- Bible readers prefer King James version -- "Although there are two dozen English-language Bibles in many contemporary translations, the King James Version reigns even more supreme among those who actually read their Bibles: 82% of those who read the Good Book at least once a month rely on the translation that first brought the Scripture to the English-speaking masses worldwide."
- Dr. John Clarke -- "From its inception, Mr. Clarke was a leading spirit in the new colony. His life is so interwoven with its history, that to have a correct knowledge of the one neccessitates a knowledge of the other."
- FBI’s baffling rescue of Hillary is turning America into a banana republic -- "...by ignoring the findings of his agents — which have been documented on these pages, and which he documented in a bizarre press conference Tuesday — Comey has done his best to move rule of law in this country one big step closer to that of a banana republic."
- Free of State of Jones (movie review) -- ""And the script includes facts mainstream studio historicals tend to leave out: The characters, both black and white, take Scripture seriously as a source of comfort and guidance. An earnest belief in heaven gives them courage to push on amid crushing injustice."
- Harahan woman booked on theft, desecration of 'racist' Confederate flag on Fourth of July -- "Police said that when they tried to retrieve the Stars and Bars from Christina’s vehicle, they found marijuana, cocaine and alprazolam."
- Ill Newes from New-England -- "...while old England is becoming New, New-England is becoming Old."
- Iowa Bureaucrats Force Trans Bathrooms On Churches, Forbid Non-PC Preaching -- "The American philosopher John Rawls...insisted people could not be free if other people refused to make them feel nice."
- Losing Hold of the Bible -- "Another danger to churches, denominations and missionary societies is those modern confessions that relegate Scripture merely to ‘containing’ the words of God or being the ‘supreme’ rather than the ‘only’ authority for faith and practice, or which deny the ‘sufficiency’ of Scripture."
- The Infiltration of Churches by Gender-Justice Jihadists -- "I have called them “gender justice” jihadists, not because they are Muslims, but because they are militantly and fanatically committed to their false “holy war” against the Bible..."
- What Are Gospel Issues? -- "The statement “X is a gospel issue” is simultaneously (a) a truth claim and (b) a polemical assertion attempting to establish relative importance."
- What is a Gospel Issue? Some Minor Clarifications -- "The blade has been dulled from over-use."
- Why Complementarianism Can’t Be a “Gospel” Issue -- "From its use we can infer that a “gospel issue” is one that is essential to a right understanding and practice of the Christian life for those who believe the gospel."
Sunday, July 17, 2016
Bible readers prefer King James, 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.
Sacred Harp and July 17th
A couple of Sacred Harp historical facts that happened on July 17th (excerpted from Fasola Singings, as posted by Stanley Smith).
HAPPY BIRTHDAY, STANLEY!
- Sunday, July 17, 2016 will be the 100th anniversary of the death of Mr. W. M. Cooper. In 1902, he published a revision of the Sacred Harp which is known today as the Cooper Edition or “Cooper Book”.
- July 17th is also the birthday of one of Sacred Harp’s most interesting “characters” (which is subject to interpretation). In 1961, Stanley Smith “came on the scene”. Good or bad, the Sacred Harp world has never been the same!!! ( :-D)
HAPPY BIRTHDAY, STANLEY!
Saturday, July 16, 2016
Spurgeon and the Down-Grade Controversy
“The Rev. C. H. Spurgeon gave notice of his withdrawal from the Baptist Union, by publication in his journal, 'The Sword and Trowel,' for November, [1887, rlv] and in a letter to the Secretary of the body, dated October 28. As a reason for taking this step, he affirmed that the Union was tolerating error, and permitting a 'downward tendency' of ministers in points of doctrine, in that some persons were allowed to remain in it who make light of the atonement, deny the personality of the Holy Ghost, call the fall of man a fable, speak slightingly of justification by faith, refuse credence to the dogma of the plenary inspiration of the Holy Scriptures, and hold that there is another probation after death, with possibilities of a future retribution of the lost; while efforts to induce him to reconsider his decision were without avail, he declared that he remained as much a Baptist as ever, his denominationalism not being affected by his relations with the Union, a voluntary, unofficial body.” -- From Appletons' Annual Cyclopaedia and Register of Important Events of the Year 1887, Volume XII, New York, NY: D. Appleton and Company, 1888, p. 60
Commenting on this in The Gospel Messenger of October 1889, Primitive Baptist elder Sylvester Hassell wrote, “Thus, with all their new nineteenth century means, and methods, and institutions, and machinery we see that the people known as ‘Missionary Baptists’ in England and Wales, are affiliating with the leaven of infidelity, and are tolerating such a corruption of doctrine that their most famous, and most able, and most nearly scriptural minister has publicly and finally withdrawn from them. And there is sad evidence to believe that a similar declension in doctrine has extensively affected the people known as ‘Missionary Baptists’ in the United States.”
See also Spurgeon and the Down-Grade Controversy -- We are going down hill at breakneck speed."
Commenting on this in The Gospel Messenger of October 1889, Primitive Baptist elder Sylvester Hassell wrote, “Thus, with all their new nineteenth century means, and methods, and institutions, and machinery we see that the people known as ‘Missionary Baptists’ in England and Wales, are affiliating with the leaven of infidelity, and are tolerating such a corruption of doctrine that their most famous, and most able, and most nearly scriptural minister has publicly and finally withdrawn from them. And there is sad evidence to believe that a similar declension in doctrine has extensively affected the people known as ‘Missionary Baptists’ in the United States.”
See also Spurgeon and the Down-Grade Controversy -- We are going down hill at breakneck speed."
Friday, July 15, 2016
Two Poems by S. W. Foss
The Calf Path -- Was written by Samuel Walter Foss (1858-1911); I could not find when "The Calf Path" was written, but it had been printed at least by 1897. It may have first appeared in Back Country Poems, 1894, or Whiffs from Wild Meadows, 1895.
One day through the primeval wood,
A calf walked home, as good calves should;
But made a trail all bent askew,
A crooked trail as all calves do.
