Obj. 5:  Further, the solemn festivals are reckoned as part of the ceremonial:  since they were a shadow of things to come (Col. 2:16, 17):  and the same may be said of the oblations and gifts, as appears from the words of the Apostle (Heb. 9:9):  and yet these do not seem to be inclined in any of those mentioned above.  Therefore the above division of ceremonies is unsuitable.

On the contrary, In the Old Law each of the above is called a ceremony.  For the sacrifices are called ceremonies (Num. 15:24):  “They shall offer a calf . . . and the sacrifices and libations thereof, as the ceremonies require.”  Of the sacrament of Order it is written (Lev. 7:35):  “This is the anointing of Aaron and his sons in the ceremonies.”  Of sacred things also it is written (Ex. 38:21):  “These are the instruments of the tabernacle of the testimony . . . in the ceremonies of the Levites.”  And again of the observances it is written (3 Kings 9:6):  “If you . . . shall turn away from following Me, and will not observe [Douay:  ‘keep’] My . . . ceremonies which I have set before you.”

I answer that, As stated above (AA. 1, 2), the ceremonial precepts are ordained to the Divine worship.  Now in this worship we may consider the worship itself, the worshippers, and the instruments of worship.  The worship consists specially in sacrifices, which are offered up in honor of God.  The instruments of worship refer to the sacred things, such as the tabernacle, the vessels and so forth.  With regard to the worshippers two points may be considered.  The first point is their preparation for Divine worship, which is effected by a sort of consecration either of the people or of the ministers; and to this the sacraments refer.  The second point is their particular mode of life, whereby they are distinguished from those who do not worship God:  and to this pertain the observances, for instance, in matters of food, clothing, and so forth.

Reply Obj. 1:  It was necessary for the sacrifices to be offered both in some certain place and by some certain men:  and all this pertained to the worship of God.  Wherefore just as their sacrifices signified Christ the victim, so too their sacraments and sacred things foreshadowed the sacraments and sacred things of the New Law; while their observances foreshadowed the mode of life of the people under the New Law:  all of which things pertain to Christ.

Reply Obj. 2:  The sacrifice of the New Law, viz. the Eucharist, contains Christ Himself, the Author of our Sanctification:  for He sanctified “the people by His own blood” (Heb. 13:12).  Hence this Sacrifice is also a sacrament.  But the sacrifices of the Old Law did not contain Christ, but foreshadowed Him; hence they are not called sacraments.  In order to signify this there were certain sacraments apart from the sacrifices of the Old Law, which sacraments were figures of the sanctification to come.  Nevertheless to certain consecrations certain sacrifices were united.