But a second point is, that Jesus was the heir of Abram not merely because He was his descendant, a Jew with all the advantages of the Jew, but because, like Abram, He was full of faith. God was the atmosphere of His life. But He claimed God not because He was Jewish, but because He was human. Through the Jews God had made Himself known, but it was to what was human not to what was Jewish He appealed. And it was as Son of man not as son of Israel or of Adam that Jesus responded to God and lived with Him as His God. Not by specially Jewish rites did Jesus approach and rest in God, but by what is universal and human, by prayer to the Father, by loving obedience, by faith and submission. And thus we too may be joint-heirs with Christ and possess God. And if we think of ourselves as left to struggle with natural defects amidst irreversible natural laws; if we begin to pray very heartlessly, as if He who once listened were now asleep or could do nothing; if our life seems profitless, purposeless, and all unhinged; then let us look back to this sure promise of God, that He will be our God: our God, for, if Christ's God, then ours, for if we be Christ's then are we Abram's seed and heirs according to the promise. How few in any given day are living on this promise: how few attach reality to God's continuous revelation of Himself, the reality in this world's transitory history: how few can believe in the nearness and observance and love of God, how few can strenuously seek to be holy or understand where abiding happiness is to be found; for all these things are here. Yet who knocks at this door? Who makes, as Christ made, his life a unity with God, undismayed, unmurmuring, unreluctant, neither fearful of God nor disobedient, but diligent, earnest, jubilant, because God has said, "I will be thy God." Do you believe these things and can you forbear to use them? Do you believe that it is open to you, whosoever you are, to have the Eternal and Supreme God for your God, that He may use all His Divine nature in your behalf; have you conceived what it is that God means when He extends to you this offer, and can you decline to accept it, can you do otherwise than cherish it and seek to find more and more in it every day you live?
Two seals were at this time affixed to the covenant: the one for Abram himself, the other for every one who shared with him in his blessings of the covenant. The first consisted in the change of his own name to Abraham, "the father of a multitude," and of his wife's to Sarah, "princess" or "queen," because she was now announced as the destined mother of kings. And however Abraham would be annoyed to see the hardly suppressed smile on the ironical faces of his men as he boldly commanded them to call him by a name whose verification seemed so grievously to lag; and however indignant and pained he may have been to hear the young Ishmael jeering Sarah with her new name, and lending to it every tone of mockery and using it with insolent frequency, yet Abraham knew that these names were not given to deceive; and probably as the name of Abraham has become one of the best known names on earth, so to himself did it quickly acquire a preciousness as God's voice abiding with him, God's promise renewed to him through every man that addressed him, until at length the child of promise lying on his knees took up its first syllable and called him "Abba."
This seal was special to Abraham and Sarah, the other was public. All who desired to partake with Abraham in the security, hope, and happiness of having God as their God, were to submit to circumcision. This sign was to determine who were included in the covenant. By this outward mark encouragement and assurance of faith were to be quickened in the heart of all Abraham's descendants.