Introductory

THE first portion of this Volume consists of Sacramental Sermons, written and delivered at widely separated periods of ministerial life. Some were preached in a rural parish: — some to a city congregation. This will account for a somewhat marked diversity in style, although chronological sequence is not observed in their arrangement.

No memory of a twenty-eight years’ ministry in the Church of Scotland is so hallowed to the writer as that of her Communion Sundays. Those in sister churches, habituated to more varied and ornate services, may possibly, in much of her ordinary sanctuaryworship, be repelled by its severe simplicity: but exception must assuredly be made in the case of the celebration of the great Sacramental rite. It may reverentially be called the “Idyll” of her ritual; — and to those located in other homes and countries, who may no longer be privileged to share in them, they are the seasons, of all others, which linger in the Uiind with most devout and cherished associations; like a strain of music whose pathos and cadence survive, or rather are deepened and intensified, when other chords may cease to vibrate. “How goodly are thy tents, 0 Jacob! and thy tabernacles, 0 Israel!” The late Lord (Chancellor) Campbell thus writes to his father, an aged minister in the Church of Scotland, as he is present in thought on the first Sunday in August, 1 8 17, in the Parish Sanctuary familiar to him from boyhood: — “From hour to hour I followed the service, through its various stages, till I thought you must have concluded your thanksgiving service in the evening. Of all the religious ceremonies I have seen or read of, I find nothing so impressive or truly grand as the administration of the sacrament of the Lord’s Supper according to the forms of the Church of Scotland.”

It may be permitted, respectfully, to add a more remarkable and interesting verdict still: —

“At the end of the sermon began the service of the Communion, which is most touching and beautiful, and impressed and moved me more than I can ex-

* Life of John, Lord Campbell, &c., edited by his daughter. 1 88 1. How many can subscribe to the words of another eminent Scotchman: — ‘• That poor temple of my childhood,” says Thomas Carlyle, “to me more sacred at this moment than perhaps the biggest cathedral then extant could have been; rude, rustic, bare, — no temple in the world was more so; — but there were sacred lambencies, tongues of authentic flame from heaven, which kindled what was best in one, and what has not yet gone out.” — Carlyle’s Reminiscences, vol. i. p. 86.

press... It would indeed be impossible to say how deeply we were impressed by the grand simplicity of the service... It was all so truly earnest: and no description can do justice to the perfect devotion of the whole assemblage.” *

As probably to most of the eyes which fall on these pages, the Presbyterian Communion service is unfamiliar, a few prefatory sentences may not be out of place, and may tend to impart an interest to words spoken on these solemn occasions. Those for whom such explanatory remarks are unnecessary, may simply pass them over.

The Sacrament of the Lord’s Supper is dispensed in all the parishes in Scotland, generally speaking, on an average twice a year; what are known as ’ the Summer and Winter Communions.’ The day indeed is not remote (quite within the writer’s recollection), when the rite was administered, as was the case in his own first rural parish, only once a year; and when, as a sacred Anniversary, it was regarded with something akin to the feeling with which the Jewish worshippers kept their great annual celebration of the Passover. As marking additionally the solemnity of the day (we speak, however, specially of the Highlands), it was by no means an infrequent custom, and within our remembrance also, for the neighbouring country

* H.M. The Queen’s More Leaves from the Journal of Our Life ill the Highlands, pp. 152, 155.

churches to be closed, in order to allow of their habitual worshippers repairing to the adjoining parish where the rite was to be administered. Moreover, for lack of room in the ordinary Sanctuary, a Tent was, and is at times, in many parts of Scotland, improvised out of doors, to accommodate the surplus numbers that are in the habit of assembling. When the season is at all favourable, this Tent has for its curtains nothing but the blue awning of heaven, — the dense throng surrounding. To quote from the narrative of a spectator: —” The services on Sunday were divided: those in English being conducted in the Church, and in Gaelic in a little. hollow glade opening on to the sea-beach. ... It was a very striking sight that met us on our arrival at the place of meeting. More than three thousand people sat on the ground, or on stools they had carried in their hands. In the midst of the assemblage stood the tent or wooden pulpit. This

was occupied by Dr.. In front of the pulpit

were two ridges of turf covered over with white linen. These were the Communion Tables. The day was most beautiful. The sun shone brightly, rooks cawed overhead, and the ripple of the water close by on the gravel beach mingled with the psalm: the solemn effect of the latter was indescribable.” ‘’’

Similar testimonies and descriptions might be mulplied. I cannot resist adding the following from the

* See Good Words,” Jpz7 1881.

