It is well known to a large circle of brethren that there is a strong and increasing demand among us for a new hymn book, or a greatly improved edition of the old one. It is alleged against the old book that it is deficient in arrangement, in variety and poetic excellence of the hymns, and in variety of size, material, and finish. Whether these allegations are just or unjust, the demand for something new is likely to develop some practical results very soon, and it becomes all thoughtful brethren to give the subject very careful consideration.
The circulation and use of several different hymn books would not imply a schism among the churches; for use of the same hymn book is not made an element of church unity by the word of God. Still, the inconvenience of such an arrangement would be very great, and the tendency of it would be towards evil. It would be inconvenient to preachers in passing from one church to another, and still more so to assemblages of brethren from churches where different books were in use. It would also be likely to engender strife in some of the churches, parties being formed in favor of the different books; and still more likely to engender an unpleasant rivalry, if not downright jealousy, among the different publishers and proprietors. Rather than encounter any of them, we could much better afford to content ourselves for a long time with an inferior collection of hymns.
There are certain essential elements of a good hymn book which must be recognized before we are prepared to pronounce upon the merits of any work of the kind. They furnish a number of corresponding rules by which the comparative merits of hymn books must be determined, and by which compilers should be governed. In the statement and application of these rules we can best develop the principles on which they depend. We propose to lay them before the brethren as a guide both to reflection and action upon the subject.
1. The first and most essential of these rules is this: A hymn [319] book should be entirely free from unscriptural sentiments and phraseology. No excellence in any one or in all other particulars can atone for serious deficiency in this. A book which goes into the hands of all alike, from the oldest to the youngest, from the wisest to the most ignorant, and which in some measure forms the religious conceptions while it expresses the emotions of the great masses, must be made to speak the truth. A false or unscriptural utterance here strikes upon the soul its injurious effects through life. Better sacrifice taste and poetry and convenience and everything, than sacrifice truth and fidelity to the word of God.
2. The second rule, in rank of importance, requires that the hymns possess the highest attainable degree of poetic excellence. No other hymns can remain permanently popular, or make a lasting impression on the soul. Many persons imagine that the highest order of lyric poetry is adapted only to cultivated taste; but this involves a misconception of the nature of poetry. It is the peculiar glory of true poetry that it speaks with like effect to all ages, classes, and conditions of men. It speaks to the heart of man as man, and therefore overleaps all geographical lines, all national distinctions, and even the lapse of ages. The songs which thrilled the hearts of ancient Greeks and Romans are still the delight of classic students in every country, and psalms of praise which made vocal the walls of Jerusalem three thousand years ago are still sung with rapture in every language in the civilized world. They cheer the rudest cot of the peasant, while they are not despised in the palaces of kings. The great cathedrals of Europe and the rude log meeting houses of the western world are equally familiar with their strains.
In confirmation of this rule, we find that those hymns which are universal favorites, which find their way into all hymn books, and become household words in every family, are all of the very highest order of lyric poetry. For example, the three most familiar songs in every church and every family in the western world are probably those commencing “O thou fount of every blessing,” “I am a soldier of the cross,” and “Since I can read my title clear.” A stranger traveling through the country may sing either of these in any religious assembly, with confidence that he will be followed by a good chorus of voices, though there be not a hymn book in the house. They are among the earliest songs which children learn to sing, and they thrill the hearts of aged saints as scarcely any other words or music can. Often, when a child, have I laid awake at night and listened to these strains as they came faintly to my ear from a distant apartment, [320] where my mother’s voice was soothing the spirit of a younger child, and it appeared to my young heart like a sound from the heavenly world. Often, too, in my solitary walks, or in lonely rides across the wide prairies of the west, have I lifted my own voice upon these inspiring words, and felt, like Jacob of old, in the very presence of God. Still oftener have I heard them in the great congregation, when deep emotions of soul would soften into harmony all discordant voices, and the tear-drop trembling in the eye would tell how the heart responded to every thought. What gives them this peculiar power to possess the soul but their poetic excellence—the harmony of their numbers, the beauty of their imagery, and the loftiness of their conceptions? And where can nobler lyrics be found? For the smoothness with which its numbers flow, and for just that frequency and propriety of metaphor which is necessary to give vividness to the thought, it would be difficult to find a finer poem than “O thou fount of every blessing,” especially this inimitable stanza:
“O to grace how great a debtor
Daily I’m constrained to be!
