THERE is another consideration of great moment in a hymn book for the assembly's use. It should be, in the genuine sense of the word, catholic. While no hymn deserves a place which fails in reverence or offends against revealed truth, there ought to be the most comprehensive adaptation to the varied condition of the members of Christ's body. None ought to sink below what is proper to the Christian enjoying the light and peace of the gospel. But the assembly, on the one hand is entitled to have the expression of the highest strains of praise, which the Holy Spirit awakens in the heart with the grace of Christ before it, or the fruit of it in our union with Him, or His glory on high with the love of the Father and the Son, or the manifold ways in which the Spirit of God reveals the depths of God. On the other hand, as grace is ever watchful over the need and blessing and joy of the youngest in God's family, this should be fully reflected in the due provision of hymns for their worship. There should be no stint of those sweet and simple songs of thanksgiving in which such as just know their sins forgiven and cry Abba, Father, can heartily join in the praise of the Savior and of their God and Father. Even the babes of God's family, as all may know from 1 John 2, are characterized by their knowledge of the Father; and no wonder, as they have an unction from the Holy One and know the truth.
But it is a spurious catholicity which allows mere sentiment or traditional mistake contrary to Christ and scripture. The bane for the Christian and the church has ever been the return to Judaism or to a fleshly mind. Hence what toleration can rightly be of a doubtful mind as to salvation, of enfeebling of the hope, of denial of the Holy Ghost's presence, or claim of earthly place? Time was when we used to sing with no bad conscience in Hymns for the Poor of the Flock, “Since the bright earnest of His love So brightens all this dreary plain.” But when the truth became better known, it was impossible to justify the error, and it was rightly changed to “Since the blest knowledge” &c. Who now can doubt the necessity of that correction except a self-willed person who slights God's word? “Lift up Thy face and on us shine” again is exactly the blessing, which the Jewish priest pronounced, certainly net the expression of Christian standing. And assuredly “I'm often weary here, Lord” is very short of what becomes a Christian hymn or even experience. It sinks below Israel too, whose foot did not swell during the forty years of the wilderness, and who have the promise that they shall run and not be weary—shall walk and not faint. Once it was otherwise with us; but Christ gave us rest, and we find rest to our souls, for His yoke is easy and His burden light.
As instances of errors and shortcomings may be helpful in showing, not only the desirableness but the duty of correcting the 1856 selection, I add a few more.
The fine and valued hymn 54 is not changed to the plural, but reserved for a later place like 30, &c. No considerate person can question that 56, excellent as it is, is now in better form; and that 57, 58, and 59 are replaced to advantage. Hymns 60 and 61 remain; not 62 and 67 which are in the gospel book, No. 19 in the Appendix and now 64, and No. 23 being 67. Hymns 68 and 70 &c., are conformed to truth, 71-77 being nearly as before, and 78 more correct assuredly. Of 79 one may say no more.
Hymn 80 surely needs more conformity to the scripture in view. “Cleansed our sins” is indefensible. Christ washed us from our sins in His blood; and so we ought to sing.
Hymn 81 begins with “Arm of the Lord,” a comforting word to the Jew by-and-by in their last extremity. “Eternal Word” is more in consonance with N. T. revelation. Also the second stanza, far from rising adequately, seems better dropped.
Hymn 83 is beyond question better for the experimental hymns, with others reserved for a later place in the volume.
Hymn 84 has a history attached to it of so painful a character morally, that none who knew the facts could wish it retained. The substitute is also a better hymn.
Instead of a mere chorus rather than a hymn, given in Good Tidings' Hymn-book with Hymn 95, there is introduced a short and good ascription of praise as Hymn 90.
In Hymn 91 there is not a word which forbids but demands fellowship throughout, instead of retaining individuality. And no intelligent person will doubt, that while “heavenly” is in beautiful keeping with the Gospel of Matthew, “holy” in stanza 3 is the suited term for the Christian.
As Hymn 92 stumbles not a few in the beginning of stanza 2, it has been sought to express the truth guardedly as well as stanza 3.
Hymn 94 being transferred to the G. T. Hymnbook, a beautiful hymn, long missing, is here given.
Hymns 95 to 97 remain substantially as before. The old Hymn 98 (which may come in later) yields to one more in keeping with the praise of the assembly; as also Hymn 99 is adopted with correction and abridgment from the Appendix.
Hymn 100 remains with the change, one might call necessary, of blest” for “dear” which is too “familiar with the Lord in line 2; and of “Savior” for “Jesus” in the last of every stanza. Has anyone the hardihood to defend “Our Jesus” as scriptural? Stanza 3 properly vanishes from assembly use.
Hymns 101 and 102 are nearly as before: what change occurs is the least possible but desirable. The sweet simplicity of Hymn 103 is all the better for omitting stanza 4. It is complete as it stands, and only weakened by addition or alteration.
