No More Learning

For he "saw the Lord sitting upon a throne high and elevated"; and the
seraphim standing by; and that the house was filled with the glory of
the Lord; wherefrom the seraphim cried out: "All the earth is full of
His glory" (Is. 6:1, 3). And so the images of the seraphim were set up,
not to be worshipped, for this was forbidden by the first commandment;
but as a sign of their function, as stated above.

The outer tabernacle, which denotes this present world, also contained
three things, viz. the "altar of incense," which was directly opposite
the ark; the "table of proposition," with the twelve loaves of
proposition on it, which stood on the northern side; and the
"candlestick," which was placed towards the south. These three things
seem to correspond to the three which were enclosed in the ark; and
they represented the same things as the latter, but more clearly:
because, in order that wise men, denoted by the priests entering the
temple, might grasp the meaning of these types, it was necessary to
express them more manifestly than they are in the Divine or angelic
mind. Accordingly the candlestick betokened, as a sensible sign
thereof, the wisdom which was expressed on the tables (of the Law) in
intelligible words. The altar of incense signified the office of the
priest, whose duty it was to bring the people to God: and this was
signified also by the rod: because on that altar the sweet-smelling
incense was burnt, signifying the holiness of the people acceptable to
God: for it is written (Apoc. 8:3) that the smoke of the sweet-smelling
spices signifies the "justifications of the saints" (cf. Apoc. 19:8).
Moreover it was fitting that the dignity of the priesthood should be
denoted, in the ark, by the rod, and, in the outer tabernacle, by the
altar of incense: because the priest is the mediator between God and
the people, governing the people by Divine power, denoted by the rod;
and offering to God the fruit of His government, i. e. the holiness of
the people, on the altar of incense, so to speak. The table signified
the sustenance of life, just as the manna did: but the former, a more
general and a coarser kind of nourishment; the latter, a sweeter and
more delicate. Again, the candlestick was fittingly placed on the
southern side, while the table was placed to the north: because the
south is the right-hand side of the world, while the north is the
left-hand side, as stated in De Coelo et Mundo ii; and wisdom, like
other spiritual goods, belongs to the right hand, while temporal
nourishment belongs on the left, according to Prov. 3:16: "In her left
hand (are) riches and glory. " And the priestly power is midway between
temporal goods and spiritual wisdom; because thereby both spiritual
wisdom and temporal goods are dispensed.

Another literal signification may be assigned. For the ark contained
the tables of the Law, in order to prevent forgetfulness of the Law,
wherefore it is written (Ex. 24:12): "I will give thee two tables of
stone, and the Law, and the commandments which I have written: that
thou mayest teach them" to the children of Israel. The rod of Aaron was
placed there to restrain the people from insubordination to the
priesthood of Aaron; wherefore it is written (Num. 17:10): "Carry back
the rod of Aaron into the tabernacle of the testimony, that it may be
kept there for a token of the rebellious children of Israel. " The manna
was kept in the ark to remind them of the benefit conferred by God on
the children of Israel in the desert; wherefore it is written (Ex.
16:32): "Fill a gomor of it, and let it be kept unto generations to
come hereafter, that they may know the bread wherewith I fed you in the
wilderness. " The candlestick was set up to enhance the beauty of the
temple, for the magnificence of a house depends on its being well
lighted. Now the candlestick had seven branches, as Josephus observes
(Antiquit. iii, 7,8), to signify the seven planets, wherewith the whole
world is illuminated. Hence the candlestick was placed towards the
south; because for us the course of the planets is from that quarter.
The altar of incense was instituted that there might always be in the
tabernacle a sweet-smelling smoke; both through respect for the
tabernacle, and as a remedy for the stenches arising from the shedding
of blood and the slaying of animals. For men despise evil-smelling
things as being vile, whereas sweet-smelling things are much
appreciated. The table was place there to signify that the priests who
served the temple should take their food in the temple: wherefore, as
stated in Mat. 12:4, it was lawful for none but the priests to eat the
twelve loaves which were put on the table in memory of the twelve
tribes. And the table was not placed in the middle directly in front of
the propitiatory, in order to exclude an idolatrous rite: for the
Gentiles, on the feasts of the moon, set up a table in front of the
idol of the moon, wherefore it is written (Jer. 7:18): "The women knead
the dough, to make cakes to the queen of heaven. "

In the court outside the tabernacle was the altar of holocausts, on
which sacrifices of those things which the people possessed were
offered to God: and consequently the people who offered these
sacrifices to God by the hands of the priest could be present in the
court. But the priests alone, whose function it was to offer the people
to God, could approach the inner altar, whereon the very devotion and
holiness of the people was offered to God. And this altar was put up
outside the tabernacle and in the court, to the exclusion of idolatrous
worship: for the Gentiles placed altars inside the temples to offer up
sacrifices thereon to idols.

