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Adored in heavenly glory: Taylor and Calvin on adoration of Christ at the Eucharist

From Taylor's The Real Presence and Spiritual of Christ in the Blessed Sacrament, rejecting the teaching of Trent that "the worship of latria, which is due to the true God" is to be given "to this most holy sacrament":

For, concerning the action of adoration, this I am to say, that it is a fit address in the day of solemnity, with a ''sursum corda,' with 'our hearts lift up' to heaven, where Christ sits (we are sure) at the right hand of the Father ... said S. Austin; "no man eats Christ's body worthily, but he that first adores Christ." But to terminate the divine worship to the sacrament, to that which we eat, is so unreasonable and unnatural, and withal, so scandalous ... "We worship the flesh of Christ in the mysteries (saith Ambrose), as the apostles did worship it in our Saviour." For we receive the mysteries as representing and exhibiting to our souls the flesh and blood of Christ; so that we worship it in the sumption, and venerable usages of the signs of his body. But we give no divine honour to the signs: we do not call the sacrament our God - XIII.4.

Taylor's use here of the sursum corda and his emphasis on the Ascension are distinctively Reformed themes, as seen in this extract from Calvin's Institutes also addressing adoration of the Sacrament

And for no other reason was it formerly the custom, previous to consecration, to call aloud upon the people to raise their hearts, sursum corda. Scripture itself, also, besides carefully narrating the ascension of Christ, by which he withdrew his bodily presence from our eye and company, that it might make us abandon all carnal thoughts of him, whenever it makes mention of him, enjoins us to raise our minds upwards and seek him in heaven, seated at the right hand of the Father (Col. 3:2). According to this rule, we should rather have adored him spiritually in the heavenly glory, than devised that perilous species of adoration replete with gross and carnal ideas of God - IV.17.36.

Rejecting the Tridentine teaching, however, is not the key part of this understanding.  Rather, it witnesses to something richer.  Common to both Taylor and Calvin is the conviction that in the Eucharist we, hearts lifted up, truly worship and adore the Ascended and Glorified Christ.  The consecrated bread and wine (and note Calvin's use of "consecration") are, in Taylor's words, the "sacramental and figurative" signs and assurance of this presence: hence our worship cannot there "terminate".  Instead, a greater, more glorious mystery occurs, and we "perceive the height of spiritual mysteries" (Calvin), being raised to spiritually gaze upon and adore, partake of and have communion with, the Crucified and Risen, Ascended and Glorified Lord who sits at the Father's right hand.

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