here 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 (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 Obj. 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 tol