Speaking the truth in love

Ephesians 4:15 but speaking the truth in love, may grow up into him in all things, which is the head, even Christ:

1. There must be love for him who gave the truth.
2. There must be love toward those to whom we speak the truth.
3. There must be love of the truth.

Deuteronomy 6:5 and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.

Matthew 22:37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

Matthew 22:39 And the second is like unto it, Thou shalt love thy neighbour as thyself.

Matthew 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

Proverbs 23:23 Buy the truth, and sell it not; also wisdom, and instruction, and understanding.

2 Thessalonians 2:10 and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.

“Success” in Berea

Acts 17:10-14 success in Berea followed by opposition

Verse 10: The believing brethren in Thessalonica dispatched the preaching disciples by night, for their safety. They made their way to Berea (the modern town of Veria), a distance of about 45-50 miles. G. Campbell Morgan wrote of the Bereans, “…they lived on the byway, and not on the highway.”[1] In 55 BC Cicero described Berea as “in oppidum devium Beroeam.”[2] This is variously translated into English as it being a town “out of your road” (C. D. Yonge), “off your road” (N. H. Watts), “off the beaten track/path” (E. M. Blaiklock), or “out of the way” (Morgan). The Lord sends his servants into the highways, the byways, and the hedges.

Undeterred by his experience in Thessalonica, Paul set about, as was his custom, preaching in the synagogue of the Jews at Berea. The Berean Jews “were more noble than those in Thessalonica.” Unlike the Jews in Thessalonica, rather than move with envy and stir trouble, they set about to compare the reasoning of Paul with the scriptures. The result was that, unlike the Jews in Thessalonica, many of them believed.[3]

Acts 17, verses 10-11 is a text often colored by reading through the lens of modern glasses. Some picture diligent Berean church members in the privacy of their homes poring over their bound printed editions of the Holy Bible. Only these were not church members; and they weren’t necessarily in their homes; and they didn’t have personal print editions of the Bible.[4] This is a synagogue scenario.

Verse 11: “These were more noble than those in Thessalonica” The Bereans were not more noble than the Thessalonian believers.[5] This is not a comparison of Berean believers to Thessalonian believers. Neither is it a comparison of Berean believers to Thessalonian Jews. It is a comparison of the Jews in the synagogue of Berea to the Jews in the synagogue at Thessalonica. Their nobility accepted the authority of the word of God, and sought in it the confirmation or contradiction of the things taught by Paul and Silas.

The Jews in Berea were more noble than those in Thessalonica.[6]

• Because the Jews in Berea received the word with all readiness of mind
• The Bereans received the word with an eager inclination to know what was true, rather than be skeptical fault-finders.
• Because the Jews in Berea searched the scriptures daily, whether the alleged things were so
• The Bereans investigated the apostle’s message, examining the very scriptures from which Paul opened and alleged Jesus is Christ, comparing scripture with scripture daily (not haphazardly or nonchalantly), to ascertain whether the words of the apostle matched the words of God.   

As a result, the Jews in Berea – many of them – believed. “Therefore” in verse 12 looks back to their nobility, their readiness, their inquiry – preferring that disposition and its results above that of the Thessalonians. One believer in Berea was Sopater (cf. Acts 20:4).[7]

The truth of God does not ask that people suspend their disbelief to receive robotically a word that they have never heard. It dares them to “search the scriptures” which they have, and in which they may or may not think they have eternal life, in which they can find that Jesus is truly God’s Messiah.

Verse 12: Compare “many” Bereans versus “some” Thessalonians (v. 4). In both towns they had similar success among the Gentiles, but the inroads among the Jews in Thessalonica and Berea was markedly different.

Verse 13: News reached the Jews of Thessalonica that the message of Jesus Christ was preached in Berea. Undeterred by the distance of about 50 miles, they trekked to Berea to bring resistance there. They went a long way to stir up trouble!

Verse 14: The stir created by the Thessalonian Jews aroused the believers in Berea to devise a plan to send Paul by ship to Athens, while Silas and Timothy remained in Macedonia. It is perhaps at this time that Paul sent Timothy to Thessalonica, and Silas perhaps stayed at Berea. Compare Paul’s statement about Timothy in I Thessalonians 3:1-2.

---

[1] Morgan, The Acts of the Apostles, New York, NY: Fleming H. Revell Co., 1924, p. 404.
[2] Marcus Tullius Cicero (106 –43 BC), Roman lawyer, philosopher, and politician, in his speech In Pisonem (Against Piso), chapter 36. See https://www.thelatinlibrary.com/cicero/piso.shtml. According to Cicero, Lucius Calpurnius Piso Caesoninus (a Roman senator and the father-in-law of Julius Caesar) refuged in Berea from restless complaints against his political service because it was located off the main road. Since it was an invective speech, it may contain numerous exaggerations. The primary distinction regarding Berea may have been that it was not on the main east-west road Via Egnatia (Egnatian Way), not that it was insignificant.
[3] “…also of honourable women which were Greeks, and of men, not a few.” v. 12.
[4] While avoiding anachronistic reading, we must also avoid the other extreme, in which no one of the time had or owned reading material, or ever read privately. Individuals did have copies of scripture, and they did read scripture outside the synagogue. See how Acts 8:27-28 illustrates that fact. Also, non-Christians owned and used reading material. For this, compare Acts 19:19.
[5] For the church at Thessalonica beginning in “much affliction,” see I Thessalonians 1:6-8.
[6] eugenesteroi/ευγενεστεροι/well born/of a noble family/noble minded – distinguished, here not by rank or title, but distinguished by good character or superior qualities.
[7] Possibly the same person as Sosipater mentioned in Romans 16:21.

