the Week of Proper 23 / Ordinary 28
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Genesis 17:23
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Then Abraham took Ishmael his son and all those born in his house or bought with his money, every male among the men of Abraham's house, and he circumcised the flesh of their foreskins that very day, as God had said to him.
And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham's house, and circumcised the flesh of their foreskin in the very same day, as God had said to him.
Then Abraham gathered Ishmael, all the males born in his camp, and the slaves he had bought. So that day Abraham circumcised every man and boy in his camp as God had told him to do.
Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) and circumcised them on that very same day, just as God had told him to do.
And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham's house; and circumcised the flesh of their foreskin, in the same day, as God had said to him.
Abraham took Ishmael his son, all who were born in his house, and all who were bought with his money; every male among the men of Abraham's house, and circumcised the flesh of their foreskin in the same day, as God had said to him.
Forsothe Abraham took Ismael, his sone, and alle the borun seruauntis of his hous, and alle which he hadde bouyte, alle the malis of alle men of his hous, and circumsidide the fleisch of her yerde, anoon in that dai, as the Lord comaundide him.
And Abraham taketh Ishmael his son, and all those born in his house, and all those bought with his money -- every male among the men of Abraham's house -- and circumciseth the flesh of their foreskin, in this self-same day, as God hath spoken with him.
Then Abraham took his son Ishmael and all those born in his household or purchased with his money-every male among the members of Abraham's household-and he circumcised them that very day, just as God had told him.
On that same day Abraham obeyed God by circumcising Ishmael. Abraham was also circumcised, and so were all other men and boys in his household, including his servants and slaves. He was ninety-nine years old at the time, and his son Ishmael was thirteen.
Avraham took Yishma‘el his son, all the slaves born in his house and all who had been bought with his money, every male among the people in Avraham's household, and circumcised the flesh of their foreskin that very day, just as God had said to him.
And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham's house, and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.
And Abraham took Ishmael, his son, and all whose birth had taken place in his house, and all his servants whom he had made his for a price, every male of his house, and on that very day he gave them circumcision in the flesh of their private parts as God had said to him.
Abraham toke Ismael his sonne, and such as were borne in his house, & al that was bought with money, as many as were men chyldren, whiche were amongst the men of Abrahams house, & circumcised the fleshe of their foreskinne euen in the selfe same day, as God had sayde vnto hym.
And Abraham took Ishmael his son, and all who were born in his house, and all who were bought with his money—every male among the people of Abraham's house—and circumcised the flesh of their foreskin on that same day, as God had said to him.
Then Abraham gathered together Ishmael and all the slaves born in his house. He also gathered all the slaves he had bought. Every man and boy in Abraham's house was gathered together, and they were all circumcised. Abraham circumcised them that day, just as God had told him to do.
And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham's house, and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.
And Abraham tooke Ishmael his sonne, and all that were borne in his house, and all that were bought with his money, euery male, among the men of Abrahams house, and circumcised the flesh of their foreskinne, in the selfesame day, as God had said vnto him.
And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham's house; and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.
Then Abraham took his son Ishmael, and all who were born in his house, and all who were bought with his money, and every man and boy who lived in his house. And he cut off their piece of skin that very day, as God had told him to do.
Then Abraham took his son Ishmael and all the slaves born in his house or bought with his money, every male among the men of Abraham's house, and he circumcised the flesh of their foreskins that very day, as God had said to him.
So Abraham took Ishmael his son and all born of his house and all bought with his silver - every male among the men of the house of Abraham, - and circumcised the flesh of their foreskin on this selfsame day, according to that which God had spoken with him.
Then Abraham tooke Ishmael his sonne and all that were borne in his house, and all that was bought with his money, that is, euery man childe among the men of Abrahams house, and he circumcised the foreskinne of their flesh in that selfe same day, as God had comaunded him.
And Abraham took Ishmael his son and all of those that were born in his house and all of those that were bought with his money, every male among the men of Abrahams household, and circumcised the flesh of their foreskin in that very day, as God had said unto him.
On that same day Abraham obeyed God and circumcised his son Ishmael and all the other males in his household, including the slaves born in his home and those he had bought.
And Abraham took Ismael his son, and all that were born in his house: and all whom he had bought, every male among the men of his house: and he circumcised the flesh of their foreskin forthwith the very same day, as God had commanded him.