The figurative reason for all these things may be taken from the
relation of the tabernacle to Christ, who was foreshadowed therein. Now
it must be observed that to show the imperfection of the figures of the
Law, various figures were instituted in the temple to betoken Christ.
For He was foreshadowed by the "propitiatory," since He is "a
propitiation for our sins" (1 Jn. 2:2). This propitiatory was fittingly
carried by cherubim, since of Him it is written (Heb. 1:6): "Let all
the angels of God adore Him. " He is also signified by the ark: because
just as the ark was made of setim-wood, so was Christ's body composed
of most pure members. More over it was gilded: for Christ was full of
wisdom and charity, which are betokened by gold. And in the ark was a
golden pot, i. e. His holy soul, having manna, i. e. "all the fulness of
the Godhead" (Col. 2:9). Also there was a rod in the ark, i. e. His
priestly power: for "He was made a . . . priest for ever" (Heb. 6:20).
And therein were the tables of the Testament, to denote that Christ
Himself is a lawgiver. Again, Christ was signified by the candlestick,
for He said Himself (Jn. 8:12): "I am the Light of the world"; while
the seven lamps denoted the seven gifts of the Holy Ghost. He is also
betokened in the table, because He is our spiritual food, according
toJn. 6:41, 51: "I am the living bread": and the twelve loaves
signified the twelve apostles, or their teaching. Or again, the
candlestick and table may signify the Church's teaching, and faith,
which also enlightens and refreshes. Again, Christ is signified by the
two altars of holocausts and incense. Because all works of virtue must
be offered to us to God through Him; both those whereby we afflict the
body, which are offered, as it were, on the altar of holocausts; and
those which, with greater perfection of mind, are offered to God in
Christ, by the spiritual desires of the perfect, on the altar of
incense, as it were, according to Heb. 13:15: "By Him therefore let us
offer the sacrifice of praise always to God. "

Reply to Objection 7: The Lord commanded an altar to be made for the
offering of sacrifices and gifts, in honor of God, and for the upkeep
of the ministers who served the tabernacle. Now concerning the
construction of the altar the Lord issued a twofold precept. One was at
the beginning of the Law (Ex. 20:24, seqq. ) when the Lord commanded
them to make "an altar of earth," or at least "not of hewn stones"; and
again, not to make the altar high, so as to make it necessary to "go
up" to it "by steps. " This was in detestation of idolatrous worship:
for the Gentiles made their altars ornate and high, thinking that there
was something holy and divine in such things. For this reason, too, the
Lord commanded (Dt. 16:21): "Thou shalt plant no grove, nor any tree
near the altar of the Lord thy God": since idolaters were wont to offer
sacrifices beneath trees, on account of the pleasantness and shade
afforded by them. There was also a figurative reason for these
precepts. Because we must confess that in Christ, Who is our altar,
there is the true nature of flesh, as regards His humanity---and this
is to make an altar of earth; and again, in regard to His Godhead, we
must confess His equality with the Father---and this is "not to go up"
to the altar by steps. Moreover we should not couple the doctrine of
Christ to that of the Gentiles, which provokes men to lewdness.

But when once the tabernacle had been constructed to the honor of God,
there was no longer reason to fear these occasions of idolatry.
Wherefore the Lord commanded the altar of holocausts to be made of
brass, and to be conspicuous to all the people; and the altar of
incense, which was visible to none but the priests. Nor was brass so
precious as to give the people an occasion for idolatry.

Since, however, the reason for the precept, "Thou shalt not go up by
steps unto My altar" (Ex. 20:26) is stated to have been "lest thy
nakedness be discovered," it should be observed that this too was
instituted with the purpose of preventing idolatry, for in the feasts
of Priapus the Gentiles uncovered their nakedness before the people.
But later on the priests were prescribed the use of loin-cloths for the
sake of decency: so that without any danger the altar could be placed
so high that the priests when offering sacrifices would go up by steps
of wood, not fixed but movable.

Reply to Objection 8: The body of the tabernacle consisted of boards
placed on end, and covered on the inside with curtains of four
different colors, viz. twisted linen, violet, purple, and scarlet twice
dyed. These curtains, however, covered the sides only of the
tabernacle; and the roof of the tabernacle was covered with
violet-colored skins; and over this there was another covering of rams'
skins dyed red; and over this there was a third curtain made of goats'
hair, which covered not only the roof of the tabernacle, but also
reached to the ground and covered the boards of the tabernacle on the
outside. The literal reason of these coverings taken altogether was the
adornment and protection of the tabernacle, that it might be an object
of respect. Taken singly, according to some, the curtains denoted the
starry heaven, which is adorned with various stars; the curtain (of
goats' skin) signified the waters which are above the firmament; the
skins dyed red denoted the empyrean heaven, where the angels are; the
violet skins, the heaven of the Blessed Trinity.

The figurative meaning of these things is that the boards of which the
tabernacle was constructed signify the faithful of Christ, who compose
the Church. The boards were covered on the inner side by curtains of
four colors: because the faithful are inwardly adorned with the four
virtues: for "the twisted linen," as the gloss observes, "signifies the
flesh refulgent with purity; violet signifies the mind desirous of
heavenly things; purple denotes the flesh subject to passions; the
twice dyed scarlet betokens the mind in the midst of the passions
enlightened by the love of God and our neighbor. " The coverings of the
building designate prelates and doctors, who ought to be conspicuous
for their heavenly manner of life, signified by the violet colored
skins: and who should also be ready to suffer martyrdom, denoted by the
skins dyed red; and austere of life and patient in adversity, betokened
by the curtains of goats' hair, which were exposed to wind and rain, as
the gloss observes.

