Thomas Aquinas, Summa Theologiae

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 Kgs. 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 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 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 , and the Levites, according to Num. 8, should be consecrated with any bodily anointing, bodily sacrifices, and bodily oblations.

Objection 1:: Further, as stated in 1 Kgs. 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 . 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 (Question 101, Article 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 (Rm. 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 Pt. 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 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" (Rm. 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 . . . cedar-wood, and scarlet, and hyssop," in such wise that a sparrow and the hyssop should be tied to the cedar-wood with a scarlet thread, so that the cedar-wood was like the handle of an aspersory: while the hyssop and sparrow were that part of the aspersory which was dipped into the blood of the other sparrow which was "immolated . . . over living waters." These things he offered as an antidote to the four defects of leprosy: for cedar-wood, which is not subject to putrefaction, was offered against the putrefaction; hyssop, which is a sweet-smelling herb, was offered up against the stench; a living sparrow was offered up against numbness; and scarlet, which has a vivid color, was offered up against the repulsive color of leprosy. The living sparrow was let loose to fly away into the plain, because the leper was restored to his former liberty.

On the eighth day he was admitted to divine worship, and was restored to the society of men; but only after having shaved all the hair of his body, and washed his clothes, because leprosy rots the hair, infects the clothes, and gives them an evil smell. Afterwards a sacrifice was offered for his sin, since leprosy was frequently a result of sin: and some of the blood of the sacrifice was put on the tip of the ear of the man that was to be cleansed, "and on the thumb of his right hand, and the great toe of his right foot"; because it is in these parts that leprosy is first diagnosed and felt. In this rite, moreover, three liquids were employed: viz. blood, against the corruption of the blood; oil, to denote the healing of the disease; and living waters, to wash away the filth.

The figurative reason was that the Divine and human natures in Christ were denoted by the two sparrows, one of which, in likeness of His human nature, was offered up in an earthen vessel over living waters, because the waters of Baptism are sanctified by Christ's Passion. The other sparrow, in token of His impassible Godhead, remained living, because the Godhead cannot die: hence it flew away, for the Godhead could not be encompassed by the Passion. Now this living sparrow, together with the cedar-wood and scarlet or cochineal, and hyssop, i.e. faith, hope and charity, as stated above (ad 5), was put into the water for the purpose of sprinkling, because we are baptized in the faith of the God-Man. By the waters of Baptism or of his tears man washes his clothes, i.e. his works, and all his hair, i.e. his thoughts. The tip of the right ear of the man to be cleansed is moistened with some the blood and oil, in order to strengthen his hearing against harmful words; and the thumb and toe of his right hand and foot are moistened that his deeds may be holy. Other matters pertaining to this purification, or to that also of any other uncleannesses, call for no special remark, beyond what applies to other sacrifices, whether for sins or for trespasses.

Reply to Objection 8:and 9: Just as the people were initiated by circumcision to the divine worship, so were the ministers by some special purification or consecration: wherefore they are commanded to be separated from other men, as being specially deputed, rather than others, to the ministry of the divine worship. And all that was done touching them in their consecration or institution, was with a view to show that they were in possession of a prerogative of purity, power and dignity. Hence three things were done in the institution of ministers: for first, they were purified; secondly, they were adorned and consecrated; thirdly, they were employed in the ministry. All in general used to be purified by washing in water, and by certain sacrifices; but the Levites in particular shaved all the hair of their bodies, as stated in Lev. 8 (cf. Num. 8).

With regard to the high-priests and priests the consecration was performed as follows. First, when they had been washed, they were clothed with certain special garments in designation of their dignity. In particular, the high-priest was anointed on the head with the oil of unction: to denote that the power of consecration was poured forth by him on to others, just as oil flows from the head on to the lower parts of the body; according to Ps. 132:2: "Like the precious ointment on the head that ran down upon the beard, the beard of Aaron." But the Levites received no other consecration besides being offered to the Lord by the children of Israel through the hands of the high-priest, who prayed for them. The lesser priests were consecrated on the hands only, which were to be employed in the sacrifices. The tip of their right ear and the thumb of their right hand, and the great toe of their right foot were tinged with the blood of the sacrificial animal, to denote that they should be obedient to God's law in offering the sacrifices (this is denoted by touching their right ear); and that they should be careful and ready in performing the sacrifices (this is signified by the moistening of the right foot and hand). They themselves and their garments were sprinkled with the blood of the animal that had been sacrificed, in memory of the blood of the lamb by which they had been delivered in Egypt. At their consecration the following sacrifices were offered: a calf, for sin, in memory of Aaron's sin in fashioning the molten calf; a ram, for a holocaust, in memory of the sacrifice of Abraham, whose obedience it behooved the high-priest to imitate; again, a ram of consecration, which was a peace-offering, in memory of the delivery form Egypt through the blood of the lamb; and a basket of bread, in memory of the manna vouchsafed to the people.

In reference to their being destined to the ministry, the fat of the ram, one roll of bread, and the right shoulder were placed on their hands, to show that they received the power of offering these things to the Lord: while the Levites were initiated to the ministry by being brought into the tabernacle of the covenant, as being destined to the ministry touching the vessels of the sanctuary.

The figurative reason of these things was that those who are to be consecrated to the spiritual ministry of Christ, should be first of all purified by the waters of Baptism, and by the waters of tears, in their faith in Christ's Passion, which is a sacrifice both of expiation and of purification. They have also to shave all the hair of their body, i.e. all evil thoughts. They should, moreover, be decked with virtues, and be consecrated with the oil of the Holy Ghost, and with the sprinkling of Christ's blood. And thus they should be intent on the fulfilment of their spiritual ministry.

Reply to Objection 1:: As already stated (Article 4), the purpose of the Law was to induce men to have reverence for the divine worship: and this in two ways; first, by excluding from the worship of God whatever might be an object of contempt; secondly, by introducing into the divine worship all that seemed to savor of reverence. And, indeed, if this was observed in regard to the tabernacle and its vessels, and in the animals to be sacrificed, much more was it to be observed in the very ministers. Wherefore, in order to obviate contempt for the ministers, it was prescribed that they should have no bodily stain or defect: since men so deformed are wont to be despised by others. For the same reason it was also commanded that the choice of those who were to be destined to the service of God was not to be made in a broadcast manner from any family, but according to their descent from one particular stock, thus giving them distinction and nobility.

