Divers rites in offering holocausts, as well of cattle, 14. as of birds.Diuers rites in offering holocaustes, as wel of cattle, 14. as of birdes.
The first part of this book. Of divers sorts of Sacrifices.The first part of this booke. Of diuers sortes of Sacrifices.
And our Lord called Moyses, and spake to him out of the tabernacle of testimony, saying:AND OVR LORD called Moyses, and spake to him out of the tabernacle of testimony, saying:Vocavit autem Moysen, et locutus est ei Dominus de tabernaculo testimonii, dicens :
2Speak to the children of Israel, and thou shalt say to them: The man of you, that shall offer an hostiam: a sacrificial victim, not a guest or army to our Lord, of beasts, that is of oxen and sheep, offering victims,Speake to the children of Israel, and thou shalt say to them: The man of you, that shal offer an hoste to our Lord, of beastes, that is of oxen & sheepe, offering victimes,Loquere filiis Israël, et dices ad eos : Homo, qui obtulerit ex vobis hostiam Domino de pecoribus, id est, de bobus et ovibus offerens victimas,
3if his oblation be an holocaustum: a whole burnt-offering, and of the herd; he shall offer a male, without spot, at the door of the tabernacle of testimony, to propitiate our Lord unto him:if his oblation be an holocauste, and of the heard; he shal offer a male, without spotte, at the dore of the tabernacle of testimonie, to propitiate our Lord vnto him:si holocaustum fuerit ejus oblatio, ac de armento : masculum immaculatum offeret ad ostium tabernaculi testimonii, ad placandum sibi Dominum :
4and he shall put his hands upon the head of the host, and it shall be acceptable, and profitable to his expiation.and he shal put his handes vpon the head of the hoste, and it shal be acceptable, and profitable to his expiation.ponetque manum super caput hostiæ, et acceptabilis erit, atque in expiationem ejus proficiens.
5And he shall immolabit: sacrifice, slay the calf before our Lord, and the children of Aaron the priests shall offer the blood thereof, pouring it in the circuitum: went round, surveyed of the altar, which is before the door of the tabernacle:And he shal immolate the calfe before our Lord, and the children of Aaron the priestes shal offer the bloud therof, powring it in the circuite of the altar, which is before the dore of the tabernacle:Immolabitque vitulum coram Domino, et offerent filii Aaron sacerdotes sanguinem ejus, fundentes per altaris circuitum, quod est ante ostium tabernaculi :
6And the skin of the host being plucked off, the joints they shall cut into pieces,And the skinne of the hoste being plucked of, the ioyntes they shal cut into peeces,detractaque pelle hostiæ, artus in frusta concident.
7and shall put fire underneath in the altar, having before laid a pile of wood in order:and shal put fire vnderneth in the altar, hauing before laid a pyle of wood in order:Et subjicient in altari ignem, strue lignorum ante composita :
8and the joints that are cut out, laying in order thereupon, to wit, the head, and all things that cleave to the liver,and the ioyntes that are cut out, laying in order thereupon, to wit, the head, & al things that cleaue to the liuer,et membra quæ sunt cæsa, desuper ordinantes, caput videlicet, et cuncta quæ adhærent jecori,
9the entrails and feet being washed with water, and the priest shall burn them upon the altar for an holocaust, and sweet savour to our Lord.the entralles and feete being washed with water, and the priest shal burne them vpon the altar for an holocauste, and sweete sauoure to our Lord.intestinis et pedibus lotis aqua : adolebitque ea sacerdos super altare in holocaustum et suavem odorem Domino.