Reply to Objection 9: The literal reason for the sanctification of the
tabernacle and vessels was that they might be treated with greater
reverence, being deputed, as it were, to the divine worship by this
consecration. The figurative reason is that this sanctification
signified the sanctification of the living tabernacle, i. e. the
faithful of whom the Church of Christ is composed.

Reply to Objection 10: Under the Old Law there were seven temporal
solemnities, and one continual solemnity, as may be gathered from Num.
28, 29. There was a continual feast, since the lamb was sacrificed
every day, morning and evening: and this continual feast of an abiding
sacrifice signified the perpetuity of Divine bliss. Of the temporal
feasts the first was that which was repeated every week. This was the
solemnity of the "Sabbath," celebrated in memory of the work of the
creation of the universe. Another solemnity, viz. the "New Moon," was
repeated every month, and was observed in memory of the work of the
Divine government. For the things of this lower world owe their variety
chiefly to the movement of the moon; wherefore this feast was kept at
the new moon: and not at the full moon, to avoid the worship of
idolaters who used to offer sacrifices to the moon at that particular
time. And these two blessings are bestowed in common on the whole human
race; and hence they were repeated more frequently.

The other five feasts were celebrated once a year: and they
commemorated the benefits which had been conferred especially on that
people. For there was the feast of the "Passover" in the first month to
commemorate the blessing of being delivered out of Egypt. The feast of
"Pentecost" was celebrated fifty days later, to recall the blessing of
the giving of the Law. The other three feasts were kept in the seventh
month, nearly the whole of which was solemnized by them, just as the
seventh day. For on the first of the seventh month was the feast of
"Trumpets," in memory of the delivery of Isaac, when Abraham found the
ram caught by its horns, which they represented by the horns which they
blew. The feast of Trumpets was a kind of invitation whereby they
prepared themselves to keep the following feast which was kept on the
tenth day. This was the feast of "Expiation," in memory of the blessing
whereby, at the prayer of Moses, God forgave the people's sin of
worshipping the calf. After this was the feast of "Scenopegia" or of
"Tents," which was kept for seven days, to commemorate the blessing of
being protected and led by God through the desert, where they lived in
tents. Hence during this feast they had to take "the fruits of the
fairest tree," i. e. the citron, "and the trees of dense foliage"
[*Douay and A. V. and R. V. read: 'Boughs of thick trees'], i. e. the
myrtle, which is fragrant, "and the branches of palm-trees, and willows
of the brook," which retain their greenness a long time; and these are
to be found in the Land of promise; to signify that God had brought
them through the arid land of the wilderness to a land of delights. On
the eighth day another feast was observed, of "Assembly and
Congregation," on which the people collected the expenses necessary for
the divine worship: and it signified the uniting of the people and the
peace granted to them in the Land of promise.

The figurative reason for these feasts was that the continual sacrifice
of the lamb foreshadowed the perpetuity of Christ, Who is the "Lamb of
God," according to Heb. 13:8: "Jesus Christ yesterday and today, and
the same for ever. " The Sabbath signified the spiritual rest bestowed
by Christ, as stated in Heb. 4. The Neomenia, which is the beginning of
the new moon, signified the enlightening of the primitive Church by
Christ's preaching and miracles. The feast of Pentecost signified the
Descent of the Holy Ghost on the apostles. The feast of Trumpets
signified the preaching of the apostles. The feast of Expiation
signified the cleansing of the Christian people from sins: and the
feast of Tabernacles signified their pilgrimage in this world, wherein
they walk by advancing in virtue. The feast of Assembly or Congregation
foreshadowed the assembly of the faithful in the kingdom of heaven:
wherefore this feast is described as "most holy" (Lev. 23:36). These
three feasts followed immediately on one another, because those who
expiate their vices should advance in virtue, until they come to see
God, as stated in Ps. 83:8.
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Whether there can be any suitable cause for the sacraments of the Old Law?

Objection 1: It would seem that there can be no suitable cause for the
sacraments of the Old Law. Because those things that are done for the
purpose of divine worship should not be like the observances of
idolaters: since it is written (Dt. 12:31): "Thou shalt not do in like
manner to the Lord thy God: for they have done to their gods all the
abominations which the Lord abhorreth. " Now worshippers of idols used
to knive themselves to the shedding of blood: for it is related (3
Kings 18:28) that they "cut themselves after their manner with knives
and lancets, till they were all covered with blood. " For this reason
the Lord commanded (Dt. 14:1): "You shall not cut yourselves nor make
any baldness for the dead. " Therefore it was unfitting for circumcision
to be prescribed by the Law (Lev. 12:3).

Objection 2: Further, those things which are done for the worship of
God should be marked with decorum and gravity; according to Ps. 34:18:
"I will praise Thee in a grave [Douay: 'strong'] people. " But it seems
to savor of levity for a man to eat with haste. Therefore it was
unfittingly commanded (Ex. 12:11) that they should eat the Paschal lamb
"in haste. " Other things too relative to the eating of the lamb were
prescribed, which seem altogether unreasonable.

Objection 3: Further, the sacraments of the Old Law were figures of the
sacraments of the New Law. Now the Paschal lamb signified the sacrament
of the Eucharist, according to 1 Cor. 5:7: "Christ our Pasch is
sacrificed. " Therefore there should also have been some sacraments of
the Old Law to foreshadow the other sacraments of the New Law, such as
Confirmation, Extreme Unction, and Matrimony, and so forth.

