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Later on in the life of the Church, though by just how much later is a difficult point of scholarship, we are brought in contact with a number of formularies, all of them framed for the uses of eucharistical worship, all of them, that is to say, designed to perpetuate the commandment, "This do in remembrance of me," and all of them preserving, no matter in what part of the world they may be found, a certain structural uniformity.
Ambrose continued the service of the day; but, when he was in the midst of the celebration of the Eucharistical rite, a second message came that one of the Arian priests was in the hands of the populace. Ep. 20. At the same time he despatched some of his clergy to the spot, who had influence enough to rescue the unfortunate man from the mob.
The fact that in the teeth and eyes of the black rubric the practice known as Eucharistical adoration has become widely prevalent in the Church of England, only shows how little dependence can be placed on forms of words to keep even excellent and religious people from doing the things they have a mind to do.
He acknowledged that in the Eucharistical bread some change is made, which the ancient Latin Church called Transfiguration, and the modern Transubstantiation: when Jesus Christ, being sacramentally present, favours us with his substance, as the Council of Trent speaks, the appearances of bread and wine remain, and in their place succeed the body and blood of Christ.
The Bishop saith, that his sitting at the former supper might have been the reason which moved him to sit at the eucharistical supper; but if Christ had not purposely made choice of the gesture of sitting as the fittest and most convenient for the eucharistical supper, his sitting at the former supper could be no reason to move him, as may appear by this example: There are some gentlemen standing in a nobleman’s waiting-room; and after they have stood there a while, the nobleman cometh forth; they begin to speak to him, and, as they speak, still they stand.
The third consequence which we infer upon our former rule of following the example of Christ is, that it is not a thing indifferent to omit the repetition of those words, “This is my body,” enunciatively and demonstratively in the act of distributing the eucharistical bread; and far less is it indifferent so to omit this demonstrative speech in the distribution, as in place of it to surrogate a prayer to preserve the soul and body of the communicant unto everlasting life.
That beside the paschal and evangelical suppers, Christ and his apostles had also that night another ordinary supper, Fulk proveth by the broth wherein the sop was dipped, John xiii. 26. Whereas there was no such broth ordained by the divine institution to be used in the paschal supper. That there were two suppers before the eucharistical they gather from John xiii.
Raguel also, in his eucharistical oration to Moses, made great encomiums upon the whole multitude; and he could not but admire Moses for his fortitude, and that humanity he had shewn in the delivery of his friends.
To Christ’s ministering of the eucharistical supper together with the preceding supper, Christians had respect when they celebrated the Lord’s supper together with the love-feasts. Probabile est eos ad Christi exemplum respexisse, qui eucharistiam inter coenandum instituit, saith Pareus.
Thus in Keble's case it is easy, and doubtless to many observers natural and tempting, to put side by side, with a strange mixture of perplexity and repulsion, The Christian Year, and the treatise On Eucharistical Adoration; to compare even in Keble's poetry, his tone on nature and human life, on the ways of children and the thoughts of death, with that on religious error and ecclesiastical divergences from the Anglican type; and to dwell on the contrast between Keble bearing his great gifts with such sweetness and modesty, and touching with such tenderness and depth the most delicate and the purest of human feelings, and Keble as the editor of Fronde's Remains, forward against Dr.
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