Part 18

The earlier stages of our study may yield little actual fruit in the shape of hymns which a modern editor would delight to add to his hymn-book. But it yields much in the way of inspiration, bringing us into communion with men like Herbert, Donne, Sandys, Vaughan, and, in his measure, Wither—men who might have lived the courtier’s life had they not chosen to serve the King of kings. So far as their poems are concerned, it is a mere accident that Herbert and Donne were in orders. They are not clerical hymn-writers, but, like others of their school, are poets of the inner and individual life. They touch our hearts, not because they have written what expresses the common need of a congregation, but because they speak in graceful form what most of us can feel but could never put into words. Campion and the two Austins represent the devout laymen of the professional class—men who might, if they pleased, have been mere men of the world. It would be quite possible to discuss English hymns with scarce a mention of such names, but, it seems to me, that in losing them our study would lose its richest charm.

Ken may be considered the first of the Anglican, Mason of the Evangelical, and Watts of the Dissenting hymn-writers. They wrote, not simply for their own delight or relief, but for the sake of others. Ken had no immediate successors, though he is the founder of the school of Heber, Lyte, Keble, and Ellerton. Mason’s immediate successors were Shepherd, Newton, and Cowper; Watts was the first of a long succession of the later Puritans.

It is usual to call the eighteenth century the golden age of hymn-writing; but I am not sure that this will be the final verdict. I confess that in many respects I find both the earlier and the later period more attractive. If we leave out of the account Wesley’s hymns, many of which owe their long use in the Methodist Churches to other than poetic considerations, the vast majority of the eighteenth-century hymns have disappeared from modern use. It is interesting to compare the hymn-books of 1750-1850 with those issued within the last twenty years. Rippon’s _Selection_, in its various editions; Collyer’s _Hymns_; Dobell’s _New Selection of Nearly Eight Hundred Evangelical Hymns_; Bickersteth’s _Christian Psalmody_; and Snepp’s _Songs of Grace and Glory_, compared with the most recent hymn-books, show not only what great additions have been made to the treasury of Christian song, but how many hymns once regarded as almost indispensable are now forgotten, and are never likely to be revived. The formal, didactic, preaching hymns, so popular a hundred years ago, have been steadily losing ground. They not only fail to touch the heart of present-day worshippers, they have no element of distinction, nothing that could or should give them a permanent place in the songs of the Church of Christ. Hymns of the period before Watts are much more common in twentieth-century hymn-books than in those of the eighteenth and nineteenth centuries, but the hymns characteristic of the eighteenth century are rapidly disappearing. They were written to meet the needs of the Dissenting meeting-house and the Evangelical Revival. But among them are many which voice the experience, ‘not of an age, but of all time’; they speak the language of the soul that seeks and finds and follows the Saviour.

Nineteenth-century hymns were largely affected by the great Anglican Revival—a much wider term than ‘the Oxford Movement.’ The best known and loved of the hymns of the last eighty years are those which, in one way or other, emphasize the idea of the Church, which help the worshipper to realize that he belongs to that Holy Church which, throughout all the ages and in all lands, acknowledges God to be the Lord. It is one of the unexpected and undesired fruits of the Anglican Revival that every denomination now claims its place in an undivided Church. The longing for unity which led the Tractarians first to look and then to move toward Rome, led the Free Churches to reconsider their own position, and to seek for a larger and more scriptural conception of the Church. A narrow Calvinism had, on the one hand, kept many coldly isolated from their brethren; and, on the other, a narrow fervour, a too literal belief that Methodism, and Methodism alone, was Christianity in earnest, made others keep themselves warm by their own firesides, under the impression that their neighbours sat by cold hearths or crouched over smouldering embers. For this estrangement of brethren, the earlier hymn-books are to some extent responsible. The spirit of Christian charity, of genial mutual appreciation, has wonderfully developed since denominational hymn-books became shining evidences of unity in diversity. Some of Wesley’s earlier hymn-books illustrate this, and it is to be regretted that he did not make a more liberal use of the work of other men when he issued his final hymn-book for the people called Methodists. The earliest great catholic Collection with which I am acquainted is the Moravian book of 1754.[206] Disfigured as it is by a number of the bad Moravian hymns, it yet deserves a place—considering the time at which it was issued—beside Palgrave’s _Treasury of Sacred Song_. It was a by no means unsuccessful effort to do for the Moravians of the mid-eighteenth century what the _Methodist Hymn-book_ has done for our own Church at the beginning of the twentieth century. It gathers into one volume most of the best hymns of other Churches, while preserving those peculiarly suited to the needs and tastes of its own members.