Objection 4: Further, purification can scarcely be done except by
removing something impure. But as far as God is concerned, no bodily
thing is reputed impure, because all bodies are God's creatures; and
"every creature of God is good, and nothing to be rejected that is
received with thanksgiving" (1 Tim. 4:4). It was therefore unfitting
for them to be purified after contact with a corpse, or any similar
corporeal infection.

Objection 5: Further, it is written (Ecclus. 34:4): "What can be made
clean by the unclean? " But the ashes of the red heifer [*Cf. Heb. 9:13]
which was burnt, were unclean, since they made a man unclean: for it is
stated (Num. 19:7, seqq. ) that the priest who immolated her was
rendered unclean "until the evening"; likewise he that burnt her; and
he that gathered up her ashes. Therefore it was unfittingly prescribed
there that the unclean should be purified by being sprinkled with those
cinders.

Objection 6: Further, sins are not something corporeal that can be
carried from one place to another: nor can man be cleansed from sin by
means of something unclean. It was therefore unfitting for the purpose
of expiating the sins of the people that the priest should confess the
sins of the children of Israel on one of the buck-goats, that it might
carry them away into the wilderness: while they were rendered unclean
by the other, which they used for the purpose of purification, by
burning it together with the calf outside the camp; so that they had to
wash their clothes and their bodies with water (Lev. 16).

Objection 7: Further, what is already cleansed should not be cleansed
again. It was therefore unfitting to apply a second purification to a
man cleansed from leprosy, or to a house; as laid down in Lev. 14.

Objection 8: Further, spiritual uncleanness cannot be cleansed by
material water or by shaving the hair. Therefore it seems unreasonable
that the Lord ordered (Ex. 30:18, seqq. ) the making of a brazen laver
with its foot, that the priests might wash their hands and feet before
entering the temple; and that He commanded (Num. 8:7) the Levites to be
sprinkled with the water of purification, and to shave all the hairs of
their flesh.

Objection 9: Further, that which is greater cannot be cleansed by that
which is less. Therefore it was unfitting that, in the Law, the higher
and lower priests, as stated in Lev. 8 [*Cf. Ex. 29], and the Levites,
according to Num. 8, should be consecrated with any bodily anointing,
bodily sacrifices, and bodily oblations.

Objection 10: Further, as stated in 1 Kings 16:7, "Man seeth those
things that appear, but the Lord beholdeth the heart. " But those things
that appear outwardly in man are the dispositions of his body and his
clothes. Therefore it was unfitting for certain special garments to be
appointed to the higher and lower priests, as related in Ex. 28 [*Cf.
Lev. 8:7, seqq. ]. It seems, moreover, unreasonable that anyone should
be debarred from the priesthood on account of defects in the body, as
stated in Lev. 21:17, seqq. : "Whosoever of thy seed throughout their
families, hath a blemish, he shall not offer bread to his God . . . if
he be blind, if he be lame," etc. It seems, therefore, that the
sacraments of the Old Law were unreasonable.

On the contrary, It is written (Lev. 20:8): "I am the Lord that
sanctify you.
" But nothing unreasonable is done by God, for it is
written (Ps. 103:24): "Thou hast made all things in wisdom. " Therefore
there was nothing without a reasonable cause in the sacraments of the
Old Law, which were ordained to the sanctification of man.

I answer that, As stated above ([2117]Q[101], A[4]), the sacraments
are, properly speaking, things applied to the worshippers of God for
their consecration so as, in some way, to depute them to the worship of
God. Now the worship of God belonged in a general way to the whole
people; but in a special way, it belonged to the priests and Levites,
who were the ministers of divine worship. Consequently, in these
sacraments of the Old Law, certain things concerned the whole people in
general; while others belonged to the ministers.

In regard to both, three things were necessary. The first was to be
established in the state of worshipping God: and this institution was
brought about---for all in general, by circumcision, without which no
one was admitted to any of the legal observances---and for the priests,
by their consecration. The second thing required was the use of those
things that pertain to divine worship. And thus, as to the people,
there was the partaking of the paschal banquet, to which no
uncircumcised man was admitted, as is clear from Ex. 12:43, seqq. : and,
as to the priests, the offering of the victims, and the eating of the
loaves of proposition and of other things that were allotted to the use
of the priests. The third thing required was the removal of all
impediments to divine worship, viz. of uncleannesses. And then, as to
the people, certain purifications were instituted for the removal of
certain external uncleannesses; and also expiations from sins; while,
as to the priests and Levites, the washing of hands and feet and the
shaving of the hair were instituted.

And all these things had reasonable causes, both literal, in so far as
they were ordained to the worship of God for the time being, and
figurative, in so far as they were ordained to foreshadow Christ: as we
shall see by taking them one by one.

