Early Christians Refute Sola Fide

Sam Shamoun

16 Aug 2026

In this post I will cite some early 2^nd-3d century Christians witnesses that all define saving faith as obedience to Christ’s commandments. Some of these authorities also demonstrate that the works of righteousness which Paul opposed, were those of the Mosaic, meaning that the blessed Apostle was censuring anyone who claimed that justification only comes through obedience to the Law. He wasn’t denying that saving faith which justifies is obedience to the commandments of Christ. All emphasis will be mine.

5. And for this purpose did the Father reveal the Son, that through His instrumentality He might be manifested to all, and might receive those righteous ones who believe in Him into incorruption and everlasting enjoyment (now, to believe in Him is to do His will); but He shall righteously shut out into the darkness which they have chosen for themselves, those who do not believe, and who do consequently avoid His light. The Father therefore has revealed Himself to all, by making His Word visible to all; and, conversely, the Word has declared to all the Father and the Son, since He has become visible to all. And therefore the righteous judgment of God [shall fall] upon all who, like others, have seen, but have not, like others, believed. (Irenaeus, Adversus haereses, Book IV, Chapter 6 Explanation of the words of Christ, "No man knows the Father, but the Son," etc.; which words the heretics misinterpret. proof that, by the Father revealing the Son, and by the Son being revealed, the Father was never unknown.)

1. And that the Lord did not abrogate the natural [precepts] of the law, by which man is justified, which also those who were justified by faith, and who pleased God, did observe previous to the giving of the law, but that He extended and fulfilled them, is shown from His words. For, He remarks, it has been said to them of old time, Do not commit adultery. But I say unto you, That every one who has looked upon a woman to lust after her, has committed adultery with her already in his heart. Matthew 5:27-28 And again: It has been said, You shall not kill. But I say unto you, Every one who is angry with his brother without a cause, shall be in danger of the judgment. Matthew 5:21-22 And, It has been said, You shall not forswear yourself. But I say unto you, Swear not at all; but let your conversation be, Yea, yea, and Nay, nay. Matthew 5:33, etc. And other statements of a like nature. For all these do not contain or imply an opposition to and an overturning of the [precepts] of the past, as Marcion's followers do strenuously maintain; but [they exhibit] a fulfilling and an extension of them, as He does Himself declare: Unless your righteousness shall exceed that of the scribes and Pharisees, you shall not enter into the kingdom of heaven. Matthew 5:20 For what meant the excess referred to? In the first place, [we must] believe not only in the Father, but also in His Son now revealed; for He it is who leads man into fellowship and unity with God. In the next place, [we must] not only say, but we must do; for they said, but did not. And [we must] not only abstain from evil deeds, but even from the desires after them. Now He did not teach us these things as being opposed to the law, but as fulfilling the law, and implanting in us the varied righteousness of the law. That would have been contrary to the law, if He had commanded His disciples to do anything which the law had prohibited. But this which He did command — namely, not only to abstain from things forbidden by the law, but even from longing after them — is not contrary to [the law], as I have remarked, neither is it the utterance of one destroying the law, but of one fulfilling, extending, and affording greater scope to it. (Ibid., Chapter 13 Christ did not abrogate the natural precepts of the law, but rather fulfilled and extended them. He removed the yoke and bondage of the old law, so that mankind, being now set free, might serve God with that trustful piety which becomes sons.)

Chapter 3. The Duty of Confessing Christ

Since, then, He has displayed so great mercy towards us, and especially in this respect, that we who are living should not offer sacrifices to gods that are dead, or pay them worship, but should attain through Him to the knowledge of the true Father, whereby shall we show that we do indeed know Him, but by not denying Him through whom this knowledge has been attained? For He himself declares, Whosoever shall confess me before men, him will I confess before my Father. Matthew 10:32 This, then, is our reward if we shall confess Him by whom we have been saved. But in what way shall we confess Him? By doing what He says, and not transgressing His commandments, and by honouring Him not with our lips only, but with all our heart and all our mind. Matthew 22:37 For He says in Isaiah, This people honours me with their lips, but their heart is far from me. Isaiah 29:13

