not only be occupied in these outward signs of bread and
wine, which are called the visible word, but that our hearts and minds
also may be fully fixed in the contemplation of the Lord's death, which
is by this Holy Sacrament represented. And after this action is done
he giveth thanks, saying:"

The prayer of thanksgiving which follows is the only one in connection
with this service for which no alternative was allowed the minister.
An appropriate Psalm of thanksgiving followed the prayer, the Blessing
was invoked and the congregation dispersed.

The Communion, as is evident from the rubric quoted above, was received
while the congregation was seated, and this practice the Presbyterians
adhered to and defended as against the Episcopal practice of kneeling
at this service, regarding the latter attitude as liable to be
interpreted as a rendering to the Sacrament of homage and adoration
which should be reserved for God alone.

The service, it is evident, was marked by simplicity and by in almost
total absence of prescribed form. In a note "to the reader," the
author of the Book of Common Order explains that the object throughout
is to set forth simply and effectively those signs which Christ hath
ordained "to our spiritual use and comfort."

How often this Sacrament was to be observed was left to the judgment of
individual congregations, but frequent celebration was recommended.
Calvin thought it proper that the Lord's Supper should be celebrated
monthly, but finding the people opposed to such frequent celebration he
considered it unwise to insist upon his own views. With his opinions
on this matter, those of Knox were quite in harmony.

The Sacrament of Baptism was likewise characterized in its
administration by similar simplicity, and yet it is evident that, in
this more than in any other part of public worship, the minister was
restricted to the forms provided both in prayer and in address.

The rubrics which govern the two prayers of the service and the address
to the parents, make no mention of alternate or similar forms being
permitted. In this the Book of Common Order differs from the Book of
Geneva, which allowed the minister liberty in these parts of the
service. There would seem, therefore, to be an evident intention on
the part of the Scottish reformers in thus departing from their custom
in other parts of worship. It may be that inasmuch as Baptism is the
Sacrament of admission into the Church, it