The Socialist Singing Orator: Prof. E. F. Stanton

Introduction

“Rev. E. F. Stanton is styled the ‘singing orator’ and is an ordained minister of the Baptist church.”[i] 

In my rambles of research, I ran across an “odd duck” – a preacher and music teacher who was also a lecturer on the Socialist circuit in the early 1900s. This seemed sort of incongruous to me. Here is a bit of the story of Ernest F. Stanton.

Birth/Family/Marriage/Children

Ernest F. Stanton was born in Alabama in March of 1864, to parents William Henry Stanton and Elmyra Antoinette Phillips. Born in Georgia, they married in Alabama, before eventually coming to Arkansas and finally Comanche County, Texas.

E. F. married Florence Zeriah Sturkie of neighboring Erath County, on May 12, 1887 in Erath County, Texas. They had nine children, including Henry Eugene Stanton (1892–1956), Paul Otis Stanton (1894–1969), Cora Stanton Wattenberger (1898–1949), Lawrence Edwin Moore Stanton (1900–1996), Emmette Owen/Olen Stanton (1903–1965), and four whose names are lost to posterity. Based on the 1900 and 1910 censuses, the Stantons lost four children between the time of their marriage in 1887 and the 1900 census taken June 9, 1900.[ii]

Ernest and Florence Stanton made an unfortunate splash in Oklahoma newspapers in the second decade of the 20th century, when he filed for divorce in February 1916.[iii] This was reported all across the state. This action may have been dismissed, as his wife later sued for divorce in 1919 “on the grounds of Desertion and gross neglect of duty.”[iv]

Ernest F. Stanton in U. S. Federal Censuses:

• 1870 Opelika, Lee County, Alabama; At home
• 1880 6th district, Comanche County, Texas; At home, farmer
• 1900 Duke, Greer County, Oklahoma; Music, vocal & instrumental
• 1910 Wellington, Collingsworth County, Texas; Teacher of music
• 1920 War Eagle, Benton County, Arkansas; Music Teacher
• 1930 Precinct 5, Smith County, Texas; Teacher, music

Newspaper mentions suggest Stanton moved a lot and lived in a number of other places, including in Arkansas: Larue (ca 1923); Oklahoma: Duke (ca 1902);[v] Davidson (ca 1907),[vi] Oklahoma City (ca 1907), Altus (ca 1911),[vii] Hobart (ca 1916) Lone Wolf (1918); Texas: Gorman (ca 1905), Wellington (ca 1910),[viii] Hamlin (ca 1912), Rochester (ca 1912), Smith County (1914). It is possible, however, that the newspaper reports could have gotten some of the locations wrong. Additionally, this may indicate places he lived temporarily as he traveled to teach and lecture. His death certificate (1934) states, suggests, or at least implies that his residence was in Hood County, Texas before he entered the Austin State Hospital.[ix] He had been a resident at the State Hospital for four months and 10 days (from 6/27/1934) at the time of his death (11/7/1934).

His Work

Ernest F. Stanton was a music teacher, songwriter, Baptist minister, debater, and socialist lecturer (he was listed as a farmer in the 1880 census). He actively participated in gospel singing conventions. He compiled the song book Home and Church Songs, and perhaps others. He served as an assistant editor on some other songbooks, such as Our Thankful Songs: a New Collection of Choice Gospel Songs for Prayer, Praise, and Gospel Meetings, by the A. J. Showalter Company.

Singing schools.

In connection with his music work, Stanton itinerated to teaching singing schools. For example, he taught in Proctor, Texas in 1892; Prairie Home, Oklahoma in 1900; Quartz, Oklahoma in 1902; Martha, Oklahoma in 1904: Durant, Oklahoma in 1913; Cameron, Oklahoma in 1923; Fairview, Oklahoma in 1925. These probably only represent a small portion of the singing schools he taught. In connection with this work, he was often called “Professor E. F. Stanton.” His primary fields of labor were Texas and Oklahoma.

Orator.

E. F. Stanton is labeled as a Baptist minister on several occasions. There is no evidence that he was ever a pastor, and his primary religious work was probably itinerant evangelism. Additionally, most newspaper accounts of his oratory skills refer to lectures on the subject of Socialism – suggesting he was more of an evangelist for social reform than religious revival.

When Stanton lectured at the schoolhouse at Texola, Oklahoma in 1907, the reporter the auditors listening attentively to the entire speech, except for a “few of the younger persons who like fiction more than facts, fun more than logic” who left the building when the lectures began.[x] Likewise a Socialist Justice periodical that same year described that in a courthouse speech “For two hours the ‘Singing Orator’ held the audience spell-bound with the glorious Gospel of Socialism.” Stanton himself wrote that he “Lectured at one place before a large audience. Every man was converted to Socialism except one old man who just returned from the asylum.”[xi]

A blurb in a Pentecostal Church of the Nazarene periodical in 1918 suggests that E. F. Stanton might have been connected with that denomination at the time. On the other hand, it may be that Stanton was only ever loosely connected to the Baptists, and that his moving ministry was inclusive of all denominations.

Herald of Holiness (Kansas City, Missouri), Vol. 6, No. 45, February 13, 1918, p. 16

Debate.

Stanton engaged in debates promoting Socialism. (Newspapers mention some that failed to make.) In 1910 a four-days debate with J. L. Davis rendered for Socialism “a powerful victory,” gaining 20 new members to the Wilmoth, Oklahoma local Socialist group.[xii] I found no records of religious debates.

Other.