Chapter 4. True Confession of Christ

Let us, then, not only call Him Lord, for that will not save us. For He says, Not every one that says to me, Lord, Lord, shall be saved, but he that works righteousness. Wherefore, brethren, let us confess Him by our works, by loving one another, by not committing adultery, or speaking evil of one another, or cherishing envy; but by being continent, compassionate, and good. We ought also to sympathize with one another, and not be avaricious. By such works let us confess Him, and not by those that are of an opposite kind. And it is not fitting that we should fear men, but rather God. For this reason, if we should do such [wicked] things, the Lord has said, Even though you were gathered together to me in my very bosom, yet if you were not to keep my commandments, I would cast you off, and say unto you, Depart from me; I know you not whence you are, you workers of iniquity. (Clement of Rome, Second Epistle [Spurious?])

Chapter 7. An Exhortation to Repentance.

These things, beloved, we write unto you, not merely to admonish you of your duty, but also to remind ourselves. For we are struggling on the same arena, and the same conflict is assigned to both of us. Wherefore let us give up vain and fruitless cares, and approach to the glorious and venerable rule of our holy calling. Let us attend to what is good, pleasing, and acceptable in the sight of Him who formed us. Let us look steadfastly to the blood of Christ, and see how precious that blood is to God which, having been shed for our salvation, has set the grace of repentance before the whole world. Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him. Noah preached repentance, and as many as listened to him were saved. Jonah proclaimed destruction to the Ninevites; Jonah iii but they, repenting of their sins, propitiated God by prayer, and obtained salvation, although they were aliens [to the covenant] of God.

Chapter 8. Continuation Respecting Repentance.

The ministers of the grace of God have, by the Holy Spirit, spoken of repentance; and the Lord of all things has himself declared with an oath regarding it, As I live, says the Lord, I desire not the death of the sinner, but rather his repentance; Ezekiel 33:11 adding, moreover, this gracious declaration, Repent, O house of Israel, of your iniquity. Ezekiel 18:30 Say to the children of my people, Though your sins reach from earth to heaven, and though they be redder Isaiah 1:18 than scarlet, and blacker than sack-cloth, yet if you turn to me with your whole heart, and say, Father! I will listen to you, as to a holy people. And in another place He speaks thus: Wash you and become clean; put away the wickedness of your souls from before my eyes; cease from your evil ways, and learn to do well; seek out judgment, deliver the oppressed, judge the fatherless, and see that justice is done to the widow; and come, and let us reason together. He declares, Though your sins be like crimson, I will make them white as snow; though they be like scarlet, I will whiten them like wool. And if you be willing and obey me, you shall eat the good of the land; but if you refuse, and will not hearken unto me, the sword shall devour you, for the mouth of the Lord has spoken these things. Isaiah 1:16-20 Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].

Chapter 9. Examples of the Saints.

Wherefore, let us yield obedience to His excellent and glorious will; and imploring His mercy and loving-kindness, while we forsake all fruitless labours and strife, and envy, which leads to death, let us turn and have recourse to His compassions. Let us steadfastly contemplate those who have perfectly ministered to his excellent glory. Let us take (for instance) Enoch, who, being found righteous IN OBEDIENCE, was translated, and death was never known to happen to him. Noah, being found faithful, preached regeneration to the world through his ministry; and the Lord saved by him the animals which, with one accord, entered into the ark.

Chapter 10. Continuation of the Above.

Abraham, styled the friend, was found faithful, inasmuch as HE RENDERED OBEDIENCE TO THE WORDS OF GOD. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father's house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God. For God said to him, Get you out from your country, and from your kindred, and from your father's house, into the land which I shall show you. And I will make you a great nation, and will bless you, and make your name great, and you shall be blessed. And I will bless them that bless you, and curse them that curse you; and in you shall all the families of the earth be blessed. Genesis 12:1-3 And again, on his departing from Lot, God said to him, Lift up your eyes, and look from the place where you now are, northward, and southward, and eastward, and westward; for all the land which you see, to you will I give it, and to your seed forever. And I will make your seed as the dust of the earth, [so that] if a man can number the dust of the earth, then shall your seed also be numbered. Genesis 13:14-16 And again [the Scripture] says, God brought forth Abram, and spoke unto him, Look up now to heaven, and count the stars if you are able to number them; so shall your seed be. And Abram believed God, and it was counted to him for righteousness. On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him.