Since then three hundred years have fled,
And, I infer, the calf is dead.
But still he left behind his trail,
And thereby hangs my moral tale.
The trail was taken up next day,
By a lone dog that passed that way.
And then a wise bell-wether sheep,
Pursued the trail o'er vale and steep;
And drew the flock behind him too,
As good bell-wethers always do.
And from that day, o'er hill and glade.
Through those old woods a path was made.
And many men wound in and out,
And dodged, and turned, and bent about;
And uttered words of righteous wrath,
Because 'twas such a crooked path.
But still they followed - do not laugh -
The first migrations of that calf.
And through this winding wood-way stalked,
Because he wobbled when he walked.
This forest path became a lane,
That bent, and turned, and turned again.
This crooked lane became a road,
Where many a poor horse with his load,
Toiled on beneath the burning sun,
And traveled some three miles in one.
And thus a century and a half,
They trod the footsteps of that calf.
The years passed on in swiftness fleet,
The road became a village street;
And this, before the men were ware,
A city's crowded thoroughfare;
And soon the central street was this,
Of a renowned metropolis;
And men two centuries and a half,
Trod in the footsteps of that calf.
Each day a hundred thousand rout,
Followed the zigzag calf about;
And o'er his crooked journey went,
The traffic of a continent.
A hundred thousand men were led,
By one calf near three centuries dead.
They followed still his crooked way,
And lost one hundred years a day;
For thus such reverence is lent,
To well established precedent.
A moral lesson this might teach,
Were I ordained and called to preach;
For men are prone to go it blind,
Along the calf-paths of the mind;
And work away from sun to sun,
To do what other men have done.
They follow in the beaten track,
And out and in, and forth and back,
And still their devious course pursue,
To keep the path that others do.
They keep the path a sacred grove,
Along which all their lives they move.
But how the wise old wood gods laugh,
Who saw the first primeval calf!
Ah! many things this tale might teach -
But I am not ordained to preach.
--
The Prayer of Cyrus Brown -- Was written by Samuel Walter Foss (1858-1911); I could not find when "The Prayer of Cyrus Brown" was written.
"The proper way for a man to pray"
said Deacon Lemuel Keyes,
"the only proper attitude
is down upon his knees."
"Nay, I should say the way to pray,"
said Reverend Doctor Wise
"is standing straight with outstrecthed arms
and rapt and upturned eyes."
"Oh, no, no, no." said Elder Snow,
"Such posture is too proud;
A man should pray with eyes fast closed
and head contritely bowed."
"It seems to me his hands should be
astutely clasped in front.
With both thumbs a pointing toward the ground."
Said the Reverend Hunt.
"Las' year I fell in Hodgkins well
head first," said Cyrus Brown,
"With both my heels a-stickin' up,
my head a-p'inting down;
I made a prayer right then an' there;
Best prayer I ever said;
The prayingest prayer I ever prayed,
A-standin' on my head."
One day through the primeval wood,
A calf walked home, as good calves should;
But made a trail all bent askew,
A crooked trail as all calves do.
Since then three hundred years have fled,
And, I infer, the calf is dead.
But still he left behind his trail,
And thereby hangs my moral tale.
The trail was taken up next day,
By a lone dog that passed that way.
And then a wise bell-wether sheep,
Pursued the trail o'er vale and steep;
And drew the flock behind him too,
As good bell-wethers always do.
And from that day, o'er hill and glade.
Through those old woods a path was made.
And many men wound in and out,
And dodged, and turned, and bent about;
And uttered words of righteous wrath,
Because 'twas such a crooked path.
But still they followed - do not laugh -
The first migrations of that calf.
And through this winding wood-way stalked,
Because he wobbled when he walked.
This forest path became a lane,
That bent, and turned, and turned again.
This crooked lane became a road,
Where many a poor horse with his load,
Toiled on beneath the burning sun,
And traveled some three miles in one.
And thus a century and a half,
They trod the footsteps of that calf.
The years passed on in swiftness fleet,
The road became a village street;
And this, before the men were ware,
A city's crowded thoroughfare;
And soon the central street was this,
Of a renowned metropolis;
And men two centuries and a half,
Trod in the footsteps of that calf.
Each day a hundred thousand rout,
Followed the zigzag calf about;
And o'er his crooked journey went,
The traffic of a continent.
A hundred thousand men were led,
By one calf near three centuries dead.
They followed still his crooked way,
And lost one hundred years a day;
For thus such reverence is lent,
To well established precedent.
A moral lesson this might teach,
Were I ordained and called to preach;
For men are prone to go it blind,
Along the calf-paths of the mind;
And work away from sun to sun,
To do what other men have done.
They follow in the beaten track,
And out and in, and forth and back,
And still their devious course pursue,
To keep the path that others do.
They keep the path a sacred grove,
Along which all their lives they move.
But how the wise old wood gods laugh,
Who saw the first primeval calf!
Ah! many things this tale might teach -
But I am not ordained to preach.
--
The Prayer of Cyrus Brown -- Was written by Samuel Walter Foss (1858-1911); I could not find when "The Prayer of Cyrus Brown" was written.
"The proper way for a man to pray"
said Deacon Lemuel Keyes,
"the only proper attitude
is down upon his knees."
"Nay, I should say the way to pray,"
said Reverend Doctor Wise
"is standing straight with outstrecthed arms
and rapt and upturned eyes."
"Oh, no, no, no." said Elder Snow,
"Such posture is too proud;
A man should pray with eyes fast closed
and head contritely bowed."
"It seems to me his hands should be
astutely clasped in front.
With both thumbs a pointing toward the ground."
Said the Reverend Hunt.
"Las' year I fell in Hodgkins well
head first," said Cyrus Brown,
"With both my heels a-stickin' up,
my head a-p'inting down;
I made a prayer right then an' there;
Best prayer I ever said;
The prayingest prayer I ever prayed,
A-standin' on my head."
