The path that I feared

An excerpt from the song, “In The Valley.”

When the path that I feared
Is the way God has set
And I long to give in, and retreat;
Still to Jesus I hold
As I face every step
For the Lord, he will give me his peace.

(Credits: Tim Challies, Jonny Robinson, Rich Thompson)

Complete

John 19:30 When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.

Hebrews 10:10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

The sacrificial work of Jesus Christ is a finished work. In The Sacred Harp (p. 365, 1991 & 2012) we sing the words below (by Robert Seagrave in 1742) to the tune Southwell, written by Elihu Carpenter in 1786-87. The link below records Priscilla Wiggins leading the song at the Texas State Sacred Harp Convention in 2011.

The words below are the six stanzas found in the 1860 edition of Hymns and Spiritual Songs for Christian Worship by Robert Seagrave (reprinted in London by Daniel Sedgwick). It was popularized in the United States through hymn books such as A Selection of Psalms and Hymns: done under the appointment of the Philadelphian Association (Samuel Jones, Burgiss Allison, 1790) and The Christians Duty, Exhibited, in a Series of Hymns, published by Peter Leibert in 1791 (and in songbooks pairing the words with a tune). My presentation uses somewhat modernized spelling and capitalization, as well as the word “sinful” in the last line of the first stanza as found in The Sacred Harp, rather than “helpless” as found in what is the original and in most of the older hymn books (this matches what you will hear when listening to the recording of the song).

Hymn V
It is finish’d.

1. “’Tis finish’d,” the Redeemer said,
And meekly bow’d his dying head;
Whilst we this sentence scan,
Come sinners, and observe the word.
Behold the conquests of our Lord,
Complete for sinful man.

2. Finish’d the righteousness of grace,
Finish’d for sinners pard’ning peace;
Their mighty debt is paid:
Accusing law, cancell’d by blood,
And wrath of an offended God,
In sweet oblivion laid.

3. Who now shall urge a second claim?
The law no longer can condemn,
Faith a release can shew;
Justice itself a friend appears,
The prison-house a whisper hears,
“Loose him, and let him go.”

4. O unbelief! injurious bar!
Source of tormenting fruitless fear,
Why dost thou yet reply?
Where’er thy loud objections fall,
“’Tis finish’d,” still may answer all,
And silence ev’ry cry.

5. Behold, my soul, the Saviour’s task
Is finish’d just as thou would’st ask;
His merit now embrace.
’Tis justice due to Jesu’s name,
To ground on him a fearless claim
And triumph thro’ his grace.

6. His toil, divinely finish’d stands,
But, ah! the praise his work demands;
Careful let me attend!
Conclusion to my soul be this,
Because salvation finish’d is,
My thanks shall never end.

Recording of Southwell, by Elihu Carpenter and Robert Seagraves

Elihu Carpenter was born in Rehoboth, Massachusetts, December 18, 1752, the son of Eleazer Carpenter and Elizabeth Warfield. He served in the Revolutionary War, and then married Martha Hutchins in 1783. He was a deacon in the Congregational Church, a schoolmaster, and a songwriter. A copy of Simeon Jocelin’s and Amos Doolittle’s The Chorister’s Companion (New Haven, 1782) in Yale University’s Beinecke Library is inscribed “Elihu Carpenter of Rehoboth his Book given him by the authors. May 13, 1783” (Carpenter has tunes in this book). Southwell first appeared in The American Musical Magazine (Daniel Read and Amos Doolittle, New Haven, 1786–1787, Volume 1). Elihu Carpenter died July 5, 1827. His tombstone at the Newman Cemetery in East Providence, Rhode Island reads thusly:

Sacred to the Memory

of

Deacon

ELIHU CARPENTER

who departed this life

July 5, 1827,

in the 75th year

of his age.

Now the grave’s a downy bed

Embroidered round with blood;

Say not that believer’s dead,

He only rests with God.

Robert Seagrave was an English preacher, author, and hymn writer. He was born at Twyford, Leicestershire November 22, 1693, the son of a Robert Seagrave who was an Anglican vicar. The son graduated from Clare College, Cambridge in 1714 (B.A.) and 1718 (M.A.) – and participated in the Methodist movement with John Wesley and George Whitefield. Seagrave published his collection titled Hymns for Christian Worship in 1742. According to Daniel Sedgwick’s reprint of Seagrave’s hymns in 1860, there were “four editions [of Hymns for Christian Worship, rlv] published and corrected by the author.”  “Rise, my soul, and stretch thy wings” (Hymn VII, The Pilgrim’s Song) is Seagrave’s best-known hymn, included in hundreds of different hymn books. Though Sedgwick includes a six-page biographical sketch of the author, he did not know when Robert Seagrave died. Sedgwick relates a story of John Griffith hearing Robert Seagrave preach in 1759, and some in modern times have estimated his death to be not long afterward.

As might be expected of an author of hymns, Robert Seagrave did not espouse “Exclusive Psalmody” in the churches, stating the Gospel does not direct the use “of them and no other.”

“…every religious Assembly, with Reverence and Sobriety, may lawfully use even their own Compositions, provided they speak the language agreeable to Scripture. This I conceive a Part of Christian Liberty as much as to preach or pray in our own Words: Why not as lawful to sing in our own Words, as to preach and pray in them?

“In this Publication the Author has endeavour’d to avoid not only Corruptness of Doctrine, but likewise such strokes, as might gender to Bondage of Mind; being of Opinion, that no unbelieving Worship is properly Christian Worship, and that the Frame suitable to the Gospel is a Frame of Liberty and Joy.”

“An unworthy Servant of God, R. Seagrave.”

Many people care, and other quotes

The posting of quotes of human authors does not constitute agreement with either the quotes or their sources. (I try to confirm the sources that I give, but may miss on occasion; please verify if possible.)

