ers of the soul sufficiently as regards ordinary conduct: but
as regards certain special effects which are necessary in a Christian
life, sacramental grace is needed.

Reply Obj. 2: Vices and sins are sufficiently removed by virtues and
gifts, as to present and future time, in so far as they prevent man
from sinning. But in regard to past sins, the acts of which are
transitory whereas their guilt remains, man is provided with a
special remedy in the sacraments.

Reply Obj. 3: Sacramental grace is compared to grace commonly so
called, as species to genus. Wherefore just as it is not equivocal to
use the term "animal" in its generic sense, and as applied to a man,
so neither is it equivocal to speak of grace commonly so called and
of sacramental grace.
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THIRD ARTICLE [III, Q. 62, Art. 3]

Whether the Sacraments of the New Law Contain Grace?

Objection 1: It seems that the sacraments of the New Law do not
contain grace. For it seems that what is contained is in the
container. But grace is not in the sacraments; neither as in a
subject, because the subject of grace is not a body but a spirit; nor
as in a vessel, for according to _Phys._ iv, "a vessel is a movable
place," and an accident cannot be in a place. Therefore it seems that
the sacraments of the New Law do not contain grace.

Obj. 2: Further, sacraments are instituted as means whereby men may
obtain grace. But since grace is an accident it cannot pass from one
subject to another. Therefore it would be of no account if grace were
in the sacraments.

Obj. 3: Further, a spiritual thing is not contained by a corporeal,
even if it be therein; for the soul is not contained by the body;
rather does it contain the body. Since, therefore, grace is something
spiritual, it seems that it cannot be contained in a corporeal
sacrament.

_On the contrary,_ Hugh of S. Victor says (De Sacram. i) that "a
sacrament, through its being sanctified, contains an invisible grace."

_I answer that,_ A thing is said to be in another in various ways; in
two of which grace is said to be in the sacraments. First, as in its
sign; for a sacrament is a sign of grace. Secondly, as in its cause;
for, as stated above (A. 1) a sacrament of the New Law is an
instrumental cause of grace. Wherefore grace is in a sacrament of the
New Law, not as to its specific likeness, as an effect in its
univocal cause; nor as to some proper and permanent form proportioned
to such an