is being made flesh_, ... and of that _cup_ which
He
commanded those that celebrate the Eucharist to offer _in remembrance of
His blood._" [487:3] According to Clement of Alexandria the Scripture
designates wine "a mystic symbol of the holy blood." [487:4] Origen, as
if anticipating the darkness which was to overspread the Church,
expresses himself very much in the style of a zealous Protestant. He
denounces as "simpletons" [487:5] those who attributed a supernatural
power to the Eucharistic elements, and repeatedly affirms that the words
used at the institution of the Lord's Supper are to be interpreted
spiritually. "The meat," says he, "which is sanctified by the Word of
God and prayer, as it is material, goes into the stomach, ... but, by
reason of prayer made over it, _it is profitable according to the
proportion of faith_, and is the cause that the understanding is
enlightened and attentive to what is profitable; and _it is not the
substance of bread, but the word pronounced upon it_, which is
profitable to him who eats it in a way not unworthy of the Lord."
[488:1] Cyprian uses language scarcely less equivocal, for he speaks of
"_that wine_ whereby the blood of Christ is set forth," [488:2] and
asserts that it "was wine which He called His blood." [488:3]

Christ has said--"Where two or three are gathered together in my name,
there am I in the midst of them;" [488:4] and, true to His promises, He
is really present with His people in every act of devotion. Even when
they draw near to Him in secret, or when they read His word, or when
they meditate on His mercy, as well as when they listen to His gospel
preached in the great congregation, He manifests Himself to them not as
He does unto the world. But in the Eucharist He reveals His character
more significantly than in any of His other ordinances; for He here
addresses Himself to all the senses, as well as to the soul. In the
words of institution they "hear His voice;" when the elements are
presented to them, they perceive as it were "the smell of His garments;"
with their hands they "handle of the Word of Life;" and they "taste and
see that the Lord is good." But some of the early Christian writers were
by no means satisfied with such representations. They appear to have
entertained an idea that Christ was in the Eucharist, not only in richer
manifestations of His grace, but also in a way altogether different from
that in which He vouchsafes His presence in prayer,