E. F. Stanton authored several booklets, including The Fall of Babylon (possibly a poem) and What Socialism Is and Why It Should Prevail (Gerard, KS: Appeal to Reason, 1909).

In 1910, Stanton applied for and received a patent on a crude oil burner.

In 1918, the Herald of Holiness blurb calls Stanton the president of the Stanton Art Company.

• Report of the Eastland County Singing Convention, April 8, 1905
• Report of the Nickle Hill Singing Convention, May 20-21, 1905
• Report of the Carbon District Singing Convention, May 27-28, 1905

Death

Ernest F. Stanton traveled extensively in Oklahoma, Texas, and Arkansas – and perhaps other places not now known. He seems to have been most active in Oklahoma. Perhaps the people of this young state overall were more friendly to his Socialist views. It is not hard to imagine how this belief could have hindered him in this period. Many Christians associated Socialism with atheism. In the context of challenging Stanton to debate, Luther Roberts also announced an address on the subject in which he would “charge, and prove, that socialism was hatched in atheism and that it is today atheistic and anti-religious.” [xiii]

Stanton’s life ended in the state where it began, Texas. He spent the last four months (and 10 days) of his life at the Austin State Hospital, Travis County, Texas, and died while there. His death certificate says he is buried there in the State Asylum Cemetery. Thus ended the career of the Socialist Singing Orator.

Three songs by E. F. Stanton

• The Banner of Song
• We’re Marching Home
• With Power Divine

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[i] “Socialist Lectures,” Fort Worth Telegram, Friday, August 23, 1907, p. 9. Stanton is called the “singing orator” in a number of papers in Texas and Oklahoma (his primary base of operation). For example, Justice, June 7, 1907; The Comanche News, May 31, 1904; et al.
[ii] I searched Find-A-Grave and did not find any likely burials on that site for these children.
[iii] He complained that she was “nervous, quarrelsome and irritably disposed” to such a degree “to break up his health and injure his mental equilibrium and physical health.” “Enough After 29 Years,” The Weekly Democrat-Chief (Hobart, Oklahoma), Thursday, February 17, 1916, p. 1.
[iv] “Suit for Divorce,” The Mangum Star, Thursday, December 18, 1919, p. 3. The divorce may have been granted, as he is not in the censuses with his wife in 1920 and 1930, or they may have simply lived as separated. E. F. Stanton is listed as “widowed” in those censuses (his wife was not dead), and “separated” on his death certificate.
[v] “23 Years Ago,” Altus Times-Democrat, Friday, December 25, 1925, p. 10.
[vi] “Who Opposes Socialism,” Justice (Duncan Oklahoma), Friday, June 7, 1907, p. 6. It is possible that Davidson was not where he lived, but where he was on his lecture circuit when he wrote to the newspaper. (Justice appears to be a Socialist newspaper.)
[vii] Altus Weekly News, Thursday, June 8, 1911, p. 2.
[viii] Ibid.
[ix] “Hood County, Texas” is entered over the line “If non-residence give city, or town and state.” For profession, the death certificate lists “Laborer.” This must be information collected from his records at the hospital, since the informant is “Austin State Hospital Records.”
[x] “Noted Musician Lectures Here,” The Texola Herald, Friday, August 9, 1907, p. 1.
[xi] “Who Opposes Socialism,” Justice (Duncan Oklahoma), Friday, June 7, 1907, p. 6.
[xii] “Debate At Wilmoth,” The Oklahoma Pioneer (Oklahoma City), Saturday, December 17, 1910, p. 3; The debate was held at the Cottonwood Schoolhouse near Wilmoth, beginning November 21, 1910, “on the question: ‘Resolved, That Socialism Would be to the Best Interest of the People of the United States.” Stanton favored, and Rev. J. L. Davis of Bluffdale, Texas opposed. “Debate Near Wilmoth,” The Oklahoma Pioneer, Saturday, November 12, 1901, p. 4.
[xiii] “Speaking at Teacross,” Hollis Post-Herald, Thursday, January 26, 1911, p. 1.

George Elliott Jones: Author, Debater, Preacher

When I wrote about “Bible numerics,” I mentioned the book That Ye May Marvel, Or, The Significance of Bible Numbers (Jonesboro, AR: Sammons, 1953), written by George Elliott Jones (1889-1966). Jones was a prolific author and well-respected Baptist preacher in Arkansas.

I found The Teachings of Elder G. E. Jones on issuu, a site that turns PDFs into Flipbooks. Shayne Moses of Johnson City, Tennessee created the project. I am unsure of his connection to G. E. Jones. Concerning Brother Jones, Moses wrote:

George Elliott Jones was born July 12, 1889, in Morrilton, Arkansas, but spent most of his boyhood in Plumerville, Arkansas, and graduated from high school in that town. In 1914 he graduated from Ouachita Baptist College in Arkadelphia, Arkansas. He was ordained to the ministry in 1912. He pastored various churches in Arkansas and Missouri. He was engaged in over 400 revival meetings and Bible schools in 16 different states. For two years he was Bible teacher for young preachers in Missouri and for four years, he served in the same capacity in Arkansas. He was the author of 29 books and booklets. For 12 years he was writer of Sunday School lessons for Associational Baptists. For over 30 years he contributed articles for various Baptist papers.

The Bend Bulletin, Wednesday, June 29, 1949, page 4

G. E. Jones was the son of Dr. William Allen Jones and Mary Etta Adams. He married Loleta Faye Crotchett (1900–1999) in 1919, and they had at least 6 children (one of whom may still be living). G. E. and Faye are buried at the Elmwood Cemetery in Morrilton, Conway County, Arkansas.