Life of an esteemed fellow- worker, tliou“li belonsiim to a different branch of the Presbyterian Church, the late Dr. Alexander Ealeigh. Eehearsing his oldest recollections, his biographer remarks, “Among the memories of his boyhood, none stood out more clearly than the open-air Communion Sabbaths, — the green hillsides, the white covered tables, and the hushed interest of the hearers, who followed the preacher from point to point of his elaborate discourse. ‘I go back nearly forty years,’ was his own pulpit reference to one of these occasions, ’ when I was so young that I could remember only this text, (” / will not cat till I have told mine errand,” Gen. xxiv. 33), discoursed from, on a Sacramental occasion, by a famous preacher for well nigh an hour and a half. He sjDoke from a tent in a green field on a clear summer day; the communion tables, covered with the linen clean and white, spread out waiting their occupants, who came to sit down at communion after the sermon was over, and during the singing of a psalm. Although the speaker spoke so long, no one seemed to weary. The sound of his voice was solemn; and the awe- struck desiring look of the people — nearly two thousand of them — seemed almost as if they expected a visit, on that day and in that place, from their Risen Lord. The whole formed a picture and a scene not likely to be forgotten.’”

Far be it from us to attempt vindicating, what strangers to Scottish usages and traditions must doubtless remark upon, the singular infreq-’ency of

h these Communion seasons. It is only right to say, that the divine words of Institution have in later years demanded and received their more natural and obligatory interpretation. But neither must the long cherished and long practised ecclesiastical custom be relegated, without explanation, amid the untenable severities of Puritan rite and dogma. Even though now to a large extent obsolete, a respectful deference is due to the opinions (some would call them prejudices) of those who clung for generations with honesty and ingenuous earnestness to the “old paths.” For it cannot be denied that the restricted dispensation of the rite tended to invest its observance with a special halo of sacreduess; while, on the other hand, the reverential feelings which gathered round the “once every year,” are liable to be impaired by the excess of “celebrations,” where the opposite sacramentarian theory is carried to an unwarrantable — in some cases, dangerous — excess.*

* The annual observance seems to have been the custom of some Christians in the East, during the fourth century. (See Appendix and note.) No better illustration of the solemnity of feeling which gathered round the one yearly celebration can be given, than in the words of the greatest and best known of all the Scottish clergy. The following is Dr. Chalmers’ entry in his journal during his ministry in the rural parish of Kilmany in Fife: — “Let me prepare for my future Sacraments a long time before they come round; and when they do come round, give my whole strength to the examination of communicants, to the state of my owji heart, and the impressive communication of my feelings at the time of delivery.” — Dr. Hannahs Life of C/talmers, in lac.

It may, however, be here noted, in connection with the subject

Throughout Scotland, the Communion Sunday is still preceded by what is familiarly known as the “Fast Day “: a day set apart, during the week, for humiliation and prayer; marked by entire cessation from ordinary secular work. Either a distant or neighbouring clergyman and friend is called in to undertake the church services. These are, or ought to be, alike in devotional exercises and sermon, appropriate to the occasion. On Saturday, though the observance is becoming less frequent, another — what is known as “the preparation service” — takes place, generally in the afternoon. Then follows “the Great day of the Feast.” *

If we venture to transfer a by no means ideal picture; rather, to present a mental photograph; we may still for t,he moment be allowed to retain our recollection of the annual commemoration in a country parish.

It is summer, generally the height of summer, when the day is longest and the weather least precarious; so also as not unduly to allow the preliminary services

of more frequent observance, that in “The First Book of Discipline,” the Reformers themselves contemplated the dispensation of the Communion at least once a month.

