Original Douay–Rheims AnnotationsLeviticus 1
English College of Douai–Rheims
Read Leviticus 1 in the BibleLeviticus 1:3
An holocaust.
In respect of diverse things offered, the diverse manner, and causes of offering, [1] there were many sorts of Sacrifices: but all are reduced to three kinds. The first was [2] Holocaust, in which all was burned in the honour of God, and resolved into vapour, which ascendeth upwards in sign that all we have is of God. The second was [3] Sacrifice for sin, & that of diverse sorts, for the variety of sins and persons, and part of this sacrifice was burned, the other part belonged to the Priests. The third was [4] Pacific sacrifice, whereof one part was burnt, another pertained to the Priests, and another to them, that gave the oblation. And of this kind there were two sorts, [5] one of thanksgiving for benefits received: the other to procure favour in any good enterprise, or desire. All the which did prefigure and foreshew one only Sacrifice of Christ's body and blood, offered by him in two manners; [6] bloody on the Cross once for ever, whereof S. Paul expressly speaketh (Heb. 9.) unbloody in forms of bread and wine, whereof the same S. Paul speaketh (Heb. 13, v. 10.) shewing that Christians have an Altar, and consequently a Sacrifice far excelling those of the Tabernacle, and our Saviour himself (Math. 26. v. 25.) speaking of the contents in the chalice, said it was his blood of the new Testament, which he then instituted and dedicated, as is there noted. And the ancient Fathers (by Calvin's confession in Heb. 9. ) generally use this distinction of the same Sacrifice offered in bloody & in unbloody manner. They likewise teach that all lawful Sacrifices of the Law of nature, and Moyses did end, and were complete in this one, which is our daily Sacrifice, our immaculate lamb, our manna, our libament, our holocaust, our Sacrifice for sin, our Pacific Sacrifice for all purposes, and instead of all old Sacrifice. So S. Augustin lib. 8 c. 27. lib. 17. c. 20. de civit. lib. 3. de Baptis. c. 19. lib. 1. cont. advers. leg. & prophet. c. 18. & 20. S. Chrysost. in Psal. 95. S. Leo. ser. 8. de Pass. and other fathers teach.
- 1 Three kinds of Sacrifice.
- 2 Holocaust.
- 3 Sacrifice for sin.
- 4 Pacific Sacrifice.
- 5 For benefits received, or desired.
- 6 All sacrifices of the old Testament prefigured Christ's Sacrifice on the Cross, and in the Eucharist.
Leviticus 1:9
sweet savour
[1] Not that the savour of corporal things (though it were sweeter than of burnt flesh and bones) delighteth God's most pure substance: but for that man's frailty in some good sort performing his duty, is very acceptable to his divine goodness. For otherwise he required not these Sacrifices, nor other external Rites for himself, but he would have his people for their own good to be exercised therein: escpecially for three causes. [2] First, to keep them from Idolatry, whereto they were very prone, as appeareth by their often falling, notwithstanding continual admonitions to the contrary. For being as it were burdened with many ceremonies pertaining to God's true service, they might have less mind, leisure, and occasion to serve Idols. [3] Secondly, for so much as man consisteth of soul and body, as the soul must interiorly worship God in spirit and verity [4]; so the body must also honour him exteriorly, serving justice unto sanctification [5]: that is by external good works to increase justice, and sanctity, when by them the mind is instructed and invited to know and honour God. For otherwise saith S. Dionyse (c. 1 cælest. Hierer.) unless man's understanding use the help of corporal things, divine verity cannot be attained. And S. Augustin (lib. 10. c. 5. civit.) teacheth that God commanded external Sacrifices, thereby to lead his servants unto mortified spirits, contrite and humbled hearts [6], to mercy and compassion towards others. In brief (c. 3. Enchir.) to the true and perfect serving of his Divine power by faith, hope, and charity. [7] Thirdly, that these external Sacrifices and Rites might prefigure and signify greater, more excellent, and more effectual Mysteries of the new Testament. For as S. Paul speaketh (Heb. 10.) the law (of Moyses) having a shadow of good things to come, not the very image of the things, brought not to perfection: nor took away sins by the blood of oxen or goats, but being (as is said) a shadow, rather shaded then perfectly shewed the great benefits, which the new law as a perfect image lively representeth: especially Christ's passion, which is the very fountain of grace and mercy. And whereas the old law could not justify (Gal. 3.) the law of Christ doth indeed justify, as the Gospel witnesseth, saying (Joan. 1. v. 17.) The law was given by Moyses, grace and verity was made by Jesus Christ.
Original Douay–Rheims Annotations — English College of Douai–Rheims. CC0 1.0
Leviticus 1:2
The man that shall offer.
◦ Sacrifice being the most special external service, whereby man acknowledge the supreme dominion of God, & his own subjection and homage to his divine Majesty, was so well known to be necessary (as being in most frequent use in the law of nature, and in all nations) that here needed not any new precept in general, that the people of God should offer sacrifice, though for special purposes, certain particular sacrifices were sometimes appointed, but this duty & obligation presupposed, our Lord first admonishing to offer the best & perfectest things in every kind, prescribeth with what rites & ceremonies it shall be done. As in offering an holocaust of the herd, it must be a male without spot; and be offered at the door of the tabernacle, the offerer putting his hands upon the head of the host; the Priests must offer the blood, pouring it in the circuit of the altar; pluck off the skin; cut the joints in pieces; lay them in order; the entrails and feet being washed, burn all upon the Altar: And the like in other sacrifices, all for just and reasonable causes, without which the wisdom of God doth nothing. Sap. 7, & Psal. 103. v. 24.