Jefferson County Republican, Thursday, June 7, 1940, page 1

Books and Booklets by G. E. Jones, in alphabetical order:

The Kellar Library of the Baptist Missionary Association of America Seminary has 29 titles of George Elliott Jones. One is a posthumous reprint of an earlier book, with a revised title. In addition, I have a copy of A Written Scriptural Discussion between Eld. G. E. Jones and Eld. P. D. Ballard (published by Paul Dempsey Ballard, no date, but circa 1961).

• A Verse-By-Verse Commentary on Revelation, Little Rock, AR: Capitol Off-Set Printing, 1963
• Apostasy and Security, Morrilton, AR: G. E. Jones, n.d.
• Christ Revealed in the Tabernacle, Jonesboro, AR: Sammons Publishing, n.d.
• Freedom from the Law and Spiritual Growth, Morrilton, AR: Poindexter Printing, 1964
• God’s Election of Grace, Jonesboro, AR: Sammons Publishing, 1950
• God’s Everlasting Salvation Brings Everlasting Consolation, Morrilton, AR: Poindexter Printing, 1966
• Identified with Christ: a Book of Sermons, Morrilton, AR: Poindexter Printing, 1965
• Is There a Difference in the Churches? n.p., n.d.
• Jones-Wilhite Discussion on the Design of Baptism, Morrilton, AR: G. E. Jones, 1940
• Light on Revelation, Texarkana, TX/AR: Helms Printing, 1934
• Once for All: Sixteen Lessons, Morrilton, AR: G. E. Jones, 1957 (2nd edition)
• Seeing the Glory of God, n.p., n.d.
• Seven Links in the Chain of God’s Purpose, Morrilton, AR: Poindexter Printing, 1961
• That Ye May Marvel: or The Significance of Bible Numbers, Jonesboro, AR: Sammons Publishing, 1953
• The 1000 Years Reign of Christ: or, The Earth’s Great Jubilee, Little Rock, AR: Capitol Off-Set Printing, 1957
• The Earth’s Great Jubilee, Morrilton, AR: G. E. Jones, n.d.
• The First Resurrection, Morrilton, AR: G. E. Jones, n.d.
• The Gospel in Ruth, Morrilton, AR: Morrilton Democrat, n.d.
• The Millennial Issue, Texarkana, AR: Baptist Sunday School Committee, n.d.
• The Miracle of Divine Inspiration, Jonesboro, AR: Sammons Publishing, n.d.
• The Pattern, the Tabernacle, the Christ, Little Rock, AR: Baptist Publications, 1962 (Revision and Enlargement of Christ Revealed in the Tabernacle)
• The Pillar of Cloud and Fire, Morrilton, AR: G. E. Jones, n.d.
• The Tribe of Ishmael, Texarkana, TX/AR: Baptist Sunday School Committee, n.d.
• The Truth vs. Non-millennial Tradition, Morrilton, AR: G. E. Jones, n.d.
• The World System and the Social Gospel, Morrilton, AR: G. E. Jones, n.d.
• Things Which Must Shortly Come to Pass, Texarkana, TX/AR: Baptist Sunday School Committee, n.d.
• Twenty-six Doctrinal Lessons from the New Testament (A Study Course), Texarkana, TX/AR: Baptist Sunday School Committee, n.d.
• Twenty-six Doctrinal Lessons from the Old Testament (A Study Course), Texarkana, TX/AR: Baptist Sunday School Committee, n.d.
• Twenty-six New Testament Lessons, Little Rock, AR: Baptist Publishing House, 1977

Some Debates in which G. E. Jones Participated, in chronological order:

Debate opponent, Denomination, Date, Subject, Place, Source

• Henry Franklin Cates, Church of Christ, February 1922 (kingdom and apostasy) Bee Branch, Van Buren County, Arkansas, Christian Worker, March 9, 1922
• Albert Page Anderson, Church of God, July 1940 (miraculous gifts & eternal security) De Soto, Missouri, Jefferson County Republican, June 27, 1940
• Ernest Rosenthal Harper, Church of Christ, 1940, (apostasy, baptism, church) Chickalah, Arkansas, The Encyclopedia of Religious Debates, Volume 3, Thomas N. Thrasher, 2020; The Daily Ardmoreite, March 19, 1954
• Anderson Quincy Bridwell, Church of God, November 1941 (reign of Christ) Poplar Bluff, Missouri, Daily American Republic, October 17, 1941
• John Porter Wilhite, Church of Christ, 1945 (baptism, apostasy) Turley, Oklahoma, The Encyclopedia of Religious Debates, Volume 3, Thomas N. Thrasher, 2020
• Emory Lon Whitaker, Christian Church, circa 1945, written debate (apostasy, eternal security), The Encyclopedia of Religious Debates, Volume 3, Thomas N. Thrasher, 2020; Once For All by G. E. Jones; A Once-for-All Answer to “Once for All”, by E. L. Whitaker
• John Porter Wilhite, Church of Christ, May 1948, Turley, Oklahoma, The Encyclopedia of Religious Debates, Volume 3, Thomas N. Thrasher, 2020
• Paul Dempsey Ballard, Missionary Baptist, circa 1961, written debate (general judgment, millennium) 

Strong doctrinal preaching

Most modern-day Baptist preaching is not characterized by strong doctrinal content. Comparison between a volume of typical modern day Baptist sermons and a volume of Baptist sermons under older generations reveals a great difference in doctrinal content and emphasis. In earlier days we felt we had to give a reason for our faith; nowadays we are the dominant group in many places, and we feel no compulsion to say why we believe what we do.