“Many people care more about looking good than doing good.” -- Jeffrey Mead (in context Jeffrey meant “looking like they’re doing good” rather than physical appearance, but the quote makes sense that way too) 

“The church is preparing for a picnic, but God is preparing us for a war.” -- Leonard Ravenhill

“No one is a gift to the body of Christ who is not a gift to a local church.” -- H. B. Charles Jr.

“If we are strangers to God’s Spirit, we must continue strangers to his word.” -- George Whitefield

“Truth doesn’t have a color.” -- Charles E. Hamilton Jr.

“The fact that a minister is conscious of title may suggest that he lacks the mind of Christ who by his example made himself of no reputation.” -- Ayoola Oke

“A person warning you about your sin loves you way more than a person joining you in your sin.” -- Traci Coston

“If your absence doesn’t bother them then your presence never mattered to them.” -- Kenny Baldwin

“Do you take the Bible literally? … I take the Bible literarily.” -- Keith Foskey

“Keep clear fences, but keep them low, and shake hands over them often.” -- Mark Dever

“There is no university for a Christian like that of sorrow and trial.” -- Charles Spurgeon

“Blessed is the man who, having nothing to say, abstains from giving us wordy evidence of the fact.” -- George Eliot

“You can dress to be chaste or dress to be chased; but only one honors God.” -- Attributed to Jimmy Chapman

“…the translation conversation has turned from an objective text that can be compared to a subjective test of readability that differs for each reader.” -- Joe Shakour

Suspect Christianity?

A Christian is subject to falling into any and all sins available. Nevertheless, it seems suspect when a person claims to be in Christ but:

• You always prefer the company of unbelievers rather than the fellowship of Christians.
• 1 John 3:14 We know that we have passed from death unto life, because we love the brethren…
• You routinely follow amusements at parties and pubs rather than assemble for church.
• Hebrews 10:25 not forsaking the assembling of ourselves together, as the manner of some is…
• You consistently choose to watch the television rather than read the Bible.
• Psalm 119:140 Thy word is very pure: therefore thy servant loveth it.

These actions seem to portray a say I have faith rather than a faith with works (James 2:18).

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Note: I use “watch the television” (which is a bit dated) as a sort of synecdoche or catch-all for all the media we consume in place of reading the Bible.

Turkey and the Seven Churches

Revelation 1:4 John to the seven churches which are in Asia…

During the World Cup, I noticed a lot of talk, Facebook posts, etc. about folks visiting the United States for the World Cup. Otherwise, I didn’t follow the actual fútbol/soccer games. However, I noticed someone point something out about Turkey back on Thursday night June 25, when the Turkey and U.S. soccer teams played in Los Angeles.

The seven churches of Asia to which John wrote were all located in what is now the modern-day country of Turkey (Türkiye). Based on U.N. population data, the 2026 population of Turkey is estimated over 85 million. Today, 99% of the population of Turkey is Muslim. Less than 1% is Christian of any type (this 1% includes Jews, other religions, atheists, etc.). That’s well over 84 million Muslims and only about 850 thousand other folks.

Revelation 2:4-5 Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.

Revelation 3:16-19 So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent.

Revelation 3:20 Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.

Calling Your Number

Several years ago, Sacred Harp singers on the Fasola Discussions listserve conducted a brief but intense discussion about announcing and repeating the song numbers at singing conventions. That sounds like something simple. Probably attracted no impassioned supporters or detractors, right? Wrong!

At Sacred Harp singings anyone who wishes is given an opportunity to call a number, stand in the “hollow square” and then lead it (or “teach the class a lesson” as it is called in singing school vernacular). Some people come to the square and announce their numbers clearly and distinctly. Others may speak in a way that is less audible. When this happens, someone in the class may ask for the number, and someone else may repeat the number loudly.

Knowing the page number of the song being sung is a necessary part of the democratic process of joining in sacred song. If you do not know the number of the song then you’re left out of singing it – at least to begin with (you may eventually find it). After a song is started, experienced singers will often know where to go. Beginners will still be left out. It is a given that numbers MUST be repeated in such circumstances. Herein in the rub. Who will repeat it, how often, and how loudly?

It has been suggested that there are some problems with repeating the number. Here are the stated problems (as discussed on the listserve), followed by my replies.

Assertion 1. Loud calling or re-calling of the number disturbs the spiritual moment of preparation to singing.

Answer 1. Even if this were true (though I don’t understand it to be), not knowing the number certainly disturbs the spiritual moment and even the singing moment. Therefore, perhaps we either have two competing “spiritual moments” that cancel each other, we have to decide the lesser of two evils (or, most probably, loudly calling the number does not actually disturb the spiritual moment of preparation; people easily annoyed might more likely be in the flesh rather than the spirit).[i] For comparison, might it be more or less spiritual for a minister to mutter his text so few could understand from where he is reading, or to state it and state it clearly so all who wish may read along? I think the answer is obvious.

Assertion 2. Loud calling or re-calling of the number negatively affects sound recordings that are being made.

Answer 2. Perhaps this can be true. Nevertheless, singings are for SINGING. Listening, recording, and such like are merely by-products of the singing.[ii] The recording of a singing should not trump the singing itself. Hopefully a happy medium can be achieved, but singing comes first. If there is no singing, there is nothing to listen to and nothing to record. If the singers do not know the song number, what will they be singing? How might the recording sound if some singers are singing from different numbers!

Assertion 3. Loud calling or re-calling of the number should be undertaken by the officers of the singing or someone approved/appointed to that task (front row tenors, for example).

