Who needs not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.
All Commentaries on Hebrews 7:27 Go To Hebrews 7
George Leo Haydock
AD 1849
Jesus Christ offered himself but once in a bloody manner on the cross; but, besides this bloody offering, he still continues to offer himself in an unbloody manner. This he does both in heaven and upon earth; in heaven, by presenting his sacred humanity continually to his Father; and on earth, by daily offering himself, under the appearances of bread and wine, on our altars. Hence this eucharistic sacrifice is both a commemoration and continuation of the sacrifice of the cross. To understand this, it must be observed, that the essence of a sacrifice includes several actions, the principal of which are the immolation of the victim, and the oblation of the victim when immolated. Now the sacrifice of Jesus Christ on the cross, ended only as to the bloody immolation; the same victim is still immolated mystically, by the separate consecration of the bread and wine, and continues as the oblation. Jesus Christ, in quality of the eternal high priest, has carried his victim, i.e. his body, into heaven, and there offers it continually to his Father. He continues also his sacrifice here on earth, by the ministry of his priests: who to the end of time will offer to God the same immolated victim, present on our altars under the appearance of bread and wine
a sacrifice infinitely perfect, since a God is the priest, and a God the victim. The chief-priest who offers it is a God-man; the victim offered is a Man-God: a God the victim, offered by a God the priest! Behold a sacrifice truly worthy of God
a sacrifice capable of atoning not only for our sins, but for the sins of ten thousand worlds. What confidence then ought Christians to have in such a sacrifice! How solicitous ought they to be to assist daily at these awful, or, to use St. Chrysostom's expression, these tremendous mysteries! Let us now examine the sentiments of learned Protestant divines: "It is certain "says Dr. Grabe, "that Iren us and all the Fathers, either contemporary with the apostles, or their immediate successors, whose writings are still extant, considered the blessed Eucharist to be the sacrifice of the new law, and offered bread and wine on the altar, as sacred oblations to God the Father; and that this was not the private opinion of any particular Church or teacher, but the public doctrine and practice of the universal Church, which she received from the apostles, and they from Christ, is expressly shown by Iren us, and before him by Justin Martyr and Clement of Rome. "(Nota in Irenæum. p. 323.)
"The elements being really changed from ordinary bread and wine into the body and blood of Christ, mystically present, as in a sacrament, and that by virtue of the consecration, not by the faith of him that receives, I am to admit and maintain whatsoever appears duly consonant with this truth, viz. that the elements so consecrated are truly the sacrifice of Christ upon the cross, inasmuch as the body and blood of Christ are contained in them. And the sacrifice of the cross being necessarily propitiatory, and impetratory both, it cannot be denied that the sacrament of the Eucharist, inasmuch as it is the same sacrifice with that upon the cross, is also both propitiatory and impetratory. "(Thorndike Epil. p. 44 and 46.)
"The holy Fathers frequently say, that in the Eucharist is offered and sacrificed the very body of Christ, as is evident in almost innumerable places. "(Bp. Forbes' de Euch. lib. iii. chap. 2. sect. 10.)
"The sacrifice of the supper is not only propitiatory, and may be offered up for the remission of our daily sins, but likewise is impetratory, and may be rightly offered for the obtaining all blessings. Although the Scripture does not plainly and in express words teach this, yet the holy Fathers with universal consent have thus understood the Scripture, as has been demonstrated by many; and all the ancient liturgies prescribe, that in time of the oblation, prayers be offered for peace as is evident to all. "(Bp. Forbes' de Euch. lib. iii. chap. 2. sect. 12.)
"The Church, commemorating the sacrifice of Christ with the usual rites and words, in this also sacrificeth and offereth that which is her own, given to her by Christ; that she placeth before the eyes of God; by that she beseecheth God; and it is the same sacrifice that Christ offered; the same one, true, and singular sacrifice, as St. Augustine calls it; a sacrifice of memory according to Eusebius; a spiritual sacrifice, according to others. After that the faithful offer themselves according to the example of Christ In all this what is there new, what deformed, what hurtful? But minds once distracted, distract all things into a depraved meaning, and then are glad to find a hint for it in any of the schools. "(Grotius of Christian sacrifice.)
To these we may add the authority of Ed. Burke, in his speech to the electors of Bristol: "The mass is church service in the Latin tongue, not exactly like our liturgy, but very near, and contains no offence whatever against the laws of good morals. "(p. 29.)
