n instrument by which someone
works: wherefore it is written (Titus 3:5): "He saved us by the laver
of regeneration."

Reply Obj. 1: The principal cause cannot properly be called a sign of
its effect, even though the latter be hidden and the cause itself
sensible and manifest. But an instrumental cause, if manifest, can be
called a sign of a hidden effect, for this reason, that it is not
merely a cause but also in a measure an effect in so far as it is
moved by the principal agent. And in this sense the sacraments of the
New Law are both cause and signs. Hence, too, is it that, to use the
common expression, "they effect what they signify." From this it is
clear that they perfectly fulfil the conditions of a sacrament; being
ordained to something sacred, not only as a sign, but also as a cause.

Reply Obj. 2: An instrument has a twofold action; one is
instrumental, in respect of which it works not by its own power but
by the power of the principal agent: the other is its proper action,
which belongs to it in respect of its proper form: thus it belongs to
an axe to cut asunder by reason of its sharpness, but to make a
couch, in so far as it is the instrument of an art. But it does not
accomplish the instrumental action save by exercising its proper
action: for it is by cutting that it makes a couch. In like manner
the corporeal sacraments by their operation, which they exercise on
the body that they touch, accomplish through the Divine institution
an instrumental operation on the soul; for example, the water of
baptism, in respect of its proper power, cleanses the body, and
thereby, inasmuch as it is the instrument of the Divine power,
cleanses the soul: since from soul and body one thing is made. And
thus it is that Augustine says (Gen. ad lit. xii) that it "touches
the body and cleanses the heart."

Reply Obj. 3: This argument considers that which causes grace as
principal agent; for this belongs to God alone, as stated above.
_______________________

SECOND ARTICLE [III, Q. 62, Art. 2]

Whether Sacramental Grace Confers Anything in Addition to the Grace
of the Virtues and Gifts?

Objection 1: It seems that sacramental grace confers nothing in
addition to the grace of the virtues and gifts. For the grace of the
virtues and gifts perfects the soul sufficiently, both in its essence
and in its powers; as is clear from what was said in the Second Part
(I-II, Q. 110, AA. 3, 4). But grace is ordained to the perfecting