Answer 3. There is not a universal tradition of how this should be done, but apparently this is held as appropriate in different areas. I do not think that many people would object to the convention taking the lead in this area. If this is the practice of a certain region or convention we should abide by it, and the convention officers should see that the service is actually being provided. Under this tradition, the convention officers should be notified if it is not, and they should make certain – to the best of their ability – that singers have the opportunity to know the page numbers of the songs being sung.[iii] (I say to the best of their ability because there are situations like folks not hearing because they or folks next to them are talking, people who have significant enough hearing loss that they will not understand the number regardless, etc.).

Assertion 4. Loud calling or re-calling of the number can be more hindrance than help if the person re-calling the numbers is getting the numbers wrong.

Answer 4. This is true when the numbers are called wrong. How can we call it more of a hindrance? Not knowing the number is not knowing the number, whether it is because it cannot be heard to begin with or because it is miscalled. The second situation is basically the same situation as the first – not knowing the number of the song. The solution to both of these problems is to call the number clearly and distinctly.

It is incumbent on leaders at Sacred Harp singings to learn to announce their numbers for all to hear (again to the best of their ability). Some folks are capable of being more distinct and articulate than others. For some perhaps the quiet muffled announcement is ignorance, misunderstanding, or just the thought that the front row WILL repeat their numbers. Some may have been taught this. If so, their teachers performed a disservice to the Sacred Harp community. Do not assume someone will or should repeat your song number. I was taught to announce the number loudly and clearly. I hope I accomplish that. To you leaders I say, “Do you just want only those seated right in front of you to sing?” Or, “Do you expect help from the entire singing class?” Announce your number to whomever you expect to sing with you! Stand up, announce your number clearly before you come forward, and again when you are in the square. Speak the numbers distinctly by saying each number separately – four, six, eight (468). Even turn around and say it once to the altos who are behind you Someone pointed out that 3-digit song numbers can be repeated four times in less than ten seconds. Everyone in the class is entitled to locate the number that is being sung before the singing of it starts.[iv] Proactive leaders announcing numbers distinctly will go a long way toward reducing the need of loud repeating of numbers.[v]

So, the three questions. Who will repeat the number? Whoever the convention designates, or, whoever, if no one is designated. How often? As needed. How loudly? Loud enough for the class to hear. (All within reason, as discussed above, and in the endnotes.)

Lastly, let us all be considerate of one another and seek to have the best singing each time we come together.

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[i] Oddly, some who made this argument are not Christians, and only have a singing moment rather than spiritually God-ward moment.

[ii] Additionally, recordings can be edited to remove extraneous material. Considering that is another reason to think carefully about inserting consideration of recording above the quality of the actual singing experience.

[iii] At the East Texas Sacred Harp Convention, we have alleviated the situation by the arranging committee projecting the song number on a screen. This works very well – as long as the leader calls the song so that the arranging committee can hear the number! The only drawback is that the altos have to turn around to see the screen, since it is on a wall behind them.

[iv] Perhaps the situation has also been exacerbated in recent times because of the rush to try to see how many leaders can be put up at a convention. Sometimes that is done to the frustration of the overall enjoyment of the entire class.
[v] Since writing most of these comments years ago, I am now a member of the hard-of-hearing class. Now more than ever I appreciate the clear enunciation of the song number. Also, I can appreciate that, due to no one’s fault, sometimes the hard of hearing among us will just have to find another way to know the number, such as looking at our neighbor’s book to see what page he or she is on.

Never better employed

“Poetry and music are never better employed than when they unite in the celebration of the praise of God. ‘Psalms and hymns and spiritual songs’ have accordingly constituted a prominent part in the public worship of the Church in all ages. The Israelites, when delivered from their Egyptian pursuers, expressed in this way their gratitude and joy. The daily services of the Temple at Jerusalem were replete with vocal and instrumental music. Our Lord closed the celebration of His last supper with an hymn. The Apostles frequently inculcated this devotional exercise on their converts; and it was while Paul and Silas were practising it in prison that God came to cheer and deliver them.”

Henry Francis Lyte in his “Preface” to The Spirit of the Psalms, Or, The Psalms of David Adapted to Christian Worship, 4th edition

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Note: Lyte is using “the Church” in a different sense than I would, which includes Old Testament Israel. Nevertheless, I feel the overall quote is a good one.

Dying on the way to California

The hymn below is an “occasional hymn,” not particularly a “church hymn.” It is written to express the last thoughts and words of a dying man. It clearly expresses hope in God, who “doeth nothing wrong.” It urges others to solemnly consider God and their own fate. The words were written by Kate Harris of Pascoag, Rhode Island, and printed in the New England Diadem and Rhode Island Temperance Pledge, February 9, 1850. According to Harris, the words were “Suggested on hearing read an extract of a letter from Captain Chase, containing the dying words of Brown Owen, who recently died on his passage to California.”[i];

At some point after that, Ball & Drinkard picked up the words and wrote the tune The Dying Californian. This was printed in The Sacred Harp in 1860 on page 410.[ii]

1. Lay up nearer, brother, nearer,
For my limbs are growing cold,
And thy presence seemeth nearer
When thine arms around me fold.

2. I am dying, brother, dying,
Soon you’ll miss me in your berth;
For my form will soon be lying,
’Neath the ocean’s briny surf.

3. I am going, surely going,
But my hope in God is strong;
I am willing, brother, knowing
That he doeth nothing wrong.

4. Tell my father, when you greet him,
How in death I prayed for him,
Prayed that I might only meet him
In a world that’s free from sin.

5. Tell my mother,—God assist her,
Now that she is growing old—
That her son would glad have kissed her,
When his lips grew pale and cold.

6. Listen, brother, catch each whisper
’Tis my wife I’ll speak of now,
Tell, O tell her, how I missed her
When the fever burned my brow.