1963, Chauncey Rakestraw “C. R.” Daley, editor of The Western Recorder 

Something New

I am acquainted with the following hymn because of its publication in The Southern Harmony, by Baptist composer and editor William “Singing Billy” Walker. (p. 254). He also included it in his book The Christian Harmony in 1867 (p. 93). Since Walker did not credit the tune in The Southern Harmony, and only credited himself with the alto that he added to The Christian Harmony, the tune apparently was written earlier by someone else.

Something New sung by Christian Harmony singers may be found and listened to HERE (starts at 20:58). (An interesting recording of a man in 1959 trying to remember it can be found HERE.)

I have always thought the first stanza excellently captures the fickle state of man in his human nature, and thus have quoted it on occasion in that context. The seven stanzas below are as found in The Southern Harmony.

1. Since man by sin has lost his God,
He seeks creation through;
And vainly strives for solid bliss,
In trying something new.

2. The new possessed like fading flowers,
Soon loses its gay hue:
The bubble now no longer stays,*
The soul wants something new.

3. Now could we call all Europe ours,
With India and Peru;
The mind would feel an aching void,
And still want something new.

4. But when we feel the power of Christ,*
All good in him we view;
The soul forsakes her vain pursuits,
In Christ finds something new.

5. The joy the dear Redeemer gives,
Will bear a strict review
Nor need we ever change again
For Christ is always new.

6. Come, sinners, then and seek the joys
Which Christ bids you pursue;
And keep the glorious theme in view,
In Christ seek something new.

7. But soon a change awaits us all,
Before the great review;
And at his feet with rapture fall,
And heaven brings something new.

* “The bauble now no longer takes” is probably the original wording.
* “the Saviour’s power” is probably the original wording.

Some sources give A Select Collection of Songs Designed for the Use of the Pious of Every Denomination (A. & J. Shirley, Portland, ME, 1816) as the earliest known printing of this poetry. I do not have access to check that book. The earliest versions I have found are in:

• 5 stanzas in A Choice Selection of Psalms, Hymns and Spiritual Songs for the Use of Christians, by John Mackenzie (Woodstock, VT: David Watson, 1819).
• 10 stanzas in Crumbs for Zions Travellers, Or, The Poor Mans Hymn Book, by John Butterwicke (Leeds: George Wilson, 1821).

I also found five stanzas, credited to “Rel. Adv.”, in The Latter Day Luminary (Vol. VI, No. III, March 1825, p. 96). I am including below the version in Crumbs for Zions Travellers, since this is the longest version I found. Crumbs is a small book of 18 hymns, the subtitle of which states “Containing many Original Hymns, Never before Published.” However, since this hymn was printed 5 years earlier, it is probably not an original hymn by Butterwicke. However, some of the extra stanzas might have been added by him. (On the other hand, all 10 could have been in the Shirleys’ Select Collection.)

It is unknown to me who this John Butterwicke is. He lived on Briggate Street in Leeds. I found a “John Butterwick” who died in 1843. He was a bookseller on Briggate Street, age 67. It seems likely this could be the same person (The Leeds Mercury, Saturday, February 4, 1843, page 5). If I deciphered correctly, this John Butterwick died on Monday, January 30, 1843. The first hymn, “The Latter Day’s Glory,” has a bright millennial outlook (whether premillennial or postmillennial, I am unsure). In hymn No. 9 he mentions “one sect” that God has blest, which preach “against dread wars and shedding blood” and with which the land would have rest if “the world with them was filled.” This sounds like praise of non-resistant Anabaptists, and may suggest something of his belief system. This is as far as I have been able to identify either the person or his beliefs.

1. Since man by sin has lost his God,

He seeks creation through;

And vainly hopes for solid bliss,

In trying something new.

2. The new possessed (like fading flowers),

Soon loses its gay hue:

The bubble then no longer takes,

The soul wants something new,

3. O! could we call all Europe ours,

And India and Peru

The soul would feel an aching void,

And still want something new.

4. But when to Jesus Christ we fly,

All good in him we view,

The soul it then no longer roves,

Nor wants a something new.

5. No those that’s fled to him by prayer,

They’d bid this world adieu;

Give me but Jesus is their cry,

Then take your somethings new.

6. Adieu to all your somethings new,

Is still their constant cry;

For Jesu’s love is all their theme,

And will be till they die.

7. Farewell to your short pleasures here,

The shadows you pursue;

For we’ve got Jesus Christ with all,

And he is always new.

8. And when to that bright world we rise,

And our dear Jesus view,

Through all eternity we’ll praise.

For he’ll be always new.

9. When twice then thousand years are gone,

We’ll range the plains all through,

And still unnumbered pleasures rise,

For heaven is always new.

10. Then sinners will you go with us,

Those pleasures for to view;

For there is room for all the world,

And glories every new.

---

Note: Anabaptist was originally a broad term used to describe (and often malign) those who rejected infant baptism and baptized believers upon a profession of faith (called a “rebaptism” by those observing the infant rite, but considered the first baptism by “Anabaptists.” More often today the term is limited to the form of anabaptism represented by Amish, Hutterites, Mennonites, etc.

A Consideration, and other links

The posting of links does not constitute an endorsement of the sites linked, and not necessarily even agreement with the specific posts linked.