Reply to Objection 1: The chief literal reason for circumcision was in
order that man might profess his belief in one God. And because Abraham
was the first to sever himself from the infidels, by going out from his
house and kindred, for this reason he was the first to receive
circumcision. This reason is set forth by the Apostle (Rom. 4:9, seqq. )
thus: "He received the sign of circumcision, a seal of the justice of
the faith which he had, being uncircumcised"; because, to wit, we are
told that "unto Abraham faith was reputed to justice," for the reason
that "against hope he believed in hope," i. e. against the hope that is
of nature he believed in the hope that is of grace, "that he might be
made the father of many nations," when he was an old man, and his wife
an old and barren woman. And in order that this declaration, and
imitation of Abraham's faith, might be fixed firmly in the hearts of
the Jews, they received in their flesh such a sign as they could not
forget, wherefore it is written (Gn. 17:13): "My covenant shall be in
your flesh for a perpetual covenant. " This was done on the eighth day,
because until then a child is very tender, and so might be seriously
injured; and is considered as something not yet consolidated: wherefore
neither are animals offered before the eighth day. And it was not
delayed after that time, lest some might refuse the sign of
circumcision on account of the pain: and also lest the parents, whose
love for their children increases as they become used to their presence
and as they grow older, should withdraw their children from
circumcision. A second reason may have been the weakening of
concupiscence in that member. A third motive may have been to revile
the worship of Venus and Priapus, which gave honor to that part of the
body. The Lord's prohibition extended only to the cutting of oneself in
honor of idols: and such was not the circumcision of which we have been
speaking.

The figurative reason for circumcision was that it foreshadowed the
removal of corruption, which was to be brought about by Christ, and
will be perfectly fulfilled in the eighth age, which is the age of
those who rise from the dead. And since all corruption of guilt and
punishment comes to us through our carnal origin, from the sin of our
first parent, therefore circumcision was applied to the generative
member. Hence the Apostle says (Col. 2:11): "You are circumcised" in
Christ "with circumcision not made by hand in despoiling of the body of
the flesh, but in the circumcision of" Our Lord Jesus "Christ. "

Reply to Objection 2: The literal reason of the paschal banquet was to
commemorate the blessing of being led by God out of Egypt. Hence by
celebrating this banquet they declared that they belonged to that
people which God had taken to Himself out of Egypt. For when they were
delivered from Egypt, they were commanded to sprinkle the lamb's blood
on the transoms of their house doors, as though declaring that they
were averse to the rites of the Egyptians who worshipped the ram.
Wherefore they were delivered by the sprinkling or rubbing of the blood
of the lamb on the door-posts, from the danger of extermination which
threatened the Egyptians.

Now two things are to be observed in their departure from Egypt:
namely, their haste in going, for the Egyptians pressed them to go
forth speedily, as related in Ex. 12:33; and there was danger that
anyone who did not hasten to go with the crowd might be slain by the
Egyptians. Their haste was shown in two ways. First by what they ate.
For they were commanded to eat unleavened bread, as a sign "that it
could not be leavened, the Egyptians pressing them to depart"; and to
eat roast meat, for this took less time to prepare; and that they
should not break a bone thereof, because in their haste there was no
time to break bones. Secondly, as to the manner of eating. For it is
written: "You shall gird your reins, and you shall have shoes on your
feet, holding staves in your hands, and you shall eat in haste": which
clearly designates men at the point of starting on a journey. To this
also is to be referred the command: "In one house shall it be eaten,
neither shall you carry forth of the flesh thereof out of the house":
because, to wit, on account of their haste, they could not send any
gifts of it.

The stress they suffered while in Egypt was denoted by the wild
lettuces. The figurative reason is evident, because the sacrifice of
the paschal lamb signified the sacrifice of Christ according to 1 Cor.
5:7: "Christ our pasch is sacrificed. " The blood of the lamb, which
ensured deliverance from the destroyer, by being sprinkled on the
transoms, signified faith in Christ's Passion, in the hearts and on the
lips of the faithful, by which same Passion we are delivered from sin
and death, according to 1 Pet. 1:18: "You were . . . redeemed . . .
with the precious blood . . . of a lamb unspotted. " The partaking of
its flesh signified the eating of Christ's body in the Sacrament; and
the flesh was roasted at the fire to signify Christ's Passion or
charity. And it was eaten with unleavened bread to signify the
blameless life of the faithful who partake of Christ's body, according
to 1 Cor. 5:8: "Let us feast . . . with the unleavened bread of
sincerity and truth. " The wild lettuces were added to denote repentance
for sins, which is required of those who receive the body of Christ.
Their loins were girt in sign of chastity: and the shoes of their feet
are the examples of our dead ancestors. The staves they were to hold in
their hands denoted pastoral authority: and it was commanded that the
paschal lamb should be eaten in one house, i. e. in a catholic church,
and not in the conventicles of heretics.

Reply to Objection 3: Some of the sacraments of the New Law had
corresponding figurative sacraments in the Old Law. For Baptism, which
is the sacrament of Faith, corresponds to circumcision. Hence it is
written (Col. 2:11,12): "You are circumcised . . . in the circumcision
of" Our Lord Jesus "Christ: buried with Him in Baptism. " In the New Law
the sacrament of the Eucharist corresponds to the banquet of the
paschal lamb. The sacrament of Penance in the New Law corresponds to
all the purifications of the Old Law. The sacrament of Orders
corresponds to the consecration of the pontiff and of the priests. To
the sacrament of Confirmation, which is the sacrament of the fulness of
grace, there would be no corresponding sacrament of the Old Law,
because the time of fulness had not yet come, since "the Law brought no
man [Vulg. : 'nothing'] to perfection" (Heb. 7:19). The same applies to
the sacrament of Extreme Unction, which is an immediate preparation for
entrance into glory, to which the way was not yet opened out in the Old
Law, since the price had not yet been paid. Matrimony did indeed exist
under the Old Law, as a function of nature, but not as the sacrament of
the union of Christ with the Church, for that union was not as yet
brought about. Hence under the Old Law it was allowable to give a bill
of divorce, which is contrary to the nature of the sacrament.