7. Tell her she must kiss my children
Like the kiss I last impressed,
Hold them as when last I held them
Folded closely to my breast.
 
8. Give them early to their Maker,
Putting all her trust in God,
And He never will forsake her,
For He’s said so in his word.

9. Oh! my children, Heaven bless them,
They were all my life to me:
Would I could once more caress them,
Ere I’d sink beneath the sea!

10. ’Twas for them I crossed the ocean,
What my hopes were I’d not tell;
But they gained an orphan’s portion—
Yet He doeth all things well.

11. Listen, brother, closely listen,
Don’t forget a single word:
That in death my eyes did glisten
With the tears her memory stirred.

12. Tell them I ne’er reached the haven
Where I sought the precious dust;
But have gained a port called Heaven
Where the gold will never rust.

13. Tell my sisters I remember
Every kind and parting word,
And my heart has been kept tender,
By the thoughts its memory stirred.

14. Urge them to secure an entrance,
They will find their brother there;
Faith in Jesus and repentance
Will secure for them a share.

15. Hark! I hear my Saviour speaking,
’Tis—I know his voice so well;
When I’m gone, O don’t be weeping,
Brother, hear my last farewell!

The original poem contained eight 8-line stanzas (of 8s.7s. meter). R. F. Ball and (First Name Unknown) Drinkard used 4-line stanzas instead, and dropped the first half of the second stanza, creating fifteen 4-line stanzas for their tune. The missing half stanza is:

Hearken, brother, closely hearken:
I have something I would say,
Ere the vale my visions darken
And I go from hence away.

Both of these composers continue to be something of an enigma. R. F. Ball served on the 1859 Committee that produced the 3rd edition of The Sacred Harp. He is credited with three songs: I Am Passing Away, The Dying Californian, and Valley Grove.[iii] Drinkard might be John Smith Drinkard (1808-1865), born in South Carolina, lived in Georgia, and lastly in Chambers County, Alabama. There were several men with the surname Ball in Troup County, Georgia, which is a neighboring county of Chambers County, Alabama.

Brown Owen (1820-1849) died somewhere in Panama and is interred there. A cenotaph in his memory was erected near his wife’s grave at the North Burial Ground in Providence, Providence County, Rhode Island. He married Elizabeth Potter Randall in 1845, and they had two children. Little is known of the Kate Harris who wrote the poetry.

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[i] The Louisiana Spectator (Friday, December 13, 1850, p. 4) says that Brown Owen was Captain Chase’s brother-in-law (as do other newspapers). There are several Chases buried at North Burying Ground, but none that appear obviously to be Owen’s brother-in-law. Maxwell Chase (1798-1854) is identified as a Captain on his tombstone.
[ii] In 1902, W. M. Cooper moved the song to 398b, added an alto, and reduced the text to the first three stanzas. The 1936 Denson added a rearrangement by Howard Denson. The text was reduced to four stanzas, an alto added, and the time signature changed from 4/4 to 3/2. The J. L. White edition of The Sacred Harp maintains the song in its original state. I sometimes sing “’Neath Oak Flat’s cold native earth” in place of “’Neath the ocean’s briny surf.”
[iii] J. S. James claimed that Absalom Ogletree said that R. F. Ball died during the Civil War in 1862.

Isaiah’s Burdens

• Isaiah 13:1 The burden of Babylon. 
• Isaiah 15:1 The burden of Moab. 
• Isaiah 17:1 The burden of Damascus. 
• Isaiah 19:1 The burden of Egypt. 
• Isaiah 21:1 The burden of the desert of the sea. 
• Isaiah 21:11 The burden of Dumah. 
• Isaiah 21:13 The burden upon Arabia.
• Isaiah 22:1 The burden of the valley of vision. 
• Isaiah 23:1 The burden of Tyre.
• Isaiah 30:6 The burden of the beasts of the south.

Beliefs and notions

If we are willing to water down any of our beliefs, then that “belief” may only be an idea or notion. 

Here’s one example where the rubber meets the road. If we are “politically loud” in our belief about a person only using the bathroom of one’s DNA or true birth gender, but then acquiesce to men using the women’s bathroom at a Sacred Harp singing, is our belief really a belief or merely just an idea?

I think the answer is obvious.

Meddling in the matters of other men

John 21:21-22

• Peter seeing him saith to Jesus, Lord, and what shall this man do?
• Jesus saith unto him … what is that to thee? follow thou me.

Often we love meddling in the matters of other men (cf. 1 Peter 4:15). We wonder and worry about what others are doing, could do, or should do. Jesus told Peter to not worry about what John would do, but to concentrate on his own fellowship and “followship.”

Who art thou that judgest another man’s servant? to his own master he standeth or falleth (Romans 14:4). Moreover it is required in stewards, that a man be found faithful (1 Corinthians 4:2) in his own matters before God rather than be a busybody in the matters of other men.

Religion ranks #1 in creating wars

“Religion ranks #1 in creating wars.”

I have heard this charge made from time to time over the years, and it was brought back to mind because someone posted the above comment on Facebook yesterday. The lie is promoted by popular atheists such as Sam Harris and Richard Dawkins,[i] and is uncritically accepted by those whose bias it fits.

There have been religious wars, but the above assertion is patently false! Religion does not rank first in creating wars. Wars are primarily driven by things like expansion of territory, securing political power, and gaining or controlling economic resources. 

When considering the role of religion “creating wars” it has most often only been a secondary source rather than the root cause. Even major conflicts that involved religious differences were usually tied with other concerns, such as political sovereignty, etc.

Researchers relying on comprehensive historical data such as found in the 3-volume Encyclopedia of Wars (Charles Phillips, Alan Axelrod, editors. Facts on File, 2004) and the 5-volume The Encyclopedia of War (edited by Gordon Martel, editor. Wiley-Blackwell, 2012) have concluded that only 6% to 7% of the wars listed in these works can be labelled “religious wars.” 

