W. Kelly.
1894 175 As many are exercised about the selection of 1856 and its revision, a few words may help by furnishing the light of revealed truth. The wisdom which comes from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruit, without contention, without hypocrisy.
Hymns properly are addressed to God in Himself and His relations, His grace and holiness, His attributes and mercies, His counsels and His ways, etc.; and so with our Lord Jesus in His person and offices, His work, love, glory, coming, and kingdom, etc. A didactic form is surely to be avoided when God or the Lord is approached in praise or thanks-giving; though nothing can in effect more truly instruct and admonish the saints than such outpourings of heart under the guidance of the Holy Spirit. In a hymn one looks for the elevated expression of communion rising from true and deep spirituality, or that charming simplicity in celebrating grace and truth, which is due in homage and gratitude to God and His Son, and most widely acceptable. Hence those which address the saints, or again the church, etc., as the rule (not perhaps without exception) fittingly fall into a place separate from what is suited for worship; so those of experience, and of course others of a gospel character. These may be excellent, more so than some of direct praise. But the difference is just, and ought to part many otherwise good.
A didactic statement, like 18, 64, etc. has no real right to a place; nor is Watts' (30) quite suitable, as being a sermonette with a hymnal preface and end, (or Haweis' (32) with its warm individual feeling). Is it well for assembly worship to use verses which teach "Jesus!" or even us the difference between the Levitical economy and Christianity? It may be in the later pieces. The 'Good Tidings' Hymn Book, again, more appropriately has such as 39, 40, 53, 62, 67, 111, etc. Number 22 is a touching record, but not a hymn. Take 54, 63, 82, 93, 98, 99, etc. however fine in varying degree, they naturally follow those of adoration.
Undoubtedly, as a literary question, it is due to an author to give his words as they originally or last left his pen; for some of those most valued were often retouched by the author. There may be a delicacy while he lives and refuses his consent to alterations for public use, desirable in the judgment of spiritually competent men. But when he is departed, personal feeling should yield to higher demands. Why should the worship of the assembly lack a hymn admirable but for an error more or less easy of emendation? Or why should they be forced to use one which offends in some serious point? When nothing of moment is gained, the author's form should be observed, as in the opening of Hymns 2, 123, 283, etc.
But the reverence which scripture teaches and forms is of prime moment: else God is not worthily honoured, and saints are unconsciously but really injured. How unbecoming to address the Lord by His personal name without some title of respect! It is a habit come down from the early fall of Christendom, through Monkish hymns to Moravians and almost everybody. The book of 1856 abounds with this serious oversight. Can there be a more valid reason for amending Hymn 6? The rest of the stanzas well fall in with the necessary change. "Thy" afterwards is quite proper. The fault demands care everywhere, especially in an age of levity, so increasingly far from real reverence or respect even among Christians.
Truth again is of at least equal importance. Take an early and mild instance, "sons and daughters" in Hymn 3: does this express the Christian relationship? The apostle in 2 Cor. 6 refers to Isa. 43:6, Isa. 52:11, and other scriptures for enforcing separation from evil in every sort and degree on the Christian as the condition of his relationship with God. He is no more defining what is special to us (where male and female vanish), than he is holding out a long life on the earth to Christian children in Eph. 6 as the motive for obeying their parents in the Lord. Again, abstract competency to win our love is surely inadequate to express our praise in 6, which is therefore rightly changed to "'Twas Thine alone" etc., though this necessitates a modification of the following line of the stanza. Further, in 7 "sin's" heavy burden needs correction to be scriptural (and so often elsewhere), besides other improvements called for in the same stanza. Nor can any reasonable Christian doubt that in the favourite 8 "The depth of Thy riches," though alluding to, does not express, Rom. 11:33, but is vague and unmeaning; while the correction is easy, not harsh or extreme as elsewhere. Next, can any one doubt the improvement, at the least cost, of 9? And is it not well to abolish the uncalled for capitals and italics, not only in 10 but in many more? The doctrine of 11 is bad in the second stanza as in others; and 12 is so indifferent that many would reject part if not the whole.