In this regard the hymn-books of the Methodist and of the Anglican Church represent a different type from those of the principal Nonconformist Churches. The latter include very little that is distinctive of the Churches for whose use they are prepared. Where they differ it is usually a matter of taste, not of doctrine. The Presbyterian, Baptist, and Congregational books might be used by any or all of these Churches. And there is much to be said in defence of the elimination of denominational characteristics.

On the other hand, there is, I believe, more to be said in favour of the hymn-book which is designed to aid the Church in its specific work and teaching. It would be impossible to exaggerate the influence of Wesley’s _Hymns_ upon the Methodist Churches. And there can be no question that _Hymns Ancient and Modern_ has had an immense influence, both for good and ill, upon the Anglican Revival. It was originally issued in 1861, when the Movement was taking firm hold of the clergy, and beginning to change the whole tone of the teaching and the whole spirit of public worship in hundreds of parishes. Its success was enormous, only paralleled by that of Watts and Wesley. The title was in itself a confession of faith in the new Movement. The first edition was, in comparison with the popular hymnals of the Evangelicals, a marked advance toward High Church worship; but it is very modest and tentative when compared with its latest edition. I say nothing of its doctrine, for I have no space for criticism. I commend the principle upon which the work was done—the education of the worshipper in the faith and practice which the compilers believed to be most truly in accordance with the Divine ideal of the Church.

On the same general principle the _Methodist Hymn-book_ has been compiled. It is made, not for other people, but for ourselves. Some friendly critics see, ‘with a scornful wonder,’ the number of Charles Wesley’s hymns which still survive, and talk of superstitious reverence for a name. But they do not understand that these hymns, perhaps especially those which are unknown to other Churches, enshrine what we regard as most precious in Methodist life and teaching. From a literary or poetic point of view, it may be that our hymn-book is inferior to the Baptist, the Presbyterian, and the Congregational, and perhaps especially to such a book as Mr. Horder’s _Worship-Song_. But the hymn-book of a living, working Church should not be constructed on purely literary lines. It is not a treasury of religious poetry, not a sacred anthology, but a book of common prayer and praise, for use in particular congregations.

Next to _Hymns Ancient and Modern_ the most influential of nineteenth-century hymn-books is _Sacred Songs and Solos_, the chief memorial of the mission of Moody and Sankey. They introduced the lighter ephemeral songs which suited large undenominational gatherings, and caught the ear and reached the heart of the man and the child in the street. I cannot regret that few of these ditties find their way into Church hymnals; yet I am not ashamed to admit that in many an East End meeting I have been thankful for ‘Sankey’s Hymns.’ In any review of English hymns this popular collection cannot be overlooked.

I have spoken of the advantage of diversity in Church hymnals, but there remains a further and very interesting question. How far does the study of hymns and hymn-books encourage the hope of a reunion of hearts in the Church of God, rent, as it now is, by many unhappy divisions?

In an Appendix I give a list of nearly a hundred and sixty hymns, which are found in the four representative Non-episcopal hymnals and in one or both of two representative Anglican books. These hymns are the foundation material of what may be called the hymn-book of the modern Church. Canon Ellerton said, ‘The study of Nonconformist hymn-books does not encourage me in any hopes of what is sometimes called Home Reunion.’ My own study of modern hymn-books leads to an opposite conclusion. It is a commonplace of hymnology that in all good hymn-books you find contributions from men of widely different theological schools. But it is not in the fact that the choir of the Church includes Watts, Wesley, Heber, Montgomery, Newman, Keble, Lyte, Charlotte Elliott, Mrs. Alexander, Faber, S. J. Stone, Caswall, Bonar, Rawson, Neale, and others, that I see the most hopeful sign. A still more notable and instructive sign of the times is that alike in the most familiar and in the most solemn moments of life we draw nigh to God with the same words. Our morning and our evening hymns, our Christmas carols and our Easter anthems, are one. In the time of utmost need we turn to the Saviour with the same cry—

Just as I am, without one plea But that Thy blood was shed for me, And that Thou bidd’st me come to Thee, O Lamb of God, I come.

Our battle-songs, our penitential prayers, our hymns of adoration, are the same. We even tell the story of our conversion in the same words—

I heard the voice of Jesus say, Come unto Me and rest.

We teach our children to sing the same songs in school and in the family.

Even more impressive is the fact that in the Holy Communion the same hymns are sung in the great cathedral, where men kneel before the high altar, and in the homely village chapel, where simple folk sit down at the Lord’s Table. Charles Wesley the poet of Methodism, Doddridge the Nonconformist pastor, Montgomery the Moravian bookseller, Rawson the Congregational lawyer, Bonar the Scotch Presbyterian, Bickersteth the Anglican bishop, are the writers whose hymns are common to all Englishmen as they break the bread and drink the wine in memory of their Redeemer’s death.