In order that they might be revered, special ornate vestments were appointed for their use, and a special form of consecration. This indeed is the general reason of ornate garments. But the high-priest in particular had eight vestments. First, he had a linen tunic. Secondly, he had a purple tunic; round the bottom of which were placed "little bells" and "pomegranates of violet, and purple, and scarlet twice dyed." Thirdly, he had the ephod, which covered his shoulders and his breast down to the girdle; and it was made of gold, and violet and purple, and scarlet twice dyed and twisted linen: and on his shoulders he bore two onyx stones, on which were graven the names of the children of Israel. Fourthly, he had the rational, made of the same material; it was square in shape, and was worn on the breast, and was fastened to the ephod. On this rational there were twelve precious stones set in four rows, on which also were graven the names of the children of Israel, in token that the priest bore the burden of the whole people, since he bore their names on his shoulders; and that it was his duty ever to think of their welfare, since he wore them on his breast, bearing them in his heart, so to speak. And the Lord commanded the "Doctrine and Truth" to be put in the rational: for certain matters regarding moral and dogmatic truth were written on it. The Jews indeed pretend that on the rational was placed a stone which changed color according to the various things which were about to happen to the children of Israel: and this they call the "Truth and Doctrine." Fifthly, he wore a belt or girdle made of the four colors mentioned above. Sixthly, there was the tiara or mitre which was made of linen. Seventhly, there was the golden plate which hung over his forehead; on it was inscribed the Lord's name. Eighthly, there were "the linen breeches to cover the flesh of their nakedness," when they went up to the sanctuary or altar. Of these eight vestments the lesser priests had four, viz. the linen tunic and breeches, the belt and the tiara.

According to some, the literal reason for these vestments was that they denoted the disposition of the terrestrial globe; as though the high-priest confessed himself to be the minister of the Creator of the world, wherefore it is written (Wis. 18:24): "In the robe" of Aaron "was the whole world" described. For the linen breeches signified the earth out of which the flax grows. The surrounding belt signified the ocean which surrounds the earth. The violet tunic denoted the air by its color: its little bells betoken the thunder; the pomegranates, the lightning. The ephod, by its many colors, signified the starry heaven; the two onyx stones denoted the two hemispheres, or the sun and moon. The twelve precious stones on the breast are the twelve signs of the zodiac: and they are said to have been placed on the rational because in heaven, are the types of earthly things, according to Job 38:33: "Dost thou know the order of heaven, and canst thou set down the reason thereof on the earth?" The turban or tiara signified the empyrean: the golden plate was a token of God, the governor of the universe.

The figurative reason is evident. Because bodily stains or defects wherefrom the priests had to be immune, signify the various vices and sins from which they should be free. Thus it is forbidden that he should be blind, i.e. he ought not to be ignorant: he must not be lame, i.e. vacillating and uncertain of purpose: that he must have "a little, or a great, or a crooked nose," i.e. that he should not, from lack of discretion, exceed in one direction or in another, or even exercise some base occupation: for the nose signifies discretion, because it discerns odors. It is forbidden that he should have "a broken foot" or "hand," i.e. he should not lose the power of doing good works or of advancing in virtue. He is rejected, too, if he have a swelling either in front or behind : by which is signified too much love of earthly things: if he be blear-eyed, i.e. if his mind is darkened by carnal affections: for running of the eyes is caused by a flow of matter. He is also rejected if he had "a pearl in his eye," i.e. if he presumes in his own estimation that he is clothed in the white robe of righteousness. Again, he is rejected "if he have a continued scab," i.e. lustfulness of the flesh: also, if he have "a dry scurf," which covers the body without giving pain, and is a blemish on the comeliness of the members; which denotes avarice. Lastly, he is rejected "if he have a rupture" or hernia; through baseness rending his heart, though it appear not in his deeds.

The vestments denote the virtues of God's ministers. Now there are four things that are necessary to all His ministers, viz. chastity denoted by the breeches; a pure life, signified by the linen tunic; the moderation of discretion, betokened by the girdle; and rectitude of purpose, denoted by the mitre covering the head. But the high-priests needed four other things in addition to these. First, a continual recollection of God in their thoughts; and this was signified by the golden plate worn over the forehead, with the name of God engraved thereon. Secondly, they had to bear with the shortcomings of the people: this was denoted by the ephod which they bore on their shoulders. Thirdly, they had to carry the people in their mind and heart by the solicitude of charity, in token of which they wore the rational. Fourthly, they had to lead a godly life by performing works of perfection; and this was signified by the violet tunic. Hence little golden bells were fixed to the bottom of the violet tunic, which bells signified the teaching of divine things united in the high-priest to his godly mode of life. In addition to these were the pomegranates, signifying unity of faith and concord in good morals: because his doctrine should hold together in such a way that it should not rend asunder the unity of faith and peace.

Articulus 5

Argumentum 1

Ad quintum sic proceditur. Videtur quod sacramentorum veteris legis conveniens causa esse non possit.

Ea enim quae ad cultum divinum fiunt, non debent esse similia his quae idololatrae observabant, dicitur enim Deut. XII, non facies similiter domino deo tuo, omnes enim abominationes quas aversatur dominus, fecerunt diis suis.

Sed cultores idolorum in eorum cultu se incidebant usque ad effusionem sanguinis, dicitur enim III Reg. XVIII, quod incidebant se, iuxta ritum suum, cultris et lanceolis, donec perfunderentur sanguine.

Propter quod dominus mandavit, Deut. XIV, non vos incidetis, nec facietis calvitium super mortuo.

Inconvenienter igitur circumcisio erat instituta in lege.

Argumentum 2

Praeterea, ea quae in cultum divinum fiunt, debent honestatem et gravitatem habere; secundum illud Psalmi XXXIV, in populo gravi laudabo te.

Sed ad levitatem quandam pertinere videtur ut homines festinanter comedant. Inconvenienter igitur praeceptum est, Exod. XII, ut comederent festinanter agnum paschalem.

Et alia etiam circa eius comestionem sunt instituta, quae videntur omnino irrationabilia esse.

Argumentum 3

Praeterea, sacramenta veteris legis figurae fuerunt sacramentorum novae legis. Sed per agnum paschalem significatur sacramentum eucharistiae; secundum illud I ad Cor. V, Pascha nostrum immolatus est christus.

Ergo etiam debuerunt esse aliqua sacramenta in lege quae praefigurarent alia sacramenta novae legis, sicut confirmationem et extremam unctionem et matrimonium, et alia sacramenta.

Argumentum 4

Praeterea, purificatio non potest convenienter fieri nisi ab aliquibus immunditiis. Sed quantum ad deum, nullum corporale reputatur immundum, quia omne corpus creatura dei est; et omnis creatura dei bona, et nihil reiiciendum quod cum gratiarum actione percipitur, ut dicitur I ad Tim. IV.

Inconvenienter igitur purificabantur propter contactum hominis mortui, vel alicuius huiusmodi corporalis infectionis.

Argumentum 5

Praeterea, Eccli. XXXIV dicitur, ab immundo quid mundabitur? sed cinis vitulae Rufae quae comburebatur, immundus erat, quia immundum reddebat, dicitur enim Num. XIX, quod sacerdos qui immolabat eam, commaculatus erat usque ad vesperum; similiter et ille qui eam comburebat; et etiam ille qui eius cineres colligebat. Ergo inconvenienter praeceptum ibi fuit ut per huiusmodi cinerem aspersum immundi purificarentur.