Reply to Objection 4: As already stated, the purifications of the Old
Law were ordained for the removal of impediments to the divine worship:
which worship is twofold; viz. spiritual, consisting in devotion of the
mind to God; and corporal, consisting in sacrifices, oblations, and so
forth. Now men are hindered in the spiritual worship by sins, whereby
men were said to be polluted, for instance, by idolatry, murder,
adultery, or incest. From such pollutions men were purified by certain
sacrifices, offered either for the whole community in general, or also
for the sins of individuals; not that those carnal sacrifices had of
themselves the power of expiating sin; but that they signified that
expiation of sins which was to be effected by Christ, and of which
those of old became partakers by protesting their faith in the
Redeemer, while taking part in the figurative sacrifices.

The impediments to external worship consisted in certain bodily
uncleannesses; which were considered in the first place as existing in
man, and consequently in other animals also, and in man's clothes,
dwelling-place, and vessels. In man himself uncleanness was considered
as arising partly from himself and partly from contact with unclean
things. Anything proceeding from man was reputed unclean that was
already subject to corruption, or exposed thereto: and consequently
since death is a kind of corruption, the human corpse was considered
unclean. In like manner, since leprosy arises from corruption of the
humors, which break out externally and infect other persons, therefore
were lepers also considered unclean; and, again, women suffering from a
flow of blood, whether from weakness, or from nature (either at the
monthly course or at the time of conception); and, for the same reason,
men were reputed unclean if they suffered from a flow of seed, whether
due to weakness, to nocturnal pollution, or to sexual intercourse.
Because every humor issuing from man in the aforesaid ways involves
some unclean infection. Again, man contracted uncleanness by touching
any unclean thing whatever.

Now there was both a literal and a figurative reason for these
uncleannesses. The literal reason was taken from the reverence due to
those things that belong to the divine worship: both because men are
not wont, when unclean, to touch precious things: and in order that by
rarely approaching sacred things they might have greater respect for
them. For since man could seldom avoid all the aforesaid uncleannesses,
the result was that men could seldom approach to touch things belonging
to the worship of God, so that when they did approach, they did so with
greater reverence and humility. Moreover, in some of these the literal
reason was that men should not be kept away from worshipping God
through fear of coming in contact with lepers and others similarly
afflicted with loathsome and contagious diseases. In others, again, the
reason was to avoid idolatrous worship: because in their sacrificial
rites the Gentiles sometimes employed human blood and seed. All these
bodily uncleannesses were purified either by the mere sprinkling of
water, or, in the case of those which were more grievous, by some
sacrifice of expiation for the sin which was the occasion of the
uncleanness in question.

The figurative reason for these uncleannesses was that they were
figures of various sins. For the uncleanness of any corpse signifies
the uncleanness of sin, which is the death of the soul. The uncleanness
of leprosy betokened the uncleanness of heretical doctrine: both
because heretical doctrine is contagious just as leprosy is, and
because no doctrine is so false as not to have some truth mingled with
error, just as on the surface of a leprous body one may distinguish the
healthy parts from those that are infected. The uncleanness of a woman
suffering from a flow of blood denotes the uncleanness of idolatry, on
account of the blood which is offered up. The uncleanness of the man
who has suffered seminal loss signifies the uncleanness of empty words,
for "the seed is the word of God. " The uncleanness of sexual
intercourse and of the woman in child-birth signifies the uncleanness
of original sin. The uncleanness of the woman in her periods signifies
the uncleanness of a mind that is sensualized by pleasure. Speaking
generally, the uncleanness contracted by touching an unclean thing
denotes the uncleanness arising from consent in another's sin,
according to 2 Cor. 6:17: "Go out from among them, and be ye separate .
. . and touch not the unclean thing. "

Moreover, this uncleanness arising from the touch was contracted even
by inanimate objects; for whatever was touched in any way by an unclean
man, became itself unclean. Wherein the Law attenuated the superstition
of the Gentiles, who held that uncleanness was contracted not only by
touch, but also by speech or looks, as Rabbi Moses states (Doct.
Perplex. iii) of a woman in her periods. The mystical sense of this was
that "to God the wicked and his wickedness are hateful alike" (Wis.
14:9).

