MATHESON AND HIS SONG IN THE NIGHT

The most recent of English hymn-writers to gain recognition in the standard hymn-books of the Church is George Matheson. The fame of this man will probably rest on a single hymn, "O Love that wilt not let me go," written on a summer evening in 1882.

A deeper appreciation and understanding will be felt for this hymn when we know that it is truly a "song in the night," for Matheson was blind when he wrote it.

Born in Glasgow, Scotland, March 27, 1842, Matheson enjoyed partial vision as a boy. However, after he entered Glasgow University at the age of fifteen, his sight began to fail and he became totally blind.

Nevertheless, in spite of this handicap, he was a brilliant scholar and graduated with honor in 1861. Having decided to enter the ministry, he remained four additional years for theological studies.

It was while he was parish minister at Innellan, a seaport summer resort in Scotland, that the famous hymn was written. He tells the story in his own words:

"It was written in the manse of my former parish (Innellan) one summer evening in 1882. It was composed with extreme rapidity; it seemed to me that its construction occupied only a few minutes, and I felt myself rather in the position of one who was being dictated to than an original artist. I was suffering from extreme mental distress, and the hymn was the fruit of pain."

Many conjectures have been made regarding the cause of the "mental distress" from which the author was suffering. Because of the opening line, "O Love that wilt not let me go," it has been suggested that Matheson had been bitterly disappointed in his hopes of marrying a young woman to whom he had become deeply attached. It is said that her refusal to marry him was due to his blindness.

Although this story cannot be vouched for, there are many significant hints in the hymn to his sad affliction, such as the "flickering torch"

and the "borrowed ray" in the second stanza, the beautiful thought of tracing "the rainbow through the rain" in the third stanza, and the "cross" referred to in the final stanza. The hymn is so artistically constructed and is so rich in poetic thought and symbolic meaning, it will well repay careful study.

Despite his handicap, Dr. Matheson was blessed with a fruitful ministry.

A devoted sister who had learned Greek, Latin and Hebrew in order to aid him in his theological studies remained his co-worker and helper throughout life. In all of his pastoral calls she was his constant guide.

During the early part of his ministry, he wrote all his sermons in full.

He possessed such a remarkable memory that after a sermon had been read to him twice, he was able to repeat it perfectly. After he had followed this practice for twelve years, he suffered a complete collapse of memory one Sunday in the midst of a sermon. Unable to proceed, he calmly announced a hymn and sat down. At the conclusion of the singing he told the congregation what had happened, and then preached a sermon of great appeal from another text.

After a ministry at Innellan lasting for eighteen years, he was called as pastor of St. Bernard's church in Edinburgh. Here he remained for thirteen years, attracting large mult.i.tudes by his preaching.

The later years of his life were spent in literary work. He was the author of several volumes in prose, among them a very fine devotional book called "Moments on the Mount." He fell asleep August 28, 1906, to await the break of eternity's dawn, confident in the a.s.surance that

... the promise is not vain That morn shall tearless be.

PART V AMERICAN HYMNODY

The First American Hymn

I love Thy Zion, Lord, The house of Thine abode; The Church our blest Redeemer saved With His own precious blood.

I love Thy Church, O G.o.d; Her walls before Thee stand, Dear as the apple of Thine eye, And graven on Thy hand.

For her my tears shall fall; For her my prayers ascend: To her my cares and toil be given, Till toils and cares shall end.

Beyond my highest joy I prize her heavenly ways, Her sweet communion, solemn vows, Her hymns of love and praise.

Jesus, Thou Friend divine, Our Saviour and our King, Thy hand from every snare and foe Shall great deliverance bring.

Sure as Thy truth shall last, To Zion shall be given The brightest glories earth can yield, And brighter bliss of heaven.

Timothy Dwight, 1800.