Then Abraham took Ish'mael his son and all the slaves born in his house or bought with his money, every male among the men of Abraham's house, and he circumcised the flesh of their foreskins that very day, as God had said to him.
And Abraam took Ismael his son, and all his home-born servants, and all those bought with money, and every male of the men in the house of Abraam, and he circumcised their foreskins in the time of that day, according as God spoke to him.
And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham's house, and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.
So Abraham took his son Ishmael and those born in his household or purchased—every male among the members of Abraham’s household—and he circumcised the flesh of their foreskin on that very day, just as God had said to him.
Avraham took Yishma'el his son, all who were born in his house, and all who were bought with his money; every male among the men of Avraham's house, and circumcised the flesh of their foreskin in the same day, as God had said to him.
And Abraham took Ishmael his son and all who were born of his house, and all those acquired by his money, every male among the men of Abraham's house, and he circumcised the flesh of their foreskin on the same day that God spoke with him.
And Abraham took his son Ishmael, and all the ones born of his house, and all that were bought with his silver, every male among the men of the house of Abraham. And he circumcised the flesh of theirforeskins in that same day, even as Godspoke to him.
Than toke Abraham his sonne Ismael, and all the seruauntes borne in his house, and all that were bought, (as many as were men children in his house,) and circumcyded the foreskynne of their flesh, euen the same daye, as God had sayde vnto him.
Then Abraham took his son Ishmael and all his servants, whether houseborn or purchased—every male in his household—and circumcised them, cutting off their foreskins that very day, just as God had told him.
Then Abraham took his son Ishmael, and all the slaves who were born in his house and all who were bought with his money, every male among the men of Abraham's household, and circumcised the flesh of their foreskin on this very same day, as God had said to him.
So Abraham took Ishmael his son, all who were born in his house and all who were bought with his money, every male among the men of Abraham's house, and circumcised the flesh of their foreskins that very same day, as God had said to him.
On that very day Abraham took his son, Ishmael, and every male in his household, including those born there and those he had bought. Then he circumcised them, cutting off their foreskins, just as God had told him.
Then Abraham took Ishmael his son, and all the servants who were born in his house and all who were bought with his money, every male among the men of Abraham's household, and circumcised the flesh of their foreskin in the very same day, as God had said to him.
Then Abraham took Ishmael his son, and all who were born in his house and all who were bought with his money, every male among the men of Abraham's household, and circumcised the flesh of their foreskin in the very same day, as God had spoken with him.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
circumcised: Genesis 17:10-14, Genesis 17:26, Genesis 17:27, Genesis 18:19, Genesis 34:24, Joshua 5:2-9, Psalms 119:60, Proverbs 27:1, Ecclesiastes 9:10, Acts 16:3, Romans 2:25-29, Romans 4:9-12, 1 Corinthians 7:18, 1 Corinthians 7:19, Galatians 5:6, Galatians 6:15
Reciprocal: Genesis 6:22 - General Genesis 17:12 - is born Genesis 22:3 - General Genesis 25:16 - twelve Genesis 26:5 - General Exodus 12:44 - circumcised Joshua 5:3 - Joshua Romans 4:10 - not in circumcision
Cross-References
"I will establish My covenant (everlasting promise) between Me and you, And I will multiply you exceedingly [through your descendants]."
Further, God said to Abraham, "As for you [your part of the agreement], you shall keep and faithfully obey [the terms of] My covenant, you and your descendants after you throughout their generations.
"This is [the sign of] My covenant, which you shall keep and faithfully obey, between Me and you and your descendants after you: Every male among you shall be circumcised.
"Every male among you who is eight days old shall be circumcised throughout your generations, [including] a servant whether born in the house or one who is purchased with [your] money from any foreigner, who is not of your descendants.
"And the male who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant."
And Abraham said to God, "Oh, that Ishmael [my firstborn] might live before You!"
But God said, "No, Sarah your wife shall bear you a son indeed, and you shall name him Isaac (laughter); and I will establish My covenant with him for an everlasting covenant and with his descendants after him.
And Ishmael his son was thirteen years old when he was circumcised.
On the very same day Abraham was circumcised, as well as Ishmael his son.
