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.
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.