Original Douay–Rheims AnnotationsGenesis 17

Many nations.

Abram signifying High or Noble father, ^[1] changed into Abraham, which signifieth Father of many (Nations) and Sarai signifying My Princess, changed into Sara, which absolutely signifieth Princess, import great Mysteries intended by God. For by this changing of names was declared and confirmed, that Abraham by the issue that he should have of Sara, should be the father of many Nations, which S. Paul ^[2] expressly applieth to his spiritual children, those especially that should believe in Christ, of the Gentiles, prefigured by Isaac born of the freewoman, by the promise, as the Jews were prefigured by Ismael born of the bondwoman according to the flesh, concluding with the prophet Esay ^[3], that Many are the children of the desolate, that before was barren. ^[4] For albeit Abraham was natural father of four Nations, the Ismaelites, Madianites, Idumeans, and the Israelites, yet he was spiritual father of many more, to wit, of all Nations that believe in Christ from his own time to the end of the world, of which some are Jews, but the greater part Gentiles, as the same Apostle sheweth Ro. 4. Gal. 4. Ephes. 3. Colos. 1. and in other places. Whereby it is clear, that the Church of Christ doth always consist of many Nations ^[5], not as Donatists and Protestants absurdly say, sometimes of few invisible or unknown persons, for so Abraham should sometimes be father of few or no Nations, which derogateth either from God's omnipotency if he could not, or from his fidelity if he should not maintain his promise made to Abraham for ever.

• 1 Changing of names is mystical. S. Aug. li. 16. c. 28. and 39. civit. S. Hierom. Tradit. Hebraicis.
• 2 Gal. 4.
• 3 Isa 54.
• 4 Abraham natural father of four Nations: spiritual father of all that do believe in Christ. Rom. 4, 11.
• 5 The Church of Christ ever consisteth of many Nations.

Shall be circumcised.

The Sacrament of Circumcision here first instituted, about 400. years before the Law of Moyses, ^[1] is a perfect figure of Baptism, resembling it in four 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 receive 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 subjection to the jurisdiction and laws of the Church. ^[2] But Baptism doth far excel Circumcision in that it is more easy, or less painful, more universal, for it pertaineth to all Nations, and both sexes; and especially in virtue and efficacy, for Baptism as an instrumental cause remitteth sin and justifieth, Circumcision was only a sign that grace was given & sin remitted. Again, Baptism imprinteth a character in the soul, the other leaveth a mark only in the flesh. Finally, Baptism openeth the gate of heaven, in virtue of Christ's passion now past, which circumcision could not before Christ suffered death. Of which both resemblance and difference S. Augustine treateth in many places, especially li. 3 de doct. Christ. c. 9. Epist. 118. ad Ianuarium. li. 19. c. 13. cont. Faust. and in Psal. 73. where he also maketh like comparison between other Sacraments of the old and new Testament.

• 1 Circumcision a figure of Baptism.
• 2 Baptism excelleth Circumcision.

Shall be destroyed.

^[1] Here occur two difficulties about the true sense of this hard place. First, whether this punishment belonged to them only, by whose fault circumcision was omitted; or to infants also that should be circumcised and were not. Secondly, whether temporal punishment or eternal was here threatened for transgression of this precept. ^[2] Touching the first doubt, it seemeth probable, that this punishment pertained only to those, by whose negligence themselves, or others of their charge, were not circumcised: for that the reason why such a one is punished is alleged, Because he hath broken God's covenant. Which is only in their power to keep or break, that are of discretion, and not in the power of infants. The indifferency also of the Hebrew and Greek text favoureth this sense, for where according to the Latin we read, The male whose flesh of prepuce is not circumcised, The Hebrew and Greek may be translated, The male that doth not circumcise the flesh of his prepuce, which cannot be meant of an infant of eight days old. this exposition is likewise confirmed by example, Exod. 4. where Moyses was in danger to be slain by an Angel, because his son was not circumcised. Nevertheless S. Augustin (li. 3. c. 18 cont. Iulian. li. 16. c. 27. civit. and in other places) proveth that this commination pertained also to infants. Whose judgement is confirmed by the 70 Interpreters, adding for explication these words, the eighth day: which necessarily include infants, as subject to this punishment; not for that they could transgress this precept, or commit a new sin, but for lack of circumcision. The reason whereof is, for that God now determined this only remedy for original sin, in the male sex of Abraham's seed, in place of sacrifice, or other profession of faith used before, and that in case it could conveniently be applied, for otherwise the former remedies were still available.

• 1 Two difficulties.
• 2 To whom the punishment pertained when circumcision was omitted.

^[1]

Concerning the other difficulty many ancient fathers expound these words, Shall be destroyed out of his people, of only temporal punishment; either death, as the like phrase signifieth, Exod. 12. Whosoever shall eat leavened bread, his soul shall perish out of Israel; or temporal separation from the people of God, as Num. 19. Every one that toucheth the dead corpse, shall perish out of Israel. But S. Augustine (li. 3. c. 18. cont. Iulian. li. 5. hypog. & alibi) S. Gregory (li. 4. Moral. c. 2. & 3.) S. Prosper (li. de promiss. Dei p. 1. c. 14.) S. Beda (li. 2. in Lucam c. 8.) and S. Bernard (ser. 3. de circum.) understand this threatening not only of temporal punishment, but also of eternal separation from God, and the society of Saints. And that also infants are so secluded only for lack of this remedy, as now children which die without Baptism, committing no new fault are deprived of the vision of God, for their original sin not remitted. Whereupon is gathered that albeit Circumcision was principally instituted to distinguish the people of God ^[2], which should come of Abraham's seed, from other Nations, yet it was also for remission of original sin: not in all, but in those to whom God appointed this particular remedy.

• 1 What punishment was threatened.
• 2 Circumcision instituted to distinguish the people of God and for remedy of original sin in some persons, but not in all.