Thursday, July 14, 2016
Watch out, Iowa
A Public Accommodations Provider’s Guide to Iowa Law pamphlet describes "Iowa Law...Effective July 1, 2007, the Iowa Civil Rights Act (Iowa Code Chapter 216) was expanded to add sexual orientation and gender identity to the list of protected classes." In this pamphlet the state of Iowa asserts itself into the topic of religion, allowing itself to determine what is a "bona fide" religious purpose. Explaining whether churches must follow the code on gender discrimination and such like, they write, "Where qualifications are not related to a bona fide religious purpose, churches are still subject to the law’s provisions. (e.g. a child care facility operated at a church or a church service open to the public)." Seriously? A church service that is open to the public is not a bona fide religious purpose?
See also:
Iowa Bureaucrats Force Trans Bathrooms On Churches, Forbid Non-PC Preaching -- "The American philosopher John Rawls...insisted people could not be free if other people refused to make them feel nice."
[Note: After I wrote this, someone pointed out that the pamphlet has been changed to read: "...unless the place of worship engages in non-religious activities which are open to the public. For example, the law may apply to an independent day care or polling place located on the premises of the place of worship." It is not clear when this change was made and if it is a response to complaints about the previous explanation. Iowa Code 216.7 Unfair Practices -- Accommodations or Services can be found HERE. It says "This section shall not apply to: a. Any bona fide religious institution with respect to any qualifications the institution may impose based on religion, sexual orientation, or gender identity when such qualifications are related to a bona fide religious purpose." The code does not say what the pamphlets say, either before or after the revision. The pamphlets reflect someone's interpretation and explanation of what the code means. Section 2a says the code does not apply to a "bona fide" religious institution related to a "bona fide" religious purpose. It leaves room for the state of Iowa stepping in to decide exactly what are "bona fide" religions engaged in "bona fide" purposes, and that is problematic.]
See also:
Iowa Bureaucrats Force Trans Bathrooms On Churches, Forbid Non-PC Preaching -- "The American philosopher John Rawls...insisted people could not be free if other people refused to make them feel nice."
[Note: After I wrote this, someone pointed out that the pamphlet has been changed to read: "...unless the place of worship engages in non-religious activities which are open to the public. For example, the law may apply to an independent day care or polling place located on the premises of the place of worship." It is not clear when this change was made and if it is a response to complaints about the previous explanation. Iowa Code 216.7 Unfair Practices -- Accommodations or Services can be found HERE. It says "This section shall not apply to: a. Any bona fide religious institution with respect to any qualifications the institution may impose based on religion, sexual orientation, or gender identity when such qualifications are related to a bona fide religious purpose." The code does not say what the pamphlets say, either before or after the revision. The pamphlets reflect someone's interpretation and explanation of what the code means. Section 2a says the code does not apply to a "bona fide" religious institution related to a "bona fide" religious purpose. It leaves room for the state of Iowa stepping in to decide exactly what are "bona fide" religions engaged in "bona fide" purposes, and that is problematic.]
If you meet someone without a smile, and other quotes
The posting of quotes by 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.)
"If you meet someone without a smile, give them one of yours." -- copied
"Progress for a church is not moving forward with new innovations and methods, but progress for a church is becoming more and more like the churches of the New Testament." -- copied
"When two people agree on everything, one of them is doing all the thinking." -- Sam Rayburn
"A jackass can kick a barn down, but it takes a carpenter to build one." -- Sam Rayburn
"In the old days a naughty child was straightened up by being bent over." -- Farmers Almanac
"The doctrines of grace humble a man without degrading him and exalt him without inflating him." -- Charles Hodge
"Truth is not what the Bible means to us, but rather what God plainly stated." -- Siegbert W. Becker
"The new woman, it she keeps up her present gait, will soon be smoking, chewing, cussing, and indulging in many other vices heretofore common only to men." -- J. B. Cranfill, The Baptist Standard, 1895
"Let all the foreign tongues alone, Till you can read and spell your own." -- Isaac Watts
"A mist in the pulpit is a fog in the pew." -- copied
"When Jesus raises you from the dead, He doesn't leave you in the graveyard." -- copied
"Sing and you shall defeat death; sing and you shall disarm the foe." -- Elie Wiesel
"Every life is a blind man's tune, that's played on broken strings." -- Sam W. Foss
"When God promises -- Faith believes it; Hope anticipates it; and Patience waits for it." -- Charles Stanley
"If you meet someone without a smile, give them one of yours." -- copied
"Progress for a church is not moving forward with new innovations and methods, but progress for a church is becoming more and more like the churches of the New Testament." -- copied
"When two people agree on everything, one of them is doing all the thinking." -- Sam Rayburn
"A jackass can kick a barn down, but it takes a carpenter to build one." -- Sam Rayburn
"In the old days a naughty child was straightened up by being bent over." -- Farmers Almanac
"The doctrines of grace humble a man without degrading him and exalt him without inflating him." -- Charles Hodge
"Truth is not what the Bible means to us, but rather what God plainly stated." -- Siegbert W. Becker
"The new woman, it she keeps up her present gait, will soon be smoking, chewing, cussing, and indulging in many other vices heretofore common only to men." -- J. B. Cranfill, The Baptist Standard, 1895
"Let all the foreign tongues alone, Till you can read and spell your own." -- Isaac Watts
"A mist in the pulpit is a fog in the pew." -- copied
"When Jesus raises you from the dead, He doesn't leave you in the graveyard." -- copied
"Sing and you shall defeat death; sing and you shall disarm the foe." -- Elie Wiesel
"Every life is a blind man's tune, that's played on broken strings." -- Sam W. Foss
"When God promises -- Faith believes it; Hope anticipates it; and Patience waits for it." -- Charles Stanley
Wednesday, July 13, 2016
Fuller on “Religion upheld by an obscure people”
"Yours I received & therewith Mosheim’s 2nd vol. For wh. I thank you. I have found strange feelings in reading the 1st. I have been used to read in the Old Testament numerous Promises & Prophecies of the Glory of the New Testament state. When I took Mosheim in hand I expected to find the history answer the Prophesy—But alas, I found after the first century little else but cartloads of vain traditions, Persecuting Heretics to death, Broils & Contests about Ch. Preferments, in short comprising every evil work! I sat down quite dismayed till one thought relieved me. It was this. Suppose an historian was to write a History of the state of the Church here in England in the 18th Cent. What would he write? Why, if he was popular and in high place (without wh. his history would not reach many centuries forward) he would tell us who filled the Archbishoprics of York & Canterbury, & who the Bishoprics of .....The various veerings about for Ch. Power, the sects of the age &c &c. However we could say Blessed be God pure & undefiled, Religion has been upheld tho’ by an obscure people independent of these Church crawlers. So thought I, doubtless Pure Religion in every period has been carried tho’ perhaps by a people so obscure as seemed unworthy the notice of Ancient Historians, from whom we know the Moderns must derive all their materials." -- To John Sutcliffe, Olney, England, from Andrew Fuller, Soham, England, 28 January 1781.