All the men [servants] of his household, both those born in the house and those purchased with money from a foreigner, were circumcised along with him [as the sign of God's covenant with Abraham].
Gill's Notes on the Bible
And Abraham took Ishmael his son,.... To circumcise him; he took his son first, to set an example to his servants, and that they might the more readily comply when they saw that Abraham's son, and at that time his only son, was circumcised before their eyes:
and all that were born in his house; which were three hundred and eighteen when he rescued Lot from the kings, Genesis 14:14; and perhaps they might be now increased:
and all that were bought with his money; how many those were, it is not easy to say, no doubt they were many:
every male among the men of Abraham's house; whether children or servants, and those little or grown up:
and circumcised the flesh of their foreskin, in the selfsame day, as God had said unto him; he performed this operation in the manner God directed him, the same day he spoke to him of it; he was not disobedient, nor dilatory to obey the command of God, but at once complied with it, not consulting flesh and blood, not regarding the pain he and his should endure, or the shame or danger they should be exposed unto through the Heathens about them; but trusting in God, and committing himself to him, and having his fear before his eyes, he hesitated not, but cheerfully did the will of God. In doing this work he might have some assistance: it is highly probable he began it himself, and circumcised several; and having taught some of his servants how to perform it according to the divine prescription, they might assist him in going through with it.
Barnes' Notes on the Bible
- The Sealing of the Covenant
1. ש××× shaday, Shaddai, âIrresistible, able to destroy, and by inference to make, Almighty.â ש××× shaÌdad âbe strong, destroy.â This name is found six times in Genesis, and thirty-one times in Job.
5. ××ר×× 'abraÌhaÌm, Abraham, from ×××¨× 'abraÌm âhigh-father,â and ×× haÌm the radical part of ×××× haÌmoÌn a âmultitude,â is obtained by a euphonic abbreviation ××ר×× 'abraÌhaÌm, âfather of a multitude.â The root ר×× rhm is a variation of ר×× rvm; affording, however, a link of connection in sound and sense with the root ××× haÌmaÌh âhum, be tumultuous,â from which comes ×××× haÌmoÌn a âmultitude.â The confluence of the biliterals ×¨× rm and ×× hm yields the triliteral ר×× rhm occurring in Arabic, though not elsewhere in our written Hebrew. The law of formation here noticed is interesting and real, though ר×× rhm may not have been an actual result of it.
11. × ×××ª× nemaltem formed from × ×× naÌmal, âcircumcised.â ××Ö¼× muÌl âcut, circumcise.â
15. ש××¨× sÌaÌraÌh Sarah, âprincess.â
19. ×צ×ק yıÌtschaÌq Jitschaq, âlaughing.â
The present form of the covenant is not identical with the former. That referred chiefly to the land; this chiefly to the seed. That dwelt much on temporal things; this rises to spiritual things. That specifies only Abram; this mentions both Abram and Sarai. At the former period God formally entered into covenant with Abram ×ר×ת ×רת kaÌrat berıÌyt, Genesis 15:18); at present he takes the first step in the fufillment of the covenant ×ר×ת × ×ª× naÌtan berıÌyt, seals it with a token and a perpetual ordinance, and gives Abram and Sarai new names in token of a new nature. There was an interval of fourteen years at least between the ratification of the covenant and the preparation for the fulfillment of its conditions, during which Abrahamâs faith had time to unfold.
Genesis 17:1-8
The covenant in its spiritual aspect. âThe Lord,â the Author of existence and performance. âGod Almighty,â El Shaddai. âEl,â the Lasting, Eternal, Absolute. âShaddai,â the Irresistible, Unchangeable, Destructive Isaiah 13:6; Joel 1:15. This term indicates on the one hand his judicial, punitive power, and points to his holiness; and on the other hand, his alterative, reconstructive power, and points to his providence. The complex name, therefore, describes God as the Holy Spirit, who works in the development of things, especially in the punishment and eradication of sin and its works, and in the regeneration and defense of holiness. It refers to potence, and potence combined with promise affords ground for faith.
