OT sacrifices subsumed& perfected in The Holy Holocaust on Calvary

Malachias  1

For from the rising of the sun even to the going down, my name is great among the Gentiles, and in every place there is sacrifice, and there is offered to my name a clean oblation: for my name is great among the Gentiles, saith the Lord of hosts.

Ver. 11.  Sacrifice.  Prot. "incense."  H. --- Clean oblation.  The precious body and blood of Christ in the eucharistic sacrifice.  Ch. --- This is denoted by the very word mincha, the offering of flour and wine.  C.  See S. Just. dial.  S. Iræn.iv. 32.  S. Aug. de Civ. Dei. xviii. 35. --- "We pollute this bread, that is the body of Christ, when we approach the altar unworthily."  S. Jer. v. 7. --- This sacrifice is clean.  Trid. xxii. C. i.  M. --- It is offered daily throughout the world.  The Jews see the completion of this prediction, and are vexed; they strive to elude its force.  Though enemies, they bear about these proofs of our faith, and of their own condemnation.  C. --- God not only changed his people, but instituted a better sacrifice.  Instead of the former needy elements, (Gal. iv.) which were often defiled by the sins of the offerers, He instituted the sacrifice of his own Body and Blood, under the appearance of bread and wine, as S. Chrys. (in Ps. xcv.) Theod. &c. prove against all opponents.  A sacrifice different from any offered as many have demonstrated.  W. --- Christ's bloody sacrifice on the cross was performed on Calvary, and not among the Gentiles.  What sacrifice can Protestants now produce?  H.

HAYDOCK CATHOLIC BIBLE COMMENTARY ON THE NEW TESTAMENT

HEBREWS 10

CHAPTER X.

Ver. 1.  The law having a shadow[1] of the good things to come. The apostle continues till the 19th verse to shew the insufficiency of the former law, as to the redemption and salvation of mankind. By the good things to come, some understand heaven itself, and the happiness of the elect there, of which the law was but a shadow, whereas we have a much more perfect image and knowledge of heaven in the new law, than they who were under the former law. Others by good things to come, understand the blessings of interior graces, with a remission of our sins in the sight of God, and true sanctification, of which all the sacrifices and sacraments of the old law, without faith in Christ, were but a shadow: and now in the new law we have an express image of them, i.e. we have these blessings themselves. Wi.

Ver. 2.  Then they would have[2] ceased to be offered. That is, if they could have made the worshippers perfect; to wit, in such a manner as the one sacrifice of Christ, who was the Lamb of God that took away the sins of the world, by making a full reparation to the divine justice for the sin of Adam, and of all his offspring. For we must take notice that he compares the sacrifice of Christ, which wrought a general redemption, with the sacrifices of the former law, which could never make any sufficient atonement to the majesty of God offended by sin, and which, by the decree of heaven, were to cease as soon as Christ's sacrifice of a general redemption was made: for then the worshippers would be so cleansed from sin, that they would stand in need of no more, but that the merits and satisfactions of Christ, their Redeemer, should be applied to them according to the order of God's providence; that is, by faith in Christ, by his sacraments, by a true repentance, and the practice of virtue and good works. Wi. — If they had been of themselves perfect to all the intents of redemption and remission, as Christ's death is, there would have been no occasion of so often repeating them; as there is no occasion for Christ's dying any more for our sins. Ch.

Ver. 3-4.  But in them a remembrance of sins is made every year. For it is impossible that with the blood of oxen and goats sins should be taken way. The sacrifices of the former law, even that great sacrifice on the day of expiation, when victims were offered for the ignorances or sins of the priests, and of all the people, were only types and figures of Christ's sacrifice upon the cross, it was impossible that they themselves should take away sins, like that one oblation of Christ, though in them was made a remembrance of sins, and of the same sins for which so many victims had been offered. Wi.