We know no distinction of creed or Church when we sing—

Come, let us join our friends above, That have obtained the prize;

and we are all one as we entrust our dead to the Lord of Life—

Father, in Thy gracious keeping, Leave we now Thy servant sleeping.

And when, wearied of earth and longing to depart and be with Christ, we lift our eyes to the eternal city, our Father’s house on high, the hymns of St. Bernard of Cluny or of Samuel Crossman are on the lips of all—

O happy place, when shall I be, My God, with Thee to see Thy face?

There are many times when, amid the strife of tongues, we feel that reunion is a dream never to be fulfilled; but already we have found common ground in lowly ministries to the poor and the distressed. And they who are labourers together in the humblest and divinest tasks, also join in the songs which, even on earth, none but the redeemed can sing. In the service of love, in the prayer of penitence, and in the sacrifice of praise, we are already one in Christ Jesus.

Our goal, too, is the same, our diverse ways converge as we draw nearer to God and Heaven. ‘Many ways have one end.’

Jerusalem, where song nor gem Nor fruit nor waters cease, God bring us to Jerusalem, God bring us home in peace; The strong who stand, the weak who fall, The first and last, the great and small, Home one by one, home one and all!

APPENDIX

The following hymns are in the _Baptist_, _Congregational_, _Methodist_, and _Presbyterian_ Hymn-books. They are also in _Hymns Ancient and Modern_, or _Church Hymns_. Hymns which are in _Hymns Ancient and Modern_, but not in _Church Hymns_, are marked *; those in _Church Hymns_, but not in _Hymns Ancient and Modern_, are marked †.

A A few more years shall roll _Bonar_ Abide with me: fast falls the eventide _Lyte_ †According to Thy gracious word _Montgomery_ All glory, laud, and honour _Theodulph of Orleans_ All hail, the power of Jesus’ name _Perronet_ All praise [Glory] to Thee, my God, this night _Ken_ †Around the throne of God in heaven _Anne Shepherd_ Art thou weary, art thou languid _Neale_ As with gladness men of old _Dix_ At even, ere the sun was set _Twells_ Awake, my soul, and with the sun _Ken_

B Before Jehovah’s awful throne _Watts_ *Behold us, Lord, a little space _Ellerton_ †Bread of the world, in mercy broken _Heber_ Brief life is here our portion _Bernard of Cluny_ †Brightest and best of the sons of the morning _Heber_ Brightly gleams our banner _Potter and others_ †By Christ redeemed, in Christ restored _Rawson_

C Children of the heavenly King _Cennick_ Christ the Lord is risen to-day _Wesley_ Christ, whose glory fills the sky _Wesley_ Christian, seek not yet repose _C. Elliott_ Come, Holy Ghost, our hearts inspire _Wesley_ †Come, let us join our friends above _Wesley_ Come, my soul, thy suit prepare _Newton_ Come to our poor nature’s night _Rawson_ Come unto Me, ye weary _Dix_ Come, ye thankful people, come _Alford_ †Commit thou all thy griefs _Paul Gerhardt_ †Creator Spirit! by whose aid _Tr. John Dryden_

D Days and moments quickly flying _Caswall and others_

E Eternal Father, strong to save _Whiting_

F For ever with the Lord _Montgomery_ †For the beauty of the earth _Pierpoint_ Forth in Thy name, O Lord, I go _Wesley_ Forward! be our watchword _Alford_ †From all that dwell below the skies _Watts_ From Greenland’s icy mountains _Heber_

G †Gentle Jesus, meek and mild _Wesley_ Go to dark Gethsemane _Montgomery_ God moves in a mysterious way _Cowper_ †God save our Gracious King _Anon._ †God, that madest earth and heaven _Heber and Whately_ Gracious Spirit, Holy Ghost _C. Wordsworth_ Guide me, O Thou great Jehovah _W. Williams_

H †Hail, Thou once despised Jesus _Bakewell_ Hail to the Lord’s Anointed _Montgomery_ *Hark! hark, my soul! angelic songs are swelling _Faber_ Hark, my soul! it is the Lord _Cowper_ Hark! the herald angels sing _Wesley_ †Here, O my Lord, I see Thee face to face _Bonar_ Holy, holy, holy, Lord God Almighty _Heber_ How sweet the name of Jesus sounds _Newton_

I I heard the voice of Jesus say _Bonar_ †I think, when I read that sweet story of old _J. Luke_ †It came upon the midnight clear _Sears_