• A Consideration of William Hendriksen’s Note on Personal Pronouns in English Translation -- “Hendriksen’s note on the translation within his Matthew commentary serves as a good reminder of the practicality and accuracy of the way the King James Version handles the second person personal pronoun.”
• A Critical Analysis of the English Standard Version of 2001 -- “...there appears to be a glut of English Bible versions being produced and marketed upon the English-speaking world, particularly in North America.”
• Are Trent’s Anathemas Still in Force? -- “...we see three characteristics of anathemas. They are immutable, which means they can never be rescinded.”
• Carried Treasure -- “This is the experience of visiting the World’s Largest Flea Market, which happens every month in the town of Canton, midway between Dallas and Tyler.”
• Does the NKJV Live up to its Claims? -- “The NKJV claims to follow the Received Text (Textus Receptus) and not the Critical Greek Text.”
• Heroes of the faith: Baptists from the past can be inspiration today -- “While that is an admonition to avoid repeating failures of the past, it’s also good to know history so we can learn from and be encouraged by the successes of the past.”
• Making History -- “For more than 50 years, artists have been drawn to this quiet, tucked-away studio row, in Edom, Texas.”
• Resources for Reading Greek Manuscripts “Knowledge of abbreviations, contractions, and ligatures in Greek manuscripts is of vital importance for anyone in manuscript studies...”
• Saying “amen” in public worship -- “Amen...is never likely to arise in the soul unless there is first an almighty power from heaven to seize on the powers of the soul to subdue them and make it say amen.”
• The Killing of Immediate Inspiration -- “Every word of Scripture because it is the word of God is plenarily and verbally inspired because God is the creative, active agent of inspiration and therefore the primary Author, the penmen, secondary.”
• The Witness of God is Greater: 1500 years of the Heavenly and Earthly Witnesses -- “Wading through the deep waters and changing currents of the opponents’ arguments through the centuries, I began to understand many of the foundational assumptions.”
• Timeline: Prophets in the Reigns of Kings of Judah and Israel -- “This tables shows the reigns of each of the Kings of Judah and Israel, together with the dates and lengths of the reigns, and the prophets who were active at that time.”
• TR Project: Sermon on the Mount -- “A diplomatic critical edition of Scrivener’s TR with a critical apparatus of over 20 different editions among the TR tradition.”
• What is Biblical Scholarship? -- “Because man has a tendency to operate by the external, his mind accepts those things that visibly appear to be rational and logical.”

Man of God

The New Testament uses the phrase “man of God” in only two places. Both are written by Paul; both are written to Timothy. 70 verses and the superscription of Psalm 90 in the Old Testament contain the phrase “man of God” (cf., for example, Deuteronomy 33:1; 1 Kings 13:1; Jeremiah 35:4).

The man of God does not love riches, flees its grasp, and follows a godly path.

• 1 Timothy 6:10-11 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.

The man of God loves the word of God, which furnishes all he needs for good works.

• 2 Timothy 3:16-17 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works.

The Holy Ghost guides the company

Acts 16:6-10 the Holy Ghost guides the company

Verse 6: The company pushes further north into Phrygia (Acts 2:10, 18:23) and the region of Galatia (Acts 18:23; I Corinthians 16:1; Galatians 1:2, II Timothy 4:10; I Peter 1:1). The Holy Ghost forbids them to go further west into Asia, which seems to have been their initial impulse. “It appeared natural to the missionaries to move west into Asia and reach the big cities, e.g., Colosse and Ephesus…but the Holy Spirit forbade them from preaching in Asia.”[1] It is not that the gospel will not be preached there, but not by them now (cf. I Corinthians 16:19; Revelation 1:4; cf. Acts 19:1-10, et al.).

Verse 7: Mysia is mentioned only here (vs. 7-8). It seems to be a region further west of Phrygia and Galatia (in the northwest of present-day Turkey). From there they attempted to turn further north and east into Bithynia, but the Spirit of God did not allow it. We learn that (1) they were to go, generally, into all the world and preach the gospel to every creature; (2) they were to go, specifically, into the places the Spirit led them. God used both positive guidance and negative restraint in leading the preachers where they should go. The restraint did not stop them; it redirected them.

“Throughout Acts an emphasis is maintained on God’s prior purpose and action to bring salvation to the ends of the earth and gather believers in to churches. Consider the following examples. The Holy Spirit fills His people for bold witness (4:31; 6:10; 7:55). He sends persons in specific directions (8:29, 39; 11:12; 13:2-4) and sometimes stops them from going in the wrong direction (16:6-10) …Witness to Christ and the creation of churches do not happen because the people of God simply decide it should. God goes ahead of his people and prepares the way for us to follow Him into the community-making work He is doing in the world.”[2]

Verse 8: Troas can refer to both a city and a district.[3] It was a main seaport of the area, and the port of choice for most travelers from this region to Macedonia. Paul’s “Troas experience” is a place and time of determining the will of God.

Verses 9-10: Paul receives a vision. It occurs at night. The vision is of a Macedonian man pleading, “Come over into Macedonia, and help us.” Following the negative restraint of where he should not go, this clearly indicates to Paul where the Lord is leading them. The party did not delay but immediately “endeavoured to go into Macedonia” with confidence, because they were assured “that the Lord had called us for to preach the gospel unto them.”

The first “We section” of the book of Acts occurs here in Acts 16:10-17.[4] Based on the language and references, Luke is now with Paul, Silas, and Timothy.[5] The writer includes himself in the events, beginning at Troas – we endeavoured, the Lord had called us, we came, we were in that city, we went out of the city, we sat down, heard us, she besought us, she constrained us, we went, met us, followed Paul and us. Luke joins the party in Troas, in God’s providence possibly already being there when they arrived. Though the last specific “we/us” reference is found in verse 17, Luke continued in Philippi throughout the time and events recorded in this chapter, through verse 40. It appears that Luke remains at Philippi until he travels with Paul back to Troas as recorded in Acts 20:6. The party departing from Philippi becomes “they” (cf. 16:40; 17:1) rather than “we.”

