A short instruction for to arm all good Christian people against the pestiferous errors…A short instruction for to arme all good Christian people agaynst the pestiferous errours…

☞ But because they will not admit this similitude which we bring, between Circumcision and Baptism, it shall be expedient to show, before we go any further, that it is one thing. When we speak of a Sacrament, we must consider that the whole substance and property, ought to be understand of the doctrine, whereof the Sacrament is a confirmation. Let us then mark this, that the doctrine is as the principal: and the Sacrament is as accessory. Now let us make comparison of Baptism with Circumcision. ☞ Baptism importeth penance, or renewing of life: with promise of the forgiveness of our since.

☞ But because they wyll not admyt thys similitude whyche we brynge, betwene Circumsicion and Baptysme, it shalbe expedient to showe, before we go anye further, that it is one thyng. When we speake of a Sacrament, we must consider that the whole substaunce and propertie, oughte to be vnderstande of the doctrine, whereof the Sacrament is a confirmation. Let vs then marke this, that the doctryne is as the principall: and the Sacrament is as accessarie. Nowe let vs make comparison of Baptysme with Circumsicion. ☞ Baptisme importeth pernaunce, or renewynge of lyfe: wyth promesse of the forgeuenes of our synnes.

Circumcision doth import as much and neither more nor less. That this is true, touching repentance, it is evident as well in ⟨image 11⟩the books of Moses as in the Prophets, where it is spoken of the circumcision of our hearts. For that is that thing, which the new testament calleth mortification of the old man. In summa, spiritual circumcision is as much to say as, repentance. And for the second part, which is the promise of forgiveness of since, we can have no clearer probation than this sentence of. S. Paul, where he sayeth, that circumcision was given to Abraham for a confirmation, of the righteousness, which he freely obtained of God, through faith. If now, men make this argument: that it is against reason, that little children, which have neither faith nor repentance, should be baptised, for as much as baptism is a sacrament of regeneration and spiritual washing which we have in Jesus Christ: I answer that the like may be said of circumcision. And yet God commanded that the young infants should be circumcised. And therefore it is as much as to reason against God: when we say that it is against reason, that a sacrament which is a testimony of repentance, and salvation, should be communicate unto young children. What shall we say then? Truly, if we count that good, which God hath done: we have a lesson, that it is not needful that the verity which is signified by the sacrament, should always precede, but that it sufficeth otherwhile, that it follow, at the lest in part: for the renovation of life, was well signified by circumcision: and so