Let thy goodness, like a fetter,
Bind me closer still to thee.”
Not inferior to this in harmony, and much more highly figurative, is the song “Am I a soldier of the cross.” Every line of this clarion-like call to the great battle of life is vivid with metaphors which come leaping upon the imagination like armed warriors from the spirit land. The climax of courage and hope is attained when the heroes of the cross exclaim,
“Thy saints, in all this glorious war,
Shall conquer though they die.
They see the triumph from afar,
And seize it with their eye.”
But there is nothing in all the range of lyric poetry superior to the closing stanza of that most familiar of all hymns, “Since I can read my title clear.” After bringing the heir of glory, by anticipation, through all the conflicts with earth and hell, through “cares like a wild deluge,” and through “storms of sorrow,” to his home, his God, his heaven, his all, the poet makes him exclaim:
“There shall I bathe my weary soul
In seas of heavenly rest;
And not a wave of trouble roll
Across my peaceful breast.”
We say no more at present of our second rule. The reader will readily admit that its observance is entirely necessary to the compilation of a good hymn book.
3. In the third place, to answer well its purpose a hymn book must embody a great variety of topics. This is necessary in order that the singing of a congregation may be adapted to every different occasion, and to all the Scriptural subjects discussed in the [321] pulpit. There is nothing more inharmonious than for a preacher to select, just previous to his discourse, a hymn on a subject entirely different from that on which he intends to invite the attention of his audience, or for the chorister, at the conclusion of a discourse on prayer, to sing a song on the resurrection of the dead.
Let it not be understood that this rule involves the necessity of a very large hymn book. The number of hymns extant, on all the varieties of Scriptural subjects, which will stand the test of our first two rules, is far more limited than most persons imagine. Any man qualified to judge, who will open the most select hymn book in use, and, beginning on the first page, proceed to throw out every hymn that contains unscriptural sentiments or phraseology, and every one that does not possess genuine poetic excellence, will be astonished to find how rapidly the book is reduced in size. Without having made a very accurate calculation, we venture the proposition that there are not many more than five hundred hymns in all the collections extant that will stand the test which we have prescribed; and we may include in this number all those which are good poems and could be pruned of unscriptural sentiments by slight verbal alterations. If any man doubts this, all we ask of him is that he will investigate the subject sufficiently to form a well grounded opinion. If our estimate is correct, even proximately so, we can have a collection of hymns embracing all of a superior order which have yet been composed, without the necessity of a very large volume.
4. Our fourth rule has reference to the arrangement of the hymns. It requires, in addition to the index of first lines, such an arrangement as will readily point out every hymn by its subject-matter. This may be accomplished in part by arranging the hymns in the body of the work according to their subjects, and supplying a general index of subjects. This arrangement is good so far as it goes, but it is not sufficient; for many hymns are adapted to a variety of subjects and occasions, and when arranged under one heading they are detached from another to which they are equally appropriate. There should, therefore, be a complete index of subjects, embracing every topic and every proper occasion to which each hymn within the book is adapted. It would require no little study and skill to arrange such an index; but when arranged, it would be invaluable to every one whose business it is to make selections of hymns.
5. The fifth and last rule we will prescribe is that a hymn book should be adapted to a proper variety of taste, age, and usage. The first refers to the style of binding. In reference to both cheapness and costliness there is a proper limit. A hymn book [322] should never be bound in gaudy style; for this would cultivate pride in the house of God; neither should it be bound in flimsy style, for it becomes a familiar friend and should last a long time. The second and third points of adaptation depend on the size of the type. There should be at least two sets of plates, so as to furnish a large type for old eyes and for use in dimly lighted rooms, and a small type for young persons and for convenience as a pocket edition.
A book which is marked in the highest degree by these five points of excellence is the best hymn book, and will inevitably supersede every other with a well informed and truly religious people. He who would pronounce a just judgment upon the merits of existing books, who would compile a new one, or would improve an old one, must be guided by these rules, having proper reference to their relative importance, if he would meet with success.
That we may give a still more practical bearing to our remarks, we propose now a very brief examination into the comparative merits of our old hymn book, in the light of these rules.
In reference to the most important of them all, truthfulness of sentiment and correspondence to Scripture phraseology, our book is incomparably superior to all others in popular use. This will be questioned by no brother who is informed of the premises. All the sectarian hymn books of the day are full of sectarian theology. We might sustain this allegation for our present purpose to present a few specimens from those three which are commonly reputed the most orthodox, and which are in the most general use among the people.