To fair minds it seemed safe to substitute here the hymn of one inferior to none in depth of thought and spiritual feeling, though clothing generally in rugged phrase even his loftiest (as 14, 76, 79); especially as the substitutes for 12 and 25 (a prayer-meeting hymn) were already familiar in the Appendix as 18 and 24, and valued by all capable of appreciating them. Little could one anticipate any outrage now. But he is dead: not a whisper while he lived! Others will not forget nor cease to love and respect. Any one can cast mud; and the hand that could not build a hovel might burn down a palace.
Dismissal hymns, like 17, 164, 247, 248, 311, it is thought best to group with 310; and those speaking of the Lord's Supper near the first half of the book. For this an old one of Sir E. Denny is reserved, correcting any word or thought in danger of evil construction, as others were sent about in a not duly corrected proof. Hymns of such effort of thought and swollen words as 24, 26, 31, and not a few others, may not approve themselves to all, any more than new ones of simple language and fuller matter than the ordinary; but in a compilation general edification to the Lord's praise ought to be sought, not to gratify personal taste or prejudice.
When the book of 1856 appeared, great opposition or even animosity was entertained, both by those who resented the public discontinuance (save by a very few for a while) of the "Hymns for the poor of the Flock" (1842), and by those who lost many fine hymns there which deserve and will now have an honoured seat. Further, there were strange and sorry importations which astonished even such as shared in its correction, who were few. Yet as a whole the improvement was marked and by degrees appreciated. Still the failure in a measure was felt from the first; and this led more than a dozen years ago to a Revision and a Re-revision, the character of which, whatever the good omissions and changes here and there, as well as the insertion of several fine hymns, did not at all satisfy many intelligent brethren who were expected to use it publicly. It will be the shame of those who are now labouring diligently in the proposed new edition, which is in course of being printed, if a better and more correct Hymn-book be not produced; as true-hearted men helping it on now are assured that by grace it will be.
Understanding of hymns depends sometimes on the right or spiritual feeling of the individual. Moral state not infrequently blinds, to say nothing of capacity. But a few instances in the book of 1856 may prove how pious men, not fitted in all respects to revise, may unintentionally falsify and destroy the sense. Hymn 76 "Rise, my soul" had appeared if not before in the 1842 collection; where, though the punctuation was not erroneous, it did not help the slow, or the self-confident, to understand the last splendid stanza. In fact, it was very generally misunderstood. But in 1856 it is printed so mistakenly as to mislead every one who trusts this edition. "Then no stranger, — God shall meet thee, Stranger thou" etc. Not only should the opening word be "There," but, what is of far more consequence, the punctuation introduced utterly ruins the author's thought, and makes the first line even contradict the second. The true and only intended force is: God no stranger but well-known, meeting the saint a stranger in courts above. Another error equally gross, if not worse, is in the last line of the same author's sweet personal hymn, 82, where he is made to say, as thousands have sung for near forty years, that "my hopes shall crown Christ," instead of its reading (as he wrote) that Christ will crown my hopes: the error of printing "shall" for "shalt," as was pointed out to the publisher many years since. There is a third, which still remains unredressed in the opening stanzas of 79 (of the same author), This nobody can explain or understand as now printed. Proper stops help to make it plain.
There is another class of change, as in the omission of stanza 3 in 65. It is both a poor drop from what precedes, and not in consonance with what follows. The only question is, whether the hymn does not call for another stanza to finish: for a hymn ought to have a beginning, a middle, and a close.
Confessedly the plural for hymns of worship in the assembly is more proper than the singular. Many songs easily lend themselves to this change; not least 48, which seems rather enhanced by the expression of fellowship, or even 49, which is not a mere gospel hymn, the 4th stanza easily made correct English, and the 5th far from pointless. In revision patient consideration in love with regard to the general feeling is of all price: nobody can or ought to have his own will or way.
No. 2.
1895 206 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 Saviour 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" etc. 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 not 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, etc. 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 etc., 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. Hymn-book, 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 "Saviour" for "Jesus" in the last of every stanza. Has any one 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 5:13 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 dropt. 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. H., 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 be 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 etc., of our Lord, to which many strongly object for years.
