The new Ordinal did in regard to the ancient Catholic Pontifical what the Communion service had done for the Missal. Having first swept away all the minor Orders and the Subdiaconate, the new form carefully and systematically excluded every word that could be interpreted to mean that the candidate was ordained to be a sacrificing priest. For the most part the new rite was a new composition, drawn up to meet the doctrinal views as to the Holy Eucharist of the English Reformers of advanced Lutheran principles. One of the few passages of the Pontifical preserved in the Ordinal were the words, "Receive the Holy Ghost: whose sins ye shall forgive," etc, which accompanied the Imposition of Hands after the ordination in the ancient rite and conferred "the power of the Keys." In the new rite this subordinate form became the substantial form of the new Ordination service, although in it there was for a hundred years, until 1662, no mention of the Order conferred. There can be hardly any doubt that this omission came about by the adoption of the old form by the compilers of the new Ordinal. In the case of the Catholic Pontifical no such specific mention was called for, as when used in that to convey jurisdiction, the priest was already ordained and had co-celebrated with the Bishop. Once more I repeat that I am not here concerned with any discussion as to whether the new Ordinal was better or worse than the ancient Pontifical. I desire merely to bring out the facts and to make it clear that the service of Holy Communion in the Book of Common Prayer and the Ordination service in a doctrinal point of view go together. They are the expression of a change, of a serious organic change from the ancient teachings of the Faith, as expressed in the Missal and Pontifical. The Prayer Book and the Ordinal of Edward VI were the serious expression of the deliberate alteration in the Eucharistic teachings of the official heads of the Church in England at this time. They constituted a break, clear, sharp and decisive with the past. There can be no doubt of this in view of the facts. The change may have been for good or for ill, but it can hardly be denied that it was made, and made not by accident but of set purpose. It was a deliberate breach in the continuity of teaching as to the Holy Eucharist and the Sacrifice of the Mass, which had existed in the Church in England from the earliest days of Christianity; and the new teaching found its expression in the new formularies. [1]