First, then, the Presbyterian hymn book. It sings the praises of all the doctrines peculiar to the Presbyterian church, and to Calvinism in general. Among them we note the doctrine of predestination, justification by faith only, abstract operations of the Holy Spirit, worship of the Spirit, final perseverance, despondency, total depravity, infant sprinkling, and even “baptism in the place of circumcision.” We will occupy space only to present choice specimens under a few of these headings. From the lyrics on predestination we select the following; one of the most unambiguous stanzas, if not the most poetical, that I can find:
“Predestined to be sons,
Born by degrees, but chose at once,
A new regenerated race,
To praise the glory of his grace.”
The abstract operation of the Holy Spirit is set forth under a great variety of images, of which the following stanza presents [323] one of the most poetical, while the words are ingeniously conformed to a well known passage in the English Scriptures:
“The Spirit, like some heavenly wind,
Blows on the sons of flesh;
Remodels all the carnal mind,
And forms the man afresh.”
But not withstanding the thoroughly remodeling effect of this heavenly wind upon the souls of the orthodox, unlike any other wind, it is so impalpable that you can never be very certain that it really did blow. The same congregation, therefore, which sings of it so experimentally at one time, also sings at times under the head of “Despondency,” the well known hymn that begins with these lines:
“’Tis a point I long to know,
Oft it causes anxious thought;
Do I love the Lord, or no;
Am I his, or am I not?”
But the poetic genius of Presbyterianism is not limited to themes like these. So vigorous and buoyant are its powers that it finds inspiration even in the sprinkling of an infant. Among the notes which it sounds in connection with the celebration of this ordinance of man, is the following:
“Thus Lydia sanctified her house,
When she received the word;
Thus the believing jailor gave
His household to the Lord.”
There now! Who will ever deny, after that, that Lydia’s infants, and the jailor’s too, were “dedicated to the Lord in baptism?” The hymn book says so; and the hymn book, you know, is next to the Bible.
But this most doctrinal of all the hymn books is not content with thus singing, as infallible truth, manufactured Scripture; it goes into the detail of the doctrine, and tells us how it is that water came to be used in the dedication of infants. It sings:
“Abraham believed the promised grace,
And gave his son to God;
But water seals the blessing now,
That once was sealed with blood.”
This must suffice as an exhibition of the doctrinal character of the Presbyterian hymn book. It is the most doctrinal of the three collections whose merits we are endeavoring to estimate; and for this very reason it contains the greatest amount of false doctrine. It is no wonder that a church which thus trains it members to sing all its peculiar errors, should be more inaccessible to the truth than most others, and should exhibit a striking illustration, if not the final perseverance of the saints, at least of the final perseverance of the Presbyterians.
Methodism, as compared with Presbyterianism, is far less doctrinal, and proportionably more emotional. We find this distinction pervading their respective hymn books. Though less [324] doctrinal, however, and though carefully avoiding all the peculiar doctrines of the Calvinistic school, the Methodist collection is intensely orthodox on those two standing tests of orthodoxy, Direct Spiritual Influence, and Justification by Faith Only. It contains the most popular of the hymns upon these subjects found in other books, and has peculiarly its own, which are the result of Methodist enthusiasm. Of the latter class, we find one commencing thus:
“Lord God, the Holy Ghost,
In this accepted hour,
As on the day of Pentecost,
Descend in all thy power.”
The term Holy Ghost, a most shocking title for the Holy Spirit, is peculiarly adapted to the wild imagination of the Methodists, and abounds in this hymn book more than in any other. They can see in their revivals, and in the uproar of their more “precious seasons of grace,” nothing less than a repetition of the scenes of Pentecost. In the above hymn they pray for this, and in another, which supposes the prayer to be answered, each stanza closes with this couplet:
“All hail the day of Pentecost,
The coming of the Holy Ghost.”
The doctrine of justification by faith only, is very distinctly avowed in the Methodist creed, and is perhaps more persistently proclaimed by Methodist preachers than by any other body of preachers in the world. It is but consistent, therefore, that they should sing it in most unambiguous terms; so thought, at least, some poet among them, and the board of bishops have indorsed the thought by giving room to a hymn commencing with these lines:
“Look unto him, ye nations; own
your God, ye fallen race;
Look, and be saved through faith alone,
Be justified by grace.”