10And if the oblation be of flocks, an holocaust of sheep or of goats, a lamb of a year old without spot shall he offer:And if the oblation be of flockes, an holocauste of sheepe or of goates, a lambe of a yeare old without spot shal he offer:Quod si de pecoribus oblatio est, de ovibus sive de capris holocaustum, masculum absque macula offeret :
11and he shall immolate it at the side of the altar that looketh to the North, before our Lord: but the blood thereof the sons of Aaron shall pour upon the altar by the circuit:and he shal immolate it at the side of the altar that looketh to the North, before our Lord: but the bloud therof the sonnes of Aaron shal powre vpon the altar by the circuite:immolabitque ad latus altaris, quod respicit ad aquilonem, coram Domino : sanguinem vero illius fundent super altare filii Aaron per circuitum :
12and they shall divide the joints, the head, and all that cleave to the liver: and shall lay them upon the wood, under which the fire is to be put:and they shal diuide the ioyntes, the head, and al that cleaue to the liuer: and shal lay them vpon the wood, vnder which the fire is to be put:dividentque membra, caput, et omnia quæ adhærent jecori, et ponent super ligna, quibus subjiciendus est ignis :
13but the entrails and the feet they shall wash with water. And the whole that the priest shall offer, and burn upon the altar for an holocaust, and most sweet savour to our Lord.but the entralles and the feete they shal wash with water. And the whole that the priest shal offer, and burne vpon the altar for an holocauste, and most sweete sauoure to our Lord.intestina vero et pedes lavabunt aqua. Et oblata omnia adolebit sacerdos super altare in holocaustum et odorem suavissimum Domino.
14But if the oblation of holocaust be of birds, of turtles and young pigeons,But if the oblation of holocauste be of birdes, of turtles and young pigions,Si autem de avibus, holocausti oblatio fuerit Domino, de turturibus, aut pullis columbæ,
15the priest shall offer it at the altar: and writhing the head to the neck, and breaking the place of the wound, he shall make the blood to run down upon the brim of the altar:the priest shal offer it at the altar: and writhing the head to the necke, and breaking the place of the wound, he shal make the bloud to runne downe vpon the brimme of the altar:offeret eam sacerdos ad altare : et retorto ad collum capite, ac rupto vulneris loco, decurrere faciet sanguinem super crepidinem altaris :
16but the vesiculam gutturis: the bird's craw, the pouch of the throat of the throat, and the feathers he shall cast nigh to the altar at the east side, in the place where the ashes are solent: accustomed, in the habit to be poured out,but the croppe of the throate, and the fethers he shal cast nigh to the altar at the east side, in the place where the ashes are woont to be powred out,vesiculam vero gutturis, et plumas projiciet prope altare ad orientalem plagam, in loco in quo cineres effundi solent,
17and he shall break the ascellas: the wing-joints thereof, and shall not cut, nor divide it with a knife, and shall burn it upon the altar, putting fire under the wood. It is an holocaust and oblation of most sweet savour to our Lord.and he shal breake the pinnions therof, and shal not cut, nor diuide it with a knife, and shal burne it vpon the altar, putting fire vnder the wood. It is an holocauste and oblation of most sweete sauoure to our Lord.confringetque ascellas ejus, et non secabit, neque ferro dividet eam, et adolebit super altare, lignis igne supposito. Holocaustum est et oblatio suavissimi odoris Domino.
Annotations
1:2The man that shall offer. Whereby man acknowledgeth the supreme dominion of God, and 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 purpose, certain particular sacrifices were sometimes appointed; but this duty and obligation presupposed, our Lord here admonishing to offer the best, and perfectest things in every kind, prescribeth with what rites, and 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 and Psal. 103 v. 24.The man that shal offer. VVhereby man acknowledgeth the supreme dominion of God, and his owne subiection and homage to his diuine Maiestie, was so wel knowen to be necessarie (as being in most frequent vse in the law of nature, and in al nations) that here needed not anie new precept in general, that the people of God should offer Sacrifice, though for special purpose, certaine particular sacrifices were some times appointed; but this dutie & obligation presupposed, our Lord here admonishing to offer the best, and perfectest things in euerie kind, prescribeth with what rites, and ceremonies it shal be done. As in offering an holocauste of the heard, it must be a male without spotte; and be offered at the dore of the tabernacle, the offerer putting his handes vpon the head of the hoste; the priests must offer the bloud, powring it in the circuite of the altar; plucke of the skinne; cut the ioyntes in peeces; lay them in order, the entralles and feete being washed, burne al vpon the Altar: and the like in other sacrifices, al for iust and reasonable causes, without which the wisdome of God doth nothing. Sap. 7. & Psal. 103. v. 24. > ⟦margin (right)⟧ Sacrifice presupposed to be necessarie. God prescribeth the rites to be obserued therin.
