The sun. [volume] (New York [N.Y.]) 1833-1916, 1898-01-02


nrst book: AZ Thou didst send Thy An
gel Raphael 10 Tohie and Sara. the
daughter Of Rseuei. 70 their great com.
fort" This reference to the apocryphaI
Scriptures disappears In the second book, II
wns, however. in the communion service that
tho most serious changes wero made. we con-
hne ourselves to those that seem to hayc a doc
trinal meaning. To begin with tho heading of
the service: In the FIRST Prayer Book of Edward
vi. It was. "The upper Of the Lord and the
holy communion, commonly called tho mass"
In the second It was, "The order for the admin
/ i~stration Of the Lords Supper, or holy commun-
lon" But for Its connection with other
changes. the omission Of the word "mass' need
have meant littlo. The word itself is of doubt
full origin, but 1t had got so thoroughly ~associat.
cd with tho sacrilcial aspect OF the Eucharist
that tho reformers resolved to remove IL, DR..
Clark deems 1t probable that the alterations in
the initintory rubrics were determined by SINH.
lar considerations. For somo time there had
been troubles about the vostments. The en-.
ployment Of a special garment for the service Of
the altar had invested that service with a pecu.
liar dignity, and, although the chasuble itself
was simply an adaptation Of an out-of-door gar.
mont anciently worn In Rome, It had come to
be considered as the vestment proper for the
offerer OF the sacrifice. For this very reason OBJ
j~eotions were made 10 II, and hence the change
in the second book. In the earlier one It had
boon ordered that Z" tho priest that shall exc
cute tho holy ministry [of the communion
shall put upon him the vesture appoint.
cd for that miuistration; that 10 to
say, a white Alb. plain, with q vest
mont or cope" 1t was further ordered that tho
assistants should wear "albs with tunicles."
All this disappears in tho second book, and a
ruhrio ia inaprted at tho ha1ipptpp ~ r,or,t,.
prayer ordering that the minister. at the time
Of tho communion and all other times In his
ministration. shall use neither alb, vostment,
nor cope. but. being Archbishop or Bishop, he
shall have and wear a rochet, and being a priest
or deacon he shall have and wear a surplice
only" The obvious reason for this rubric's
appearing at the beginning Of the book was
TO indicate that tho garment was to DO the
Same at all services. There 10 also a change
In tho position Of tho holy table. Up to this
time 1t had stood against tho eastern wall of
the church, generally with a rerodos behind It.
As the party Of the reformers had gained as
cendancy. affairs and their adjuncts had boon
broken down, and now IL was ordered that the
table at communion time, having "a fair, white
linen cloth upon 1t, shall stand in tho body Of
tho church or in the chancel, where morning
prayer and evening prayer be appointed to be
said" Hero, again. q disposition 10 manifested
to reduce the holy communion to tho level of
the other services.
Passing over changes Of Q slighter character.
we como to the canon. or prayer of conservation,
which in the second book was divided into three
parts. The principal alterations were tho fol-
lowing: In the first book 1t had been ordered to
put "a little pure and clean water to the wine"
In the second this 10 omitted. There was q
change. moreover, in the instructions with
regard to tho broad to be used. In the first book
IL had been ordered that 1t should DO made
Through all this realm after one sort and
fashion. that is to say. unleavened and round as
1t was before. but without all manner Of print,
and something more larger and thicker than It
was, 80 that 1t may DO aptly divided In divers
pieces; and every one shall be divided in
two pieces at the least, or more, by the dis
erection of the minister. and SO distributed. And
mon must not think less to be received In part
than in the whole, but In each OF them the whole
body of our Saviour, Jesus Christ" In tho sec
ond book there was q signal difference. Tho
words of the rubric ran thus: And to take
away the superstition which any person hath
or might have In the bread and wine. it shall
suffice that the bread be such as is usual TO be
eaten at the table with other meats, but tho best
and purest wheat bread that conveniently may
be gotten" Before leaving the subject of the
Elements we may note that. whereas the first of
the two sentences now employed in administer.
ing the paten or chalice was ordered in the first
Prayer Book of King Edward, the second was
substituted in the second book. thus removing
the reference to the body and blood Of Christ.
Tho crossings and manual acts are also omitted in
tho second book likewise, the reference to tho
glorious and most blessed Virgin Mary and to
tho holy patriarchs. prophets. apostles. and
martyrs" The invocation of the Holy Spirit
Is excised as we'll. 1t ran thus: with Thy
Hplv 9pfrtt and Uord -orl l. IT,
and sanctify these thy gifts and creatures
of bread and wine. that they may DO unto
us the body and blood of Thy most
dearly beloved Son. Jesus Christ" The follow
Ing words coming between the Conservation
and that portion Of the Canon which now forms
the prayer after the second Lords Prayer, were
also omitted: Wherefore, o Lord and
Heavenly Father. according to the institution
OF Thy dearly beloved Son. our Saviour. Jesus
Christ. we. Thy humble servants. do celebrate
and make here before Thy Divine Majesty. with
these. Thy holy gifts. the memorial which Thy
Son hath willed us to make" &c. The motive
was still the desire to throw the sacrifcial idoa
into the background. and probably to disparage
the doctrine OF the Real Presence.
So far the changes had been considerable; but,
perhaps, the most serious departure is found In
tho so.called BLACK Rubric.' introduced by
the Council. against tho wishes of Cranmcr.
only q few days before the issuance of the second
Prayer Book. This rubric was removed at tho
Elizabethan revision, and 1t was put back. with
considerable notifications. at the restoration of
Charles II. Its significance is unquestionable.
After setting forth that " the kneeling at the re-
ception Of the Sacrament is simply to show the
communicate humble and grateful acknowl.
edging of the benefits Of Christ. :" the rubrlc goes
on: " Lest the Same meaning might be thought
or taken otherwise, We do declare that 1t 10 not
meant thereby that any alteration is done, or
ought to be done. either unto the
bread or wine. then bodily received, or unto any
real and essential presence than being of Christ's
natural flesh and blood. For, as concerning the
bread and wine. they remain still
In their very natural substances, aud, therefore.
may not be adored, for that were idolatry, to be
abhorred of all faithful Christians. And. as
concerning tho natural body and blood of our
Saviour. Christ, they are in heaven, and not
here. for 1t is against the truth of Christ's
Na..A ~n go. ~ "a - 1. L.