Thirdly, the stupendous mystery of God the Creator assuming a created nature for the sake of the creature enters into the very substance of the sacrifice. This can scarcely be expressed more distinctly than by the very words of St. Justin Martyr in the second century, who says, "We receive not these as common bread or common drink, but as by the word of God Jesus Christ our Saviour, having been made flesh, had both flesh and blood for our salvation, so we have been taught also that the food which has been blessed by the word of prayer made by Him, from which our blood and our flesh are by their change nourished, are the flesh and the blood of that incarnate Jesus. For the Apostles, in their memorials called the Gospels, have handed down that thus Jesus enjoined them: that He took bread, and having blessed it, said, This do in commemoration of Me: this is My Body; and that He took likewise the chalice, and having blessed it, said, This is my Blood."[102] Here the martyr appeals to the reality of the flesh assumed by the Word, as a supposition necessary to understand the reality of His Body and Blood in the Eucharist, as St. Ignatius had done before him, and as St. Irenæus and others did after him.[103] In this connection, Eusebius of Cæsarea, setting forth the typical character of the Jewish Pasch and its fulfilment in the new covenant, says, "The followers of Moses sacrificed the Paschal Lamb only once a year, on the fourteenth day of the first month about evening tide, but we in the new covenant celebrating the Pasch every Sunday, are ever satisfied with the Body of the Lord, and ever take part in the Blood of the Lamb."[104] And here, once more, wherever this sacrifice is truly offered, the offerers show themselves truly penetrated by that belief which comes next in preciousness and dignity to the belief in the Divine Unity and Trinity—the belief of that assumption by the Divine Son of human nature, on which the Christian faith rests.
Fourthly, the sacrifice in St. Paul's words, "Sets forth the Lord's death till He come," that is, the divine act of redemption; for in it our Lord lies upon the altar in the state of a victim, the flesh and the blood separated, as in the state of death, which He took upon Himself voluntarily for the sin of the world, being offered because He willed it Himself. The sacrifice exhibits most directly this act of the divine love, which with that other act just treated of, the assumption of human nature, makes up the double mystery of God's love to man—the double mystery which, boundless and immeasurable as are the power and the wisdom disclosed to man's reason in the structure of the visible universe, disclosed equally in the infinity of smallness as in the infinity of greatness, disclosed in every branch of science and every portion of nature, makes both power and wisdom to pale before the greatness of condescendence and affection; for truly it is greater that the Maker of all these things should, for the sake of one of them, descend from His greatness, and that the Lord of life and Author of beauty should encounter death and embrace dishonour, than that He should have created the universe in all its magnificence by the word of His power. But here, in this sacrifice, He lies before His people in the state of annihilation, dishonour, and death. The world's ransom is ever in the sight of those whom He has ransomed, in the very act of paying their debt: the Lamb slain from the foundation of the world goes through its unfolding centuries, ever presenting to His Father the price which He has paid for the salvation of His brethren. And it may be noted that those who offer the Divine Sacrifice in the complete faith of the Church preserve at the same time their full assurance in that redemption which separated sects seem to lose as a consequence of their division, it being too great and awful a doctrine for their weak and paralysed condition to bear.