Chapter 11. Continuation. Lot.

On account of his hospitality and godliness, Lot was saved out of Sodom when all the country round was punished by means of fire and brimstone, the Lord thus making it manifest that He does not forsake those that hope in Him, but gives up such as depart from Him to punishment and torture. Genesis xix; cf. 2 Peter 2:6-9 For Lot's wife, who went forth with him, being of a different mind from himself, and not continuing in agreement with him [as to the command which had been given them], was made an example of, so as to be a pillar of salt unto this day. This was done that all might know that those who are of a double mind, and who distrust the power of God, bring down judgment on themselves and become a sign to all succeeding generations.

Chapter 12. The Rewards of Faith and Hospitality. Rahab.

On account of her faith and hospitality, Rahab the harlot was saved. For when spies were sent by Joshua, the son of Nun, to Jericho, the king of the country ascertained that they had come to spy out their land, and sent men to seize them, in order that, when taken, they might be put to death. But the hospitable Rahab receiving them, concealed them on the roof of her house under some stalks of flax. And when the men sent by the king arrived and said, There came men unto you who are to spy out our land; bring them forth, for so the king commands, she answered them, The two men whom you seek came unto me, but quickly departed again and are gone, thus not discovering the spies to them. Then she said to the men, I know assuredly that the Lord your God has given you this city, for the fear and dread of you have fallen on its inhabitants. When therefore you shall have taken it, keep ye me and the house of my father in safety. And they said to her, It shall be as you have spoken to us. As soon, therefore, as you know that we are at hand, you shall gather all your family under your roof, and they shall be preserved, but all that are found outside of your dwelling shall perish. Moreover, they gave her a sign to this effect, that she should hang forth from her house a scarlet thread. And thus they made it manifest that redemption should flow through the blood of the Lord to all them that believe and hope in God. You see, beloved, that there was not only faith, but prophecy, in this woman.

Chapter 13. An Exhortation to Humility.

Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit says, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glories glory in the Lord, in diligently seeking Him, and doing judgment and righteousness ), being especially mindful of the words of the Lord Jesus which He spoke teaching us meekness and long-suffering. For thus He spoke: Be merciful, that you may obtain mercy; forgive, that it may be forgiven to you; as you do, so shall it be done unto you; as you judge, so shall you be judged; as you are kind, so shall kindness be shown to you; with what measure you measure, with the same it shall be measured to you. By this precept and by these rules let us establish ourselves, that we walk with all humility in obedience to His holy words. For the holy word says, On whom shall I look, but on him that is meek and peaceable, and that trembles at my words? Isaiah 66:2 (Clement, First Epistle)

Chapter 43. He concludes that the law had an end in Christ, who was born of the Virgin

Justin: As, then, circumcision began with Abraham, and the Sabbath and sacrifices and offerings and feasts with Moses, and it has been proved they were enjoined on account of the hardness of your people's heart, so it was necessary, in accordance with the Father's will, that they should have an end in Him who was born of a virgin, of the family of Abraham and tribe of Judah, and of David; in Christ the Son of God, who was proclaimed as about to come to all the world, to be the everlasting law and the everlasting covenant, even as the forementioned prophecies show. And we, who have approached God through Him, have received not carnal, but spiritual circumcision, which Enoch and those like him observed. And we have received it through baptism, since we were sinners, by God's mercy; and all men may equally obtain it. But since the mystery of His birth now demands our attention I shall speak of it. Isaiah then asserted in regard to the generation of Christ, that it could not be declared by man, in words already quoted: 'Who shall declare His generation? For His life is taken from the earth: for the transgressions of my people was He led to death.' Isaiah 53:8 The Spirit of prophecy thus affirmed that the generation of Him who was to die, that we sinful men might be healed by His stripes, was such as could not be declared. Furthermore, that the men who believe in Him may possess the knowledge of the manner in which He came into the world, the Spirit of prophecy by the same Isaiah foretold how it would happen thus:

And the Lord spoke again to Ahaz, saying, Ask for yourself a sign from the Lord your God, in the depth, or in the height. And Ahaz said, I will not ask, neither will I tempt the Lord. And Isaiah said, Hear then, O house of David; Is it a small thing for you to contend with men, and how do you contend with the Lord? Therefore the Lord Himself will give you a sign. Behold, the virgin shall conceive, and shall bear a son, and his name shall be called Immanuel. Butter and honey shall he eat, before he knows or prefers the evil, and chooses out the good; for before the child knows good or ill, he rejects evil by choosing out the good. For before the child knows how to call father or mother, he shall receive the power of Damascus and the spoil of Samaria in presence of the king of Assyria. And the land shall be forsaken, which you shall with difficulty endure in consequence of the presence of its two kings. But God shall bring on you, and on your people, and on the house of your father, days which have not yet come upon you since the day in which Ephraim took away from Judah the king of Assyria.

Now it is evident to all, that in the race of Abraham according to the flesh no one has been born of a virgin, or is said to have been born [of a virgin], save this our Christ. But since you and your teachers venture to affirm that in the prophecy of Isaiah it is not said, 'Behold, the virgin shall conceive,' but, 'Behold, the young woman shall conceive, and bear a son;' and [since] you explain the prophecy as if [it referred] to Hezekiah, who was your king, I shall endeavour to discuss shortly this point in opposition to you, and to show that reference is made to Him who is acknowledged by us as Christ.

Chapter 44. The Jews in vain promise themselves salvation, which cannot be obtained except through Christ

Justin: For thus, so far as you are concerned, I shall be found in all respects innocent, if I strive earnestly to persuade you by bringing forward demonstrations. But if you remain hard-hearted, or weak in [forming] a resolution, on account of death, which is the lot of the Christians, and are unwilling to assent to the truth, you shall appear as the authors of your own [evils]. And you deceive yourselves while you fancy that, because you are the seed of Abraham after the flesh, therefore you shall fully inherit the good things announced to be bestowed by God through Christ. For no one, not even of them, has anything to look for, but only those who in mind are assimilated to the faith of Abraham, and who have recognised all the mysteries: for I say, that some injunctions were laid on you in reference to the worship of God and practice of righteousness; but some injunctions and acts were likewise mentioned in reference to the mystery of Christ, on account of the hardness of your people's hearts. And that this is so, God makes known in Ezekiel, [when] He said concerning it: 'If Noah and Jacob and Daniel should beg either sons or daughters, the request would not be granted them.' Ezekiel 14:20 And in Isaiah, of the very same matter He spoke thus: 'The Lord God said, they shall both go forth and look on the members [of the bodies] of the men that have transgressed. For their worm shall not die, and their fire shall not be quenched, and they shall be a gazing-stock to all flesh.' Isaiah 66:24 So that it becomes you to eradicate this hope from your souls, and hasten to know in what way forgiveness of sins, and a hope of inheriting the promised good things, shall be yours. But there is no other [way] than this— to become acquainted with this Christ, to be washed in the fountain spoken of by Isaiah for the remission of sins; and for the rest, to live sinless lives.

Chapter 45. Those who were righteous before and under the law shall be saved by Christ

Trypho: If I seem to interrupt these matters, which you say must be investigated, yet the question which I mean to put is urgent. Allow me first.

Justin: Ask whatever you please, as it occurs to you; and I shall endeavour, after questions and answers, to resume and complete the discourse.

Trypho: Tell me, then, shall those who lived according to the law given by Moses, live in the same manner with Jacob, Enoch, and Noah, in the resurrection of the dead, or not?

Justin: When I quoted, sir, the words spoken by Ezekiel, that 'even if Noah and Daniel and Jacob were to beg sons and daughters, the request would not be granted them,' but that each one, that is to say, shall be saved by his own righteousness, I said also, that those who regulated their lives by the law of Moses would in like manner be saved. For what in the law of Moses is naturally good, and pious, and righteous, and has been prescribed to be done by those who obey it; and what was appointed to be performed by reason of the hardness of the people's hearts; was similarly recorded, and done also by those who were under the law. Since those who did that which is universally, naturally, and eternally good are pleasing to God, they shall be saved through this Christ in the resurrection equally with those righteous men who were before them, namely Noah, and Enoch, and Jacob, and whoever else there be, along with those who have known this Christ, Son of God, who was before the morning star and the moon, and submitted to become incarnate, and be born of this virgin of the family of David, in order that, by this dispensation, the serpent that sinned from the beginning, and the angels like him, may be destroyed, and that death may be contemned, and for ever quit, at the second coming of the Christ Himself, those who believe in Him and live acceptably — and be no more: when some are sent to be punished unceasingly into judgment and condemnation of fire; but others shall exist in freedom from suffering, from corruption, and from grief, and in immortality.