If any reader is disposed to criticise the poetical merits of this stanza, let him remember that there are very few false doctrines which are poetical, and that the more distinctly they are expressed the less poetical they appear.
In reference to doctrine, the Baptist hymn book is less objectionable than either of the preceding. It indulges, like them, in prayers to the Holy Spirit, in invocations of his miraculous power, and in the doubts and despondency common to all the Calvinistic parties; but it exhibits less froth and frenzy than the Methodist collection, and is far less Calvinistic than that of the Presbyterians. It contains, however, a large number of hymns which no man well instructed in the word of God would consent to sing.
The compilers of the “Christian Hymn Book” bestowed a great deal of care upon the selection of such hymns as were [325] unobjectionable in this particular, and upon the expurgation of others in their collection which had previously contained unscriptural sentiments. In the latter work they sometimes sacrificed taste to truth; but where this was the only alternative, it is certainly commendable; for no right-thinking man could wish that truth should be sacrificed to poetic taste in the devotional utterances of Christians. A few objectionable sentiments, however, escaped the vigilance of our compilers, and, stranger still, they have been permitted to pass through all editions of the book. We recollect, at this writing, only three, which we will specify as proof of the necessity for extreme watchfulness in this particular. The first is a relic of the doctrine of final perseverance found in the popular hymn, “Broad is the road that leads to death.” The Calvinistic conceit, invented in defense of this doctrine, that if a man becomes a castaway it is proof that he never had become a Christian, is expressed in the lines:
“The fearful soul that tries and faints,
And walks the way of God no more,
Is but esteemed almost a saint,
And makes his own destruction sure.”
Our second specification has probably escaped general attention, as it is found in a hymn seldom sung, and possessing no particular merit, the whole of which might very well be dispensed with. The objectionable sentiment is in the first couplet:
“Happy the souls to Jesus joined,
And saved by grace alone.”
This sounds too much like salvation by faith alone, and is not a whit more truthful.
The other specification is in the recruiting hymn, “O turn you! O turn you, for why will you die.” The closing couplet reads thus:
“If still you are doubting, make trial and see,
And prove that his mercy is boundless and free.”
Now this would suit very well as an invitation to the mourning bench, and for some such purpose it was originally composed; but it is most unscriptural to invite a sinner who is “still doubting” to come and make the confession. I have never heard it sung without feeling shocked at the incongruity, and wishing that the whole stanza were cut off from the hymn, which is otherwise a good one.
With the abatement of a very few such passages as these, we may pronounce our hymn book in a most satisfactory degree pure and Scriptural in sentiment. If this were the only requisite of a perfect hymn book, we could hope for no improvement beyond what could be effected by verbal alterations in the present stereotype plates.
In the application of our second rule, which has reference to [326] the poetic excellence of the hymns, we must again pronounce in favor of the Christian hymn book. This decision is based, not upon the fact that it contains a greater number of excellent hymns than any other; but that it contains a greater number in proportion to the whole number. Even in the former respect, we may very confidently assume that it is superior to the Presbyterian collection, which is filled with Watts’ version of the hundred and fifty Psalms, very few of which are well suited to music; and six hundred and eighty hymns, of which a vast number are devoid of poetical merit. Without an actual count it would be hazardous to make the same assertion in reference to the Methodist book, with its one thousand and forty-seven hymns, or the Psalmist, with its nearly twelve hundred. But even if our book should only equal these in the actual number of good hymns, it would still stand superior to them in the ratio of over one hundred percent, containing an equal number of good hymns in half the space.
Notwithstanding this favorable comparison, our book stands very greatly in need of improvement in this particular. Of its five hundred and sixty-eight hymns, I can count about two hundred which it could spare without any loss whatever to the people; though there are not more than this number which I would consent to lose. After these were removed, there should be added to those that remain all the hymns that can be found which would pass the test of severe criticism. This number, as we have intimated before, would not be very large, and would probably not more than supply the two hundred vacant places. Such an alteration would render our book very little capable of improvement from the poetic material of the present generation.
In reference to variety of subject-matter, we must pronounce our book inferior to that of the Baptists, and perhaps, also, to that of the Methodists. The chief difficulty encountered in the use of it is to find hymns appropriate to subjects and occasions. The supply of two hundred new ones, however, selected with a view to increased variety, would be sufficient to greatly modify, if not entirely remove, this defect.
