And this is the leading consideration,--that the entire drift and structure of the Eucharistic Service is against such a view. _Its_ keynote is "_Sursum corda_." This we are now called upon to give up, and to turn our worship, and the direction of our hearts, to an object enshrined on earth.--But besides this, the Liturgies throughout speak of that which is consecrated, and lies upon the altar, as _Things_, and not as a person. But if it be indeed Christ Himself that lies there, is it reverent to speak of HIM as "Things," "Offerings," or even as "Mysteries"? Yet what is the language of the ancient Liturgies, after the consecration? "Bestow on us benefit from these Offerings" (Lit. S. Chrys.). "That we may become worthy partakers of Thy holy Mysteries" (Syr. Lit. S. James). "Holy Things for holy persons:" or (as it is otherwise rendered) "The Holy Things to the Holy Places;" or in the Western uses, "Desire these Things (_hæc_) to be carried up by the hands of Thy Holy Angel unto thy sublime altar, into the Presence of Thy Majesty." It is intelligible, that for the divine and mysterious _Things_, the Body and Blood of Christ, we should desire contact with the mysterious heavenly altar, on which "the Lamb that was slain" personally presents Himself; but that we should desire this for Christ Himself would be incomprehensible, if not irreverent. And let these words of S. Chrysostom's Liturgy be especially pondered: "Hear us, O Lord Jesus Christ, out of Thy Holy Dwelling-place, and from the _Throne of the glory of Thy kingdom_; Thou that sittest above with the Father, and here art invisibly present with us: and by thy mighty Hand _give us to partake_ of Thy spotless Body and Thy precious Blood." Is it not perfectly certain from hence, that, in the conception of antiquity, Our Blessed Lord was _not_ lying personally upon the altar? that, personally, He was, as regards His Majestic Presence, on His Throne in Heaven? and as regards His Mysterious Presence on earth, it was to be sought, not in or under the Elements, but (according to the proper law of it) in and among the faithful, the Church of God there present? For He is invited to come, by an especial efflux or measure of that Presence, and to give the mysterious Things, His Body and Blood. The same conclusion follows from the language of the Fathers, taken in its full range. Let any one examine Dr. Pusey's exhaustive catena of passages from the Fathers, concerning the "Real Presence," and he will find that, for one instance in which That which is on the Altar is spoken of as if it were Christ Himself, it is called a hundred times by the title, "His Body and Blood." The latter is manifestly the exact truth; the former the warm and affectionate metonymy, which gives to the mysterious Parts, the Body and Blood, the titles due only properly to the Divine and Personal Whole.