Chapter 46. Trypho asks whether a man who keeps the law even now will be saved. Justin proves that it contributes nothing to righteousness

Trypho: But if some, even now, wish to live in the observance of the institutions given by Moses, and yet believe in this Jesus who was crucified, recognising Him to be the Christ of God, and that it is given to Him to be absolute Judge of all, and that His is the everlasting kingdom, can they also be saved?

Justin: Let us consider that also together, whether one may now observe all the Mosaic institutions.

Trypho: No. For we know that, as you said, it is not possible either anywhere to sacrifice the lamb of the passover, or to offer the goats ordered for the fast; or, in short, [to present] all the other offerings.

Justin: Tell [me] then yourself, I pray, some things which can be observed; for you will be persuaded that, though a man does not keep or has not performed the eternal decrees, he may assuredly be saved.

Trypho: To keep the Sabbath, to be circumcised, to observe months, and to be washed if you touch anything prohibited by Moses, or after sexual intercourse.

Justin: Do you think that Abraham, Isaac, Jacob, Noah, and Job, and all the rest before or after them equally righteous, also Sarah the wife of Abraham, Rebekah the wife of Isaac, Rachel the wife of Jacob, and Leah, and all the rest of them, until the mother of Moses the faithful servant, who observed none of these [statutes], will be saved?

Trypho: Were not Abraham and his descendants circumcised?

Justin: I know that Abraham and his descendants were circumcised. The reason why circumcision was given to them I stated at length in what has gone before; and if what has been said does not convince you, let us again search into the matter. But you are aware that, up to Moses, no one in fact who was righteous observed any of these rites at all of which we are talking, or received one commandment to observe, except that of circumcision, which began from Abraham.

Trypho: We know it, and admit that they are saved.

Justin: You perceive that God by Moses laid all such ordinances upon you on account of the hardness of your people's hearts, in order that, by the large number of them, you might keep God continually, and in every action, before your eyes, and never begin to act unjustly or impiously. For He enjoined you to place around you [a fringe] of purple dye, Numbers 15:38 in order that you might not forget God; and He commanded you to wear a phylactery, Deuteronomy 6:6 certain characters, which indeed we consider holy, being engraved on very thin parchment; and by these means stirring you up to retain a constant remembrance of God: at the same time, however, convincing you, that in your hearts you have not even a faint remembrance of God's worship. Yet not even so were you dissuaded from idolatry: for in the times of Elijah, when [God] recounted the number of those who had not bowed the knee to Baal, He said the number was seven thousand; and in Isaiah He rebukes you for having sacrificed your children to idols. But we, because we refuse to sacrifice to those to whom we were of old accustomed to sacrifice, undergo extreme penalties, and rejoice in death — believing that God will raise us up by His Christ, and will make us incorruptible, and undisturbed, and immortal; and we know that the ordinances imposed by reason of the hardness of your people's hearts, contribute nothing to the performance of righteousness and of piety.

Chapter 47. Justin communicates with Christians who observe the law. Not a few Catholics do otherwise

Trypho: But if some one, knowing that this is so, after he recognises that this man is Christ, and has believed in and obeys Him, wishes, however, to observe these [institutions], will he be saved?

Justin: In my opinion, Trypho, such an one will be saved, if he does not strive in every way to persuade other men — I mean those Gentiles who have been circumcised from error by Christ, to observe the same things as himself, telling them that they will not be saved unless they do so. This you did yourself at the commencement of the discourse, when you declared that I would not be saved unless I observe these institutions.

Trypho: Why then have you said, 'In my opinion, such an one will be saved,' unless there are some who affirm that such will not be saved?