{In No. 2 of these brief explanatory notes, Hymn 119 was by inadvertence called Moravian, which it may perhaps be considered in its realistic style. But in fact it was written by Paul Gerhardt (1607 — 1676), a Lutheran, before the epoch of Count N. L. Zinzendorf and his friends, so prolific in hymns warmly emotional, but rather sentimental, and lacking reverence as well as depth.}
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 any thing. 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 Saviour" for "Jesus, mighty" etc.; 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" etc. Hymn 147 will be later, and another hymn for the Lord's Supper," "Here around Thy table," etc. 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 mere suited one is given.
No. 3.
1895 223 To a revision there must attach many a difficulty. If revealed truth be, as it ought, the paramount condition of our expression of worship, as in all else, it is far from easy to heal the wound made in a familiar or favourite hymn, without leaving a too easily seen scar. Thus in Hymn 161 "'Tis immortality" is unhappily so equivocal, especially in this day of increasingly lax thought, that an unobjectionable alternative seems needed. "What joy His face to see" sounds abrupt, after the smooth original; but it is adopted for want of a better line. It is hard to suppose that any person will not prefer the correction of stanzas 3 and 4, save one that objects to all amendment. There is another fact which has to he faced: — the most competent hand will fail to satisfy everybody; while the least competent who has no experience can readily flatter himself that either he or his friend is able to do better than any one.
Hymn 162 is a recent song somewhat improved in every stanza: so is the old Hymn 163; but 164 finds a place among later hymns of dismissal. Hymn 165 is little touched, but for the better. The old 148 sufficiently corrected figures as 166; its predecessor of individual experience is put later: so with Hymns 167 and 168. Hymn 169 is all the better for dropping stanza 3, with "from," for the incongruous "of" stanza 4 (now 3). The slight change in 170 adds somewhat to its value; and 171 is a new hymn, the old one appearing later with 172 in its present form, a prayer, for which a hymn of praise appears now. But Hymns 173 — 177 are substantially the same — certainly none the worse. G. Keith's Hymn 178 is reserved, and a hymn of praise substituted. Hymn 179 retains its place not, a little corrected. Doddridge's "Hark! the choirs" is the new Hymn 180, the old one by J. R. Taylor following duly like 181, for which the old 339 is here given. For Hymn 182 is a fresh hymn of thanksgiving, 183 is nearly as before; but 184 seems all the better, as well as 185, both abridged: so is Hymn 186 at the beginning and end to its improvement. The following is as of old, but 188 yields to another corrected.
For the old unbelieving interpolation, there is now as Hymn 189 Sir E. Denny's fine hymn, not "Tis past" but "Far spent the dark" etc., and. for 190, T. Kelly's hymn, "The stream that from" etc. Again for the old petitionary 191 is a worship hymn, and for 192 stands No. 16 of the Appendix. For the old 193, perhaps never sung, like several here, is a new song of praise, and for 194 placed later is another fresh hymn, Hymns 195 to 199 being nearly as before, Hymn 200 is a new one, 201 has appeared elsewhere, both in place of less suitable hymns; while 202 and 203 stand their ground, but Hymn 204 (for burial), is postponed, and a short new one inserted. For the experience Hymn 205 we have the old hymn numbered 12, only the second stanza is now omitted; as 206 also has the last stanza removed, but 207 remains. For 208 is substituted No. 26 of the Appendix; but of 209 stanzas 4 and 5 are dropped as interrupting the address to our Father. The old 330 takes the place of 210, which is now Hymn 30; and 211 is still in its old position.
As the old 212 is in the Good Tidings' Hymn Book, a hymn of J. G. Deck's is here given, only omitting the stanzas 5 and 6, followed by Sir E. Denny's "Oh, what a bright" etc., and two more of Mr. Deck's. Then comes No. 13 of the Appendix as 216, and a new one for 217 which itself comes later. Hymn 218 is almost as before, but 219 gives place to one of J. G. Deck's, and 220 is the second stanza of time present hymn, 221 being reproduced with one impropriety removed. But the old 222 is itself removed for the worship hymn 20 in the Appendix; and 223, 224 remain slightly improved. For 225, which goes later, is a hymn of praise; but the first two stanzas of 226 are given, 3 and 4 being in G. T. H. book and 227 also, for which we have a hymn of worship, while 228, 229, and 230 remain more happily. Hymn 231 is postponed for a more suited one, and a hymn of Sir E. Denny's displaces the actual 232, which needs much change even so it is scarcely for worship; nor is 233, moreover, being addressed to the bride, like 255, and both therefore later. A suitable and well known hymn is now given. Hymn 234 abides, with stanza 3 omitted. Hymn 235 is a new hymn, and 236 simple praise in place of Doddridge's piece. Hymn 237 retains its place, but 238 is reserved appropriately, and a new hymn of praise appears instead of it. As Hymn 239 is now in G. T. H. book, we allot here No. 29 in the Appendix; and as 240 is really the beginning of 259, it is placed there, and a worship hymn given here, 241 somewhat modified, and 242 following in their old places.
