In this point of view, the Christian Eucharist is the gathering up of the memories of that wonderful week, called of old the "Great Week," the "Week of Weeks." That such was its purpose might be gathered even from the accustomed Day, no doubt appointed by Christ Himself, for its celebration. This is not, as might perhaps have been expected, the Thursday, the day of the Institution; not a day in the middle of the week, but at the close of one week and the beginning of another: that so it may look back on the marvels of the Great Week, ever renewed in memory, and with deepest thankfulness commemorate them. The original time of celebration in apostolic days was at first, as it should seem, on the evening of the old Sabbath; that is, according to the then reckoning, on the overnight commencement, or eve, of the Sunday, on which the whole mystery was consummated by the Resurrection. In the account of the celebration at Troas, we find it to have been, from particular causes, already past midnight when the celebration took place. By the time of Pliny, in the first century, it had passed on to the morning hour of Sunday, where it has continued ever since. Surely it is manifest that, in the Divine Intention, the Church ought to pass week by week, in solemn memory and mysterious sympathy, through the great series of redeeming events, and crown her contemplation of them by the great act of Oblation and Reception, which Christ himself ordained for high memorial of these events, and to convey the graces and powers flowing out of them. This is indeed to keep up a "_continual remembrance_ of the Sacrifice of the death of Christ, and of the benefits which we receive thereby." A weekly Eucharist is really a _continual_ Eucharist, because it makes our whole life to be nothing else than a living over again and again, with perpetual application to our own practice, of those events and memories which are the staple of the Ordinance. In this respect the Sunday celebration of the Eucharist, viewed as crowning the week, possesses a fitness, because a close following in the steps of Christ, in his Incarnation and Passion, his Death and Burial and Resurrection, which no other day can lay claim to. This fitness, of course, reaches its height on Easter-Day, but is also realized in a very high degree on our "Easter Day in every week." Nor are there wanting more positive and distinct intimations of the Will of God in this matter, over and above the general presumptions which have been adduced hitherto.