Realize that I am not saying that religion has never caused wars.[ii] However, I am trying to help dispel the myth that claims religion is the chief cause of creating wars. It is not. Not even close.

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[i] “Religious wars really are fought in the name of religion, and they have been horribly frequent in history.” Dawkins, The God Delusion.
[ii] For example, the Roman Catholic Church waged war (crusades) against the Waldenses based strictly on wiping out these people and their religion.

Biblical preaching

“[Sunday] morning millions of people around the world will gather, ostensibly, to worship God. Thousands of sermons will be preached, ostensibly ‘from the Bible.’

“Most of what is preached will be in flat contradiction of God’s word and a huge part of what is not will be meaningless sentimental drivel. There will be age old heresies repeated, stale pragmatism presented as current necessity, and new age psychology cloaked in Bible language. Some of what is preached will not even be intelligible.

“The preachers who love God the Father and the Lord Jesus Christ, and who are led by the Holy Spirit, will simply preach the word.

“Preaching the word of God is not complicated. It is clearly defined by Ezra’s example as recorded in Nehemiah. Ezra read the Scriptures and explained the meaning of it to the people.

“This is what is often called ‘expository’ preaching, which simply means that a preacher is, by his words, to expose the meaning of the text of the Scriptures to his hearers.

“The concept of expository preaching has received much attention and approbation in recent decades. While the concept is good and legitimate, it is abused when men read the text of Scripture and then read their preconceived theology into the text.

“This practice is especially insidious because it leaves the impression in the minds of the people that the preacher is simply preaching what the Bible says, when, in reality, he is making his fake theology appear to be Biblical.”

Mark Osgatharp, Excerpt from Facebook post, August 3, 2025

Victory in Jesus

1 Corinthians 15: 57 But thanks be to God, which giveth us the victory through our Lord Jesus Christ.

I have sung the song Victory in Jesus as long as I can remember. However, until today (6/5/2026) I had not noticed the story about this song written by E. M. Bartlett. In 1939, Bartlett suffered a stroke, which left him partially paralyzed. It was during this time of trouble that he wrote his last and best-known song. Despite the critical condition of Bartlett at the time he composed the words and music of Victory in Jesus, the song is a bright number that emphatically looks back on salvation through the blood of Jesus and expectantly looks forward to some sweet day when we’ll sing up in heaven “the song of victory.”

It seems Victory in Jesus was first published in Gospel Choruses (Lawrenceburg, TN: James D. Vaughan Music Publisher, 1939, No. 104). It was popularized through shape-note song books, singing in church worship services, and recordings by popular singers.

1. I heard an old, old story, how a Saviour came from glory,
How He gave His life on Calvary to save a wretch like me;
I heard about His groaning, of His precious blood’s atoning,
Then I repented of my sins and won the victory.

2. I heard about His healing, of His cleansing pow’r revealing
How He made the lame to walk again and caused the blind to see;
And then I cried, “dear Jesus, come and heal my broken spirit,”
And somehow Jesus came and brought to me victory.

3. I heard about a mansion He has built for me in glory,
And I heard about the streets of gold beyond the crystal sea;
About the angels singing, and the old redemption story,
And some sweet day I’ll sing up there the song of victory.

Chorus:
O victory in Jesus, my Saviour, forever!
He sought me and bought me with His redeeming blood;
He loved me ere I knew Him, and all my love is due Him.
He plunged me to victory, beneath the cleansing flood.

Eugene Monroe Bartlett was born at or near Waynesville, Pulaski County, Missouri on December 24, 1883 (or 1885).[i] He was the son of Hiram F. Bartlett and Elizabeth Atwell. At some time before the 1900 census, the family had moved to Sebastian County, Arkansas. (Hiram and Elizabeth had previously been in Sebastian County during the 1880 census enumeration, but has returned to Missouri.) Bartlett furthered his education at the Hall-Moody Institute in Martin, Tennessee, and William Jewell College in Liberty, Missouri. In 1913 he married Joan Tatum and they had at least two children. E. M. Bartlett died January 25, 1941. At the time of his death, E. M. Bartlett was a member of the Baptist Church at Siloam Springs. The Bartletts are buried at the Oak Hill Cemetery in Siloam Springs, Benton County, Arkansas.

With David Moore and John A. McClung, E. M. Bartlett partnered to established the Hartford Music Company in Hartford, Arkansas in 1918.[ii] In 1921 E. M. Bartlett started the Hartford Music Institute, a shape-note singing school. He also served as editor of a monthly musical magazine called The Herald of Song. Bartlett was inducted into the Gospel Music Hall of Fame in 1973.

Bartlett’s Everybody Will Be Happy Over There is a popular shape-note convention song. He also wrote some humorous songs, such as Take an Old Cold Tater and Wait, a song about the country practice of kids having to wait to eat at the “second table” when the family had company. This song was recorded by country music singer Little Jimmy Dickens.

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[i] 1883 according to his World War I draft registration, but 1885 according to his tombstone. The 1900 census also has 1883. The Encyclopedia of Arkansas gives his marriage year as 1917, but records in Ancestry (if transcribed correctly) show he was married in 1913. This needs further research.
[ii] On his World War I draft registration, he called this company the Bartlett-Moore Music Company. This was apparently the original name.

That Good Old Book of Life

That good old Book of Life
For centuries has stood
Unharmed, amid the strife,
When earth was drunk with blood.
And wouldst thou harm it now,
And have its truths forgot?
Skeptic, forbear thy blow,
Thy hand shall harm it not!