Argumentum 6

Praeterea, peccata non sunt aliquid corporale, quod possit deferri de loco ad locum, neque etiam per aliquid immundum potest homo a peccato mundari. Inconvenienter igitur ad expiationem peccatorum populi, sacerdos super unum hircorum confitebatur peccata filiorum Israel, ut portaret ea in desertum, per alium autem, quo utebantur ad purificationes, simul cum vitulo comburentes extra castra, immundi reddebantur, ita quod oportebat eos lavare vestimenta et carnem aqua.

Argumentum 7

Praeterea, illud quod iam est mundatum, non oportet iterum mundari. Inconvenienter igitur, mundata lepra hominis, vel etiam domus, alia purificatio adhibebatur; ut habetur Levit. XIV.

Argumentum 8

Praeterea, spiritualis immunditia non potest per corporalem aquam, vel pilorum rasuram, emundari. Irrationabile igitur videtur quod dominus praecepit Exod. XXX, ut fieret labium aeneum cum basi sua ad lavandum manus et pedes sacerdotum qui ingressuri erant tabernaculum; et quod praecipitur Num. VIII, quod Levitae abstergerentur aqua lustrationis, et raderent omnes pilos carnis suae.

Argumentum 9

Praeterea, quod maius est, non potest sanctificari per illud quod minus est. Inconvenienter igitur per quandam unctionem corporalem, et corporalia sacrificia, et oblationes corporales, fiebat in lege consecratio maiorum et minorum sacerdotum, ut habetur Levit. VIII; et Levitarum, ut habetur Num. VIII.

Argumentum 10

Praeterea, sicut dicitur I Reg. XVI, homines vident ea quae parent, deus autem intuetur cor.

Sed ea quae exterius parent in homine, est corporalis dispositio, et etiam indumenta. Inconvenienter igitur sacerdotibus maioribus et minoribus quaedam specialia vestimenta deputabantur, de quibus habetur Exod. XXVIII.

Et sine ratione videtur quod prohiberetur aliquis a sacerdotio propter corporales defectus, secundum quod dicitur Levit. XXI, homo de semine tuo per familias qui habuerit maculam, non offeret panes deo suo, si caecus fuerit, vel claudus, etc.. Sic igitur videtur quod sacramenta veteris legis irrationabilia fuerint.

Sed Contra

Sed contra est quod dicitur Levit. XX, ego sum dominus, qui sanctifico vos.

Sed a deo nihil sine ratione fit, dicitur enim in Psalmo CIII, omnia in sapientia fecisti.

Ergo in sacramentis veteris legis, quae ordinabantur ad hominum sanctificationem, nihil erat sine rationabili causa.

Corpus

Respondeo dicendum quod, sicut supra dictum est, sacramenta proprie dicuntur illa quae adhibebantur dei cultoribus ad quandam consecrationem, per quam scilicet deputabantur quodammodo ad cultum dei. Cultus autem dei generali quidem modo pertinebat ad totum populum; sed speciali modo pertinebat ad sacerdotes et Levitas, qui erant ministri cultus divini. Et ideo in istis sacramentis veteris legis quaedam pertinebant communiter ad totum populum; quaedam autem specialiter ad ministros. Et circa utrosque tria erant necessaria. Quorum primum est institutio in statu colendi deum. Et haec quidem institutio communiter quantum ad omnes, fiebat per circumcisionem, sine qua nullus admittebatur ad aliquid legalium, quantum vero ad sacerdotes, per sacerdotum consecrationem. Secundo requirebatur usus eorum quae pertinent ad divinum cultum.

Et sic quantum ad populum, erat esus paschalis convivii, ad quem nullus incircumcisus admittebatur, ut patet Exod. XII, et quantum ad sacerdotes, oblatio victimarum, et esus panum propositionis et aliorum quae erant sacerdotum usibus deputata. Tertio requirebatur remotio eorum per quae aliqui impediebantur a cultu divino, scilicet immunditiarum. Et sic quantum ad populum, erant institutae quaedam purificationes a quibusdam exterioribus immunditiis, et etiam expiationes a peccatis, quantum vero ad sacerdotes et Levitas, erat instituta ablutio manuum et pedum, et rasio pilorum. Et haec omnia habebant rationabiles causas et litterales, secundum quod ordinabantur ad cultum dei pro tempore illo; et figurales, secundum quod ordinabantur ad figurandum christum; ut patebit per singula.

Ad 1

Ad primum ergo dicendum quod litteralis ratio circumcisionis principalis quidem fuit ad protestationem fidei unius dei.

Et quia Abraham fuit primus qui se ab infidelibus separavit, exiens de domo sua et de cognatione sua, ideo ipse primus circumcisionem accepit.

Et hanc causam assignat apostolus, ad Rom. IV, signum accepit circumcisionis, signaculum iustitiae fidei quae est in praeputio, quia scilicet in hoc legitur Abrahae fides reputata ad iustitiam, quod contra spem in spem credidit, scilicet contra spem naturae in spem gratiae, ut fieret pater multarum gentium, cum ipse esset senex, et uxor sua esset anus et sterilis. Et ut haec protestatio, et imitatio fidei Abrahae, firmaretur in cordibus Iudaeorum, acceperunt signum in carne sua, cuius oblivisci non possent, unde dicitur Gen. XVII, erit pactum meum in carne vestra in foedus aeternum.

Ideo autem fiebat octava die, quia antea puer est valde tenellus, et posset ex hoc graviter laedi, et reputatur adhuc quasi quiddam non solidatum, unde etiam nec animalia offerebantur ante octavum diem. Ideo vero non magis tardabatur, ne propter dolorem aliqui signum circumcisionis refugerent, et ne parentes etiam, quorum amor increscit ad filios post frequentem conversationem et eorum augmentum, eos circumcisioni subtraherent.

Secunda ratio esse potuit ad debilitationem concupiscentiae in membro illo. Tertia ratio, in sugillationem sacrorum veneris et priapi, in quibus illa pars corporis honorabatur.

Dominus autem non prohibuit nisi incisionem quae in cultum idolorum fiebat, cui non erat similis praedicta circumcisio.

Figuralis vero ratio circumcisionis erat quia figurabatur ablatio corruptionis fienda per christum, quae perfecte complebitur in octava aetate, quae est aetas resurgentium.

Et quia omnis corruptio culpae et poenae provenit in nos per carnalem originem ex peccato primi parentis, ideo talis circumcisio fiebat in membro generationis.

Unde apostolus dicit, ad colos. II, circumcisi estis in christo circumcisione non manu facta in expoliatione corporis carnis, sed in circumcisione domini nostri iesu christi.

