Concerning the first point he does two things: first, he places the sacrament in the genus of signs; second, he defines signs, at A sign is a thing which, over and above the form which it impresses on the senses, causes something else to come into the mind through itself.
Hic venatur differentias: et primo unam differentiam communem omnibus sacramentis, quae est ut imaginem gerat; secundo aliam quae est propria sacramentorum novae legis, in quibus est perfecta ratio sacramenti, scilicet ut causa existat, ibi: sacramentum enim proprie dicitur, quod ita signum est gratiae Dei, et invisibilis gratiae forma, ut ipsius imaginem gerat et causa existat.