But it is in reference to arrangement that the Christian hymn book is most defective. Its most general classification, into “Psalms,” “Hymns,” and “Spiritual Songs,” even if founded upon a just distinction, is not made complete, for there are pieces arranged in each of these classes which belong properly to another. Its general division by subjects is also incomplete; for under the head of “Miscellany” are more than one fourth of the pieces in the book, all of which belong to some of the general subjects and should be distributed accordingly. Even the “Index [327] of Subjects” is defective in the omission of one of the general subjects marked in the body of the work as “Mournful Scenes.” It is inexcusable that these defects should even thus long have clung to a book of so large a circulation. Each of the other three with which we have compared it contains a careful distribution of the hymns under general headings, and, in addition to the index of first lines, and that of general subjects, another index to all the particular subjects treated in individual hymns. No book can now be regarded as well arranged which does not come up to this standard.
We must also admit that in external form our prayer book is inferior to the other three. It is generally printed on very indifferent paper, and bound in the most temporary style. There are some costly copies which are on better paper, and encased in better binding; but the plain book, such as plain farmers and business men use, should be put together in durable materials, so that it may become to him an old, as it will become a very dear companion. Besides this, we have no copies in large clear print and corresponding dimensions, neither have we a thin edition on fine paper and in flexible covers, to carry about in the pocket. All these varieties are demanded to suit the tastes and the wants of the people.
To sum up in a few words what we have now said of both the merits and defects of the Christian hymn book, we affirm that its sentiments are, almost without exception, pure and Scriptural, and that the style of its poetry is in general of a very high order; but it is defective in variety of matter, in arrangement, and in variety of external form. In the first two of these particulars, which are by far the most important, it is far superior to any other hymn book; but in the other three it is excelled by several others. Striking a balance, however, between its comparative merits and defects, it is far superior to any other extant, though in every element of a model hymn book it stands in need of improvement.
We now reach the practical question, what shall be done to remedy these defects? Shall we have a revision and improvement of our old book, or shall we undertake an entirely new one? I think I speak the voice of nine tenths of the brotherhood, in pronouncing most emphatically for the former. When we have a good servant with some defects, we prefer to correct them, if practicable, rather than dismiss him and employ a stranger. We prize our old book too highly, and we feel too well justified in so doing, to be willing that it be entirely thrown aside. Moreover, whoever may be intrusted with the work, we would feel more confident of their success in perfecting the old book, than in the compilation of a new one. Let all the changes be made [328] that are necessary, but let us have the satisfaction to know that our old familiar companion is the basis on which all the changes are wrought.
What particular steps should be taken to inaugurate a revision of the hymn book we do not feel at liberty to suggest; especially as the book is the private property of Brother Campbell. We only aim to give publicity to the demands of public opinion in the matter, and to suggest an outline of the work that should be done. We trust that the public will be gratified by some speedy action on the premises.
Much needs to be said in this connection, of Sunday School hymn books, and of collections of music both for Sunday Schools and for congregational use; but to do justice to these topics would too greatly prolong this article. We may discuss them in a future number of the Quarterly. It is to be hoped that a progressive people like ourselves, spreading with a rapidity unexampled in modern times, and springing forward in almost every element of power as rapidly as in numbers, will not long remain behind the very foremost parties of the day in all the economics of Christ’s earthly kingdom.
Kappa.
Reciprocal Courtesy.—We are now exchanging with about one dozen papers and periodicals published by brethren. Most of these have done us the kindness to notice the Quarterly—some with a brevity and reserve we did not merit. Of the few political papers with which we exchange, all, we believe, without exception, have spoken in high and most complimentary terms of our enterprise. But of the religious papers received, only two have spoken at length, magnanimously and with real heart. These are the American Christian Review, of Cincinnati, and Gospel Echo, of Carrollton, Illinois. For the Quarterly these papers spoke at once and spoke their best word—they spoke it with volume and in earnest. There was nothing feeble or shy in the bold manful note they uttered. We thank these papers with a whole heart for their lengthy, frank, and cordial notices. The paper which is willing to see other worthy companions live, itself seldom deserves to die. All success to you, Brother Franklin and Brother Craig. Let our banner be the Bible, our trust be in God, our cement, brotherly love, then on let us work together. [329]
[Volume I: March, 1864]
Return to Lard’s Quarterly index.