Ad 2

Ad secundum dicendum quod litteralis ratio paschalis convivii fuit in commemorationem beneficii quo deus eduxit eos de Aegypto. Unde per huiusmodi convivii celebrationem profitebantur se ad illum populum pertinere quem deus sibi assumpserat ex Aegypto. Quando enim sunt ex Aegypto liberati, praeceptum est eis ut sanguine agni linirent superliminaria domorum, quasi protestantes se recedere a ritibus Aegyptiorum, qui arietem colebant. Unde et liberati sunt per sanguinis agni aspersionem vel linitionem in postibus domorum, a periculo exterminii quod imminebat Aegyptiis.

In illo autem exitu eorum de Aegypto duo fuerunt, scilicet festinantia ad egrediendum, impellebant enim eos Aegyptii ut exirent velociter, ut habetur Exod. XII; imminebatque periculum ei qui non festinaret exire cum multitudine, ne remanens occideretur ab Aegyptiis. Festinantia autem designabatur dupliciter. Uno quidem modo per ea quae comedebant. Praeceptum enim erat eis quod comederent panes azymos, in huius signum, quod non poterant fermentari, cogentibus exire Aegyptiis; et quod comederent assum igni, sic enim velocius praeparabatur; et quod os non comminuerent ex eo, quia in festinantia non vacat ossa frangere. Alio modo, quantum ad modum comedendi.

Dicitur enim, renes vestros accingetis, calceamenta habebitis in pedibus, tenentes baculos in manibus, et comedetis festinanter, quod manifeste designat homines existentes in promptu itineris.

Ad idem etiam pertinet quod eis praecipitur, in una domo comedetis, neque feretis de carnibus eius foras, quia scilicet, propter festinantiam, non vacabat invicem mittere exennia. Amaritudo autem quam passi fuerant in Aegypto, significabatur per lactucas agrestes. Figuralis autem ratio patet. Quia per immolationem agni paschalis significabatur immolatio christi; secundum illud I ad Cor. V, Pascha nostrum immolatus est christus.

Sanguis vero agni liberans ab exterminatore, linitis superliminaribus domorum, significat fidem passionis christi in corde et ore fidelium, per quam liberamur a peccato et a morte; secundum illud I Petr. I, redempti estis pretioso sanguine agni immaculati.

Comedebantur autem carnes illae, ad significandum esum corporis christi in sacramento. Erant autem assae igni, ad significandum passionem, vel caritatem christi. Comedebantur autem cum azymis panibus, ad significandam puram conversationem fidelium sumentium corpus christi, secundum illud I ad Cor. V, epulemur in azymis sinceritatis et veritatis.

Lactucae autem agrestes addebantur, in signum poenitentiae peccatorum, quae necessaria est sumentibus corpus christi.

Renes autem accingendi sunt cingulo castitatis. Calceamenta autem pedum sunt exempla mortuorum patrum. Baculi autem habendi in manibus, significant pastoralem custodiam. Praecipitur autem quod in una domo agnus paschalis comedatur, idest in ecclesia catholicorum, non in conventiculis haereticorum.

Ad 3

Ad tertium dicendum quod quaedam sacramenta novae legis habuerunt in veteri lege sacramenta figuralia sibi correspondentia. Nam circumcisioni respondet baptismus, qui est fidei sacramentum, unde dicitur ad Col. II, circumcisi estis in circumcisione domini nostri iesu christi, consepulti ei in baptismo.

Convivio vero agni paschalis respondet in nova lege sacramentum eucharistiae. Omnibus autem purificationibus veteris legis respondet in nova lege sacramentum poenitentiae.

Consecrationi autem pontificum et sacerdotum respondet sacramentum ordinis. Sacramento autem confirmationis, quod est sacramentum plenitudinis gratiae, non potest respondere in veteri lege aliquod sacramentum, quia nondum advenerat tempus plenitudinis, eo quod neminem ad perfectum adduxit lex.

Similiter autem et sacramento extremae unctionis, quod est quaedam immediata praeparatio ad introitum gloriae, cuius aditus nondum patebat in veteri lege, pretio nondum soluto.

Matrimonium autem fuit quidem in veteri lege prout erat in officium naturae; non autem prout est sacramentum coniunctionis christi et ecclesiae, quae nondum erat facta.

Unde et in veteri lege dabatur libellus repudii, quod est contra sacramenti rationem.

Ad 4

Ad quartum dicendum quod, sicut dictum est, purificationes veteris legis ordinabantur ad removendum impedimenta cultus divini. Qui quidem est duplex, scilicet spiritualis, qui consistit in devotione mentis ad deum; et corporalis, qui consistit in sacrificiis et oblationibus et aliis huiusmodi. A cultu autem spirituali impediuntur homines per peccata, quibus homines pollui dicebantur, sicut per idololatriam et homicidium, per adulteria et incestus. Et ab istis pollutionibus purificabantur homines per aliqua sacrificia vel communiter oblata pro tota multitudine, vel etiam pro peccatis singulorum. Non quod sacrificia illa carnalia haberent ex seipsis virtutem expiandi peccatum, sed quia significabant expiationem peccatorum futuram per christum, cuius participes erant etiam antiqui, protestantes fidem redemptoris in figuris sacrificiorum.

A cultu vero exteriori impediebantur homines per quasdam immunditias corporales, quae quidem primo considerabantur in hominibus; consequenter etiam in aliis animalibus, et in vestimentis et domibus et vasis. In hominibus quidem immunditia reputabatur partim quidem ex ipsis hominibus; partim autem ex contactu rerum immundarum. Ex ipsis autem hominibus immundum reputabatur omne illud quod corruptionem aliquam iam habebat, vel erat corruptioni expositum.

Et ideo, quia mors est corruptio quaedam, cadaver hominis reputabatur immundum. Similiter etiam, quia lepra ex corruptione humorum contingit, qui etiam exterius erumpunt et alios inficiunt, leprosi etiam reputabantur immundi. Similiter etiam mulieres patientes sanguinis fluxum, sive per infirmitatem, sive etiam per naturam vel temporibus menstruis vel etiam tempore conceptionis. Et eadem ratione viri reputabantur immundi fluxum seminis patientes, vel per infirmitatem, vel per pollutionem nocturnam, vel etiam per coitum.

Nam omnis humiditas praedictis modis ab homine egrediens, quandam immundam infectionem habet. Inerat etiam hominibus immunditia quaedam ex contactu quarumcumque rerum immundarum.

Istarum autem immunditiarum ratio erat et litteralis, et figuralis. Litteralis quidem, propter reverentiam eorum quae ad divinum cultum pertinent. Tum quia homines pretiosas res contingere non solent cum fuerint immundi. Tum etiam ut ex raro accessu ad sacra, ea magis venerarentur. Cum enim omnes huiusmodi immunditias raro aliquis cavere possit, contingebat quod raro poterant homines accedere ad attingendum ea quae pertinebant ad divinum cultum, et sic quando accedebant, cum maiori reverentia et humilitate mentis accedebant.