Walk before me and be perfect. - In the institution of the covenant we had âfear notâ - an encouragement to the daunted or the doubting. In its confirmation we have a command, a rule of life, prescribed. This is in keeping with the circumstances of Abraham. For, first, he has now faith in the Lord, which is the fruit of the new man in him prevailing over the old, and is therefore competent to obey; and, next, the Lord in whom he believes is God Almighty, the all-efficient Spirit, who worketh both to will and to do in the destroying of sin and building up of holiness. âWalkâ - act in the most comprehensive sense of the term; âbefore me,â and not behind, as one conscious of doing what is, not displeasing, but pleasing to me; âand be perfect,â not sincere merely, unless in the primitive sense of duty, but complete, upright, holy, not only in walk, which is provided for in the previous clause, but in heart, the spring of action.
Genesis 17:2
My covenant - which I have already purposed and formally closed. âI will grant,â carry into effect, the provisions of it. âMultiply thee.â The seed is here identified with the head or parent seat of life. The seed now comes forward as the prominent benefit of the covenant.
Genesis 17:3-6
Abram fell on his face. - This is the lowliest form of reverence, in which the worshipper leans on his knees and elbows, and his forehead approaches the ground. Prostration is still customary in the East. Abram has attained to loftier notions of God. âGod talked with him.â Yahweh, El Shaddai, is here called God. The Supreme appears as the Author of existence, the Irresistible and Everlasting, in this stage of the covenant relation.
Genesis 17:4
As for me. - The one party to the covenant is here made prominent, as in Genesis 17:9 the other party is brought out with like emphasis. The exalted Being who has entered into it imparts a grandeur, solemnity, and excellence to the covenant. âFather of many nations.â The promise of seed is here expanded and particularized. A multitude of nations and kings are to trace their descent from Abram. This is true in a literal sense. The twelve tribes of Israel and many Arab tribes, the twelve princes of Ishmael, Keturahâs descendants, and the dukes of Edom sprang from him. But it is to be more magnificently realized in a spiritual sense. âNationsâ is a term usually applied, not to the chosen people, but to the other great branches of the human race. This points to the original promise, that in him should all the families of the earth be blessed. âAbraham.â The father of many nations is to be called by a new name, as he has come to have a new nature, and been elevated to a new dignity. The high father has become the father of the multitude of the faithful.
Genesis 17:7
Next, the spiritual part of the covenant comes into view. âTo be a God unto thee, and to thy seed after thee.â Here we find God, in the progress of human development, for the third time laying the foundations of a covenant of grace with man. He dealt with Adam and with Noah, and now be deals with Abraham. âA perpetual covenant.â This covenant will not fail, since God has originated it, notwithstanding the moral instability of man. Though we cannot as yet see the possibility of fulfilling the condition on manâs side, yet we may be assured that what God purposes will somehow be accomplished. The seed of Abraham will eventually embrace the whole human family in fellowship with God.
Genesis 17:8
Thirdly, the temporal and the spiritual are brought together. The land of promise is made sure to the heir of promise, âfor a perpetual possession,â and God engages to âbe their God.â The phrase âperpetual possessionâ has here two elements of meaning - first, that the possession, in its coming form of a certain land, shall last as long as the co-existing relations of things are continued; and, secondly, that the said possession in all the variety of its ever grander phases will last absolutely forever. Each form will be perfectly adequate to each stage of a progressive humanity. But in all its forms and at every stage it will be their chief glory that God is their God.
Genesis 17:9-14
The sign of the covenant. âAnd thou.â The other party to the covenant now learns his obligation. âEvery male of you shall be circumcised.â Circumcision, as the rainbow, might have been in existence before it was adopted as the token of a covenant. The sign of the covenant with Noah was a purely natural phenomenon, and therefore entirely independent of man. That of the Abrahamic covenant was an artificial process, and therefore, though prescribed by God, was dependent on the voluntary agency of man. The former marked the sovereignty of God in ratifying the covenant and insuring its fulfillment, notwithstanding the mutability of man; the latter indicates the responsibility of man, the trust he places in the word of promise, and the assent he gives to the terms of the divine mercy. As the former covenant conveys a common natural blessing to all mankind and contemplates a common spiritual blessing, so the latter conveys a special spiritual blessing and contemplates its universal acceptance. The rainbow was the appropriate natural emblem of preservation from a flood; and the removal of the foreskin was the fit symbol of that removal of the old man and renewal of nature, which qualified Abraham to be the parent of a holy seed. And as the former sign foreshadows an incorruptible inheritance, so the latter prepares the way for a holy seed, by which the holiness and the heritage will at length be universally extended.