Tuesday, July 12, 2016
Gospel issues
On July 3, 2016, Dave Miller posted on SBC Voices a writing titled "Not Everything Is a “Gospel” Issue – But Race Is!" The author apparently became frustrated and removed the post (which is one reason I chose to write here), but it has since reappeared. In the article Miller asserted, "But race, racial reconciliation, and the combating of racism in any form in the church is a gospel issue." The problem was, though, that he did not clearly define what the term "gospel issue" means.* Much of the discussion that followed centered around what a "gospel issue" is rather than the importance of "racial reconciliation and combating racism in any form in the church." Everyone who commented agreed that racial reconciliation is important and that combating racism was a crucial component of Christian theology. But many did not agree that the terminology "gospel issue" was a useful label for the topic (or much of any topic for that matter).
The terminology "gospel issue" is used frequently on the internet (I don't hear it in regular conversations with church folks, or even with preachers). Though used frequently, it is seldom defined and done so with difficulty when attempted. It is a nebulous buzzword, without a useful acceptable meaning grasped by various sides discussing "gospel issues." Even without definition, though, it is clear that it serves an intended purpose. D. A. Carson points out that "The statement “X is a gospel issue” is simultaneously (a) a truth claim and (b) a polemical assertion attempting to establish relative importance." Even without rising to the level of definition or proof, the claim itself neverthelss establishes a hierarchy of importance and seeks to influence boundaries of Christian fellowship. If "gospel issue" does not imply that the issue is a "make or break" issue that is essential to faith and practice, then it really has no meaning or purpose at all.
Heidelblog.net suggests "a “gospel issue” is one that is essential to a right understanding and practice of the Christian life for those who believe the gospel" and D. A. Carson notes it means to refer to a category of topics "the denial of which clearly affect our understanding of the gospel adversely."
Christians need to either stop making claims "this is a gospel issue" or they need to agree on a definition of what "gospel issue" means. I recommend the former, as the term's chief function is rhetorical and polemic -- designed to lend weight to whatever topic is being discussed.**
* An online search for a definition of “gospel issue” suggests the difficulty of defining it, the problem with using it, and the subjective nature of discussion surrounding it. In the comments section of his post, Dave Miller clarified that a gospel issue is one that is fundamental to the gospel, one that undermines the gospel when denied...it means something at the heart of God’s gospel purpose...that which is fundamental to a proper understanding of the gospel.
** From my online reading of topics classed as gospel issues, I got the impression that a primary purpose of using it is 'for "my cause" to be heard, above the others'.
The terminology "gospel issue" is used frequently on the internet (I don't hear it in regular conversations with church folks, or even with preachers). Though used frequently, it is seldom defined and done so with difficulty when attempted. It is a nebulous buzzword, without a useful acceptable meaning grasped by various sides discussing "gospel issues." Even without definition, though, it is clear that it serves an intended purpose. D. A. Carson points out that "The statement “X is a gospel issue” is simultaneously (a) a truth claim and (b) a polemical assertion attempting to establish relative importance." Even without rising to the level of definition or proof, the claim itself neverthelss establishes a hierarchy of importance and seeks to influence boundaries of Christian fellowship. If "gospel issue" does not imply that the issue is a "make or break" issue that is essential to faith and practice, then it really has no meaning or purpose at all.
Heidelblog.net suggests "a “gospel issue” is one that is essential to a right understanding and practice of the Christian life for those who believe the gospel" and D. A. Carson notes it means to refer to a category of topics "the denial of which clearly affect our understanding of the gospel adversely."
Christians need to either stop making claims "this is a gospel issue" or they need to agree on a definition of what "gospel issue" means. I recommend the former, as the term's chief function is rhetorical and polemic -- designed to lend weight to whatever topic is being discussed.**
* An online search for a definition of “gospel issue” suggests the difficulty of defining it, the problem with using it, and the subjective nature of discussion surrounding it. In the comments section of his post, Dave Miller clarified that a gospel issue is one that is fundamental to the gospel, one that undermines the gospel when denied...it means something at the heart of God’s gospel purpose...that which is fundamental to a proper understanding of the gospel.
** From my online reading of topics classed as gospel issues, I got the impression that a primary purpose of using it is 'for "my cause" to be heard, above the others'.
It's hard to hug a stiff child
"It is easier to hug a dirty child than a stiff one. The child who has been running through mud puddles all day long, who hears Mom or Dad calling, perks up, and heads filthy and full force into their waiting arms may transfer some dirt, but as his small pliable body willingly yields, a hug comes easy. Not so, with a stiff child, a child who refuses to come when called. A child who exhibits disrespect for her parents, disobeying their rules right in front of them. A child who considers the folks as “just not good enough”. Even if you manage to get your arms around them, you might as well be hugging a board."Carolyn Kisler on Braking Points
Monday, July 11, 2016
Customs of Primitive Churches, Missionaries or Evangelists
The following is excerpted from Customs of Primitive Churches by Morgan Edwards (Philadelphia, PA: 1768, p. 45)
PROP. XVI. Of the office of missionaries or evangelists
XVI. The office of missionaries or modern evangelists is, generally, occasional and temporary; therefore their titles (like those of pastors, bishops, &c..) are but relatives, which they lose when the relation that giveth them rise, ceaseth; for which reason they must be chosen out of those that had been ordained teachers. Their work is, to itinerate on the special errands of the churches. They are put in their office by the choice of those churches; ordination; prayer; &c. with fasting. And are to be paid by the same churches.