J Jerusalem, my happy home _J. Bromehead_ Jerusalem the golden _Bernard of Cluny_ Jesus calls us: o’er the tumult _C. F. Alexander_ †Jesus, I my cross have taken _Lyte_ Jesus lives! no longer now _Gellert_ Jesu, Lover of my soul _Wesley_ Jesus shall reign where’er the sun _Watts_ Jesus, the very thought of Thee _Bernard of Clairvaux_ Jesus, where’er Thy people meet _Cowper_ Just as I am, without one plea _C. Elliott_

L Lead, kindly Light, amid the encircling gloom _Newman_ Lead us, heavenly Father, lead us _J. Edmeston_ †Let us with a gladsome mind _Milton_ Lo! He comes with clouds descending _Wesley_ Lord, dismiss us with Thy blessing _J. Fawcett_ Lord, I hear of showers of blessing _Codner_ Lord, it belongs not to my care _Baxter_ Lord of our life, and God of our salvation _Löwenstern_ †Lord of the worlds above _Watts_ Lord, speak to me, that I may speak _Havergal_ Lord, Thy word abideth _Baker_ Love Divine, all loves excelling _Wesley_

M My God and Father, while I stray _C. Elliott_ My God, how wonderful Thou art _Faber_

N Nearer, my God, to Thee _S. F. Adams_ Now thank we all our God _Martin Rinckart_ Now the day is over _S. Baring-Gould_ Now the labourer’s task is o’er _Ellerton_

O O come, all ye faithful, joyful and triumphant _Tr. F. Oakeley_ *O come and mourn with me awhile _Faber_ O come, O come, Immanuel _Tr. Neale_ O day of rest and gladness _C. Wordsworth_ O for a closer walk with God _Cowper_ *O for a heart to praise my God _Wesley_ *O for a thousand tongues to sing _Wesley_ O God of Bethel, by whose hand _Doddridge_ *O help us, Lord! each hour of need _Milman_ O Jesus, I have promised _Bode_ *O Lord, be with us when we sail _Dayman_ O Lord of heaven and earth and sea _C. Wordsworth_ O love Divine, how sweet thou art _Wesley_ †O sacred Head once wounded _Paul Gerhardt_ O timely happy, timely wise _Keble_ † O Word of God incarnate _Walsham How_ *O worship the King all-glorious above _R. Grant_ Oft in danger, oft in woe _White and Maitland_ Once in royal David’s city _C. F. Alexander_ Onward! Christian soldiers _S. Baring-Gould_ Our blest Redeemer, ere He breathed _H. Auber_ Our day of praise is done _Ellerton_ Our God, our help in ages past _Watts_

P Peace, perfect peace, in this dark world of sin? _Bickersteth_ Pleasant are Thy courts above _Lyte_ Praise, my soul, the King of heaven _Lyte_ †Praise to our God, whose bounteous hand _Ellerton_ Praise to the Holiest in the height _Newman_

R Rejoice, the Lord is King _Wesley_ Rock of Ages, cleft for me _Toplady_

S *Safely, safely gathered in _Dobree_ Saviour, again to Thy dear name we raise _Ellerton_ Saviour, blessed Saviour _Thring_ †Saviour, breathe an evening blessing _Edmeston_ Saviour, sprinkle many nations _A. C. Coxe_ Saviour, when in dust to Thee _R. Grant_ Soldiers of Christ, arise _Wesley_ *Souls of men, why will ye scatter _Faber_ *Stand up! stand up for Jesus _Duffield_ Sun of my soul, Thou Saviour dear _Keble_ Sweet Saviour, bless us ere we go _Faber_

T The Church’s one foundation _Stone_ The day is past and over _Anatolius_ The God of Abraham praise _Olivers_ The Head that once was crowned with thorns _Kelly_ The King of Love my Shepherd is _Baker_ The radiant morn hath passed away _Thring_ The roseate hues of early dawn _C. F. Alexander_ The Son of God goes forth to war _Heber_ There is a book who runs may read _Keble_ *There is a fountain filled with blood _Cowper_ There is a green hill far away _C. F. Alexander_ There is a land of pure delight _Watts_ †There is no sorrow, Lord, too light _Crewdson_ There’s a Friend for little children _Midlane_ Thine arm, O Lord, in days of old _Plumptre_ This is the day of light _Ellerton_ Thou art gone up on high _Toke_ †Thou didst leave Thy throne _E. E. S. Elliott_ Thou hidden Love of God, whose height _Tersteegen_ Thou to whom the sick and dying _Thring_ Thou whose almighty word _Marriott_ Through the day Thy love has spared us _Kelly_ Through the night of doubt and sorrow _Ingemann_ Thy way, not mine, O Lord _Bonar_ †To Thee, O Lord, our hearts we raise _Dix_