The pastors took charge of the public worship. The preaching of the Word was to be the essential feature of it. ‘The duty of the pastors,’ say the Ordinances, ‘who are sometimes also named in the Scriptures overseers (_episcopos_), elders, and ministers, is _to announce the Word of God_ for instruction, admonition, exhortation, and reproof.’[148] The Reformation deprived the priest of his magic, his power to transform by a word a bit of bread and make of it the body and blood of Christ—Jesus Christ in his entire being as God and man. This glory, with which the head of the priest had till this time been encompassed, was now taken from him; the minister was servant of the Word, and this was his glory. The service of the Word became the centre of all the functions of a minister. ‘Every time the Gospel is preached,’ said Calvin, ‘it is as if God himself came in person solemnly to summon us, to the end that we may no longer be like people groping in darkness, and not knowing whither to go.’[149] The times for preaching were multiplied by Calvin. On Sunday there were sermons at daybreak, again at nine o’clock, and at three o’clock; and six in the course of the week.[150] [Sidenote: Frequent Communion.] While, however, Calvin most energetically rejected the superstition of the mass, he knew that Christ would have in his church not only the teaching of the truth by the word, but besides this, union with him. To _know_ him was insufficient; it was needful to _have_ him. He insisted on the fact that Christ verily imparted to his disciples not only his doctrine, but in addition to that his life. This is recalled to mind by the sacrament of the Supper, which becomes in truth a means of communion with the Saviour, by quickening faith in his body which is broken for us, in his blood which is shed for remission of sins. We find him also again and again expressing his desire for a frequent communion. He did not obtain this, and doubtless understood that as he had to do with a multitude often caring little about this union, it would not do to have the Supper too frequently repeated. But it remained ever true that the Lord, having promised his presence to every assembly gathered in his name,[151] could not be absent from the feast to which he invited his people, and there gave heavenly food to those who had faith to receive it. Lastly, Calvin assigned an important place to the public prayers. Those which he composed himself, which appear in his liturgy, are rich not only in doctrine but in spiritual power. He wished also that all the people should take an active part in the worship by the singing of psalms. The whole service was simple but serious, full of dignity and calling the people to worship in spirit and in truth.[152]