* The entire “Season of Communion “— though, alas, with some it may degenerate into formalism, yet with very many and in many places, — may be regarded as corresponding (only with a diviner authority) to the ‘■’■Mission Ifec” of modern years: — a solemn occasion and opportunity for the deepening and quickening of the spiritual life.

just referred to, interfering with ’ the spring worlc ’ on the one hand, or the demands of harvest on the other. The village bell has already sounded its early summons; and long before the time for the second * ringing ’ has come, — groups are seen wending their way from cottage and hamlet, through wood and valley, across mountain and glen, all converging towards the one sacred spot. Conspicuous are those who claim from their years and infirmities the privilege of a first seat at the Communion Table.

*’ Lull’d the sea this Sabbath morning,
Calm the golden-misted glens,
And the white clouds upward passing

Leave unveil’d the azure Bens,
Altars pure to lift to heaven
Human hearts’ unheard Araens.

And the folk are flowing, flowing,

Both from near and far, enticed
By old wont, and reverent feeling,

Here to keep the hallowed tryst,
This calm Sacramental Sabbath

Far among the hills with Christ.” *

* Principal Shairp’s “Kilmakoe.” Though a very subordinate pictorial accessory, and that too relating to the mere outer framework, the primitive attire of the Scotch peasantworshippers thirty or forty years ago will, despite of us, pleasantly obtrude itself and mingle in these older memories of the multitude that kept holiday. Very especially (what, like other things in these days of rapid transformation, are fast vanishing), the red hood, and ’ suback ’ of the aged women. Picturesque as they were grouped on the pulpit stairs; — more so still when seated in reverent devotion at the Communion table.

In very many cases, the country churches were, and are, oblong. The “fads,” * or square seats, occupying the transverse section right in front of the pulpit are converted, for the time being, into the “Table of Communion.” A white cloth is spread upon it; generally thus extending from end to end, and as many communicants as the space will admit are seated on either side. When the form of the Church does not admit of this arrangement, or when more space is required, additional pews are utilised.t Amid a hush of unwonted solemnity the service begins. Some well-known and appropriate psalm is selected, perhaps most frequently, as was T;he wont of the writer, the simple but beautiful metrical rendering of Ps. xliii.: —

“0 send Thy light forth and Thy truth,
Let them be guides to me:
And Tiring me to Thine holy hill,
Even where Thy dwellings be.

* Fads, or folds, not surely an inappropriate name for the enclosures of the pastor’s flock.

+ It seems almost a satire to read, as follows, regarding the most pronounced and distinguished Anglican of his day, now a “Prince Prelate” of Rome: — “His own ideas of a village church were simple, almost utilitarian. So little part had he in the great ecclesiological and ritual revival, that from first to last he performed the service after the fashion of the last centu^J^ At his own church of St. Mary’s was retained the custom, said to he from Puritan times, of handing the sacred elements to the communicants at their places down the long chancel, the desks of which, covered with white linen for the occasion, looked much like tables.” — Mozley’s Reminiscences of the Oxford Movement, vol. i.. r- 343-

Then will I to God’s altar go,

To God my chiefest joy:
Yea, God, my God, Thy name to praise

My harp I will employ,” &c.

After praise, prayer, and the reading of appropriate passages of Scripture, very much in the order of usual Sundays, the pastor gives what is known as the “Action Sermon;” — the text and theme expected to be in harmony with the solemn commemoration. This finished, after a repetition of prayer and praise, the old custom generally follows of “fencing the tables.” In a few simple and earnest sentences, the warrant is set forth for an acceptable approach to the Holy Ordinance; in which, warni’ng to the presumptuous is wisely mingled, with what is equally needed, invitation and encouragement to the diffident and desponding.