It is worthy of remark that in circumcision, after Abraham himself, the parent is the voluntary imponent, and the child merely the passive recipient of the sign of the covenant. Hereby is taught the lesson of parental responsibility and parental hope. This is the first formal step in a godly education, in which the parent acknowledges his obligation to perform all the rest. It is also, on the command of God, the formal admission of the believing parentsâ offspring into the privileges of the covenant, and therefore cheers the heart of the parent in entering upon the parental task. This admission cannot be reversed but by the deliberate rebellion of the child.
Still further, the sign of the covenant is to be applied to every male in the household of Abraham. This indicates that the servant or serf stands in the relation of a child to his master or owner, who is therefore accountable for the soul of his serf, as for that of his son. It points out the applicability of the covenant to others, as well as the children of Abraham, and therefore its capability of universal extension when the fulness of time should come. It also intimates the very plain but very often forgotten truth, that our obligation to obey God is not cancelled by our unwillingness. The serf is bound to have his child circumcised as long as God requires it, though he may be unwilling to comply with the divine commandments.
Genesis 17:12-14
The time of circumcision is the eighth day. Seven is the number of perfection. Seven days are therefore regarded as a type of perfectage and individuality. At this stage, accordingly, the sign of sanctification is made on the child, betokening the consecration of the heart to God, when its rational powers have come into noticeable activity. To be âcut off from his peopleâ is to be excluded from any part in the covenant, and treated simply as a Gentile or alien, some of whom seem to have dwelt among the Israelites. It was sometimes accompanied with the sentence of death Exodus 31:14; and this shows that it did not of itself imply such a doom. Excommunication, however, for the omission of circumcision, would be extremely rare, as no parent would intentionally neglect the sacred interest of his child. Yet the omission of this rite has not been unprecedented, as the children of Israel did not generally circumcise their children in the wilderness Joshua 5:5.
Genesis 17:15-22
Sarai is now formally taken into the covenant, as she is to be the mother of the promised seed. Her name is therefore changed to Sarah, âprincess.â Aptly is she so named, for she is to bear the child of promise, to become nations, and be the mother of kings. âAbraham fell upon his face and laughed.â From the reverential attitude assumed by Abraham we infer that his laughter sprang from joyful and grateful surprise. âSaid in his heart.â The following questions of wonder are not addressed to God; they merely agitate the breast of the astonished patriarch. Hence, his irrepressible smile arises not from any doubt of the fulfillment of the promise, but from surprise at the unexpected mode in which it is to be fulfilled. Laughing in Scripture expresses joy in the countenance, as dancing does in the whole body.
Genesis 17:18-20
Abraham seems up to this time to have regarded Ishmael as the promised seed. Hence, a feeling of anxiety instantly penetrates his breast. It finds utterance in the prayer, âOh that Ishmael might live before thee.â He asks âlifeâ for his beloved son - that is, a share in the divine favor; and that âbefore Godâ - that is, a life of holiness and communion with God. But God asseverates his purpose of giving him a son by Sarah. This son is to be called Isaac - he that laughs or he shall laugh, in reference to the various emotions of surprise and delight with which his parents regarded his birth. Abramâs prayer for Ishmael, however, is not unanswered. He is to be fruitful, beget twelve princes, and become a great nation. But Isaac is to be the heir of promise. At the present season next year he is to be born. The communication being completed, âGod wentâ up from Abram.
Genesis 17:23-27
In the self-same day. - In this passage we have the prompt and punctual fulfillment of the command concerning circumcision detailed with all the minuteness due to its importance. Ishmael was thirteen years of age when he was circumcised. Josephus relates that the Arabs accordingly delay circumcision until the thirteenth year (Ant. I. 12. 2).