Erat autem in quibusdam horum ratio litteralis ut homines non reformidarent accedere ad divinum cultum, quasi refugientes consortium leprosorum et similium infirmorum, quorum morbus abominabilis erat et contagiosus. In quibusdam etiam ratio erat ad vitandum idololatriae cultum, quia gentiles in ritu suorum sacrificiorum utebantur quandoque humano sanguine et semine.

Omnes autem huiusmodi immunditiae corporales purificabantur vel per solam aspersionem aquae, vel quae maiores erant, per aliquod sacrificium ad expiandum peccatum, ex quo tales infirmitates contingebant.

Ratio autem figuralis harum immunditiarum fuit quia per huiusmodi exteriores immunditias figurabantur diversa peccata.

Nam immunditia cadaveris cuiuscumque significat immunditiam peccati, quod est mors animae. Immunditia autem leprae significat immunditiam haereticae doctrinae, tum quia haeretica doctrina contagiosa est, sicut et lepra; tum etiam quia nulla falsa doctrina est quae vera falsis non admisceat, sicut etiam in superficie corporis leprosi apparet quaedam distinctio quarundam macularum ab alia carne integra. Per immunditiam vero mulieris sanguinifluae, designatur immunditia idololatriae, propter immolatitium cruorem. Per immunditiam vero viri seminiflui, designatur immunditia vanae locutionis, eo quod semen est verbum dei. Per immunditiam vero coitus, et mulieris parientis, designatur immunditia peccati originalis.

Per immunditiam vero mulieris menstruatae, designatur immunditia mentis per voluptates emollitae. Universaliter vero per immunditiam contactus rei immundae designatur immunditia consensus in peccatum alterius; secundum illud II ad Cor. VI, exite de medio eorum et separamini, et immundum ne tetigeritis.

Huiusmodi autem immunditia contactus derivabatur etiam ad res inanimatas, quidquid enim quocumque modo tangebat immundus, immundum erat. In quo lex attenuavit superstitionem gentilium, qui non solum per contactum immundi dicebant immunditiam contrahi, sed etiam per collocutionem aut per aspectum, ut Rabbi Moyses dicit de muliere menstruata.

Per hoc autem mystice significabatur id quod dicitur Sap. XIV, similiter odio sunt deo impius et impietas eius.

Erat autem et immunditia quaedam ipsarum rerum inanimatarum secundum se, sicut erat immunditia leprae in domo et in vestimentis. Sicut enim morbus leprae accidit in hominibus ex humore corrupto putrefaciente carnem et corrumpente, ita etiam propter aliquam corruptionem et excessum humiditatis vel siccitatis, fit quandoque aliqua corrosio in lapidibus domus, vel etiam in vestimento. Et ideo hanc corruptionem vocabat lex lepram, ex qua domus vel vestis immunda iudicaretur. Tum quia omnis corruptio ad immunditiam pertinebat, ut dictum est.

Tum etiam quia contra huiusmodi corruptionem gentiles deos penates colebant, et ideo lex praecepit huiusmodi domus, in quibus fuerit talis corruptio perseverans, destrui, et vestes comburi, ad tollendam idololatriae occasionem.

Erat etiam et quaedam immunditia vasorum, de qua dicitur Num. XIX, vas quod non habuerit cooperculum et ligaturam desuper, immundum erit.

Cuius immunditiae causa est quia in talia vasa de facili poterat aliquid immundum cadere, unde poterant immundari.

Erat etiam hoc praeceptum ad declinandam idololatriam, credebant enim idololatrae quod, si mures aut lacertae, vel aliquid huiusmodi, quae immolabant idolis, cito caderent in vasa vel in aquas, quod essent diis gratiosa. Adhuc etiam aliquae mulierculae vasa dimittunt discooperta in obsequium nocturnorum numinum, quae ianas vocant. Harum autem immunditiarum ratio est figuralis quia per lepram domus significatur immunditia congregationis haereticorum. Per lepram vero in veste linea significatur perversitas morum ex amaritudine mentis. Per lepram vero vestis laneae significatur perversitas adulatorum. Per lepram in stamine significantur vitia animae, per lepram vero in subtegmine significantur peccata carnalia, sicut enim stamen est in subtegmine, ita anima in corpore. Per vas autem quod non habet operculum nec ligaturam, significatur homo qui non habet aliquod velamen taciturnitatis, et qui non constringitur aliqua censura disciplinae.

Ad 5

Ad quintum dicendum quod, sicut dictum est, duplex erat immunditia in lege. Una quidem per aliquam corruptionem mentis vel corporis, et haec immunditia maior erat.

Alia vero erat immunditia ex solo contactu rei immundae, et haec minor erat, et faciliori ritu expiabatur. Nam immunditia prima expiabatur sacrificio pro peccato, quia omnis corruptio ex peccato procedit et peccatum significat, sed secunda immunditia expiabatur per solam aspersionem aquae cuiusdam, de qua quidem aqua expiationis habetur Num. XIX.

Mandatur enim ibi a domino quod accipiant vaccam Rufam, in memoriam peccati quod commiserunt in adoratione vituli.

Et dicitur vacca magis quam vitulus, quia sic dominus synagogam vocare consuevit; secundum illud Osee IV, sicut vacca lasciviens declinavit Israel.

Et hoc forte ideo quia vaccas in morem Aegyptii, coluerunt; secundum illud Osee X, vaccas bethaven coluerunt.

Et in detestationem peccati idololatriae, immolabatur extra castra. Et ubicumque sacrificium fiebat pro expiatione multitudinis peccatorum, cremabatur extra castra totum.

Et ut significaretur per hoc sacrificium emundari populus ab universitate peccatorum, intingebat sacerdos digitum in sanguine eius, et aspergebat contra fores sanctuarii septem vicibus, quia septenarius universitatem significat. Et ipsa etiam aspersio sanguinis pertinebat ad detestationem idololatriae, in qua sanguis immolatitius non effundebatur, sed congregabatur, et circa ipsum homines comedebant in honorem idolorum. Comburebatur autem in igne.

Vel quia deus Moysi in igne apparuit, et in igne data est lex.

Vel quia per hoc significabatur quod idololatria totaliter erat extirpanda, et omne quod ad idololatriam pertinebat, sicut vacca cremabatur, tam pelle et carnibus, quam sanguine et fimo, flammae traditis.

Adiungebatur etiam in combustione lignum cedrinum, hyssopus, coccusque bis tinctus, ad significandum quod, sicut ligna cedrina non de facili putrescunt, et coccus bis tinctus non amittit colorem, et hyssopus retinet odorem etiam postquam fuerit desiccatus; ita etiam hoc sacrificium erat in conservationem ipsius populi, et honestatis et devotionis ipsius.

Unde dicitur de cineribus vaccae, ut sint multitudini filiorum Israel in custodiam.