1:3An holocauste. In respect of divers things offered, the divers manner, and the divers kinds and causes of offering, there were many sorts of Sacrifices: but all are reduced to three kinds. The first was Holocaust, in which all was Holocaust, or burnt, in the honour of God, and resolved into vapour, which ascendeth upward in figure that all was to be offered to God. The second was Sacrifice for sin, and persons; and part of this sacrifice was burned, the other part belonged to the Priests. The third was Pacifique 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, one of thanksgiving for benefits received: the other to procure favour in any good enterprise, or desire. All the which did prefigure and foreshow one only Sacrifice of Christ's body and blood, offered by him in two manners; bloody on the Cross once for ever, whereof St. Paul expressly speaketh (Heb. 9); unbloody in forms of bread and wine, whereof the same St. Paul speaketh (Heb. 13 v. 10), shewing that Christians have an Altar, and consequently a Sacrifice excelling those of the Tabernacle; and our Saviour himself (Matt. 26) 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, and in unbloody manner. They likewise teach that all lawful Sacrifices of the Law of nature, and of 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 Pacifique Sacrifice for all purposes, and in stead of all old Sacrifices. So St. Augustine l. 8 c. 27, l. 17 c. 20 De Civitate; l. 3 De Bapt. c. 19; l. 1 cont. adversarium leg. et prophet. c. 18 and 20; St. Chrysostom in Psal. 95; St. Leo ser. 8 de Passione; and other Fathers teach.An holocauste. In respect of diuers things offered, the diuers maner, and the diuers kindes & causes of offering, there were manie sortes of Sacrifices: but al are reduced to three kindes. The first was Holocaust, in which al was Holocaust, or burnt, in the honour of God, and reserued into vapour, which ascendeth vpward in figure that al was to be offered to God. The second was Sacrifice for sinne, and persons; and part of this sacrifice was burned, the other part belonged to the Priests. The third was Pacifique sacrifice, wherof one part was burnt, an other pertayned to the Priests, and an other to them, that gaue the oblation. And of this kinde there were two sortes, one of thankesgiuing for benefites receiued: the other to procure fauour in anie good enterprise, or desire. Al the which did prefigure and forshew one onlie Sacrifice of Christs bodie and bloud, offered by him in two maners; bloudie on the Crosse once for euer, wherof S. Paul expresly speaketh (Heb. 9.) vnbloudie in formes of bread and wine, wherof the same S. Paul speaketh (Heb. 13. v. 10.) shewing that Christians haue an Altar, and consequently a Sacrifice excelling those of the Tabernacle; and our Sauiour him selfe (Math. 26.) speaking of the contents in the chalice, said: it was his bloud of the new Testament, which he then instituted and dedicated, as is there noted. And the ancient Fathers (by Caluins confession in Heb. 9.) generally vse this distinction of the same Sacrifice offered in bloudie, and in vnbloudie maner. They likewise teach that al lawful Sacrifices of the Law of nature, and of Moyses did end, and were complete in this one, which is our daylie Sacrifice, our immaculate lambe, our manna, our libament, our holocaust, our Sacrifice for sinne, our Pacifique Sacrifice for al purposes, and in steede of al old Sacrifices. So S. Augustin lib. 8. c. 27. lib. 17. c. 20. de ciuit. lib. 3. de Bapt. c. 19. lib. 1. cont. aduers. leg. & prophet. c. 18. & 20. S. Chrysost. in Psal. 95. S. Leo ser. 8. de Passi. and other fathers teach. > ⟦margin (right)⟧ Three kindes of Sacrifice. — Holocauste. — Sacrifice for sinne. — Pacifique Sacrifice. — Al Sacrifices of the old Testament prefigured Christs Sacrifice on the Crosse, and in the Eucharist.