There was also an uncleanness of inanimate things considered in
themselves, such as the uncleanness of leprosy in a house or in
clothes. For just as leprosy occurs in men through a corrupt humor
causing putrefaction and corruption in the flesh; so, too, through some
corruption and excess of humidity or dryness, there arises sometimes a
kind of corruption in the stones with which a house is built, or in
clothes. Hence the Law called this corruption by the name of leprosy,
whereby a house or a garment was deemed to be unclean: both because all
corruption savored of uncleanness, as stated above, and because the
Gentiles worshipped their household gods as a preservative against this
corruption. Hence the Law prescribed such houses, where this kind of
corruption was of a lasting nature, to be destroyed; and such garments
to be burnt, in order to avoid all occasion of idolatry. There was also
an uncleanness of vessels, of which it is written (Num. 19:15): "The
vessel that hath no cover, and binding over it, shall be unclean. " The
cause of this uncleanness was that anything unclean might easily drop
into such vessels, so as to render them unclean. Moreover, this command
aimed at the prevention of idolatry. For idolaters believed that if
mice, lizards, or the like, which they used to sacrifice to the idols,
fell into the vessels or into the water, these became more pleasing to
the gods. Even now some women let down uncovered vessels in honor of
the nocturnal deities which they call "Janae. "

The figurative reason of these uncleannesses is that the leprosy of a
house signified the uncleanness of the assembly of heretics; the
leprosy of a linen garment signified an evil life arising from
bitterness of mind; the leprosy of a woolen garment denoted the
wickedness of flatterers; leprosy in the warp signified the vices of
the soul; leprosy on the woof denoted sins of the flesh, for as the
warp is in the woof, so is the soul in the body. The vessel that has
neither cover nor binding, betokens a man who lacks the veil of
taciturnity, and who is unrestrained by any severity of discipline.

Reply to Objection 5: As stated above (ad 4), there was a twofold
uncleanness in the Law; one by way of corruption in the mind or in the
body; and this was the graver uncleanness; the other was by mere
contact with an unclean thing, and this was less grave, and was more
easily expiated. Because the former uncleanness was expiated by
sacrifices for sins, since all corruption is due to sin, and signifies
sin: whereas the latter uncleanness was expiated by the mere sprinkling
of a certain water, of which water we read in Num. 19. For there God
commanded them to take a red cow in memory of the sin they had
committed in worshipping a calf. And a cow is mentioned rather than a
calf, because it was thus that the Lord was wont to designate the
synagogue, according to Osee 4:16: "Israel hath gone astray like a
wanton heifer": and this was, perhaps, because they worshipped heifers
after the custom of Egypt, according to Osee 10:5: "(They) have
worshipped the kine of Bethaven. " And in detestation of the sin of
idolatry it was sacrificed outside the camp; in fact, whenever
sacrifice was offered up in expiation of the multitude of sins, it was
all burnt outside the camp. Moreover, in order to show that this
sacrifice cleansed the people from all their sins, "the priest" dipped
"his finger in her blood," and sprinkled "it over against the door of
the tabernacle seven times"; for the number seven signified
universality. Further, the very sprinkling of blood pertained to the
detestation of idolatry, in which the blood that was offered up was not
poured out, but was collected together, and men gathered round it to
eat in honor of the idols. Likewise it was burnt by fire, either
because God appeared to Moses in a fire, and the Law was given from the
midst of fire; or to denote that idolatry, together with all that was
connected therewith, was to be extirpated altogether; just as the cow
was burnt "with her skin and her flesh, her blood and dung being
delivered to the flames. " To this burning were added "cedar-wood, and
hyssop, and scarlet twice dyed," to signify that just as cedar-wood is
not liable to putrefaction, and scarlet twice dyed does not easily lose
its color, and hyssop retains its odor after it has been dried; so also
was this sacrifice for the preservation of the whole people, and for
their good behavior and devotion. Hence it is said of the ashes of the
cow: "That they may be reserved for the multitude of the children of
Israel. " Or, according to Josephus (Antiq. iii, 8,9,10), the four
elements are indicated here: for "cedar-wood" was added to the fire, to
signify the earth, on account of its earthiness; "hyssop," to signify
the air, on account of its smell; "scarlet twice dyed," to signify
water, for the same reason as purple, on account of the dyes which are
taken out of the water: thus denoting the fact that this sacrifice was
offered to the Creator of the four elements. And since this sacrifice
was offered for the sin of idolatry, both "he that burned her," and "he
that gathered up the ashes," and "he that sprinkled the water" in which
the ashes were placed, were deemed unclean in detestation of that sin,
in order to show that whatever was in any way connected with idolatry
should be cast aside as being unclean. From this uncleanness they were
purified by the mere washing of their clothes; nor did they need to be
sprinkled with the water on account of this kind of uncleanness,
because otherwise the process would have been unending, since he that
sprinkled the water became unclean, so that if he were to sprinkle
himself he would remain unclean; and if another were to sprinkle him,
that one would have become unclean, and in like manner, whoever might
sprinkle him, and so on indefinitely.

The figurative reason of this sacrifice was that the red cow signified
Christ in respect his assumed weakness, denoted by the female sex;
while the color of the cow designated the blood of His Passion. And the
"red cow was of full age," because all Christ's works are perfect, "in
which there" was "no blemish"; "and which" had "not carried the yoke,"
because Christ was innocent, nor did He carry the yoke of sin. It was
commanded to be taken to Moses, because they blamed Him for
transgressing the law of Moses by breaking the Sabbath. And it was
commanded to be delivered "to Eleazar the priest," because Christ was
delivered into the hands of the priests to be slain. It was immolated
"without the camp," because Christ "suffered outside the gate" (Heb.
13:12). And the priest dipped "his finger in her blood," because the
mystery of Christ's Passion should be considered and imitated.