THE BEGINNINGS OF HYMNODY IN AMERICA

The rise of hymnody in America ran parallel with the development of hymn-singing in England. The Puritans who came from Holland in the Mayflower in 1620 were "separatists" from the Church of England, hence they used a psalm-book of their own, published by Henry Ainsworth at Amsterdam in 1612. This was the book that cheered their souls on the perilous crossing of the Atlantic and during the hard and trying years that followed their landing at Plymouth.

Amid the storm they sang, And the stars heard and the sea; And the sounding aisles of the dim woods rang With the anthems of the free.

This was also the book that comforted Priscilla, when John Alden stole in and found that

Open wide on her lap lay the well-worn psalm-book of Ainsworth.

The later Puritans who came directly from England, on the other hand, were not "separatists," hence they brought with them the psalm-book of Sternhold and Hopkins, which was the version of the Psaltery approved at that time by the Established Church.

The wretched paraphrases of the Psalms in both the Ainsworth and the "orthodox" version of Sternhold and Hopkins eventually led to an insistent demand among the New England Puritans for an entirely new psalm-book which should also adhere more closely to the Hebrew original.

The result was the famous "Bay Psalmist" of 1640, which was the first book printed in British America.

The Puritan editors of this first attempt at American psalmody cared no more for poetic effect than did their brother versifiers across the waters. This they made quite plain in the concluding words of the Preface to the "Bay Psalmist": "If therefore the verses are not always so smooth and elegant as some may desire or expect; let them consider that G.o.d's Altar needs not our pollishings: Ex. 20, for wee have respected rather a plaine translation, than to smooth our verses with the sweetness of any paraphrase, and soe have attended to Conscience rather than Elegance, fidelity rather than poetry, in translating the hebrew words into english language, and David's poetry into english meetre: that soe wee may sing in Sion the Lords songs of praise according to his own will; untill hee take us from hence, and wipe away all our tears, & bid us enter into our masters joye to sing eternall Halleluiahs."

The editors scarcely needed to apprise the worshiper that he should not look for artistic verses, for a glimpse within its pages was sufficient to disillusion any one who expected to find sacred poetry. The metrical form given the 137th Psalm is an example of the Puritan theologians'

contempt for polished language:

The rivers on of Babilon there when wee did sit downe: yea even then wee mourned, when wee remembred Sion.

Our Harps wee did hang it amid, upon the willow tree.

Because there they that us away led in captivitee,

Required of us a song, & thus askt mirth: us waste who laid, sing us among a Sions song, unto us then they said.

The lords song sing can wee? being in strangers land. Then let loose her skill my right hand, if I Jerusalem forget.

Let cleave my tongue my pallate on, if minde thee doe not I: if chiefe joyes o'er I prize not more Jerusalem my joye.

Nevertheless, strange as it may seem, the "Bay Psalmist" pa.s.sed through twenty-seven editions, and was even reprinted several times abroad, being used extensively in England and Scotland. Gradually, however, psalmody began to lose its hold on the Reformed churches, both in Europe and America, and hymnody gained the ascendancy. The publication in 1707 of the epoch-making work of Isaac Watts, "Hymns and Spiritual Songs," was the first step in breaking down the prejudice in the Calvinistic churches against "hymns of human composure." In America the Great Awakening under Jonathan Edwards, which began in 1734 and which received added impetus from the visit of John Whitefield in 1740, also brought about a demand for a happier form of congregational singing. Then came the influence of the Wesleyan revival with its glorious outburst of song.

Jonathan Edwards himself, stern Puritan that he was, was finally forced to confess that it was "really needful that we should have some other songs than the Psalms of David." Accordingly hymn singing grew rapidly in favor among the people.

The first attempt to introduce hymns in the authorized psalm-books was made by Joel Barlow, a chaplain in the Revolutionary War. Instructed by the General a.s.sociation of Congregational Churches of Connecticut to revise Watts' "Psalms of David" in order to purge them of their British flavor, he was likewise authorized to append to the Psalms a collection of hymns. He made a selection of seventy hymns, and the new book was published in 1786.