Ver. 5-9.  Therefore, Christ as it were, coming into the world, he saith, by the psalmist, (Ps. xxxix. 7. 8.) Sacrifice and oblation thou didst not desire, &c. That is, such sacrifices as were offered in the former law, they could not please thee, appease thy anger, nor make a sufficient reparation for sin. — But a[2] body thou hast fitted to me. Thou didst decree I should be made man, to suffer and die upon a cross to redeem mankind. And I as willingly undertook the work of man's redemption. — Behold I come: in the head of the book it is written of me.[3] That is, in the volumes of the Scriptures. — He taketh away the first, that he may establish the second. That is, he taketh away what I first mentioned, the imperfect sacrifices of the law of Moses, that to them might succeed the sacrifice of Christ. Wi.

Ver. 10. The source and primary cause of our sanctification is the will of God, who so loved the world as to give us his only Son; the meritorious cause of our sanctification is the voluntary oblation of Jesus Christ, sacrificed for us upon the cross. Methodists shamefully misrepresent the tenets of Catholics, as if we excluded Christ from the work of our salvation, or hoped to be saved not by the merits of Christ, but by our own.

Ver. 14.  By one oblation[5] he hath perfected or consummated for ever them that are sanctified, or justified, because this one oblation was sufficient to sanctify all men. He repeats this, to shew them the excellency of Christ's sacrifice above those of the former law. Wi.