It was sprinkled "over against . . . the tabernacle," which denotes the
synagogue, to signify either the condemnation of the unbelieving Jews,
or the purification of believers; and this "seven times," in token
either of the seven gifts of the Holy Ghost, or of the seven days
wherein all time is comprised. Again, all things that pertain to the
Incarnation of Christ should be burnt with fire, i. e. they should be
understood spiritually; for the "skin" and "flesh" signified Christ's
outward works; the "blood" denoted the subtle inward force which
quickened His external deeds; the "dung" betokened His weariness, His
thirst, and all such like things pertaining to His weakness. Three
things were added, viz. "cedar-wood," which denotes the height of hope
or contemplation; "hyssop," in token of humility or faith; "scarlet
twice dyed," which denotes twofold charity; for it is by these three
that we should cling to Christ suffering. The ashes of this burning
were gathered by "a man that is clean," because the relics of the
Passion came into the possession of the Gentiles, who were not guilty
of Christ's death. The ashes were put into water for the purpose of
expiation, because Baptism receives from Christ's Passion the power of
washing away sins. The priest who immolated and burned the cow, and he
who burned, and he who gathered together the ashes, were unclean, as
also he that sprinkled the water: either because the Jews became
unclean through putting Christ to death, whereby our sins are expiated;
and this, until the evening, i. e. until the end of the world, when the
remnants of Israel will be converted; or else because they who handle
sacred things with a view to the cleansing of others contract certain
uncleannesses, as Gregory says (Pastor. ii, 5); and this until the
evening, i. e. until the end of this life.

Reply to Objection 6: As stated above (ad 5), an uncleanness which was
caused by corruption either of mind or of body was expiated by
sin-offerings. Now special sacrifices were wont to be offered for the
sins of individuals: but since some were neglectful about expiating
such sins and uncleannesses; or, through ignorance, failed to offer
this expiation; it was laid down that once a year, on the tenth day of
the seventh month, a sacrifice of expiation should be offered for the
whole people. And because, as the Apostle says (Heb. 7:28), "the Law
maketh men priests, who have infirmity," it behooved the priest first
of all to offer a calf for his own sins, in memory of Aaron's sin in
fashioning the molten calf; and besides, to offer a ram for a
holocaust, which signified that the priestly sovereignty denoted by the
ram, who is the head of the flock, was to be ordained to the glory of
God. Then he offered two he-goats for the people: one of which was
offered in expiation of the sins of the multitude. For the he-goat is
an evil-smelling animal; and from its skin clothes are made having a
pungent odor; to signify the stench, uncleanness and the sting of sin.
After this he-goat had been immolated, its blood was taken, together
with the blood of the calf, into the Holy of Holies, and the entire
sanctuary was sprinkled with it; to signify that the tabernacle was
cleansed from the uncleanness of the children of Israel. But the
corpses of the he-goat and calf which had been offered up for sin had
to be burnt, to denote the destruction of sins. They were not, however,
burnt on the altar: since none but holocausts were burnt thereon; but
it was prescribed that they should be burnt without the camp, in
detestation of sin: for this was done whenever sacrifice was offered
for a grievous sin, or for the multitude of sins. The other goat was
let loose into the wilderness: not indeed to offer it to the demons,
whom the Gentiles worshipped in desert places, because it was unlawful
to offer aught to them; but in order to point out the effect of the
sacrifice which had been offered up. Hence the priest put his hand on
its head, while confessing the sins of the children of Israel: as
though that goat were to carry them away into the wilderness, where it
would be devoured by wild beasts, because it bore the punishment of the
people's sins. And it was said to bear the sins of the people, either
because the forgiveness of the people's sins was signified by its being
let loose, or because on its head written lists of sins were fastened.

The figurative reason of these things was that Christ was foreshadowed
both by the calf, on account of His power; and by the ram, because He
is the Head of the faithful; and by the he-goat, on account of "the
likeness of sinful flesh" (Rom. 8:3). Moreover, Christ was sacrificed
for the sins of both priests and people: since both those of high and
those of low degree are cleansed from sin by His Passion. The blood of
the calf and of the goat was brought into the Holies by the priest,
because the entrance to the kingdom of heaven was opened to us by the
blood of Christ's Passion. Their bodies were burnt without the camp,
because "Christ suffered without the gate," as the Apostle declares
(Heb. 13:12). The scape-goat may denote either Christ's Godhead Which
went away into solitude when the Man Christ suffered, not by going to
another place, but by restraining His power: or it may signify the base
concupiscence which we ought to cast away from ourselves, while we
offer up to Our Lord acts of virtue.

With regard to the uncleanness contracted by those who burnt these
sacrifices, the reason is the same as that which we assigned (ad 5) to
the sacrifice of the red heifer.

Reply to Objection 7: The legal rite did not cleanse the leper of his
deformity, but declared him to be cleansed. This is shown by the words
of Lev. 14:3, seqq. , where it was said that the priest, "when he shall
find that the leprosy is cleansed," shall command "him that is to be
purified": consequently, the leper was already healed: but he was said
to be purified in so far as the verdict of the priest restored him to
the society of men and to the worship of God. It happened sometimes,
however, that bodily leprosy was miraculously cured by the legal rite,
when the priest erred in his judgment.

Now this purification of a leper was twofold: for, in the first place,
he was declared to be clean; and, secondly, he was restored, as clean,
to the society of men and to the worship of God, to wit, after seven
days. At the first purification the leper who sought to be cleansed
offered for himself "two living sparrows . . .