ible things in the
sacraments seems to be the same as to add words to words. But this is
superfluous. Therefore words are not required besides the sensible
things in the sacraments.

Obj. 2: Further, a sacrament is some one thing, but it does not seem
possible to make one thing of those that belong to different genera.
Since, therefore, sensible things and words are of different genera,
for sensible things are the product of nature, but words, of reason;
it seems that in the sacraments, words are not required besides
sensible things.

Obj. 3: Further, the sacraments of the New Law succeed those of the
Old Law: since "the former were instituted when the latter were
abolished," as Augustine says (Contra Faust. xix). But no form of
words was required in the sacraments of the Old Law. Therefore
neither is it required in those of the New Law.

_On the contrary,_ The Apostle says (Eph. 5:25, 26): "Christ loved
the Church, and delivered Himself up for it; that He might sanctify
it, cleansing it by the laver of water in the word of life." And
Augustine says (Tract. xxx in Joan.): "The word is added to the
element, and this becomes a sacrament."

_I answer that,_ The sacraments, as stated above (AA. 2, 3), are
employed as signs for man's sanctification. Consequently they can be
considered in three ways: and in each way it is fitting for words to
be added to the sensible signs. For in the first place they can be
considered in regard to the cause of sanctification, which is the
Word incarnate: to Whom the sacraments have a certain conformity, in
that the word is joined to the sensible sign, just as in the mystery
of the Incarnation the Word of God is united to sensible flesh.

Secondly, sacraments may be considered on the part of man who is
sanctified, and who is composed of soul and body: to whom the
sacramental remedy is adjusted, since it touches the body through the
sensible element, and the soul through faith in the words. Hence
Augustine says (Tract. lxxx in Joan.) on John 15:3, "Now you are
clean by reason of the word," etc.: "Whence hath water this so great
virtue, to touch the body and wash the heart, but by the word doing
it, not because it is spoken, but because it is believed?"

Thirdly, a sacrament may be considered on the part of the sacramental
signification. Now Augustine says (De Doctr. Christ. ii) that "words
are the principal signs used by men"; because words can be formed in
various ways for the purpose