Ver. 15-18.  The Holy Ghost also doth testify to us, and assures us of this, by the prophet Jeremy, (C. xxxi. 33.) in the words above cited, (C. viii, v. 8.) when he promises to give a new testament, and that he will remember no more their sins. — Now where there is remission of these, there is no more an oblation for sin. That is, there is no need of any other oblation to redeem us from sin, after the price of our redemption from sin is paid. There is no need of any other different oblation; all that is wanting, is the application of the merits and satisfactions of Christ. No need of those sacrifices, which were ordered in the law of Moses. To convince them of this, is the main design of S. Paul in this place. The pretended reformers, from several expressions of S. Paul in this chapter, think they have clear proofs that no sacrifice at all ought to be offered after Christ's one sacrifice on the cross; and that so many sacrifices and oblations of masses, are both needless and against the doctrine of the apostle, who says, that Christ by one oblation hath perfected for ever them that are sanctified.  v. 14. And again, that where there is a remission of sins, now there is no more an oblation for sin. This objection, which is obvious enough, was not first invented by the Calvinists against them they nickname Papists: the same is found in the ancient Fathers; and by their answers, and what they have witnessed concerning the daily sacrifice of the mass, they may find their doctrine of a religion without a continued sacrifice evidently against the doctrine and practice of the Catholic Church from the first ages of the Christian religion, till they came to be reformers, not of manners, but of the Catholic belief. Hear S. Chrys. (hom. xvii.) in his commentary on this very chapter: "What then, saith he, do not we offer up (or make an oblation) every day? We offer up indeed, but with a remembrance of his death. And this oblation is one, and not many. How is it one, and not many? . . . because, as he that is offered many times, and in many places, is the same body, not many and different bodies, so is it one sacrifice. He (Christ) is our high priest, who offered this sacrifice, by which we are cleansed: we now offer up the same . . . He said: Do this in remembrance of me. We do not offer a different sacrifice, but the very same, as then our high priest." S. Chrys. here says, and repeats it over and over again, that we offer up a sacrifice. 2. That we offer it up every day. 3. That the sacrifice which we daily offer is one and the same oblation, one and the same sacrifice, which our high priest, Christ, offered. 4. That in offering this sacrifice, which in all places, and at all times, is the same body of Christ, and the same sacrifice, we do, and offer it, as he commanded us at his last supper, with a remembrance of him. Is this the practice, and is this the doctrine of our dear countrymen, the English Protestants? But at least it is the constant doctrine, as well as practice, of the whole Catholic Church. The council of Trent, as we have already cited the words, (c. vii.) teacheth the very same as S. Chrys. who never says, as some one of late hath pretended, that what we offer is a remembrance only. As the sacrament of the Eucharist, according to the words of Christ in the gospel, is to be taken with a remembrance of him, and yet is not a remembrance only, but is his body and blood, so the sacrifice is to be performed with a remembrance of his benefits and sufferings, by his priests and ministers, but at the same time is a true and propitiatory sacrifice, the priests daily sacrifice, and offer up the same sacrifice, the manner only being different. The sacrifice and mass offered by Peter, is not different in the notion of a sacrifice or oblation from that of Paul, though the priests and their particular actions be different: the same sacrifice was offered by the apostles, and in all Christian ages; and the same sacrifice, according to the prophecy of Malachy, (c. i, v. 11.) shall be offered in all nations to the end of the world. This doctrine and practice is not only witnessed by S. Chrys. but generally by the ancient Fathers and interpreters, as we have taken notice in short in the annotations on S. Matt. See S. Ignatius, in his epistle to the people of Smyrna; S. Justin, in his dialogue with Tryphon; S. Iren. l. 4. c. xxxii. and xxxiv.; Tertull. lib. de Velandis Virg. Euseb. l. 1. de demonst. Evang. c. ult. S. Jerom ep. ad Evangelum; S. Amb. in Ps. xxxviii. and on 1 chap. of S. Luke; S. Aug. l. 16. de civ. Dei. c. xxii. l. cont. Advers. legis c. 22. and lib. ix. Confess. c. xii.; S. Chrys. hom. lx. ad Pop. Antiochenum. et hom. lxxii. in Matt. The first gen. coun. of Nice. — But from this one oblation on the cross and remission of sins, obtained by our Saviour Christ, will our adversaries pretend insisting on the bare letter, that Christ has done all for us, and that we need do nothing, unless perhaps endeavour to catch hold of the justifying cloak of Christ's justice by faith only? At this rate the love of God and of our neighbour, a life of self-denials, such as Christ preached to every one in the gospel, the practices of prayer, fastings, almsdeeds, and all good works, the sacraments instituted by our Saviour Christ may be all safely laid aside; and we may conclude from hence, that all men's sins are remitted before they are committed. Into what extravagances do men run, when their private spirit pretends to follow the letter of the Holy Scriptures, and when they make their private judgment the supreme guide in matter of divine faith? It is very true, that Christ hath paid the ransom of all our sins, and his satisfactions are infinite; but to partake of the benefit of this general redemption, the merits and satisfaction of Christ are to be applied to our souls, and this by the order of Providence is to be done not only by faith but by other virtues, by good works, by the sacraments, and by repeating the oblation and the same sacrifice, the manner only being different, according to the doctrine and practice of the Catholic Church from the apostle's time. Wi. — Where there is a full remission of sins, as in baptism, there is no more occasion for a sin-offering to be made for such sins already remitted; and as for sins committed afterwards, they can only be remitted in virtue of the one oblation of Christ's death. Ch...

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To review and summarise vis a vis The Holy Holocaust. The OT type of Holocaust:

Then followed on the north side of the altar the imposition of hands (or, more accurately, the resting of hands on the head of the victim), by which significant gesture the sacrificer transferred to the victim his personal intention of adoration, thanksgiving, petition, and especially of atonement

The Pluperfect Self-Sacrifice of Jesus on Calvary, where His burning love substituted for the OT fires, subsumed and perfected all of  
the types of the Old Testament Sacrifices and Jesus left His followers a clean and Holy oblation/sacrifice as promised by Malachias:

The Holy Holocaust offered to God is a Sacrifice of homage to His sovereign greatness

The Holy Sacrifice of Propitiation is offered to appease His Justice arising owing to our sins

The Holy Sacrifice of Impetration offered to implore His bounty

The Holy Eucharistic Sacrifice offered to thank Him for His bounty.