Here he delineates the differences: first, one difference common to every sacrament, which is that it bears an image; second, another difference which is proper to sacraments of the New Law, in which the nature of a sacrament is perfectly realized, namely, that it acts as a cause, at: For a sacrament is properly so called because it is a sign of God’s grace and a form of invisible grace in such a manner that it bears its image and is its cause.
Et circa haec, duo facit: primo ostendit differentiam inter sacramenta veteris et novae legis; secundo determinat de quodam sacramento veteris legis, quod maxime cum sacramentis novae legis communicat, ibi: fuit autem inter illa sacramenta sacramentum quoddam, scilicet circumcisionis, idem conferens remedium contra peccatum quod nunc baptismus praestat.