on the order of causes and effects; for the cause is always before its effect; and righteousness was
possessed by Abraham before he had circumcision.
Romans 4:11-12
- Et signum accepit circumcisionis, sigillum
justitiæ fidei quæ fuerat in præputio; ut esset pater - And he received the sign of circumcision,
a seal of the righteousness of the faith which he
omnium credentium per præputium, quo ipsis
quoque imputetur justitia;
had yet being uncircumcised: that he might be
the father of all them that believe, though they
be not circumcised; that righteousness might be
imputed unto them also:- Et pater circumcisionis, non iis qui sunt
ex circumcisione tantum, sed qui insistunt - And the father of circumcision to them
who are not of the circumcision only, but who
vestigiis fidei, quæ fuit in præputio patris nostri
Abrahæ.
also walk in the steps of that faith of our father
Abraham, which he had being yet uncircumcised.
11.And he received the sign, etc. In order to anticipate an objection, he shows that circumcision
was not unprofitable and superfluous, though it could not justify; but it had another very remarkable
use, it had the office of sealing, and as it were of ratifying the righteousness of faith. And yet he
intimates at the same time, by stating what its object was, that it was not the cause of righteousness,
it indeed tended to confirm the righteousness of faith, and that already obtained in uncircumcision.
He then derogates or takes away nothing from it.
We have indeed here a remarkable passage with regard to the general benefits of sacraments.
According to the testimony of Paul, they are seals by which the promises of God are in a manner
imprinted on our hearts, (Dei promissiones cordibus nostris quodammodo imprimuntur,) and the
certainty of grace confirmed (sancitur gratœ certitudo ) And though by themselves they profit
nothing, yet God has designed them to be the instruments (instrumenta) of his grace; and he effects
by the secret grace of his Spirit, that they should not be without benefit in the elect. And though
they are dead and unprofitable symbols to the reprobate, they yet ever retain their import and
character (vim suam et naturam:) for though our unbelief may deprive them of their effect, yet it
cannot weaken or extinguish the truth of God. Hence it remains a fixed principle, that sacred symbols
are testimonies, by which God seals his grace on our hearts.
As to the symbol of circumcision, this especially is to be said, that a twofold grace was
represented by it. God had promised to Abraham a blessed seed, from whom salvation was to be
expected by the whole world. On this depended the promise — “I will be to thee a God.” (Genesis
17:7.) Then a gratuitous reconciliation with God was included in that symbol: and for this reason
it was necessary that the faithful should look forward to the promised seed. On the other hand, God
requires integrity and holiness of life; he indicated by the symbol how this could be attained, that
is, by cutting off in man whatever is born of the flesh, for his whole nature had become vicious.
He therefore reminded Abraham by the external sign, that he was spiritually to cut off the corruption
of the flesh; and to this Moses has also alluded in Deuteronomy 10:16. And to show that it was not
the work of man, but of God, he commanded tender infants to be circumcised, who, on account of
their age, could not have performed such a command. Moses has indeed expressly mentioned