lations,
first-fruits, and tithes. About sacrifices there are four points of
inquiry:

(1) Whether offering a sacrifice to God is of the law of nature?

(2) Whether sacrifice should be offered to God alone?

(3) Whether the offering of a sacrifice is a special act of virtue?

(4) Whether all are bound to offer sacrifice?
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FIRST ARTICLE [II-II, Q. 85, Art. 1]

Whether Offering a Sacrifice to God Is of the Law of Nature?

Objection 1: It would seem that offering a sacrifice to God is not of
the natural law. Things that are of the natural law are common among
all men. Yet this is not the case with sacrifices: for we read of
some, e.g. Melchisedech (Gen. 14:18), offering bread and wine in
sacrifice, and of certain animals being offered by some, and others
by others. Therefore the offering of sacrifices is not of the natural
law.

Obj. 2: Further, things that are of the natural law were observed by
all just men. Yet we do not read that Isaac offered sacrifice; nor
that Adam did so, of whom nevertheless it is written (Wis. 10:2) that
wisdom "brought him out of his sin." Therefore the offering of
sacrifice is not of the natural law.

Obj. 3: Further, Augustine says (De Civ. Dei x, 5, 19) that
sacrifices are offered in signification of something. Now words which
are chief among signs, as he again says (De Doctr. Christ. ii, 3),
"signify, not by nature but by convention," according to the
Philosopher (Peri Herm. i, 2). Therefore sacrifices are not of the
natural law.

_On the contrary,_ At all times and among all nations there has
always been the offering of sacrifices. Now that which is observed by
all is seemingly natural. Therefore the offering of sacrifices is of
the natural law.

_I answer that,_ Natural reason tells man that he is subject to a
higher being, on account of the defects which he perceives in
himself, and in which he needs help and direction from someone above
him: and whatever this superior being may be, it is known to all
under the name of God. Now just as in natural things the lower are
naturally subject to the higher, so too it is a dictate of natural
reason in accordance with man's natural inclination that he should
tender submission and honor, according to his mode, to that which is
above man. Now the mode befitting to man is that he should employ
sensible signs in order to signify anything, because he derives his
knowledge from sensibles. Hence it is a dictate of n