In brief, then, it is impossible for any unbiased mind to compare the ancient Canon of the Holy Mass--the Canon which still exists unchanged in our Missals to-day--with the relative part of the new Communion service without seeing that both in spirit and substance the First Prayer Book of Edward VI was conceived with the design of getting rid of the Catholic Mass altogether. [1] It was as little a translation of the Latin Missal as the similar Lutheran productions of Germany, which were ostensibly based upon the design of getting rid of the sacrificial character of the Mass altogether. The First Prayer Book of 1549 merely represented one stage of the downgrade of Eucharistic doctrine in departure from the old Catholic beliefs towards the more advanced Protestant schools of thought represented by Calvin and others. So another--the second liturgy of Edward VI--was soon in preparation and was issued in 1552. [1] For the convenience of those interested this comparison may be found at the end of this lecture. In one thing only did it differ. In the First Prayer Book the Communion service contained some shreds of a Canon,--a new Canon, it is true, but a Canon,--whereas Luther's declared intention was to get rid of what he called "the abominable Canon" altogether, leaving only the words of Institution. This too was effected in the Second Prayer Book of 1552. In this also there is one significant omission amongst a number of other changes. From the "Sanctus" after the Preface and immediately leading up to the Canon the words "Blessed is He who cometh in the name of the Lord" are omitted as if to emphasise the rejection of the doctrine of Transubstantiation in the new formulae. It is unnecessary to do more than point out that the rejection of authority in religious matters had already the consequences which any reasonable man would have prophesied for a system of religion founded upon the royal power, or, as in this case of the young King Edward, upon the personal opinions of his ministers. It is in some quarters the fashion nowadays to assume that there were no substantial changes in the Liturgy of the Church at this period, and that the Catholic Mass and the Anglican Communion service to-day are essentially and substantially the same. To any one, who will put the one by the side of the other and note the changes and omissions, it must appear as clear as the noonday sun that there is a difference, essential and substantial, depending upon doctrinal teaching, on which there should be no misunderstanding. I am not here concerned to determine whether these changes were good or bad. What I wish to make clear is that these changes were made, and that they are significant of a change in doctrine. NOTE COMPARISON OF THE MASS AND THE COMMUNION SERVICE Missal _Sanctus_ Holy, Holy, Holy Lord God of Hosts The Heavens and earth are full of Thy glory Hosanna in the highest Blessed is he that Cometh in the Name of the Lord.[1] Hosanna, etc.