1. The combination of churches renders itinerant preachers necessary. That there were such in primitive churches appears from 2 Cor. viii. 23, where we read of the messengers or (as it is in the original) the missionaries or apostles of the churches. Also from 3 John. 7. They are the same with the ancient evangelists, extraordinaries excepted.
2. That their business is, to itinerate on the errands of the churches; and that they are to be chosen of the same churches appear, from 2 Cor. viii. 19, Chosen of the churches to travel, &c. Such were the itinerants mentioned in 3 John 7.
3. What the public concerns of combined churches are appear daily. Some are vacant and want supply; some poor that they can get no minister; some have divisions which require help to adjust them; some churches want help in choice, ordinations or settling of officers; often churches are to be [constituted]; some dark corner may want the ministry, &c. How expedient then is the office of apostles of churches!
4. How they are to be put in office is not without some direction in scripture. The office received by Paul and Barnabas at Antioch was, in part, temporary; for in ch. xiv. 26 it is said they returned, having fulfilled the work to which they had been ordained in ch. xiii; and that ordination was by fasting, prayer, laying on of hands; ch. xiii. 2-4.
5. That they are to be paid by the churches which employ them, may be argued from 3 John 7; the ministers there mentioned went forth preaching, taking nothing from the gentiles. Who then did they take something from to bear their expense? why from the churches in Judea who had employed them.
6. If any desire to be further satisfied about the above office, let them read the great Mr. Grantham on the subject, whose method of reasoning is (in our opinion) conclusive. We have seen the ordination of an evangelist or missionary in the north of England; but as we have not minutes of the transaction we can only relate the matter in general. "A set time and place were fixed upon by the churches associating together in that part of the country. Deputies were sent by every church. They met fasting. After common service was over, one of the ministers introduced the business by a short speech, and prayed. Then they consulted who among them was best qualified. Several were nominated; it was put to the vote; which was decided by balloting. He that had the majority of votes was declared duly elected. His acceptance of the office being obtained, he was desired to kneel. The ministers laid their hands on his head; and used words expressive of the action. When ordination was over, the ministers and deputies gave him the right hand of fellowship; and a promise of maintenance in behalf of their respective churches. Then was addressed to him a charge relative to his office, and the duties thereof. A psalm was sung, and the assembly dismissed with the benediction."
[Note: It is interesting that Edwards as a Regular Baptist refers to a General Baptist as "the great Mr. Grantham." He is apparently referring to Grantham's A Defence of the Office of Apostles in 1671 or A Defence of the Office of Subordinate Apostles of Christ in 1678 (apparently much the same material in both works; the latter can be found in Christianismus primitivus: or, The ancient Christian religion, in its nature, certainty, excellency, and beauty (internal and external) particularly considered, asserted, and vindicated, Book IV, Treatise 5, p. 152). Also the reference to Grantham's book and Edwards's attendance of such an ordination might suggest that Edwards's view was not the more common one on this subject among the churches of the Philadelphia Association. On the other hand, the minutes of the association mention them electing at least Morgan Edwards and John Gano to fill the office.]
PROP. XVI. Of the office of missionaries or evangelists
XVI. The office of missionaries or modern evangelists is, generally, occasional and temporary; therefore their titles (like those of pastors, bishops, &c..) are but relatives, which they lose when the relation that giveth them rise, ceaseth; for which reason they must be chosen out of those that had been ordained teachers. Their work is, to itinerate on the special errands of the churches. They are put in their office by the choice of those churches; ordination; prayer; &c. with fasting. And are to be paid by the same churches.
1. The combination of churches renders itinerant preachers necessary. That there were such in primitive churches appears from 2 Cor. viii. 23, where we read of the messengers or (as it is in the original) the missionaries or apostles of the churches. Also from 3 John. 7. They are the same with the ancient evangelists, extraordinaries excepted.
2. That their business is, to itinerate on the errands of the churches; and that they are to be chosen of the same churches appear, from 2 Cor. viii. 19, Chosen of the churches to travel, &c. Such were the itinerants mentioned in 3 John 7.
3. What the public concerns of combined churches are appear daily. Some are vacant and want supply; some poor that they can get no minister; some have divisions which require help to adjust them; some churches want help in choice, ordinations or settling of officers; often churches are to be [constituted]; some dark corner may want the ministry, &c. How expedient then is the office of apostles of churches!
4. How they are to be put in office is not without some direction in scripture. The office received by Paul and Barnabas at Antioch was, in part, temporary; for in ch. xiv. 26 it is said they returned, having fulfilled the work to which they had been ordained in ch. xiii; and that ordination was by fasting, prayer, laying on of hands; ch. xiii. 2-4.
5. That they are to be paid by the churches which employ them, may be argued from 3 John 7; the ministers there mentioned went forth preaching, taking nothing from the gentiles. Who then did they take something from to bear their expense? why from the churches in Judea who had employed them.
6. If any desire to be further satisfied about the above office, let them read the great Mr. Grantham on the subject, whose method of reasoning is (in our opinion) conclusive. We have seen the ordination of an evangelist or missionary in the north of England; but as we have not minutes of the transaction we can only relate the matter in general. "A set time and place were fixed upon by the churches associating together in that part of the country. Deputies were sent by every church. They met fasting. After common service was over, one of the ministers introduced the business by a short speech, and prayed. Then they consulted who among them was best qualified. Several were nominated; it was put to the vote; which was decided by balloting. He that had the majority of votes was declared duly elected. His acceptance of the office being obtained, he was desired to kneel. The ministers laid their hands on his head; and used words expressive of the action. When ordination was over, the ministers and deputies gave him the right hand of fellowship; and a promise of maintenance in behalf of their respective churches. Then was addressed to him a charge relative to his office, and the duties thereof. A psalm was sung, and the assembly dismissed with the benediction."