Two other “We sections” will follow:

• 20:5—21:18, Philippi to Jerusalem
• 27:1—28:16, Caesarea to Rome

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[1] Carlsen, Faith and Courage, p. 368. “Christ is still the one in charge of the Gospel and the spread of Christianity.” Since these disciples traveled from Phrygia and Galatia, they would have passed through the upper coasts of Asia. Paul would later preach in Asia. 

[2] Chambers. Exemplary Life, p. 144. 

[3] Troas was the land of the northwestern projection of Asia Minor/modern Turkey into the Aegean Sea; so perhaps a district in Mysia. However, in the Bible Troas seems primarily to refer to a city by that name (Acts 16:7-8; 20:5-6; II Corinthians 2:12; II Timothy 4:13). 

[4] See also the “We Sections” of Acts 20:5-21:18 and 27:1-28:16. 

[5] Speaking of the early belief of Luke as author of the Gospel, David E. Garland writes, “Were he not the actual author, Luke would have been an unlikely candidate to connect with the gospel. He was neither an apostle nor a prominent figure in the New Testament...” (Luke, Zondervan Exegetical Commentary on the New Testament, Grand Rapids, MI: Zondervan, 2011 p. 22)

Nay on the KJV Parallel Bible

Baptist missionary Christopher Yetzer has been doing some review and critique of the KJV Parallel Bible website. This project was “conceived, designed, and organized by Mark Ward,” who is the author of Authorized: The Use and Misuse of the King James Bible, Blogger, YouTuber, and ubiquitous “Apostle” to King James Onlyists. Brother Yetzer has found that the number of errors on the website makes it an unreliable witness for its so-called purpose – for those who do not read Greek to “know for [themselves] what these differences are” and so that they do not “have to take someone else’s word for it.”

To my way of thinking there is an underlying and unspoken purpose that aligns with Mark Ward’s ongoing effort of praising the King James Bible while trying to get people to convert to newer translations.

The creator hopes his readers will conclude that they should change from using the KJV and instead use a modern translation. To lead to this conclusion, the site attempts to show (1) that there is not much difference between the texts behind the KJV and modern translations so that there will not be much actual change, and (2) that there is enough difference between the texts behind the KJV and modern translations that folks should change to a modern translation.

When Mark Ward first told me about this site, I thought it sounded like a very good idea that could be widely useful in the Bible versions debates. Now, even if I were not aware of the problems Christopher Yetzer has found (some of which I have inspected and seen myself), the site’s endorsement by Daniel Wallace and Peter Gurry, eager advocates of the Critical Text and ardent opponents of the Traditional Text, is enough to give me pause. “Take my word for it,” if you use this site, you will still be taking someone else’s word for it.

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Note: I do not mean the site cannot be useful to some folks. However, with its mistakes, it is not and cannot be useful to those for whom it is supposedly designed.

Baptists, the Bible, and Boyce

Back in March, on a Facebook public group called “KJV Onlyism Discussion Unbiased,” someone reposted a rant by Anglican Apologist and KJVO opponent Stephen Boyce.[i]

“I’m convinced that if the King James translators were alive today, translating the same exact translation we have now, many in the King James Only movement would reject their translation as a translation made by heretics because its authorization came from a monarchy, its translators believed in baptismal regeneration, infant baptism, real presence in the Eucharist, high church practices (such as bowing to a cross, priests in vestments, crossing themselves, scripted prayers, liturgy, etc..) and submitted to Bishops as leaders of the church.”

“The beauty and majesty of this 400 year translation doesn’t belong to a small group of Baptists who claim it for their own, not realizing that their separatists forefathers utterly despised the translation because it was too high church and maintained much of the terminology that the Church of England held to in their high church practices and liturgy. Enough is enough with all this insanity.”

The first paragraph is worth little beyond Boyce stating his personal opinion. It matters not what he is convinced of in an imaginary scenario. Someone else can imagine their opposing opinion, and neither can prove their point – and both will be equally satisfied they are right. Draw. Deadlock.

The second paragraph is a bare assertion that he does not undertake to prove. There is a bit of “insanity” in repeating “urban myths” about early separatists “utterly despising” the King James Bible.[ii] Can he demonstrate it? I can show some who used it rather than despising it. For example, in Ill Newes from New England, John Clarke quotes from the King James Bible.[iii] The same can be found in John Bunyan’s writings (though many falsely claim he only used the Geneva Bible).[iv] The first quotes in the 1644/1646 London Baptist Confession better match the KJV than the Geneva. Maybe someone can find some Baptists who utterly despised this translation, but the ones I have checked so far did not. Which Baptists utterly despised it? Don’t just assert – give us the goods.

In a response to me, Stephen stated, “I never said baptists rejected it. I said separatists (though they developed into baptists over time).” Of course, he did invoke the Baptists, and while all separatists are not Baptists, Baptists are separatists.[v] Then he could not definitely supply any names or faces of separatists who “utterly rejected” the King James Bible. The only person I know who I would say rose to the level of “utterly despising” the new translation was Hugh Broughton (he was cantankerous, fractious, and prickly; a Puritan of sorts, who was all over the page, but not a Separatist).[vi] (Boyce did not mention him.) John Bunyan was more of a separatist than a full-fledged Baptist (and he used the KJB). Boyce mentioned the Pilgrims at Plymouth Rock. There are two Bibles in the Pilgrim Hall Museum at Plymouth, a Geneva Bible that belonged to William Bradford, and a King James Bible that belonged to John Alden.[vii] (Using a Geneva Bible and “utterly despising” the KJV are not the same thing, neither necessarily even two sides of the same coin.)