Vel, secundum iosephum, quatuor elementa significata sunt, igni enim apponebatur cedrus, significans terram, propter sui terrestreitatem; hyssopus, significans aerem, propter odorem; coccus, significans aquam, eadem ratione qua et purpura, propter tincturas, quae ex aquis sumuntur, ut per hoc exprimeretur quod illud sacrificium offerebatur creatori quatuor elementorum.

Et quia huiusmodi sacrificium offerebatur pro peccato idololatriae, in eius detestationem et comburens, et cineres colligens, et ille qui aspergit aquas in quibus cinis ponebatur, immundi reputabantur, ut per hoc ostenderetur quod quidquid quocumque modo ad idololatriam pertinet, quasi immundum est abiiciendum. Ab hac autem immunditia purificabantur per solam ablutionem vestimentorum, nec indigebant aqua aspergi propter huiusmodi immunditiam, quia sic esset processus in infinitum. Ille enim qui aspergebat aquam, immundus fiebat, et sic si ipse seipsum aspergeret, immundus remaneret; si autem alius eum aspergeret, ille immundus esset; et similiter ille qui illum aspergeret, et sic in infinitum. Figuralis autem ratio huius sacrificii est quia per vaccam Rufam significatur christus secundum infirmitatem assumptam, quam femininus sexus designat.

Sanguinem passionis eius designat vaccae color.

Erat autem vacca Rufa aetatis integrae, quia omnis operatio christi est perfecta. In qua nulla erat macula, nec portavit iugum, quia non portavit iugum peccati. Praecipitur autem adduci ad Moysen, quia imputabant ei transgressionem mosaicae legis in violatione sabbati. Praecipitur etiam tradi eleazaro sacerdoti, quia christus occidendus in manus sacerdotum traditus est. Immolatur autem extra castra, quia extra portam christus passus est.

Intingit autem sacerdos digitum in sanguine eius, quia per discretionem, quam digitus significat, mysterium passionis christi est considerandum et imitandum. Aspergitur autem contra tabernaculum, per quod synagoga designatur, vel ad condemnationem Iudaeorum non credentium; vel ad purificationem credentium. Et hoc septem vicibus, vel propter septem dona spiritus sancti; vel propter septem dies, in quibus omne tempus intelligitur. Sunt autem omnia quae ad christi incarnationem pertinent, igne cremanda, idest spiritualiter intelligenda, nam per pellem et carnem exterior christi operatio significatur; per sanguinem, subtilis et interna virtus exteriora vivificans; per fimum, lassitudo, sitis, et omnia huiusmodi ad infirmitatem pertinentia. Adduntur autem tria, cedrus, quod significat altitudinem spei, vel contemplationis; hyssopus, quod significat humilitatem, vel fidem; coccus bis tinctus, quod significat geminam caritatem; per haec enim debemus christo passo adhaerere. Iste autem cinis combustionis colligitur a viro mundo, quia reliquiae passionis pervenerunt ad gentiles, qui non fuerunt culpabiles in christi morte.

Apponuntur autem cineres in aqua ad expiandum, quia ex passione christi baptismus sortitur virtutem emundandi peccata.

Sacerdos autem qui immolabat et comburebat vaccam, et ille qui comburebat, et qui colligebat cineres, immundus erat, et etiam qui aspergebat aquam, vel quia Iudaei facti sunt immundi ex occisione christi, per quam nostra peccata expiantur; et hoc usque ad vesperum, idest usque ad finem mundi, quando reliquiae Israel convertentur. Vel quia illi qui tractant sancta intendentes ad emundationem aliorum, ipsi etiam aliquas immunditias contrahunt, ut Gregorius dicit, in pastorali; et hoc usque ad vesperum, idest usque ad finem praesentis vitae.

Ad 6

Ad sextum dicendum quod, sicut dictum est, immunditia quae ex corruptione proveniebat vel mentis vel corporis, expiabatur per sacrificia pro peccato. Offerebantur autem specialia sacrificia pro peccatis singulorum, sed quia aliqui negligentes erant circa expiationem huiusmodi peccatorum et immunditiarum; vel etiam propter ignorantiam ab expiatione huiusmodi desistebant; institutum fuit ut semel in anno, decima die septimi mensis, fieret sacrificium expiationis pro toto populo. Et quia, sicut apostolus dicit, ad Heb. VII, lex constituit homines sacerdotes infirmitatem habentes, oportebat quod sacerdos prius offerret pro seipso vitulum pro peccato, in commemorationem peccati quod Aaron fecerat in conflatione vituli aurei; et arietem in holocaustum, per quod significabatur quod sacerdotis praelatio, quam aries designat, qui est dux gregis, erat ordinanda ad honorem dei. Deinde autem offerebat pro populo duos hircos. Quorum unus immolabatur, ad expiandum peccatum multitudinis. Hircus enim animal fetidum est, et de pilis eius fiunt vestimenta pungentia, ut per hoc significaretur fetor et immunditia et aculei peccatorum.

Huius autem hirci immolati sanguis inferebatur, simul etiam cum sanguine vituli, in sancta sanctorum, et aspergebatur ex eo totum sanctuarium, ad significandum quod tabernaculum emundabatur ab immunditiis filiorum Israel. Corpus vero hirci et vituli quae immolata sunt pro peccato, oportebat comburi, ad ostendendum consumptionem peccatorum. Non autem in altari, quia ibi non comburebantur totaliter nisi holocausta.

Unde mandatum erat ut comburerentur extra castra, in detestationem peccati, hoc enim fiebat quandocumque immolabatur sacrificium pro aliquo gravi peccato, vel pro multitudine peccatorum. Alter vero hircus emittebatur in desertum, non quidem ut offerretur Daemonibus, quos colebant gentiles in desertis, quia eis nihil licebat immolari; sed ad designandum effectum illius sacrificii immolati. Et ideo sacerdos imponebat manum super caput eius, confitens peccata filiorum Israel, ac si ille hircus deportaret ea in desertum, ubi a bestiis comederetur, quasi portans poenam pro peccatis populi. Dicebatur autem portare peccata populi, vel quia in eius emissione significabatur remissio peccatorum populi, vel quia colligabatur super caput eius aliqua schedula ubi erant scripta peccata.

Ratio autem figuralis horum erat quia christus significatur et per vitulum, propter virtutem; et per arietem, quia ipse est dux fidelium; et per hircum, propter similitudinem carnis peccati.

Et ipse christus est immolatus pro peccatis et sacerdotum et populi, quia per eius passionem et maiores et minores a peccato mundantur. Sanguis autem vituli et hirci infertur in sancta per pontificem, quia per sanguinem passionis christi patet nobis introitus in regnum caelorum. Comburuntur autem eorum corpora extra castra, quia extra portam christus passus est, ut apostolus dicit, ad Heb. Ult..

Per hircum autem qui emittebatur, potest significari vel ipsa divinitas christi, quae in solitudinem abiit, homine christo patiente, non quidem locum mutans, sed virtutem cohibens, vel significatur concupiscentia mala, quam debemus a nobis abiicere, virtuosos autem motus domino immolare. De immunditia vero eorum qui huiusmodi sacrificia comburebant, eadem ratio est quae in sacrificio vitulae Rufae dicta est.