The familiarly known hymn or paraphrase then follows,’” sung generally to the solemn, plaintive strain

*” ‘Twas on that night, when doom’d to know
The eager rage of every foe.
That night in which He was betrayed,
The Saviour of the world took bread:

And, after thanks and glory giv’n
To Him that rules in earth and heaven,
That symbol of His flesh He broke,
And thus to all His followers spoke: —

* My broken body thus I give

For you, for all; take, eat, and live;

And oi’t the sacred rite renew,

That brings My wondrous love to view.’ of “Communion;” and while this is proceeding, the Elders of the Church adjourn to the vestry to bring in the sacred elements of Bread and Wine. At the close of the hymn, the presiding Minister, who has now taken his place below the pulpit, in front of the Communion Table, reads the divine words of Institution; generally those contained in i Cor. xi.: Then follows the Consecration-prayer: in which, thanking God for all His mercies, and specially for the great work of Redemption, he invokes a blessing on so much of the elements of Bread and Wine as are set apart from a common to a sacred purpose. This ended, he begins, in the well understood phrase to “serve the first Table.” In other words, a short, simple address is delivered to those who are about to partake of the Holy Ordinance: brief meditative sentences to guide and assist their devotions.* At its close he proceeds to break

Then in His hands the cup He raised.
And God anew He thanked and praised;
While kindness in His bosom glowed,
And from His lips salvation flowed:

My blood I thus pour forth, He cries,
To cleanse the soul in sin that lies;
In this the covenant is sealed,
And Heaven’s eternal grace revealed.

With love to man this cup is fraught,
Let all partake the sacred draught;
llirough hatest ages let it pour,
In memory of my dying hour.”

* “The position of a Presbyterian minister,” says Denn Stanley, “at the time of the celebration of the Lord’s Supper, the Bread; and in the name of his Master puts it into the hands of the two communicants seated nearest him; not unfrequently the assisting Clergyman and one of the Elders: the latter partake of the rite in rotation. In doing so, he again repeats the words of Institution, almost invariably as follows: —” In that ever memorable night, in which the Saviour of the world was delivered into the hands of sinners, He took Bread; and having blessed it, as has already been done in His name. He brake it, and gave it to His disciples, saying — Take, eat; this is My Body broken for you: this do in remembrance of Me.” After a brief pause the Cup is similarly given; accompanied with the further words: — “In like manner, after supper, He took the Cup,” saying —” This Cup is the New Testament (or New Covenant) in My Blood, shed for many, for the remission of sins, — drink ye all of it. For as

when descending he takes his place behind the table with his Elders around him, precisely reseniLles the attitude of an early-Christian Bishop surrounded by his Presbyters.” “Then came the address,” says the same writer, describing the mode of celebration in the first centuries. ... “It was called a ‘Homily ’ or ‘Sermon,’ that is, a conversation: not a speech or set discourse, but a talk, a homely colloquial instruction. The idea is still kept up in the French word conference. ... It was the talking, the conversation of one Christian man with another: the practical address, as Justin Martyr says, exhorting the people to the imitation of the good things that they have just had read to them from the Bible. It is, in short, the very reverse of what is usually meant by a ‘homily.’” — Christian Institutions p. 56, 204.

often as ye eat this Bread, and drink this Cup, ye do show forth the Lord’s death till He come.”

The Elders * then go round the tables bearing the bread and wine, — conveying them from guest to guest. The solemnity of the act of Communion, while the latter are thus receiving the consecrated emblems, is only broken by the occasional repetition of some appropriate verse, further to lead or suggest meditation. When the platter of Bread and the Cup are again brought to the front of the Table, intimating that each communicant has partaken of the elements, a second brief “Table exhortation” succeeds; and at its close, the solemn benediction, “Go in peace; and may the God of love and peace go with you.”

