The kind of sacrifices [is] double: bloody [cruentum] and unbloody [incruentum]. Of the former [bloody], among the Hebrews three are found
(col. 947)
[three] species: holocaust [burnt-offering], peace-offering, expiatory or for sin [sin-offering]. But of the unbloody [kind], Calvin notes one species (on Leviticus, ch. 6) — the goat, namely the emissary [scapegoat] — concerning which [he speaks] thus (fol. 263): “This alone in the law was an expiatory [piacular] sacrifice without blood.” There can be added, from the law of nature, the sacrifice of Cain (Gen., ch. 4); [and] of Melchizedek (ch. 14); but from the usage of the Gentiles, those [sacrifices which were made] at the horn-altar of Delian Apollo — as is [related] in Plutarch (in the book Which Animals Are the More Prudent), Ovid (in the Epistle of Cydippe), Callimachus (in the Hymn to Apollo), Diogenes Laertius (in [the life of] Pythagoras), and Alexander ab Alexandro (bk. 6, ch. 2), where [there is] more. But from the sacred rite of the Christians [there] is the most holy Eucharist, which [is] often [called] by Nazianzen ἄναιμος καὶ ἀναίματος θυσία [anaimos kai anaimatos thysia, “the bloodless and unbloody sacrifice”]. But of what kind the offered genera of sacrifices here were, [the text] declares (v. 31): “Joshua offered upon it [the altar] holocausts to the Lord, and immolated peace-offering victims.” But [it] is to be understood [that] Joshua offered these through the priests — as [being] Leader of the people and Prophet of God, who commanded [them] to be done: just as also the people, in the Hebrew [text], is narrated to have offered the same sacrifices through the same [priests], and as [it were] through the public ministers of divine worship. For thus that one [text] has: “And they [the Israelites] made to ascend [caused to be offered up] holocausts, and immolated peace-offerings.” But what these [sacrifices] are, and how they differ, I have said in Exodus. See Ribera (bk. 4, On the Temple), [and] Sigonius (bk. 4, On the Republic of the Hebrews).