Justin: There are such people, Trypho, and these do not venture to have any intercourse with or to extend hospitality to such persons; but I do not agree with them. But if some, through weak-mindedness, wish to observe such institutions as were given by Moses, from which they expect some virtue, but which we believe were appointed by reason of the hardness of the people's hearts, along with their hope in this Christ, and [wish to perform] the eternal and natural acts of righteousness and piety, yet choose to live with the Christians and the faithful, as I said before, not inducing them either to be circumcised like themselves, or to keep the Sabbath, or to observe any other such ceremonies, then I hold that we ought to join ourselves to such, and associate with them in all things as kinsmen and brethren. But if, Trypho, some of your race, who say they believe in this Christ, compel those Gentiles who believe in this Christ to live in all respects according to the law given by Moses, or choose not to associate so intimately with them, I in like manner do not approve of them. But I believe that even those, who have been persuaded by them to observe the legal dispensation along with their confession of God in Christ, shall probably be saved. And I hold, further, that such as have confessed and known this man to be Christ, yet who have gone back from some cause to the legal dispensation, and have denied that this man is Christ, and have repented not before death, shall by no means be saved. Further, I hold that those of the seed of Abraham who live according to the law, and do not believe in this Christ before death, shall likewise not be saved, and especially those who have anathematized and do anathematize this very Christ in the synagogues, and everything by which they might obtain salvation and escape the vengeance of fire. For the goodness and the loving-kindness of God, and His boundless riches, hold righteous and sinless the man who, as Ezekiel tells, repents of sins; and reckons sinful, unrighteous, and impious the man who fails away from piety and righteousness to unrighteousness and ungodliness. Wherefore also our Lord Jesus Christ said, 'In whatsoever things I shall take you, in these I shall judge you.' (Justin Martyr, Dialogue with Trypho, Chapters 48-54)

Chapter 2. The Law Anterior to Moses.

Stand we, therefore, foot to foot, and determine we the sum and substance of the actual question within definite lists.

For why should God, the founder of the universe, the Governor of the whole world, the Fashioner of humanity, the Sower of universal nations be believed to have given a law through Moses to one people, and not be said to have assigned it to all nations? For unless He had given it to all by no means would He have habitually permitted even proselytes out of the nations to have access to it. But — as is congruous with the goodness of God, and with His equity, as the Fashioner of mankind— He gave to all nations the selfsame law, which at definite and stated times He enjoined should be observed, when He willed, and through whom He willed, and as He willed. For in the beginning of the world He gave to Adam himself and Eve a law, that they were not to eat of the fruit of the tree planted in the midst of paradise; but that, if they did contrariwise, by death they were to die. Which law had continued enough for them, had it been kept. For in this law given to Adam we recognise in embryo all the precepts which afterwards sprouted forth when given through Moses; that is, You shall love the Lord your God from your whole heart and out of your whole soul; You shall love your neighbour as yourself; You shall not kill; You shall not commit adultery; You shall not steal; False witness you shall not utter; Honour your father and mother; and, That which is another's, shall you not covet. For the primordial law was given to Adam and Eve in paradise, as the womb of all the precepts of God. In short, if they had loved the Lord their God, they would not have contravened His precept; if they had habitually loved their neighbour — that is, themselves — they would not have believed the persuasion of the serpent, and thus would not have committed murder upon themselves, by falling from immortality, by contravening God's precept; from theft also they would have abstained, if they had not stealthily tasted of the fruit of the tree, nor had been anxious to skulk beneath a tree to escape the view of the Lord their God; nor would they have been made partners with the falsehood-asseverating devil, by believing him that they would be like God; and thus they would not have offended God either, as their Father, who had fashioned them from clay of the earth, as out of the womb of a mother; if they had not coveted another's, they would not have tasted of the unlawful fruit.