Others mentioned to me were Oliver Cromwell and relational Calvinists (whatever that means).[viii] Cromwell and his supporters did not despise the KJV to the extent that they completely excluded it from the “Souldier’s Pocket Bible” (as has been purported).[ix] Hamlin and Jones in The King James Bible After Four Hundred Years claimed that Cromwell came to favor it and “Even before the end of the Commonwealth, no one was printing anything but the KJB” (p. 8; a book from Cambridge Press, not Peter Ruckman!). And, Cromwell and company were Puritans reforming the Church of England, not Separatists. Those in Geneva and other relational Calvinists surely were not Separatists in the sense of his initial claim. Is the Dutch Reformed Church included as relational Calvinists? They received delegates from the Church of England at the Synod of Dort, 1618, and had them make a report on the new Bible translation![x]

Stephen also told me that “Just because someone quotes the KJV doesn’t mean it was preferred.” Surely. However, when they quote the KJV it doesn’t mean it is despised. Even if they preferred the Geneva Bible, or when they don’t quote the KJV, it doesn’t mean it is despised! I do not fail to believe that some people despised King James Bible. I do not suppose there were none who despised it. However, to assert a claim requires demonstrating the claim. Stephen Boyce failed to give good historical evidence of specific separatists who “utterly despised” the King James Bible. Generic historical claims are unhelpful.[xi] They become Christian urban myths that keep getting repeated as fact, without supplying evidence.

Additionally, in this second paragraph Boyce refers to “a small group of Baptists who claim it for their own.” Here he means “King James Only” Baptists. This is contrary to the facts. “King James Only” Baptists do not ”claim it for their own” to the exclusion of others. Most (if probably not all) of these types of Baptists think that all English-speaking Christians should use the AV (King James Bible).[xii]

A quick look at the 1644/1646 London Baptist Confession (compiled by persecuted separatist folks falsely called Anabaptists)

LBC: But this I confesse unto thee, that after the way which they call heresie so worship I the God of my Fathers, beleeving all things that are written in the Law and the Prophets, and have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead both of the just and unjust. - Acts xxiv. 14, 15.

• AKJV: 14 But this I confesse unto thee, that after the way which they call heresie, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: 15 and have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.
• GNV: 14 But this I confesse unto thee, that after the way (which they call heresie) so worship I the God of my fathers, believing all things which are written in the Law and the Prophets, 15 And have hope towards God, that the resurrection of the dead, which they themselves looke for also, shallbe both of just and unjust.

LBC: For we cannot but speak the things that we have seen and heard. - Acts iv. 20

• AKJV: For wee cannot but speake the things which we have seene and heard.
• GNV: For we cannot but speake the things which we have seene and heard.

LBC: If I have spoken evill, bear witnesse of the evill; but if well, why smitest thou me? - John xviii. 23.

• AKJV: 23 Jesus answered him, If I have spoken evill, bear witnesse of the evill: but if well, why smitest thou me?
• GNV: 23 Jesus answered him, If I have evill spoken, bear witnesse of the evill: but if I have well spoken, why smitest thou me?

LBC: Blessed are yee when men revile you, and say all manner of evil against you falsly for my sake. Rejoice, etc. - Matth. v.11, 12. & xix. 29.

• AKJV: 11 Blessed are ye, when men shall revile you, and persecute you, and shal say all manner of evill against you falsly for my sake. 12 Rejoyce...
• GNV: 11 Blessed shall ye be when men revile you, and persecute you, and say all manner of evill against you for my sake, falsly. 12 Rejoyce...

The “Bible Versions Debate” will not be settled by history. It should not be settled by history. However, we should be careful in our use of history in the debate. Let it be accurate and straightforward. Some people did not like the new Bible. Some people did. Let those who did and did not be placed accurately.

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[i] I call this a “rant.” This is not personal. Boyce himself admitted in the thread below his OP that he made this rant because he was blocked on a KJVO discussion. “Got blocked on a KJVO discussion so yeah sorry about the venting” (with a laughing emoji).
[ii] It is mind-numbing and mind-boggling how easily these “Christian urban myths” slip out, and how broadly they have been accepted – without evidence – even by (maybe especially by) scholars and institutions of higher education.
[iii] John Clarke’s Bible.
[iv] John Bunyan – Geneva Bible Only?
[v] Excluding the modern ecumenical type, of course, but that is not what Boyce was talking about.
[vi] Who is the mean guy denouncing my Bible translation?
[vii] Bibles at the Pilgrim Hall Museum at Plymouth.
[viii] I did not find anything about “relational Calvinists” via internet search. Google’s AI generated this answer (which just means Calvinists): “Relational Calvinists are people who believe that God has selected a limited number of souls for salvation at the beginning of time, and that nothing a person can do during their life can change their eternal fate. They also believe that the Bible is the authority and sufficiency for knowing God and one’s duties to God and one’s neighbor.”
[ix] The Cromwell Souldiers Bible.

[x] Report on the 1611 Translation to the Synod of Dort.
[xi] John Milton was not “Geneva Bible Only”. Also notice things I have written HERE and HERE.
[xii] Reasons To Use the King James Bible over Other Translations. As far as I can tell, King James Onlyists from the least to the greatest believe that the King James Bible should be everyone’s Bible. Else they probably would not be King James Onlyists.