Here there are more distinct promises about the calling of the nations in Isaac, that is, in the son of the promise, by which grace is signified, and not nature; for the son is promised from an old man and a barren old woman. For although God effects even the natural course of procreation, yet where the agency of God is manifest, through the decay or failure of nature, grace is more plainly discerned. And because this was to be brought about, not by generation, but by regeneration, circumcision was enjoined now, when a son was promised of Sarah. And by ordering all, not only sons, but also home-born and purchased servants to be circumcised, he testifies that this grace pertains to all. For what else does circumcision signify than a nature renewed on the putting off of the old? And what else does the eighth day mean than Christ, who rose again when the week was completed, that is, after the Sabbath? The very names of the parents are changed: all things proclaim newness, and the new covenant is shadowed forth in the old. For what does the term old covenant imply but the concealing of the new? And what does the term new covenant imply but the revealing of the old? The laughter of Abraham is the exultation of one who rejoices, not the scornful laughter of one who mistrusts. And those words of his in his heart, “Shall a son be born to me that am an hundred years old? and shall Sarah, that is ninety years old, bear?” are not the words of doubt, but of wonder. And when it is said, “And I will give to thee, and to thy seed after thee, the land in which thou art a stranger, all the land of Canaan, for an everlasting possession,” if it troubles anyone whether this is to be held as fulfilled, or whether its fulfilment may still be looked for, since no kind of earthly possession can be everlasting for any nation whatever, let him know that the word translated everlasting by our writers is what the Greeks term αἰώνιον, which is derived from αἰὼν, the Greek for saeculum, an age. But the Latins have not ventured to translate this by secular, lest they should change the meaning into something widely different. For many things are called secular which so happen in this world as to pass away even in a short time; but what is termed αἰώνιον either has no end, or lasts to the very end of this world.
XXVII
Of the male, who was to lose his soul if he was not circumcised on the eighth day, because he had broken God’s covenant.
When it is said, “The male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people, because he hath broken my covenant,”918 some may be troubled how that ought to be understood, since it can be no fault of the infant whose life it is said must perish, nor has the covenant of God been broken by him, but by his parents, who have not taken care to circumcise him. But even the infants, not personally in their own life, but according to the common origin of the human race, have all broken God’s covenant in that one in whom all have sinned.919 Now there are many things called God’s covenants besides those two great ones, the old and the new, which anyone who pleases may read and know. For the first covenant, which was made with the first man, is just this: “In the day ye eat thereof, ye shall surely die.”920 Whence it is written in the book called Ecclesiasticus, “All flesh waxeth old as doth a garment. For the covenant from the beginning is, Thou shalt die the death.”921 Now, as the law was more plainly given afterward, and the apostle says, “Where no law is, there is no prevarication,”922 on what supposition is what is said in the psalm true, “I accounted all the sinners of the earth prevaricators,”923 except that all who are held liable for any sin are accused of dealing deceitfully (prevaricating) with some law? If on this account, then, even the infants are, according to the true belief, born in sin, not actual but original, so that we confess they have need of grace for the remission of sins, certainly it must be acknowledged that in the same sense in which they are sinners they are also prevaricators of that law which was given in Paradise, according to the truth of both scriptures, “I accounted all the sinners of the earth prevaricators,” and “Where no law is, there is no prevarication.” And thus, because circumcision was the sign of regeneration, and the infant, on account of the original sin by which God’s covenant was first broken, was not undeservedly to lose his generation unless delivered by regeneration, these divine words are to be understood as if it had been said, Whoever is not born again, that soul shall perish from his people, because he hath broken my covenant, since he also has sinned in Adam with all others. For had He said, Because he hath broken this my covenant, He would have compelled us to understand by it only this of circumcision; but since He has not expressly said what covenant the infant