[Note: It is interesting that Edwards as a Regular Baptist refers to a General Baptist as "the great Mr. Grantham." He is apparently referring to Grantham's A Defence of the Office of Apostles in 1671 or A Defence of the Office of Subordinate Apostles of Christ in 1678 (apparently much the same material in both works; the latter can be found in Christianismus primitivus: or, The ancient Christian religion, in its nature, certainty, excellency, and beauty (internal and external) particularly considered, asserted, and vindicated, Book IV, Treatise 5, p. 152). Also the reference to Grantham's book and Edwards's attendance of such an ordination might suggest that Edwards's view was not the more common one on this subject among the churches of the Philadelphia Association. On the other hand, the minutes of the association mention them electing at least Morgan Edwards and John Gano to fill the office.]
Sunday, July 10, 2016
Firm Foundation
Hymn 128
CXXVIII. 11s. Broughton Tune. K____.
Exceeding great and precious Promises, 2 Pet. i. 4.
1. How firm a foundation, ye saints of the Lord,
Is laid for your faith in his excellent Word!
What more can he say than to you he hath said?
You, who unto Jesus for refuge have fled.
2. In every condition, in sickness, in health,
In poverty's vale, or abounding in wealth;
At home and abroad, on the land, on the sea;
"As thy days may demand, shall thy strength ever be."
3. "Fear not, I am with thee, O, be not dismay'd,
I, I am thy God and will still give thee aid;
I'll strengthen thee, help thee, and cause thee to stand,
Upheld by My righteous omnipotent hand."
4. "When thro' the deep waters I call thee to go,
The rivers of woe shall not thee overflow;
For I will be with thee, thy troubles to bless,
And sanctify to thee, thy deepest distress."
5. "When thro' fiery trials thy pathway shall lie,
My grace all-sufficient shall be thy supply;
The flame shall not hurt thee, I only design
Thy dross to consume, and thy gold to refine."
6. "Even down to old age, all my people shall prove
My sovereign, eternal, unchangeable love;
And when hoary hairs shall their temples adorn,
Like lambs they shall still in My bosom be borne."
7. "The soul that on Jesus hath lean'd for repose
I will not, I will not, desert to his foes;
That soul, though all hell should endeavor to shake,
I'll never, no never, no never, forsake!"*
* Agreeable to Dr. Doddridge's Translation of Heb. xiii. 5.
This version of the hymn copied from A Selection of Hymns from the Best Authors: Intended to be an Appendix to Dr. Watts's Psalms and Hymns by John Rippon, as printed by S. C. Ustick in 1801
CXXVIII. 11s. Broughton Tune. K____.
Exceeding great and precious Promises, 2 Pet. i. 4.
1. How firm a foundation, ye saints of the Lord,
Is laid for your faith in his excellent Word!
What more can he say than to you he hath said?
You, who unto Jesus for refuge have fled.
2. In every condition, in sickness, in health,
In poverty's vale, or abounding in wealth;
At home and abroad, on the land, on the sea;
"As thy days may demand, shall thy strength ever be."
3. "Fear not, I am with thee, O, be not dismay'd,
I, I am thy God and will still give thee aid;
I'll strengthen thee, help thee, and cause thee to stand,
Upheld by My righteous omnipotent hand."
4. "When thro' the deep waters I call thee to go,
The rivers of woe shall not thee overflow;
For I will be with thee, thy troubles to bless,
And sanctify to thee, thy deepest distress."
5. "When thro' fiery trials thy pathway shall lie,
My grace all-sufficient shall be thy supply;
The flame shall not hurt thee, I only design
Thy dross to consume, and thy gold to refine."
6. "Even down to old age, all my people shall prove
My sovereign, eternal, unchangeable love;
And when hoary hairs shall their temples adorn,
Like lambs they shall still in My bosom be borne."
7. "The soul that on Jesus hath lean'd for repose
I will not, I will not, desert to his foes;
That soul, though all hell should endeavor to shake,
I'll never, no never, no never, forsake!"*
* Agreeable to Dr. Doddridge's Translation of Heb. xiii. 5.
This version of the hymn copied from A Selection of Hymns from the Best Authors: Intended to be an Appendix to Dr. Watts's Psalms and Hymns by John Rippon, as printed by S. C. Ustick in 1801
Saturday, July 09, 2016
Happy 300th Birthday
The city of Nacogdoches, Texas describes itself as "the oldest town in Texas." Its earliest known history is as a village of the Nacogdoche tribe of Caddo Indians. In 1716 the Mission Nuestra Senora de Guadalupe de los Nacogdoches was constructed and opened as a mission to the local Caddo Indians. July 9, 1716 Father Antonio Margil de Jesus took charge of the new mission. Because of this, Nacogdoches is celebrating July 9, 20l6 as its Tricentennial.
Battle of the Monongahela
On this day in history, July 9, 1755, the Battle of the Monongahela in the French and Indian War (1754-1763) was fought. A British Lieutenant Colonel named George Washington fought in this battle. British General Edward Braddock was wounded and died on the 13th.
Friday, July 08, 2016
You did not choose Me
“Ye have not chosen me, but I have chosen you.” (Jesus Christ to His disciples in John 15:16)
1. ’Tis not that I did choose Thee
For, Lord, that could not be;
This heart would still refuse Thee,
But Thou hast chosen me.
Thou from the sin that stained me
Washed me and set me free,
And to this end ordained me,
That I should live to Thee.
2. ’Twas sovereign mercy called me,
And taught my op’ning mind;
The world had else enthralled me,
To heav’nly glories blind.
My heart owns none above Thee;
For Thy rich grace I thirst;
This knowing, if I love Thee,
Thou must have loved me first.
– Josiah Conder (1856); 7.6.7.6.D.
1. ’Tis not that I did choose Thee
For, Lord, that could not be;
This heart would still refuse Thee,
But Thou hast chosen me.