Second stanza of No. 492 in Sacred Melodies for Social Worship by Hiram Mattison (New York, NY: Mason Brothers, 1859).

Concerning babies and abortion

In “Canaanite Child Sacrifice, Abortion, and the Bible,” Henry B. Smith, Jr. offers several considerations from the Bible concerning babies and abortion.

• Conception is a gift from God (e.g. Genesis 21:1-2; 30:22-23; Judges 13:3-5; 1 Samuel 1:20).
• God is the Creator of the Unborn (e.g. Job 10: 8-11; 31:15; Psalm 139:13-16; Isaiah 44:2).
• The Unborn Responds to God (e.g. Luke 1:15, 41-44).
• The Continuum of Identity or Personhood, i.e. the unborn person in the womb and born person out of the womb is the same person (e.g. Psalm 139:13-16; Jeremiah 1:5; Luke 1:35; Galatians 1:14-16).
• Prohibitions against Unlawful Killing (e.g. Genesis 9:6; Exodus 1:15-18; 20:13; 21:22-23; Amos 1:13).

Our own worst enemy

Abraham Lincoln gave this speech when he was a young lawyer and a representative in the Illinois State Legislature. He considered his time as the inheritor of blessings from the founders, and that those inheritances were being eroded. I included the previous paragraph before the one I bolded (to give a bit of context and introduction) . Certainly, times and military prowess have changed in the nearly two hundred since Lincoln’s speech. Nevertheless, his observations are up-to-date. We are still our own worst enemy.

The hits (against Jesus and the Bible) just keep coming

It seems you never can know all the crazy “theology” that lurks out there in the interwebs. (And often I wish I didn’t know.) I noticed someone on Facebook referring to the servant in the story of Matthew 8:5-13 as being a “sex slave.” To that person making this claim, it is an important perversion of story because “Jesus heals the Centurion’s sex slave and doesn’t complain about the homosexuality.”[i] The crank further asserted that he preferred to follow “actions directly taken by Jesus” rather than any condemnation of homosexuality found elsewhere in the Bible. Yes, and many prefer to (and do) follow the “Jesus” of their own imagination rather than the Jesus of the Bible. If the Bible doesn’t support your position, just make stuff up!!

So, as I checked on this, I found this view exists beyond this one crank. The anemic argument seems to hinge on a nonsensical claim that the use of the term pais (παῖς) in the Greek to describe the servant means that the servant was a male sex slave.[ii]

Even if that were admitted for argument’s sake, it does not logically lead to the conclusion that the promoters of homosexuality need to get to – that this act of healing affirms the lifestyle of the person healed. Through healing, Jesus showed his power and his compassion, and demonstrated he was the promised Messiah. Every act of healing doesn’t mean that Jesus affirmed everything the people healed believed or practiced.

The use of the word παῖς does not suggest a sexual relationship.[iii] In the ancient Roman world there were sex slaves. However, to assume the centurion is using the servant/pais as a sex slave just because he is a servant is like assuming that an employer is using an employee as a sex slave just because he has an employee (and some employers abuse their employees), or like assuming a husband is abusing his wife, just because he has a wife (and some husbands abuse their wives). It is simply creating whatever one wants to have and believe out of whole cloth. Make-it-up-as-you-go theology won’t hold water. There are a couple of thousand years of history in which Christians have defined and regarded homosexual sex as sin.

John Byron, Professor of New Testament Studies at Ashland Theological Seminary, noted that the uses of παῖς in the Greek New Testament do not in any way suggest a homosexual relationship.

“The Greek noun pais is used in the New Testament twenty-four times and has a range of meanings that include ‘adolescent,’ ‘child,’ and ‘servant.’ … it appears numerous times and it always refers to a ‘servant.’ There are no occurrences of the term anywhere in the Bible that can be interpreted referring to the junior partner in a homosexual relationship.”[iv]

This argument – and any argument for a so-called “gay-affirming” Jesus – is an argument from silence. The advocate of this assertion must create places to insert words and meanings that do not exist in the Bible. The gospel of Jesus Christ is a message of God showing grace to sinners. It is not a message of affirming their sins, but a message that “while we were yet sinners, Christ died for us.” Jesus did not come to excuse sin, but he did come to seek and to save that which was lost.[v] Like God with Adam and Eve, Jesus did not wait for the lost to seek him (Romans 3:11). He went looking for them.

1 Corinthians 6:9-11

Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

John 1:29

…Behold the Lamb of God, which taketh away the sin of the world.

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[i] Such an interpretation just as much suggests that Jesus in the healing was not “complaining” about but rather was affirming the same-sex sexual abuse of a minor servant by an older master in the position of power. The logical end of such ragged theology will prove too much even for most promoters of homosexuality.
[ii] It is correct that the noun παῖς is masculine in this case (nominative, singular, masculine).
[iii] To counter such nonsensical arguments – for people willing to compare scripture with scripture, God also inspired Luke to tell the story using a different word for servant, doulos (δοῦλος). Luke 7:2-10. So the Bible revisers need to deal with that fact as well.
[iv] John Bryon, “Did Jesus Heal a Centurion’s Same-Sex Partner,” The Biblical World, August 9, 2012, https://thebiblicalworld.blogspot.com/2012/08/did-jesus-heal-centurions-same-sex.html

[v] Not specifically a healing, but when Jesus forgave the woman taken in adultery, he did not excuse the sin of adultery, but said rather, “Go, and sin no more.”

My two bits

“Jesus paid it all; and he doesn’t want my two bits. He doesn’t want anything I do, and he doesn’t want my commitment – because he’s found out I lied about that two or three times! And don’t you look at me that way, because you’ve done the same thing. Thank God tonight for a Saviour who did it all.”

