But if we do not thus acknowledge these things, it will fall to us to drop into absurd conceptions—as though He were not the same God who existed in the days of Enoch and all the rest, who, having neither circumcision according to the flesh nor keeping the sabbaths nor the other ordinances (since Moses had not yet enjoined these to be done), were nonetheless righteous; or else as though God had not always willed the same righteous things to be practised by every race of men—which it plainly appears ridiculous and senseless to admit.
But to confess that it was on account of sinful men that He, who is ever the same, commanded these and such-like things—this it is that allows Him to be shown forth as loving toward mankind, foreknowing, in want of nothing, righteous, and good. For if these matters do not stand thus, answer me, O men, what you think concerning these questions under examination.
And when no one answered anything, I said: For these reasons, O Trypho, both to you and to those who wish to become proselytes I will proclaim the divine word which I heard from that man. You see that the elements do not idle nor keep Sabbath. Remain as you were born. For if before Abraham there was no need of circumcision, nor before Moses any need of Sabbath-keeping and feasts and offerings, neither is there now—now that, according to the counsel of God, Jesus Christ the Son of God has been born of Mary the virgin, who was of the race of Abraham.
For Abraham himself, while still in uncircumcision, was justified and blessed on account of the faith with which he believed God, as the Scripture signifies; and he received circumcision for a sign, but not for righteousness, as both the Scriptures and the facts compel us to confess. So that it was justly said concerning that people: 'That soul shall be cut off from its kindred which is not circumcised on the eighth day.'
And that the female sex cannot receive fleshly circumcision shows that this circumcision was given for a sign, and not as a work of righteousness; for God made it possible that women too should be able to keep all the things that are just and virtuous in like manner. Indeed we see that the bodily form has been made different in the male and the female; yet on account of this we do not judge either of them to be righteous or unrighteous, but rather by reason of piety and righteousness.