Thou from the sin that stained me
Washed me and set me free,
And to this end ordained me,
That I should live to Thee.
2. ’Twas sovereign mercy called me,
And taught my op’ning mind;
The world had else enthralled me,
To heav’nly glories blind.
My heart owns none above Thee;
For Thy rich grace I thirst;
This knowing, if I love Thee,
Thou must have loved me first.
– Josiah Conder (1856); 7.6.7.6.D.
Thursday, July 07, 2016
Songs from Isaiah
In his book Isaiah, Prince of Old Testament Prophets, B. A. Copass included an appendix of "Familiar Songs Based Wholly or in Part on the Teachings of Isaiah." In conclusion he wrote, "The above list could be extended greatly. Try it." Here is Copass's list, plus more that I and others have added. Do you know of others?
In addition, he mentioned passages from Handel's Messiah (which is out of my league).
- A Rock in a Weary Land, Isaiah 32:2 - W. E. Penn
- Arise, my soul, arise, Isaiah 60:1 - Charles Wesley
- As Doves to their Windows, Isaiah 60:8 - Ogden, W. A., Penn, W. E., and Ray, Charles W.
- Be Not Afraid, Isaiah 43:2 - John Michael Talbot
- Come Ye to the Waters, Isaiah 55:1 - Author Unknown
- Glorious Things of Thee are Spoken, Isaiah 33:20-21 - John Newton
- Have Thine Own Way, Lord, Isaish. 64:8 - Adelaide A. Pollard
- Ho, everyone that thirsts, draw nigh, Isaiah 55:1 - Charles Wesley
- Holy, Holy, Holy, Isaiah 6:2-4 - Reginald Heber
- How Firm a Foundation, Isaiah 41:10, 17; 43:1-5, 10-13; 46:4; 62:11-12 - Author, "K." in John Rippon's A Selection of Hymns
- Is Not This the Land of Beulah?, Isaiah 62:4 - (attributed to) William Hunter
- Isaiah, mighty seer, in days of old, Isaiah 6: 1-4 - Martin Luther
- Look, ye saints; the sight is glorious, Isaiah 53:3,11 - Thomas Kelly
- Man of Sorrows, What a Name, Isaiah 53:3-6 - P. P. Bliss
- My God, the spring of all my joys, Isaiah 12:3 - Isaac Watts
- No Hiding Place Down Here, Isaiah 2:19-21; 28:17 - Negro Spiritual
- O come, O come, Emmanuel, Isaiah 7:14; 11:1; 22:22 - John Mason Neale
- O Far-Off Land (There is a land beyond our mortal vision), Isaiah 33:17 - Thomas O. Chisholm
- Rock of Ages, Isaiah 26:4; 64:2 - Augustus M. Toplady
- Rulers of Sodom! hear the voice, Isaiah 1:10-19 - W. Cameron
- Sweet Beulah Land, Isaiah 62:4 - Squire Parsons
- Sweet is the Promise, I will not Forget Thee, Isaiah 49:15 - Charles H. Gabriel
- The Battle Hymn of the Republic, Isaiah 13:6-9; 63:3; 66:16 - Julia Ward Howe
- The Rock of My Refuge, Isaiah 25:4; 32:2 - Author unknown
- Watchman, Tell Us of the Night, Isaiah 21:11-12 - John Bowring
- When Peace Like a River, Isaiah 34:4 - Horatio G. Spafford
In addition, he mentioned passages from Handel's Messiah (which is out of my league).
Three men stand looking
Three men stand looking into a train tunnel:
The Pessimist sees a dark tunnel.
The Optimist sees light at the end of the tunnel.
The Realist sees a freight train.
The Train engineer sees 3 idiots standing on the track.
(copied)
The Pessimist sees a dark tunnel.
The Optimist sees light at the end of the tunnel.
The Realist sees a freight train.
The Train engineer sees 3 idiots standing on the track.
(copied)
Wednesday, July 06, 2016
Association of Historic Baptists, 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.
- Association of Historic Baptists -- "The Association of Historic Baptists promotes a particular viewpoint that has long continued to distinguish a group of Baptist churches worldwide from other Baptist groups."
- How did William Kiffin join the Baptists? -- "The second account, given by Thomas Crosby ...suggests that Kiffin first joined an Independent church, then joined John Spilsbery's Particular Baptist congregation and eventually, after a disagreement with Spilsbery, left that also, presumably to gather his own."
- I’m offended but the World Doesn't Care -- "...a deputy sheriff visited in the home of a 7-year-old boy in Palmdale, Calif., who dared to share written Scripture notes that his mother had placed in his lunchbox with his classmates at school."
- ‘Jesus’s Wife’ Hoax Verified -- "The media were all over King's 'discovery' in 2012: 128 newspapers covered it, and the New York Times ran its story on the front page. Now that King has been shown to be a JV player, the big media have shown little interest in reporting the forgery. "
- Karen King Responds to ‘The Unbelievable Tale of Jesus’s Wife’ -- "The Harvard scholar says papyrus is probably a forgery."
- Nicæa and the Roman Precedent -- "Throughout its history, the Roman Catholic Church-State has twisted history to fabricate it primacy.
- Rick Warren Blames God For Poor Planning -- "...Rick Warren had a two-way conversation with God 'the other day'."
- Run, John, Run -- "I’m not sure, however, Bunyan ever wrote this profound and pithy summary."
- 'The Apache Wars' gives history of forgotten conflict -- "Their word for themselves translated to English as 'the people'. To their victims, they were known simply as 'the enemy'."
- The History of Dispensationalism in America -- "The chronology follows this order: Darby to Scofield; Scofield to Chafer; Chafer to Dallas Theological Seminary."
- The Unbelievable Tale of Jesus’s Wife -- "My GPS was homing in on the house of a man I thought might hold the master key to one of the strangest scholarly mysteries in recent decades..."
- Washing the Saints' Feet -- "...if the cleansing from sin and uncleanness by the blood of Jesus was signified by his washing their feet, how shall we understand that the saints ought to wash each other?"