Hymn 104 is changed in stanza 2, “saints” for “church” and “purpose” for Jesus. Both are due to scripture. Choosing or election in the N. T. is (as far as we are concerned) individual, not a or the body. 1 Peter 5:1313The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son. (1 Peter 5:13) does not mean “the church” but the sister referred to. So “in Jesus” is here wholly incorrect.
Hymns 105 and 106 remain unaltered. From Hymn 107 the omission of stanza 3 is better than changes are likely to effect. In the last stanza, line 3, “The fruit” has been well suggested for “They taste.” So in Hymn 108, stanza 3 is well dropped. In Hymn 109, stanza 4, line 3, all perhaps will feel “With Thee how happy then!” to be a distinct improvement, where the original was questionable.
In Hymn 110, stanza 2, line 2, the original is replaced for the better. As the old 111 is in the G. T. II., we have now in its stead No. 28 in the Appendix slightly cleared of awkward expression, and No. 21 from the same displacing a gospel one. The considerable change adds not a little to the flow of 112, which is not always possible.
It will hardly he doubted that “bliss” falls in with Hymn 113, stanza 2, line 2 better than “life,” as being larger. The last line is also made sound, which it was not.
In Hymn 114 the only change is abolishing “Love” for the simpler and more becoming “He” in stanza 2, line 7; and for “blissful” we have the more expressive “restful” at the close of Hymn 115. There is nothing to say of Hymn 116.
In Hymn 117, stanza 3, we read
“No more we dread God's wrath,
Thy perfect love we see.”
as decidedly preferable, and omit stanza 4, besides toning down the sweeping “all” of the last line to in.
The present Hymn 118 is suitable for praise; and the fine Moravian Hymn 119 is cleared from address to the head &c., of our Lord, to which many strongly object for years.
From Hymn 120, stanza 2 is retrenched to advantage, to speak of no other improvements.
Next, the acceptable Hymn 121 is made, it is trusted, more so by “our guilt” in stanza 1, line 2, and “sins” in line 3. The last stanza also has already been improved. So has Hymn 122 in the opening and stanza 3. Again, Hymn 123 has an intermediate stanza supplied; but the author, like most, fell into the very ugly error of making us bear Christ's cross, instead of our own. There is no excuse for such language. Those who try to apologize by a non-natural interpretation might similarly explain away anything. A new hymn of praise takes the place of the old Hymn 124 now in the G. T. H. book; and No. 4 in the Appendix is the new Hymn 125. Hymn 126 is as before; and No. 35 in the Appendix replaces the old Hymn 127, which, as being a gospel one, is in the G. T. H. B. collection. Hymn 128 is now suited for praise in the assembly. The old Hymn 129 comes later, and No. 7 in the Appendix takes its place.
Hymn 130 only loses the unnumbered stanza in italics. Hymn 131 is as before; and Hymn 132 is made correct in stanza 2, line 2 “have died,” which involves in line 4 “with Christ now glorified.” Hymn 133 stands, but Hymn 134 is now what was No. 6 in the Appendix, slightly touched. Nor will most question that Hymn 135 is now better expressed, or that Hymn 136 is cut down for the best. Hymn 137 is now what was No. 12 in the Appendix and liked by most. Hymn 139 is relegated to the later hymns, and one for praise by the same hand inserted.
Hymns 140 and 141 are also put later, and hymns of worship substituted in their place. In Hymn 142 no instructed Christians can doubt as to stanza 4, line 3, that not “sin” but sins are forgiven. In Hymn 143, stanza 2, we have “Blessed Savior” for “Jesus, mighty” &c.; it now stands as 140, and a new one for 193. Hymn 143 which is to be 141, stanza 1, line 2, has “To purge from every sin “: as the line now is, no one could defend it honestly. Hymn 145 will be a hymn for the Lord's Supper (cleared it is hoped) from objections; then the present Hymn 146, with stanza 2, line 3, “Remembering Him” &c. Hymn 147 will be later, and another hymn for the Lord's Supper, “Here around Thy table,” &c. Hymn 148 (later) will be in stanza 1, line 2, “From Thee the life-blood flowed “; which removes the old objection. Hymns 149, 150; abide as before; and 151 so as to express fellowship. Scripture assumes that all saints share such aspirations. In Hymn 152, stanza 3, line 7, “The” for “Our” bitter cup; and stanza 4, line 4, “Our judgment hast sustained.”
Hymn 153, stanza 3, line 4, “In trusting to His blood.” We only retain the first stanza of Hymn 154; but Hymn 155 remains, save “God” for “Lord” in the last line but one, which renders it homogeneous. Hymn 156 is very little interfered with except excluding stanza 4. But we have a new hymn of praise for Hymn 157, a paraphrase rarely if ever used. Hymn 158 has “life” for “Head” in line 1. Hymn 159 remains; but Hymn 160, not being praise, goes later, and a more suited one is given.