Clarke's Notes on the Bible
Verse Genesis 17:23. And Abraham took Ishmael, c. — Had not Abraham, his son, (who was of age to judge for himself,) and all the family, been fully convinced that this thing was of God, they could not have submitted to it. A rite so painful, so repugnant to every feeling of delicacy, and every way revolting to nature, could never have sprung up in the imagination of man. To this day the Jews practise it as a Divine ordinance and all the Arabians do the same. As a distinction between them and other people it never could have been designed, because it was a sign that was never to appear. The individual alone knew that he bore in his flesh this sign of the covenant, and he bore it by the order of God, and he knew it was a sign and seal of spiritual blessings, and not the blessings themselves, though a proof that these blessings were promised, and that he had a right to them. Those who did not consider it in this spiritual reference are by the apostle denominated the concision, Philippians 3:2, i.e., persons whose flesh was cut, but whose hearts were not purified.
THE contents of this chapter may be summed up in a few propositions: -
1. God, in renewing his covenant with Abram, makes an important change in his and Sarai's name; a change which should ever act as a help to their faith, that the promises by which God had bound himself should be punctually fulfilled. However difficult it may be for us to ascertain the precise import of the change then made, we may rest assured that it was perfectly understood by both; and that, as they had received this name from God, they considered it as placing them in a new relation both to their Maker and to their posterity. From what we have already seen, the change made in Abram's name is inscrutable to us; there is something like this in Revelation 2:17: To him that overcometh will I give a white stone, and a NEW NAME-which no man knoweth, saving he that receiveth it. The full import of the change made in a soul that enters into covenant with God through Christ, is only known to itself; a stranger intermeddleth not with its joy. Hence, even men of learning and the world at large have considered experimental religion as enthusiasm, merely because they have not understood its nature, and have permitted themselves to be carried away by prejudices which they have imbibed perhaps at first through the means of ignorant or hypocritical pretenders to deep piety; but while they have the sacred writings before them, their prejudices and opposition to that without which they cannot be saved are as unprincipled as they are absurd.
2. God gives Abraham a precept, which should be observed, not only by himself, but by all his posterity; for this was to be a permanent sign of that covenant which was to endure for ever. Though the sign is now changed from circumcision to baptism, each of them equally significant, yet the covenant is not changed in any part of its essential meaning. Faith in God through the great sacrifice, remission of sins, and sanctification of the heart, are required by the new covenant as well as by the old.
3. The rite of circumcision was painful and humiliating, to denote that repentance, self-denial, c., are absolutely necessary to all who wish for redemption in the blood of the covenant and the putting away this filth of the flesh showed the necessity of a pure heart and a holy life.
4. As eternal life is the free gift of God, he has a right to give it in what way he pleases, and on what terms. He says to Abraham and his seed, Ye shall circumcise the flesh of your foreskin, and he that doth not so shall be cut off from his people. He says also to sinners in general, Let the wicked forsake his way, and the unrighteous man his thoughts; Repent, and believe the Gospel; and, Except ye repent, ye shall perish. These are the terms on which he will bestow the blessings of the old and new covenants. And let it be remembered that stretching out the hand to receive an alms can never be considered as meriting the bounty received, neither can repentance or faith merit salvation, although they are the conditions on which it is bestowed.
5. The precepts given under both covenants were accompanied with a promise of the Messiah. God well knows that no religious rite can be properly observed, and no precept obeyed, unless he impart strength from on high; and he teaches us that that strength must ever come through the promised seed. Hence, with the utmost propriety, we ask every blessing through him, in whom God is well pleased.
6. The precept, the promise, and the rite, were prefaced with, "I am God all-sufficient; walk before me, and be thou perfect." God, who is the sole object of religious worship, has the sole authority to prescribe that worship, and the rites and ceremonies which shall be used in it; hence he prescribed circumcision and sacrifices under the old law, and baptism and the eucharist under the Gospel; and to render both effectual to the end of their institution, faith in God was indispensably necessary.
7. Those who profess to believe in him must not live as they list, but as he pleases. Though redeemed from the curse of the law, and from the rites and ceremonies of the Jewish Church, they are under the law to Christ, and must walk before him - be in all things obedient to that moral law which is an emanation from the righteousness of God, and of eternal obligation; and let it ever be remembered that Christ is "the author of eternal salvation to all that obey him." Without faith and obedience there can be no holiness, and without holiness none can see the Lord. Be all that God would have thee to be, and God will be to the"' all that thou canst possibly require. He never gives a precept but he offers sufficient grace to enable thee to perform it. Believe as he would have thee, and act as he shall strengthen thee, and thou wilt believe all things savingly, and do all things well.