Ad 7

Ad septimum dicendum quod per ritum legis leprosus non emundabatur a macula leprae, sed emundatus ostendebatur. Et hoc significatur Lev. XIV, cum dicitur de sacerdote, cum invenerit lepram esse emundatam, praecipiet ei qui purificatur.

Iam ergo lepra mundata erat, sed purificari dicebatur, inquantum iudicio sacerdotis restituebatur consortio hominum et cultui divino. Contingebat tamen quandoque ut divino miraculo per ritum legis corporalis mundaretur lepra, quando sacerdos decipiebatur in iudicio. Huiusmodi autem purificatio leprosi dupliciter fiebat, nam primo, iudicabatur esse mundus; secundo autem, restituebatur tanquam mundus consortio hominum et cultui divino, scilicet post septem dies.

In prima autem purificatione offerebat pro se leprosus mundandus duos passeres vivos, et lignum cedrinum, et vermiculum, et hyssopum; hoc modo ut filo coccineo ligarentur passer et hyssopus simul cum ligno cedrino, ita scilicet quod lignum cedrinum esset quasi manubrium aspersorii.

Hyssopus vero et passer erant id quod de aspersorio tingebatur in sanguine alterius passeris immolati in aquis vivis.

Haec autem quatuor offerebat contra quatuor defectus leprae, nam contra putredinem, offerebatur cedrus, quae est arbor imputribilis; contra fetorem, hyssopus, quae est herba odorifera; contra insensibilitatem, passer vivus; contra turpitudinem coloris, vermiculus, qui habet vivum colorem. Passer vero vivus avolare dimittebatur in agrum, quia leprosus restituebatur pristinae libertati. In octavo vero die admittebatur ad cultum divinum, et restituebatur consortio hominum. Primo tamen rasis pilis totius corporis et vestimentis, eo quod lepra pilos corrodit, et vestimenta inquinat et fetida reddit. Et postmodum sacrificium offerebatur pro delicto eius, quia lepra plerumque inducitur pro peccato. De sanguine autem sacrificii tingebatur extremum auriculae eius qui erat mundandus, et pollices manus dextrae et pedis, quia in istis partibus primum lepra dignoscitur et sentitur. Adhibebantur etiam huic ritui tres liquores, scilicet sanguis, contra sanguinis corruptionem; oleum, ad designandam sanationem morbi; aqua viva, ad emundandum spurcitiem.

Figuralis autem ratio erat quia per duos passeres significantur divinitas et humanitas christi. Quorum unus, scilicet humanitas, immolatur in vase fictili super aquas viventes, quia per passionem christi aquae baptismi consecrantur. Alius autem, scilicet impassibilis divinitas, vivus remanebat, quia divinitas mori non potest.

Unde et avolabat, quia passione astringi non poterat. Hic autem passer vivus, simul cum ligno cedrino et cocco, vel vermiculo, et hyssopo, idest fide, spe et caritate, ut supra dictum est, mittitur in aquam ad aspergendum, quia in fide dei et hominis baptizamur. Lavat autem homo, per aquam baptismi vel lacrymarum, vestimenta sua, idest opera, et omnes pilos, idest cogitationes. Tingitur autem extremum auriculae dextrae eius qui mundatur, de sanguine et de oleo, ut eius auditum muniat contra corrumpentia verba, pollices autem manus dextrae et pedis tinguntur, ut sit eius actio sancta.

Alia vero quae ad hanc purificationem pertinent, vel etiam aliarum immunditiarum, non habent aliquid speciale praeter alia sacrificia pro peccatis vel pro delictis.

Ad 8

Ad octavum et nonum dicendum quod, sicut populus instituebatur ad cultum dei per circumcisionem, ita ministri per aliquam specialem purificationem vel consecrationem, unde et separari ab aliis praecipiuntur, quasi specialiter ad ministerium cultus divini prae aliis deputati. Et totum quod circa eos fiebat in eorum consecratione vel institutione ad hoc pertinebat ut ostenderetur eos habere quandam praerogativam puritatis et virtutis et dignitatis.

Et ideo in institutione ministrorum tria fiebant, primo enim, purificabantur; secundo, ornabantur et consecrabantur; tertio, applicabantur ad usum ministerii. Purificabantur quidem communiter omnes per ablutionem aquae, et per quaedam sacrificia; specialiter autem Levitae radebant omnes pilos carnis suae; ut habetur Lev. VIII.

Consecratio vero circa pontifices et sacerdotes hoc ordine fiebat. Primo enim, postquam abluti erant, induebantur quibusdam vestimentis specialibus pertinentibus ad designandum dignitatem ipsorum. Specialiter autem pontifex oleo unctionis in capite ungebatur, ut designaretur quod ab ipso diffundebatur potestas consecrandi ad alios, sicut oleum a capite derivatur ad inferiora; ut habetur in Psalmo CXXXII, sicut unguentum in capite, quod descendit in barbam, barbam Aaron.

Levitae vero non habebant aliam consecrationem, nisi quod offerebantur domino a filiis Israel per manus pontificis, qui orabat pro eis. Minorum vero sacerdotum solae manus consecrabantur, quae erant applicandae ad sacrificia.

Et de sanguine animalis immolatitii tingebatur extremum auriculae dextrae ipsorum, et pollices pedis ac manus dextrae, ut scilicet essent obedientes legi dei in oblatione sacrificiorum, quod significatur in intinctione auris dextrae; et quod essent solliciti et prompti in executione sacrificiorum, quod significatur in intinctione pedis et manus dextrae.

Aspergebantur etiam ipsi, et vestimenta eorum, sanguine animalis immolati, in memoriam sanguinis agni per quem fuerunt liberati in Aegypto. Offerebantur autem in eorum consecratione huiusmodi sacrificia, vitulus pro peccato, in memoriam remissionis peccati Aaron circa conflationem vituli; aries in holocaustum, in memoriam oblationis Abrahae, cuius obedientiam pontifex imitari debebat; aries etiam consecrationis, qui erat quasi hostia pacifica, in memoriam liberationis de Aegypto per sanguinem agni; canistrum panum, in memoriam mannae praestiti populo. Pertinebat autem ad applicationem ministerii quod imponebantur super manus eorum adeps arietis, et torta panis unius, et armus dexter, ut ostenderetur quod accipiebant potestatem huiusmodi offerendi domino.

Levitae vero applicabantur ad ministerium per hoc quod intromittebantur in tabernaculum foederis, quasi ad ministrandum circa vasa sanctuarii. Figuralis vero horum ratio erat quia illi qui sunt consecrandi ad spirituale ministerium christi, debent primo purificari per aquam baptismi et lacrymarum in fide passionis christi, quod est expiativum et purgativum sacrificium. Et debent radere omnes pilos carnis, idest omnes pravas cogitationes. Debent etiam ornari virtutibus; et consecrari oleo spiritus sancti; et aspersione sanguinis christi. Et sic debent esse intenti ad exequenda spiritualia ministeria.