J. Vernon McGee, From “The Power of the Word of God,” preached at Shadow Mountain Community Church, San Diego, California

Consolation

Charles Albert Tindley wrote the words and music of Consolation. It is also listed as “Arr. by Wm. D. Smith.” The song was copyrighted in 1909 in Soul Echoes No. 2, where it appeared as song No. 7.

For my fuller biography of Tindley, see Leave It There. Someone has written, “If Thomas A. Dorsey is the ‘Father of Gospel Music,’ then Charles Albert Tindley is the ‘Grandfather of Gospel Music.’”

1. Ye pilgrims through this vale of tears,
Come, let us cheer each other,
Amid the danger’s doubts and fear,
Let each console his brother.
Our way is often dark and hard,
Temptations all around us,
Unless we pray with one accord
They surely will confound us.

2. We see the pit where others lie,
All smitten by the Tempter,
We too shall come to grief and die,
If we to him surrender.
We’ll walk the blood-be-sprinkled way,
The road that leads to glory,
And as we go we’ll sing and pray,
And tell redemption’s story.

3. While some are shouting all the time,
Some other hearts are bleeding,
They want the heavenly peace to find
For which their souls are pleading.
Come, let us lead them through the gate,
The way of sins confessing,
The word of God will put them straight
And they will find the blessing.

4. There may be some that’s growing tired,
Because the way is tedious,
Let’s take the Book that was inspired
And tell them more ’bout Jesus.
Tell them of him who bled and died
The crucifixion story—
Who rendered justice satisfied
And then went home to glory.

5. We soon shall reach the shining shore,
And see our dear Redeemer,
Where we shall weep and sigh no more,
But praise his name forever.
Our time is short, and crosses great
And often hard to carry,
Unless we start we’ll be too late,
We’ve got no time to tarry.

6. We almost hear the happy shouts
Of saints beyond the river,
They’ve gone beyond this world of doubts,
They’re saved with God forever.
Our kindred they are in that happy throng,
O what a happy meeting,
We’ll watch and pray, it won’t be long
Before the Heavenly greeting.

Liberal infection of conservative causes

The quote below is from someone who back in the day would be sold to us as a conservative evangelical safe to follow.

There is, then, no absolute proof that our Canon is precisely the true Canon and no absolute proof that any one word of the text is precisely as God gave it. But the quest for absolute proofs, whether historical or theological, is based on a misunderstanding of the nature of history, theology, and the human mind. History is at best an approximation to truth based on an incomplete induction of facts. Theology is a fallible human attempt to co-ordinate the data of revelation.

Christ and the Bible, John William Wenham. London, Tyndale Press, 1972, p. 184.

Don’t get puffy

1 Corinthians 8:1 “…Knowledge puffeth up, but charity edifieth.”

1 Corinthians 13:4 “Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up…”

Below is an excerpt from Dustin Benge writing about the church where he grew up. It was his family church for generations, with his relatives were buried in the nearby cemetery.

“The pastor preached from the KJV, visited the sick, and called unbelievers to repentance. We sang from the Heavenly Highway Hymnbook. I heard the gospel, was saved and called to preach in this church.

“When I began theological education, I quickly became puffed up with pride thinking I knew much more than everyone in this little southern church who were not as ‘intellectual and I was.’ Many years later, I came to realize that these faithful farmers, miners, teachers, truck drivers, veterans, and homemakers genuinely loved the Lord, the gospel of Christ, their neighbors, and desired to obey the Bible faithfully.

“…we must never dismiss those who faithfully serve the Lord.”

1 Corinthians 4:2 Moreover it is required in stewards, that a man be found faithful.

Pastor problems

Gallup’s 2025 “Honesty and Ethics Survey” finds that the perceived “honesty and ethics” of clergy has dropped 40 points since its 1985 poll – 67% in 1985 versus 27% in 2025. I think that view combines actual problems created by clergy for themselves, and the perception of their honesty and ethics created by other factors. The latter can be seen as part of the equation because this perception varies in different demographics – for example older folks have a better perception of the honesty and ethics of clergy than younger folks do, and people with higher incomes trust clergy more than those with lower incomes.

Not that it should give much comfort, but clergy is still a more trusted group than journalists, lawyers, members of Congress, and telemarketers.

See Americans’ Trust in Pastors Hits Historic Low and Nurses Continue to Lead in Honesty and Ethics Ratings.

The History of Texas Baptists, reprise

I wrote the following several years ago, when I was thinking about the need for a true Texas Baptist Historical Society, one that was not geared toward a particular flavor of Baptists. Now that I am doing a microcosm of that with my Rusk County Baptist history, I thought it would be could to republish this (slightly edited) before writing about my work in the county.

The history of Texas Baptists is one of the great loves of my life. I do not remember exactly when it happened, but it is an ongoing affair of about fifty years. In 2019, I focused on the history of the Sabine Baptist Association, the earliest Baptist association in our area (organized 1843). I found a treasure trove of information at Baylor University’s archives (oh, sure, I wish for more).[i] As I began to understand what is there, a sad wonderment struck my mind. How long has this information lain dormant there? How many historians who mention the Sabine Baptist Association ever bothered to check these primary documents? I would love to see a new history of Texas Baptists refocused on primary documents that have previously been undiscovered or ignored. Perhaps we have long had the big picture, but the devil is in the details.

Previous histories are too partisan in outlook. What is labeled “a history of Texas Baptists” is most often “a history of my Texas Baptists.” Don’t get me wrong. There is a place and need for denominational histories. The Free Will Baptists write theirs, Missionary Baptists write theirs, the National Baptists write theirs, Primitive Baptists write theirs, Southern Baptists write theirs, and so on.[ii] The plus side includes access to records not easily obtained, and that they offer their own unique perspective and understanding of themselves, things frequently missed by “outsiders.” The minus side is that they often fail to assimilate their story into the whole of the history of Texas Baptists (and miss the insight of “outsiders”). Even the large tomes of Carroll and McBeth, in my opinion, only make meager mention of the existence of other Baptists after they move on from the earliest years.

