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. Baptisme excelleth Circumcision.But Baptisme doth farre excel Circumcision in that it is more easie, or lesse paineful, 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. Of which both resemblance and difference S. Augustin treateth in manie 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.
Two difficulties.14. Shal be destroyed.) Here occurre 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 threatned for transgression of this precept. To whom the punishment pertained when circumcision was omitted.Touching the first doubt, it seemeth probable, that this punishment pertained only to those, by whose negligence themselues, or others of their charge, were not circumcised: for that the reason why such a one is punished is alleadged, Because he hath broken Gods couenant. Which is only in their power to keep or breake, that are of discretion, and not in the power of infants. The indifferencie also of the Hebrew and Greeke text fauoureth this sense, for where according to the Latin we read, The male whose flesh of prepuce is not circumcised, The Hebrew and Greeke may be translated, The male that doth not circumcise the flesh of his prepuce, which can not be ment of an infant of eight dayes old. This exposition is likewise confirmed by example, Exod. 4. where Moyses was in danger to be slaine by an Angel, because his sonne was not circumcised. Neuertheles S. Augustin (li. 3. c. 18. cont. Iulian. li. 16. c. 27. ciuit. and in other places) proueth that this commination pertained also to infants. Whose iudgement is confirmed by the 70. Interpreters, adding for explication these words, the eight day: which necessarily include infants, as subiect to this punishment; not for that they could transgresse this precept, or commit a new sinne, but for lack of circumcision. The reason wherof 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, and that in case it could conueniently be applied, for otherwise the former remedies were stil auailable.
What punishment was threatned.Concerning the other difficultie manie ancient fathers expound these words, Shal be destroyed out of his people, of only temporal punishment; either death, as the like phrase signifieth, Exod. 12. Whosoeuer shal eate leuened bread, his soul shal perish out of Israel; or temporal separation from the people of God, as Num. 19. Euerie one that toucheth the dead corse, shal perish out of Israel. Circumcision instituted to distinguish the people of God and for remedie of original sinne in some persons, but not in al.But S. Augustin (li. 3. c. 18. cont. Iulian. li 5. hypog. & alibi) S. Gregorie (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) vnderstand this threatning not only of temporal punishment, but also of eternal separation from God, and the societie of Saints. And that also infants are so secluded only for lack of this remedie, as now children which dye without Baptisme, committing no new fault are depriued of the vision of God, for their original sinne not remitted. Whervpon is gathered that albeit Circumcision was principally instituted to distinguish the people of God, which should come of Abrahams seed, from other Nations, yet it was