Therefore, in this general and primordial law of God, the observance of which, in the case of the tree's fruit, He had sanctioned, we recognise enclosed all the precepts specially of the posterior Law, which germinated when disclosed at their proper times. For the subsequent superinduction of a law is the work of the same Being who had before premised a precept; since it is His province withal subsequently to train, who had before resolved to form, righteous creatures. For what wonder if He extends a discipline who institutes it? If He advances who begins? In short, before the Law of Moses, written in stone-tables, I contend that there was a law unwritten, which was habitually understood naturally, and by the fathers was habitually kept. For whence was Noah found righteous, if in his case the righteousness of a natural law had not preceded? Whence was Abraham accounted a friend of God, if not on the ground of equity and righteousness, (in the observance) of a natural law? Whence was Melchizedek named priest of the most high God, if, before the priesthood of the Levitical law, there were not levites who were wont to offer sacrifices to God? For thus, after the above-mentioned patriarchs, was the Law given to Moses, at that (well-known) time after their exode from Egypt, after the interval and spaces of four hundred years. In fact, it was after Abraham's four hundred and thirty years that the Law was given. Whence we understand that God's law was anterior even to Moses, and was not first (given) in Horeb, nor in Sinai and in the desert, but was more ancient; (existing) first in paradise, subsequently reformed for the patriarchs, and so again for the Jews, at definite periods: so that we are not to give heed to Moses' Law as to the primitive law, but as to a subsequent, which at a definite period God has set forth to the Gentiles too and, after repeatedly promising so to do through the prophets, has reformed for the better; and has premonished that it should come to pass that, just as the law was given through Moses John 1:17 at a definite time, so it should be believed to have been temporarily observed and kept. And let us not annul this power which God has, which reforms the law's precepts answerably to the circumstances of the times, with a view to man's salvation. In fine, let him who contends that the Sabbath is still to be observed as a balm of salvation, and circumcision on the eighth day because of the threat of death, teach us that, for the time past, righteous men kept the Sabbath, or practised circumcision, and were thus rendered friends of God. For if circumcision purges a man since God made Adam uncircumcised, why did He not circumcise him, even after his sinning, if circumcision purges? At all events, in settling him in paradise, He appointed one uncircumcised as colonist of paradise. Therefore, since God originated Adam uncircumcised, and inobservant of the Sabbath, consequently his offspring also, Abel, offering Him sacrifices, uncircumcised and inobservant of the Sabbath, was by Him commended; while He accepted what he was offering in simplicity of heart, and reprobated the sacrifice of his brother Cain, who was not rightly dividing what he was offering. Noah also, uncircumcised — yes, and inobservant of the Sabbath— God freed from the deluge. For Enoch, too, most righteous man, uncircumcised and inobservant of the Sabbath, He translated from this world; who did not first taste death, in order that, being a candidate for eternal life, he might by this time show us that we also may, without the burden of the law of Moses, please God. Melchizedek also, the priest of the most high God, uncircumcised and inobservant of the Sabbath, was chosen to the priesthood of God. Lot, withal, the brother of Abraham, proves that it was for the merits of righteousness, without observance of the law, that he was freed from the conflagration of the Sodomites.

Chapter 3. Of Circumcision and the Supercession of the Old Law.