Previous histories are too narrow in research. Hand in hand with the partisanship in history writing is its narrowness.  For example, to many historians, Daniel Parker is a wart on the nose of Texas Baptists. Mention him we must, but let’s move on. Quickly![iii] However, those who bother to check might find that Asa Wright labored in the west in the late 1830s with “missionary” Z. N. Morrell and in the east in the early 1840s with “anti-missionary” Daniel Parker – then later hooked up with “missionary” Lemuel Herrin and “anti-missionary” Isaac Reed to form the Sabine Baptist Association. Or, that Thomas Hanks was a member of the “Separate” Union Baptist Church near Nacogdoches before he was a member (and later pastor) of the “Regular” Pilgrim Baptist Church of near Elkhart.[iv] Through this narrowness, historians fail to branch out and learn all they might about the vagaries of even their own partisans.

Previous histories are too predictable in narration. Too often the same sources are used repetitively without seeking for other available and overlooked primary sources. I know one person will never find them all. Nevertheless, I can’t express how mind-numbing it has been to see the same story about the Sabine Baptist Association repeated over and over, when the writers kept checking the same old source, apparently never bothering to check the Sabine’s own sources – their minutes. This must be true (unless they were afraid or dishonest). Had they checked the available Sabine Association minutes, reporting accurately and honestly, they would not have repeated the same old sad story of the association .[v] Leon McBeth writes, “Any history of Texas Baptists must begin with Z. N. ‘Wildcat’ Morrell…”[vi] I have no particular quarrel with that. Morrell’s book is a wonderful record of one who lived the early history of Texas Baptists, from when he arrived in December 1835. On the other hand, Morrell is the source of the some of the errors on the Sabine Baptist Association. I find no evidence that he ever attended its sessions.[vii] His information is second-hand. Should not those who attended and recorded their sessions receive some priority of testimony?

What to do? Southern Baptists have written the majority of the history of the Baptists of Texas. I don’t fault them. They are the majority of Baptists in Texas. They may have the “training and necessary leisure.” However, they have frequently been sectarian while at the same time blaming sectarianism on their foes. Smaller Baptist sub-denominations then rebut with their own clannishness, and ultimately we fail to read the whole story. Future writers could learn a lesson from Albert W. Wardin in his Tennessee Baptists: A Comprehensive History, 1779-1999. The bulk of the book is about the majority party, but Wardin clearly takes an interest in all the Baptists of Tennessee. Further exacerbating the Texas problem, in my opinion, is that the main (if not only) Baptist historical society (if it even still exists) is connected to and funded by the Baptist General Convention of Texas. Even though they don’t/didn’t restrict their membership to BGCT folks, others often feel restricted by the integral connection. Creating an historical society not connected to or dependent upon a particular association, conference, or convention might reflect the greater diversity of Baptists in the state, create greater buy-in of Baptists across the state, and promote the kind of research that sees the connectivity of early Texas Baptists of various “stripes.” Such a society would allow historical corroboration without compromising denominational connections. I have no problems wrestling with you over faith and practice while uniting with you to better understand our history. What about you?

Maybe one day we will have an integrated account of all Texas Baptists.

That’s my story, and I’m sticking to it.

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[i] The Texas Collection “is Baylor University’s oldest special collections library.”

[ii] Some Texas Baptist denominational histories include A History of Texas Baptists: Comprising a Detailed Account of Their Activities, Their Progress and Their Achievements, James Milton Carroll, Dallas, TX: Baptist Standard Publishing Co., 1923; A History of the Primitive Baptists of Texas, Oklahoma and Indian Territories, Joseph Sylvester Newman, Tioga, TX: Baptist Trumpet, 1906; From the Red to the Rio Grande: a History of the Free Will Baptist in Texas, 1876 to 2014, Thurmon Murphy, Columbus, OH: FWB Publications, 2017; History of the Baptist Missionary Association of Texas, William Henry Parks, Cleburne, TX: [n.d., before 1916], Missionary Baptists in Texas, 1820-1998, Oran Heaton Griffith, Henderson, TX: History & Archives Committee of the Missionary Baptist Association of Texas, 1999; Texas Baptists: a Sesquicentennial History, Harry Leon McBeth, Dallas, TX: Baptistway Press, 1998.

[iii] As does Baker in The Blossoming Desert, p. 26.

[iv] And [1] Deacon William Sparks was a member of the “Regular” Hopewell Baptist Church in Cooks Settlement (Nacogdoches County) before he was a member of the “Separate” Union Baptist Church. [2] William Brittain had been an ordained Elder nearly 30 years (ordained 1810) before he came to Texas. William and Rosanna moved from North Carolina to Arkansas, then they moved to Texas in 1837. They were first connected with the Pilgrim Church of Parker, with which church they united in 1838. They organized a church in Shelby County in 1841, then reorganized it in 1846 after splitting with the Parker churches. At this time they began to fellowship with Isaac Reed and the Sabine Baptist Association. While likely not called Missionary Baptist in the lifetime of Elder Brittain, they would come to be recognized as such.

[v] This is not to say that they got it all wrong, but that the minutes would have corrected what they did have wrong.

[vi] Texas Baptists: a Sesquicentennial History, p. 495

[vii] Z. N. Morrell does not say he did, neither is he mentioned in any of the existing minutes. On the other hand, Morrell does say he was informed on the subject by David Lewis (pp. 263-264). Though Morrell probably did not know, we have enough information today to know that Lewis was both a scoundrel and a primary cause of dissension in the association.