In regard to the Protestant Non-Episcopal Churches, it is stated in Herzog’s _Religious Encyclopædia_ that the administration follows one of two types. These are the Lutheran and the Calvinistic. In the Lutheran, the elements are consecrated with the sign of the cross, a wafer of unleavened bread is given whole to the communicant, and white wine, instead of red, is used. The communicants kneel and receive the elements into their mouths instead of their hands. The Calvinistic type simplifies the service as much as possible, and assimilates it to a common meal. ‘In the French Reformed Church the elements are placed—the bread in two silver dishes, and the wine in two silver cups—on a table spread with a white linen cloth. From twenty-five to thirty communicants approach the table at a time. The officiating minister makes a free prayer, and then, while repeating the words of institution, presents the elements to his neighbours on the left and on the right, after which the dish and the cup pass from hand to hand. With various modifications this type has been adopted by all the Reformed (Non-Episcopal) Churches.’ This is practically the method adopted in most of the British Non-Episcopal Churches; instead, however, of the communicants coming forward to the table, they remain in their pews, the bread and wine being handed round by elders or deacons. In the American Non-Episcopal Churches the same plan is usually adopted. These divergencies of method illustrate the strange fact in the Christian life, that around the simple and beautiful institution of the Lord’s Supper there have raged the fiercest controversies in religious history. So divergent are the views held about it, that the Roman Catholic Church asserts that in every celebration of the Mass our Saviour is again actually offered as a sacrifice, and the bread and wine become the actual body and blood of the Lord, this miracle of transformation being wrought through the consecrating prayer of the priest. The Quakers, at the other extreme, do not observe the service at all, and do not consider it to be a binding ordinance. Here, as so often in life, the truth lies between the extremes. The bread and the wine are the symbols of our Lord’s body and blood. We do not feed on Him by the mere physical eating of the consecrated elements, but we partake of Him through faith as we remember that His body was broken for us, and His blood shed for the remission of our sins. His own loving command as He sat at the table with His disciples was, ‘This do in remembrance of Me,’ and it is through fellowship with Him in spirit—in the Garden of Gethsemane and on the cross at Calvary—that ‘we feed on Him in our hearts by faith with thanksgiving.’