CHAP. I.
Of Circumcision.
Their Sacraments were two. First, the Passover of which there hath been a set Chapter. Secondly, Circumcision, of which now.
Circumcision, was a cutting off the foreskin, as a sign and seal of Gods Covenant made with the People of the Jews. It is called a sign by God in its first institution, Gen. 17. and a seal by the Apostle, Rom. 4. 11. Yea, it is called a sign and a seal, by a Doctor of the Jews,[617] more ancient than their Talmud.
[617] Zohar. Gen. 17.
It was used (though not as a Sacrament) by many other Nations:[618] by the inhabitants of Colchis, the Æthiopians, the Trogloditæ, and the Egyptians.
[618] Alex. ab Alex. lib. 2. cap. 25. Herodo. l. 2. Diodor. Sicul. l. 2. c. 1. It. l. 4. c. 3.
In a figurative sense, alluding unto this Sacramental Rite, we read of three other sorts of Circumcision in the Scripture; so that in all there are four mentioned. 1. This of the flesh. 2. Another of the heart. 3. A third of the lips. 4. And a fourth of the ears. We are to consider it in its proper acception, and here to observe: First, the time when it was administred. Secondly, the manner how. Thirdly, the penalty in case it was omitted.
The time was the eighth day; yea, the eighth day was so precisely observed, that if it fell on the Sabbath, yet they circumcised the Child; whence rose that saying among them, Circumcisio pellit Sabbatum Circumcision driveth away the Sabbath; or, the Sabbath giveth place to Circumcision. And with this accordeth that of our Saviour, Ye on the Sabbath day circumcise a man, John 7. 22. The Jews superstitiously conceiting that each creatures perfection depended upon the sanctification of one Sabbath day at least, say that God did therefore enjoyn the eighth day, that one Sabbath might first pass over each male, before he should be partaker of this Sacrament. But more probably we may say, that the reasons why God would not suffer them to anticipate the eighth day, were first to shew, that God in the matter of Salvation, neither was, nor is simply tyed to Sacraments; for then there had been no less cruelty in forbidding Circumcision until the eighth day, than there was love in permitting it upon the eighth. Secondly, because in this time of the Mosaical Pedagogie, there was a kind of legal uncleanness, in which the creatures were thought to be, as remaining in their blood, for the first seven daies after their birth, Levit. 22. 27. It. 12. 2, 3. Notwithstanding, God thought it not convenient to defer it longer than eight daies, for the comfort of the Parents, which they received by a mature and seasonable initiation of their children.
The manner how Circumcision was administred, I find thus recorded: Some of those that were present held a vessel full of dust,[619] into which they did cast the foreskin being cut off. Again, they prepared in the room, a certain void chair for Elias;[620] which was done, partly in honour of him, for which respect also, as often as they fell on any difficult place in Scripture they would say[621] Veniet Elias, & omnia enodabit; We know that Elias will come, and he will tell us all things: But chiefly it was done, because they thought Elias to be present there in spirit, whose bodily coming they did, and do daily expect. These ceremonies are meerly Jewish, practised by the latter Jews, but utterly unknown in our Saviour Christ his time, and, as it appeareth by the Samaritan woman her speech, that proverbial saying applyed now to Elias, was of old applyed to Christ, John 4. 25. Thirdly, he which supplyed the place of the Witness, or as we phrase it, of the Godfather,[622] held the Child in his arms whiles it was Circumcised: this Godfather they called Baal Berith, and Sandack; that is, the Master of the Covenant. Uriah the Priest, and Zachariah the son of Jeberechia, are thought[623] to have been Godfathers at the Circumcision of Maher-shalal-hash-baz, Esay. 8. 2. and from them the custome of having Godfathers in Baptisme, to have taken its original. Fourthly, the Parents named the Child, and in Zacharies time, it seemeth that in the naming of the Infant, they had respect to some name of his Ancestors. They said unto her, there is none of thy kindred that is named with this name, Luk. 1. 61. Other Nations had their set daies also after the birth, for the naming of their Children. The Romans[624] gave names to their male-children on the ninth day, to the female on the eighth. The Athenians[625] gave names on the tenth. Others[626] on the seventh. These daies Tertullian[627] called Nominalia. The Grecians besides the tenth day on which they named the Child, they observed also the fifth,[628] on which day the Midwives took the Child, and ran about a fire made for that purpose, using that Ceremony as a purification of themselves and the Child: on this day the Neighbours also sent in gifts, or small tokens, Munera natalitia;[629] from which custom that amongst Christians, of the Godfathers sending gifts to the baptized Infant, is thought to have flown. But to return again to the Rites of the Jews. After the Child had been circumcised, the Father said:[630] Blessed be our Lord God, who hath sanctified us with his precepts, and hath commanded us, that we should cause this child to enter into the Covenant of Abraham. After this, the whole Church or company present replyed in this manner,[631] As thou hast made him to enter into the Covenant, so make him also to enter into the Law, into Matrimony, and into good works.