But Abraham, (you say,) was circumcised. Yes, but he pleased God before his circumcision; nor yet did he observe the Sabbath. For he had accepted circumcision; but such as was to be for a sign of that time, not for a prerogative title to salvation. In fact, subsequent patriarchs were uncircumcised, like Melchizedek, who, uncircumcised, offered to Abraham himself, already circumcised, on his return from battle, bread and wine. But again, (you say) the son of Moses would upon one occasion have been choked by an angel, if Zipporah, had not circumcised the foreskin of the infant with a pebble; whence, there is the greatest peril if any fail to circumcise the foreskin of his flesh. Nay, but if circumcision altogether brought salvation, even Moses himself, in the case of his own son, would not have omitted to circumcise him on the eighth day; whereas it is agreed that Zipporah did it on the journey, at the compulsion of the angel. Consider we, accordingly, that one single infant's compulsory circumcision cannot have prescribed to every people, and founded, as it were, a law for keeping this precept. For God, foreseeing that He was about to give this circumcision to the people of Israel for a sign, not for salvation, urges the circumcision of the son of Moses, their future leader, for this reason; that, since He had begun, through him, to give the People the precept of circumcision, the people should not despise it, from seeing this example (of neglect) already exhibited conspicuously in their leader's son. For circumcision had to be given; but as a sign, whence Israel in the last time would have to be distinguished, when, in accordance with their deserts, they should be prohibited from entering the holy city, as we see through the words of the prophets, saying, Your land is desert; your cities utterly burnt with fire; your country, in your sight, strangers shall eat up; and, deserted and subverted by strange peoples, the daughter of Zion shall be derelict, like a shed in a vineyard, and like a watchhouse in a cucumber-field, and as it were a city which is being stormed. Why so? Because the subsequent discourse of the prophet reproaches them, saying, Sons have I begotten and upraised, but they have reprobated me; and again, And if you shall have outstretched hands, I will avert my face from you; and if you shall have multiplied prayers, I will not hear you: for your hands are full of blood; Isaiah 1:15 and again, Woe! sinful nation; a people full of sins; wicked sons; you have quite forsaken God, and have provoked unto indignation the Holy One of Israel. Isaiah 1:4 This, therefore, was God's foresight — that of giving circumcision to Israel, for a sign whence they might be distinguished when the time should arrive wherein their above-mentioned deserts should prohibit their admission into Jerusalem: which circumstance, because it was to be, used to be announced; and, because we see it accomplished, is recognised by us. For, as the carnal circumcision, which was temporary, was in wrought for a sign in a contumacious people, so the spiritual has been given for salvation to an obedient people; while the prophet Jeremiah says, Make a renewal for you, and sow not in thorns; be circumcised to God, and circumcise the foreskin of your heart: and in another place he says, Behold, days shall come, says the Lord, and I will draw up, for the house of Judah and for the house of Jacob, a new testament; not such as I once gave their fathers in the day wherein I led them out from the land of Egypt. Whence we understand that the coming cessation of the former circumcision then given, and the coming procession of a new law (not such as He had already given to the fathers), are announced: just as Isaiah foretold, saying that in the last days the mount of the Lord and the house of God were to be manifest above the tops of the mounts: And it shall be exalted, he says, above the hills; and there shall come over it all nations; and many shall walk, and say, Come, ascend we unto the mount of the Lord, and unto the house of the God of Jacob, Isaiah 2:2-3 — not of Esau, the former son, but of Jacob, the second; that is, of our people, whose mount is Christ, præcised without concisors' hands, filling every land, shown in the book of Daniel. In short, the coming procession of a new law out of this house of the God of Jacob Isaiah in the ensuing words announces, saying, For from Zion shall go out a law, and the word of the Lord out of Jerusalem, and shall judge among the nations,— that is, among us, who have been called out of the nations —and they shall join to beat their glaives into ploughs, and their lances into sickles; and nations shall not take up glaive against nation, and they shall no more learn to fight. Isaiah 2:3-4 Who else, therefore, are understood but we, who, fully taught by the new law, observe these practices — the old law being obliterated, the coming of whose abolition the action itself demonstrates? For the wont of the old law was to avenge itself by the vengeance of the glaive, and to pluck out eye for eye, and to inflict retaliatory revenge for injury. But the new law's wont was to point to clemency, and to convert to tranquillity the pristine ferocity of glaives and lances, and to remodel the pristine execution of war upon the rivals and foes of the law into the pacific actions of ploughing and tilling the land. Therefore as we have shown above that the coming cessation of the old law and of the carnal circumcision was declared, so, too, the observance of the new law and the spiritual circumcision has shone out into the voluntary obediences of peace. For a people, he says, whom I knew not has served me; in obedience of the ear it has obeyed me. Prophets made the announcement. But what is the people which was ignorant of God, but ours, who in days bygone knew not God? And who, in the hearing of the ear, gave heed to Him, but we, who, forsaking idols, have been converted to God? For Israel— who had been known to God, and who had by Him been upraised in Egypt, and was transported through the Red Sea, and who in the desert, fed forty years with manna, was wrought to the semblance of eternity, and not contaminated with human passions, or fed on this world's meats, but fed on angel's loaves — the manna — and sufficiently bound to God by His benefits — forgot his Lord and God, saying to Aaron: Make us gods, to go before us: for that Moses, who ejected us from the land of Egypt, has quite forsaken us; and what has befallen him we know not. And accordingly we, who were not the people of God in days bygone, have been made His people, by accepting the new law above mentioned, and the new circumcision before foretold. (Tertullian, An Answer to the Jews)