Genesis — Chapter 17

Manie nations.] Abram signifying High or Noble father, changed into Abraham, which signifieth Father of manie (Nations) import great Mysteries intended by God: For by this changing of names was declared and confirmed, that Abraham by the issue that he should haue of Sara, should be the father of manie Nations, which S. Paul expresly applieth to his spiritual children, those especially that should belieue in Christ, of the Gentiles, prefigured by Isaac borne of the freewoman, by the promise, as the Iewes were prefigured by Ismael borne of the bondwoman according to the flesh, concluding with the prophet Esay, that Manie are the children of the desolate, that before was barren. For albeit Abraham was natural father of foure Nations, the Ismaelites, Madianites, Idumeans, and the Israelites, yet he was spiritual father of manie more, to wit, of al Nations that belieue in Christ from his owne time to the end of the world. Wherby it is cleer, that the Church of Christ doth alwayes consist of manie Nations, not as Donatistes and Protestants absurdly say, sometimes of few inuisible or vnknowen persons, for so Abraham should sometimes be father of few or no Nations, which derogateth either from Gods omnipotencie if he could not, or from his fidelitie if he should not maintaine his promise made to Abraham for euer.

Shal be circumcised.] The Sacrament of Circumcision here first instituted, about 400. yeares before the Law of Moyses, is a perfect figure of Baptisme, resembling it in foure things. First, by both these Sacraments the faithful are distinguished from infidels. Secondly, profession of faith is made in them both either by those that receiue the same, if they be of discretion, or by others for them, if they be infants. Thirdly, by both these Sacraments entrance is made into the Church and to the participation of other Sacraments and spiritual rites. Fourthly, both these Sacraments induce subiection to the iurisdiction and lawes of the Church. But Baptisme doth farre excel Circumcision in that it is more easie, more vniuersal, for it pertaineth to al Nations, and both sexes: and especially in vertue and efficacie, for Baptisme as an instrumental cause remitteth sinne and iustifieth, Circumcision was only a signe that grace was giuen & sinne remitted. Againe, Baptisme imprinteth a character in the soule, the other leaueth a marke only in the flesh. Finally, Baptisme openeth the gate of heauen, in vertue of Christs passion now past, which circumcision could not before Christ suffered death.

Shal be destroyed.] This punishment pertained to those by whose negligence themselues, or others of their charge, were not circumcised. But S. Augustin (li. 3. c. 18. cont. Iulian. li. 16. c. 17. ciuit.) proueth that this commination pertained also to infants, not for that they could transgresse this precept, or commit a new sinne, but for lack of circumcision. The reason whereof is, for that God now determined this only remedie for original sinne, in the male sex of Abrahams seed, in place of sacrifice, or other profession of faith vsed before. S. Augustin vnderstandeth this threatning not only of temporal punishment, but also of eternal separation from God, and the societie of Saints. That also infants are so secluded only for lack of this remedie, as now some children which dye without Baptisme, committing no new fault are depriued of the vision of God, for their original sinne not remitted.