No. 4.
1895 239 The present Hymn 243, being more suited to a meeting for prayer, takes its place, somewhat curtailed, among the compositions of that class; and No. 30 of the Appendix is its substitute. A new worship hymn replaces 244, which in fact is not quite appropriate to either position; and a hymn of J. G. Deck's, new to many, appears as 245: so is 246, the old one following later. As the old 247 is for dismissal, it goes among a few such hymns, and one of praise succeeds: so it is with 248, replaced by a new thanksgiving. For 249, which is objectionable for more than one reason, we have No. 14 of Appendix. But the old 250 is made rather better to express communion, as it contains nothing wherein the simplest cannot join. Hymn 251 goes later like its companion by the same author, and a simple strain of praise is inserted, valued by many; but 252 appears nearly as before, and 253 improved, it is trusted. As 254 is in the Good Tidings' Hymn Book, there is a new worship hymn, and the old 255 follows a little simpler and shorter. Hymn 256 holds its ground, save stanza 5; and for the gospel hymn that follows, a worship one is now given; while 258 is as nearly as of old.
It has been already explained that the old 240 belongs to 259 as its beginning; they are here combined. Then for 260 which is by no means a hymn of adoration, and for 261, which is in the Good Tidings' Hymn Book, we have Mr. Deck's two fine hymns — 2 and 3 of Appendix. Next for another inappropriate piece comes a new 262; but 263 keeps its place, and a new one replaces 264 which goes later. For 265 there is now No. 9 of the Appendix, but 266 remains, followed by a new hymn of praise for Fawcett's one reserved for elsewhere. So 268 is a hymn new to most, as is 269; but 270 abides. For the paraphrase in 271 is another hymn not here before; but 272 is only a little modified, and 273 less still. Hymn 274 is also here more suitably. A new worship hymn displaces the old 275 which is not up to the mark; 276 remains, save stanza 2; and a hymn of praise not known generally is now 277. The old 278 goes later, and one of Mr. Deck's modified comes in; and a new one for 279, which is reserved. But 280-285 stand in rather better form. Hymn 286 is really the close of 109 and goes there; but 287 being now in the Good Tidings' Hymn Book, we have a new worship hymn, and for 289 No. 25 of the Appendix.
The old hymn 290 is still kept in its place; but 292 is new and more in keeping; 293 as before; and 294 cleared of some blots, especially in its last line, which in its previous shape is a grave offence against truth and reverence. How it passed muster hitherto is a marvel, save by violently accommodating bad words to a more decent sense: a demoralizing expedient on which in other people we have little mercy. Will is a blind guide. Hymn 295 is an old hymn revised instead of one hardly in place; but 296 is the old one here, as is 297 abridged to its good, 298 is a new piece, the former postponed; as 299 loses its middle stanza, and 300 abides. For the old 301 (reserved) comes 334; but 302 remains. Hymn 304 is an anonymous hymn, but more adapted for praise than the old one; and so the present 305. For 306 we have the old 333, but 307-310 remain, the last relieved of its needless titles. For 311 which goes later we have 337, and the old 312 in its place. But 313, which is scarce worth remedial measures, gives way to an appropriate hymn; and 314 retains its position. As 315 is in the Good Tidings' Hymn Book, we have a hymn of one well known and sufficient for worship, and the old 316 in its place; also 317 (omitting stanza 5) and 318. As 319 goes later, there is a hymn not familiar to most and shorter for it, Hymn 320 is the old hymn, but abridged. As 321 is a gospel hymn and in the Good Tidings' Hymn Book, we have here a new worship hymn, and for 322 a hymn of J. G. Deck's; but 323 is the same with stanza 3 omitted, as 324 also. Hymn 325, being below par, yields to a foreign hymn translated and shortened; but 326, 327, and 328 stand but little touched. An anonymous thanksgiving takes the place of 329 and a new one of the vacancy caused by moving 330 to an earlier position (210). Next come a few hymns for the burial of Christians, 331, 332, and 333. The remaining ones (334-340) are hymns of dismissal, and do not call for particular remarks.
