without [the aid of] the Scriptures: wherefore, also, they who preached among the Gentiles underwent greater labour. But, on the other hand, the faith of the Gentiles is proved to be of a more noble description, since they followed the word of God without the instruction [derived] from the [sacred] writings (sine instructione literarum).
Chap. xxv.—Both covenants were prefigured in Ahraham, and in the labour of Tamar; there was, however, but one and the same God to each covenant.
1. For thus it had behoved the sons of Abraham [to be], whom God has raised up to him from the stones,[1] and caused to take a place beside him who was made the chief and the forerunner of our faith (who did also receive the covenant of circumcision, after that justification by faith which had pertained to him, when he was yet in uncircumcision, so that in him both covenants might be prefigured, that he might be the father of all who follow the Word of God, and who sustain a life of pilgrimage in this world, that is, of those who from among the circumcision and of those from among the uncircumcision are faithful, even as also "Christ[2] is the chief corner-stone," sustaining all things); and He gathered into the one faith of Abraham those who, from either covenant, are eligible for God's building. But this faith which is in uncircumcision, as connecting the end with the beginning, has been made [both] the first and the last. For, as I have shown, it existed in Abraham antecedently to circumcision, as it also did in the rest of the righteous who pleased God: and in these last times, it again sprang up among mankind through the coming of the Lord. But circumcision and the law of works occupied the intervening period.
2. This fact is indeed set forth by many other [occurrences], but typically by [the history of] Thamar, Judah's daughter-in-law.[3] For when she had conceived twins, one of them put forth his hand first; and as the midwife supposed that he was the first-born, she bound a scarlet token
