n He
appointed this commemoration. In the third century superstition already
recognized a mystery in the mixture. "We see," says Cyprian, "that in
the water _the people_ are represented, but that in the wine is
exhibited the blood of Christ. When, however, in the cup water is
mingled with wine, the people are united to Christ, and the multitude of
the faithful are coupled and conjoined to Him on whom they believe."
[486:1] The bread was not put into the mouth of the communicant by the
administrator, but was handed to him by a deacon; and it is said that,
the better to shew forth the unity of the Church, all partook of one
loaf made of a size sufficient to supply the whole congregation. [486:2]
The wine was administered separately, and was drunk out of a cup or
chalice. As early as the third century an idea began to be entertained
that the Eucharist was necessary to salvation, and it was, in
consequence, given to infants. [486:3] None were now suffered to be
present at its celebration but those who were _communicants_; [486:4]
for even the catechumens, or candidates for baptism, were obliged to
withdraw before the elements were consecrated.

The Passover was kept only once a year, but the Eucharist, which was the
corresponding ordinance of the Christian dispensation, was observed much
more frequently. Justin intimates that it was administered every Lord's
day, and other fathers of this period bear similar testimony. Cyprian
speaks even of its daily celebration. [486:5] The New Testament has
promulgated no precise law upon the subject, and it is probable that
only the more zealous disciples communicated weekly. On the Paschal week
it was observed with peculiar solemnity, and by the greatest concourse
of worshippers.

The term _sacrament_ was now applied to both Baptism and the Lord's
Supper; but it was not confined to these two symbolic ordinances.
[487:1] The word _transubstantiation_ was not introduced until upwards
of a thousand years after the death of our Saviour; [487:2] and the
doctrine which it indicates was not known to any of the fathers of the
first three centuries. They all concur in describing the elements, after
consecration, as bread and wine; they all represent them as passing
through the usual process of digestion; and they all speak of them as
symbols of the body and blood of Christ. In this strain Justin Martyr
discourses of "that _bread_ which our Christ has commanded us to offer
_in remembrance of H