It remains to notice the later hymns which are more characterised by the expression of individual experience and prayer. This may follow D.V.
No. 5.
1895 318 The later hymns, chiefly individual or experimental, follow 340, and are ranged alphabetically. The first is the familiar strain of J. Fawcett, which used to be hymn 267; the next by J. Berridge, then P. Doddridge's which we had as hymn 306. The present 344 is one not familiar to most, but excellent, and the one after is the translation of an ancient composition. The next three are hymns known to us hitherto as 118, 129, and 32. But 349 is less familiar. Then follow well-known pieces of Sir E. D. already before us as 141, 251, 237.
After them (353) is a hymn of J. Kent, and one of Robinson known as hymn 93, followed by Watts' which was 329, and by one of Thos. Kelly's. Then H. Stowell's "From every stormy wind" (hitherto 246) is given, and another less known as 358; next is Cowper's "God moves," our present 278. and "God's sovereign grace to us has given" follows. Th. Kelly's "Gracious Lord" (the present 97) is 361, and Job Hupton's "Had I ten thousand tongues," a favourite with some, though its good taste is open to question; then Doddridge's "Hark the glad sound," and one less known as 364; Wesley's "He bids us come" as 365; Watts' "How can we sink" as 366; and Keith's (or rather of one otherwise unknown named Keen) "How firm" as 367, with J. Newton's valued hymn following (" How sweet the name"). As by general confession stanza 4 mars the strain, it is here as often omitted. As it stands, stanza 3 forms a transition to the personal address in what follows. The next is from the Appendix abridged for obvious reasons; and one by Miss Waring follows as 370; then de Courcy's "In weakness," 371, with Yerbury's "King of glory," S. Harrison's "Look, look, ye saints," and Th. Kelly's "Look, ye saints," respectively 372, 373, and 374.
The next two are not new, any more than 377, though not known to many, 378 being even less familiar to most; but 379 is the old 271 of Watts? and 380 the old 166 of Toplady's, freed from some danger of misconception. 381 is a fine strain of Sir E. Denny's; of 382 the author's name is to me unknown; but the next five are well-known, 388 less so. Hymn 389 is J. Irons', 390 a more recent one,391 is Doddridge's and used to stand as 275, as 392 is a new one, 393 Yerbury's, and 391 Berridge's. The old hymn 30 is now 395, and 82 is 396. Again hymn 253 (Ryland's) is 397, and 257 (C. Wesley's) is 398. Then 399 is S. Medley's, and 400 J. N. Darby's.
Hymn 298 is 401, and 402 is by S. Medley, 403 the much enjoyed writing of J. Hutton, and 104 will be new to many, simple as it is. Another of Medley's (the old hymn 99) comes next, and after it the old 301 (Lyte's); but 407 is new. Then the old 319 is 408, and 409 is T. Kelly's; next Kent's, the old 264; next a hymn of M. Bowly's; and then the old 232 (Toplady's). A new one follows as 413, and 414 is an old Latin one translated, and 415 a modern by Hollis, and 416 Seagrave's in the 17th century. The old hymn 128 (Sandeman's) is now 417, and 305 as 418, 331 is 419, and 322 (Cowper's) is 420. J. N. Darby's song for the wilderness (139) is 421; and Hammond's "Thou, Saviour, art one," etc. is 422. Then hymn 205 (Newton's) follows as 423, and a hymn of Baptist source, wrongly attributed to J. N. D. is next, with another of Newton's after it (the old 160). One of Josiah Conder's is 426, with Kent's as 427, A. T. Russell's as 428, and J. Montgomery's as 429. The old 262 (T. Kelly's) is 430, and 180 (Taylor's) 431. Rowland Hill's "We sing His love" is 432, and "We sing of the realms," etc. 433; then 232 as 434; 216 (Gandy's) as 435; and a new one in conclusion as 436.