Ad 10

Ad decimum dicendum quod, sicut iam dictum est, intentio legis erat inducere ad reverentiam divini cultus.

Et hoc dupliciter, uno modo, excludendo a cultu divino omne id quod poterat esse contemptibile; alio modo, apponendo ad cultum divinum omne illud quod videbatur ad honorificentiam pertinere. Et si hoc quidem observabatur in tabernaculo et vasis eius, et animalibus immolandis, multo magis hoc observandum erat in ipsis ministris. Et ideo ad removendum contemptum ministrorum, praeceptum fuit ut non haberent maculam vel defectum corporalem, quia huiusmodi homines solent apud alios in contemptu haberi. Propter quod etiam institutum fuit ut non sparsim ex quolibet genere ad dei ministerium applicarentur, sed ex certa prosapia secundum generis successionem, ut ex hoc clariores et nobiliores haberentur. Ad hoc autem quod in reverentia haberentur, adhibebatur eis specialis ornatus vestium, et specialis consecratio. Et haec est in communi causa ornatus vestium.

In speciali autem sciendum est quod pontifex habebat octo ornamenta. Primo enim, habebat vestem lineam. Secundo, habebat tunicam hyacinthinam; in cuius extremitate versus pedes, ponebantur per circuitum tintinabula quaedam, et mala punica facta ex hyacintho et purpura coccoque bis tincto. Tertio, habebat superhumerale, quod tegebat humeros et anteriorem partem usque ad cingulum; quod erat ex auro et hyacintho et purpura, coccoque bis tincto, et bysso retorta. Et super humeros habebat duos onychinos, in quibus erant sculpta nomina filiorum Israel. Quartum erat rationale, ex eadem materia factum; quod erat quadratum, et ponebatur in pectore, et coniungebatur superhumerali. Et in hoc rationali erant duodecim lapides pretiosi distincti per quatuor ordines, in quibus etiam sculpta erant nomina filiorum Israel, quasi ad designandum quod ferret onus totius populi, per hoc quod habebat nomina eorum in humeris; et quod iugiter debebat de eorum salute cogitare, per hoc quod portabat eos in pectore, quasi in corde habens. In quo etiam rationali mandavit dominus poni doctrinam et veritatem, quia quaedam pertinentia ad veritatem iustitiae et doctrinae, scribebantur in illo rationali. Iudaei tamen fabulantur quod in rationali erat lapis qui secundum diversos colores mutabatur, secundum diversa quae debebant accidere filiis Israel, et hoc vocant veritatem et doctrinam.

Quintum erat balteus, idest cingulus quidam, factus ex praedictis quatuor coloribus.

Sextum erat tiara, idest mitra quaedam, de bysso.

Septimum autem erat lamina aurea, pendens in fronte eius, in qua erat nomen domini. Octavum autem erant femoralia linea, ut operirent carnem turpitudinis suae, quando accederent ad sanctuarium vel ad altare. Ex istis autem octo ornamentis minores sacerdotes habebant quatuor, scilicet tunicam lineam, femoralia, balteum et tiaram.

Horum autem ornamentorum quidam rationem litteralem assignant, dicentes quod in istis ornamentis designatur dispositio orbis terrarum, quasi pontifex protestaretur se esse ministrum creatoris mundi, unde etiam Sap. XVIII dicitur quod in veste Aaron erat descriptus orbis terrarum.

Nam femoralia linea figurabant terram, ex qua linum nascitur.

Baltei circumvolutio significabat Oceanum, qui circumcingit terram. Tunica hyacinthina suo colore significabat aerem, per cuius tintinabula significabantur tonitrua; per mala granata, coruscationes. Superhumerale vero significabat sua varietate caelum sidereum, duo onychini, duo hemisphaeria, vel solem et lunam. Duodecim gemmae in pectore, duodecim signa in zodiaco, quae dicebantur posita in rationali, quia in caelestibus sunt rationes terrenorum, secundum illud iob XXXVIII, numquid nosti ordinem caeli, et ponis rationem eius in terra? cidaris autem, vel tiara, significabat caelum empyreum. Lamina aurea, deum omnibus praesidentem. Figuralis vero ratio manifesta est. Nam maculae vel defectus corporales a quibus debebant sacerdotes esse immunes, significant diversa vitia et peccata quibus debent carere. Prohibetur enim esse caecus, idest, ne sit ignorans. Ne sit claudus, idest instabilis, et ad diversa se inclinans. Ne sit parvo, vel grandi, vel torto naso, idest ne per defectum discretionis, vel in plus vel in minus excedat, aut etiam aliqua prava exerceat; per nasum enim discretio designatur, quia est discretivus odoris. Ne sit fracto pede vel manus, idest ne amittat virtutem bene operandi, vel procedendi in virtutem. Repudiatur etiam si habeat gibbum vel ante vel retro, per quem significatur superfluus amor terrenorum. Si est lippus, idest per carnalem affectum eius ingenium obscuratur, contingit enim lippitudo ex fluxu humoris. Repudiatur etiam si habeat albuginem in oculo, idest praesumptionem candoris iustitiae in sua cogitatione. Repudiatur etiam si habuerit iugem scabiem, idest petulantiam carnis. Et si habuerit impetiginem, quae sine dolore corpus occupat, et membrorum decorem foedat, per quam avaritia designatur. Et etiam si sit herniosus vel ponderosus, qui scilicet gestat pondus turpitudinis in corde, licet non exerceat in opere. Per ornamenta vero designantur virtutes ministrorum dei. Sunt autem quatuor quae sunt necessariae omnibus ministris, scilicet castitas, quae significatur per femoralia; puritas vero vitae, quae significatur per lineam tunicam; moderatio discretionis quae significatur per cingulum; rectitudo intentionis, quae significatur per tiaram protegentem caput. Sed prae his pontifices debent quatuor habere. Primo quidem, iugem dei memoriam in contemplatione, et hoc significat lamina aurea habens nomen dei, in fronte. Secundo, quod supportent infirmitates populi, quod significat superhumerale. Tertio, quod habeant populum in corde et in visceribus per sollicitudinem caritatis, quod significatur per rationale. Quarto, quod habeant conversationem caelestem per opera perfectionis, quod significatur per tunicam hyacinthinam. Unde et tunicae hyacinthinae adiunguntur in extremitate tintinabula aurea, per quae significatur doctrina divinorum, quae debet coniungi caelesti conversationi pontificis. Adiunguntur autem mala punica, per quae significatur unitas fidei et concordia in bonis moribus, quia sic coniuncta debet esse eius doctrina, ut per eam fidei et pacis unitas non rumpatur.