The service ended with the singing of an appropriate Psalm. In the service for burial of the dead it was ordered by the First Book of Discipline that neither singing, prayer, nor preaching should be engaged in, and this "on account of prevailing superstition." In this matter, however, permission was granted to congregations to use their discretion; Knox, we know, preached a sermon after the burial of the Regent Moray, and the directions in the Book of Common Order clearly leave much to be determined by the circumstances of the case: "The corpse is reverently brought to the grave accompanied with the Congregation without any further ceremonies: which being buried, the Minister, if he be present and required, goeth to the Church, if it be not far off, and maketh some comfortable exhortation to the people touching death and resurrection; then blesseth the people and so dismisseth them." This is but one of many instances that show that the early reformers accorded to the Church, in matters not absolutely essential to the preservation of sound doctrine and Scriptural practice, the greatest liberty. With regard to the administration of the Sacraments and the public worship of God, they laid down well-defined regulations and outlines to which conformity was required; in matters that might be looked upon as simply edifying and profitable, liberty was allowed to ministers and congregations to determine according to their discretion, as Knox himself declared with respect to exercises of worship at burials: "We are not so precise but that we are content that particular Kirks use them in that behalf, with the consent of the ministry of the same as they will answer to God and Assembly of the Universal Kirk gathered within the realm." We have thus presented in brief outline the contents of the Book of Common Order, commonly used in Scotland from 1562 to 1645, in so far as its regulations refer to public worship and the administration of the Sacraments. The book is itself so simple and clear in its statements that it is not difficult to discover the spirit of its compilers, and their understanding of what was required for the seemly and Scriptural observance of the different parts of Divine worship. The results of our survey may be summed up in a few words. The Scottish Church gave a prominent place to prayer, to the reading of Holy Scripture, and to praise, in the public worship of God on the Lord's Day. Not in any sense do these exercises seem to have been regarded as subordinate in importance to the preaching of the Word; the congregations assembled for Divine worship, of which preaching was one important part. But even where there was no preaching, the people nevertheless came together for Divine worship, in which they were led, in the absence of any minister, by persons duly appointed for that purpose.