1:9Sweete sauoure. Not that the favour of corporal things (though in nature good, and sweeter than of burnt flesh and bones) delighteth God's most pure substance: but for that man's frailty in 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, especially for three causes. First to keep them from Idolatry, whereto they were very prone, as appeareth in their often falling, notwithstanding continual admonitions to the contrary. Yet being as it were burdened with many ceremonies, pertaining to God's true service, they might have little mind, leisure, and occasion to serve Idols. Secondly, for so much as man consisteth of soul and body, as the soul must interiorly worship God in Spirit and verity, so the body must also honour him externally, joining inferior faculties in sacrifice; for 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 St. Dionysius (c. 1 De Caelesti Hierarchia), unless man's understanding use the help of corporal things, divine verity cannot be attained. And St. Augustine (l. 10 c. 5 De Civitate) teacheth, that God commanded external Sacrifices, whereby to lead his servants unto mortified Spirits, contrite and humbled hearts, 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. Thirdly, that their external Sacrifices and Rites might prefigure and signify greater, more excellent, and more effectual Mysteries of the new Testament. For as St. 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: 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: (John 1 v. 17) the law was given by Moyses, grace and verity was made by Jesus Christ.Sweete sauoure. Not that the fauour of corporal things (though in nature good, and sweeter then of burnt flesh and bones) delighteth Gods most pure substance: but for that mans frailtie in performing his dutie, is very acceptable to his diuine goodnes. For otherwise he required not these Sacrifices, nor other external Rites for him self, but he would haue his people for their owne good to be exercised therein, especially for three causes. First to kepe them from Idolatrie, wherto they were very prone, as appeareth in their often falling, notwithstanding continual admonitions to the contrarie. Yet being as it were burdened with manie ceremonies, pertaining to Gods true seruice, they might haue litle mind, leysure, and occasion to serue Idols. Secondly, for so much as man consisteth of soule and bodie, as the soule must interiorly worship God in Spirite and veritie, so the bodie must also honour him externally, ioyning inferiour faculties in sacrifice; for that is by external good workes to increase iustice, and sanctitie, when by them the mind is instructed and inuited to know and honoure God. For otherwise saieth S. Dionyse ( c. 1. caelest. Hierar.) vnles mans vnderstanding vse the helpe of corporal things, diuine veritie can not be attained. And S. Augustin (lib. 10. c. 5. ciuit.) teacheth that God commanded external Sacrifices, wherby to lead his seruants vnto mortified Spirites, contrite and humbled harts, to mercie and compassion towards others. In briefe ( c. 3. Enchir.) to the true and perfect seruing of his Diuine powre by faith, hope, and charitie. Thirdly, that their external Sacrifices and Rites might prefigure and signifie greater, more excellent, and more effectual Mysteries of the new Testament. For as S. Paul speaketh (Heb. 10.) the law (of Moyses) hauing a shadow of good things to come, not the verie image of the things, brought not to perfection: which the new law as a perfect image liuely representeth: especially Christs passion, which is the verie fountaine of grace and mercie. And wheras the old law could not iustifie (Gal. 3.) the law of Christ doth in deede iustifie, as the Gospel witnesseth, saying: (Ioan. 1. v. 17.) the law was geuen by Moyses, grace and veritie was made by Iesus Christ. > ⟦margin (right)⟧ Not the external workes but the sweete sauour of obedience, & good wil of the offerer is acceptable to God. — Reasons why God ordained external Sacrifices, and Rites. — 1. To auoide Idolatrie. — 2. To exercise mans interiour & exteriour partes in religion. (Iac. 2.) — 3. To signifie greater Mysteries of the new Testament. (Heb. 10. Psal. 50. Gal. 3. Ioan. 1.)