A series of similar Table services follow. These are addressed by some brother Minister who has come to share the labours and the blessing. After two, three, or four of such are completed; in other words, after opportunity has been given in succession for all the communicants to partake of the sacred rite, the officiating clergyman ascends the pulpit to close the service. In doing so, he not unfrequently recalls the fact, that after our Blessed Lord had instituted, and partaken of, the memorial of love with His disciples, — ere they left the Supper-table, and went out to the Mount of Olives, “they sung an hymn.” After

* The undoubted practice of the Deacons in the early centuries. See Appendix.

the divine example, some appropriate Psalm or Paraphrase or Hymn is thus joined in; and immediately after, the Church, which during the various Table services was diminished in numbers, is again filled to listen to “the concluding Address.” It is a hallowed opportunity for the Pastor, when all feelings are roused and warmed with the solemnity in which they have been engaged, to speak home in words and appeals of confidential affection to his flock. To the Young, who for the first time have been admitted, there are special admonitions given of counsel and exhortation.* To the Afflicted, who have “eaten their passover with bitter herbs,” there are addressed reflections of consolation and comfort. To the Aged, who, it may be with many infirmities, have come to obey their Lord’s dying command. To those, whether young or old, who have, unknown to themselves, communicated for the last time: — Each have a word spoken to them in season. With all the fatigue of the long preceding service, no portion of it is resorted or listened to with greater earnestness than this.t A

* It takes the place, or ought to take the place, of the “Oonjinnation Address” familiar in the sister Church of England, and forms the appropriate summing up of the meetings or classes for * Young Communicants,’ held for some weeks preparatory to the Ordinance.

+ The Writer had deemed it well to include in what follows, more than one of these closing Addresses, as well as several of the forementioned ‘Table Services.’ Indeed, in that form they befitting Psalm is again sung, and the final benediction pronounced.

“Then every head Bends low in parting worship; mute, and deep The whisper of the soul; and who may tell In that brief silent space, how many a hope Is born that hath a life beyond the tumb? At better banquet; where we all may meet And take the Cup of bliss, to thirst no more.” *

The preceding details need not be prolonged by referring to the immemorial Evening Service and Sermon at the close of the Communion Sunday: one, often of a peculiarly stirring and elevating character. The long summer Sabbath day terminates with the worshippers dispersing on their homeward way, (we speak still exclusively of the rural Parish, though equally hallowed memories of the thronged City Church mingle with these), along road, and lane, and mountain footpath, as they had been seen gathering at the morning hour; or, in the words descriptive of the close of the

were ready for the press. But, on second thoughts, he deemed it preferable, not to omit, but to cast them into a somewhat altered shape; partly as Sunday Evening Sermons, and partly as Meditations, &c., comprised in the Second portion of the Volume. Well understood from a Scottish standpoint, they might have been misapprehended by those habituated to a different sacramental rubric and ritual. * Mrs. SiirourneA’.

great Hebrew convocation, “They return unto their tents, joyful and glad of heart, for all the goodness that the Lord had done for David His servant, and for Israel His people” (i Kings viii. 66.)

The writer’s main object in recording a few such memorials of bygone Sunday services sacredly associated, will be attained, if, under a somewhat new and less conventional form, he has succeeded in furnishing another suitable “Companion to the Lord’s Table.”

Still better will the result be, if these pages tend, however indirectly, to show that among all denominations of true Christians, by whatever name known, there is, in this Divine rite, a golden tie which links heart to heart; the prophecy, pledge, and prelude, of that “Supper Table of the Lamb,” among whose guests all earthly conventionalisms and shibboleths will cease for ever; and where, in the sentiment just quoted, of a gifted poet, with the one only test of love to Him, we shall sit down with Abraham, and Isaac, and Jacob in the kingdom of our Father.

“Day of Peace! — such depths revealing

Of the love of Christ our King;
Day of Rest! — what balm of healing

Can thy hallowed moments bring!
Foretaste of the bliss eternal

That His ransomed ones shall know;
Blessed Gift of Consolation

To His waiting Church below.

In Thy sunlight seeing clearer

Glimpses of the land of love,
By Thy worship drawing nearer

To the sinless souls above;
Fill the chalice of salvation

From that crimson Fount of Thine;
Clothe us in the marriage-garment

While we keep the Feast divine!”

PSALMS OF LIFE.

^’’„/” For much that is of interest about the time and mode of celebration of the Lord’s Supper, in the early and mediceral Church, the Reader is oef erred to the Historical Appendix.

PABT I.