- When Did Each of the Biblical Patriarchs Live and Die? -- "...we learn in Exodus 7:7 that Moses is 80 years old when he returns to Egypt to confront Pharaoh."
- Why I Don’t Subscribe to the 1689 Confession -- "...it fails to adequately explain the purpose of a covenant..."
Tuesday, July 05, 2016
Customs of Primitive Churches, Qualifications of a Minister
VII. A man becomes a minister by three operations of God; the first is, his impressing on the partie's mind a sense of his special designation of him for the ministry, usually termed an inward call; the second is, endowing him with ministerial qualifications; some of which are natural, as good sense, proper utterance, meek temper, &c.; some are moral, specified both negatively and positively in the epistles of Timothy and Titus; some are evangelical, as aptness to teach, spirit of prayer, gospel learning, &c.; the last is, his influencing the church to introduce him to the ministry, styled an outward call, which implies election, ordination, and instalment. These three operations of God are essential to the being of a regular and authoritative minister.
1. He that instituted the sacred office, has also designed persons for it. This designation is noticed in the cases of some (Isai. xlix. 5. Jer. i. 5. Gal. i. 15, 16), and must be supposed in every like case; except we allow them to be true ministers whom God never designed for the ministry.
2. The manner in which this designation operates, towards bringing to pass the thing designed, is as followeth.
3. First, by God's impressing on the persons mind that it is his will he should preach the gospel; usually termed an inward call. This impression (which is none other than the voice of God in the conscience) binds the person to the ministry, as a matter of duty; and cuts him off from a liberty to decline it, or ever, afterwards, to lay it down, let the consequences be what they will. No man taketh this honour unto himself, but he that is called of God, as was Aaron. Heb. v. 4. A necessity is laid upon me; yea, wo is unto me, if I preach not the gospel. If I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me. I Cor. ix. 16, 17. I am the door - he that entereth not by the door into the Sheepfold, but climbeth up some other way, the same is a thief and a robber. Joh. x. 9, 1, 2. How can they preach, except they be sent? Rom. x. 15.
4. Secondly, by God's endowing the same person with ministerial qualifications, which are an external evidence of God's designation of him for the ministry; and the ground of the church's calling him to it. When he ascended up on high - he gave gifts to men - and gave some pastors, and teachers. Eph. iv. 8. 11. Some of the ministerial qualifications (1) Are natural, as good sense, proper utterance, meek temper, &c. These things alone, it is true, betoken not a designation for the ministry; yet a want of either in a man shows that God never designed him for an office, which requires parts, eloquence and temper. Let no man think me a fool. II Cor. xi. 16. I will give you a mouth and wisdom, &c. Luk. xxi. 15. Not soon angry. Tit. i. 7. Some, (2) Are moral, specified negatively, and positively. "A bishop then must be blameless; not given to much wine; not a striker; not covetous, not greedy of filthy lucre; not a novice; not a brawler; not riotous; not unruly; not self-willed; not soon angry; not a polygamist." But must be "vigilant; sober; of good behaviour; hospitable; apt to teach; patient; ruling well his own house; a lover of good men; just; holy; temperate; holding the faith; able to convince gainsayers; and have a good report of them which are without." I Tim. iii. 3-6. Tit. i. 7-9. Some of the qualifications (3) Are evangelical, or special, as (1) Aptness to teach. The man of God must be apt to teach. 2 Tim. ii. 24. A bishop must be apt to teach. I Tim. iii. 2. (2) The spirit of prayer; I will pray with the spirit. I Cor. xiv. 15. (3) Gospel learning, viz., a sound and spiritual knowledge of the gospel. Thou hast known the holy scriptures, which are able to make thee wise unto salvation, &c.. That the man of God may be perfect, thoroughly furnished unto all good works. 2 Tim. iii. 15-17. Apollos - an eloquent man and mighty in the scriptures. Act. xviii. 24. (4) Strong desires to save souls. I could wish that myself were accursed from Christ for my brethren if by any means I might save some of them. Rom. ix. 3. ch. xi. 14, &c.
5. The third and last operation of God towards the being of a true minister is, his influencing the church to introduce the same person to the ministry, commonly styled an outward call. Here the church are workers together with God, not in a way of mere choice, but of bounden duty; for as soon as they perceive ministerial qualifications in any brother they are no longer at liberty to call or not call him to the ministry than they are to attend or neglect any other notices which God gives them of his will. When therefore a church hath done all, the person is no otherwise a minister of men, or by men than instrumentally; just as he of man and by man his natural existence, and yet it truly and properly a creature of God. He that entereth in by the door [viz. by Christ, who purposed and qualified, and inwardly called him to the ministry] is the shepherd. To him the porter [viz. the church power, for a like reason called the keys of the kingdom] openeth, and the sheep hear his voice. Joh. x. 2. 3.
6. Thus God hath joined together three things to co-operate toward the being of an orderly and authoritative minister, viz. a sense of duty in the conscience, which operates on the man himself; a collation of ministerial gifts, the sight of which affect the church; and in consequence thereof their giving him a proper call. The concurrence of these three like the concurrence of three witnesses, prove the point. If a man should be persuaded of an inward call, and yet have not gifts; or if he should be persuaded of both, and his church concur not; He must question the reality of his inward call, and gifts. Or if the agency of the church, and gifts should be in his favour without the inward sense of a call from God, his designation for the ministry remains a doubt; for he that appointed the end appointed the means also.
7. The outward call consists of three parts; election, ordination and instalment. See the following propositions.
Customs of Primitive Churches, Morgan Edwards, pages 15-17
1. He that instituted the sacred office, has also designed persons for it. This designation is noticed in the cases of some (Isai. xlix. 5. Jer. i. 5. Gal. i. 15, 16), and must be supposed in every like case; except we allow them to be true ministers whom God never designed for the ministry.
2. The manner in which this designation operates, towards bringing to pass the thing designed, is as followeth.
3. First, by God's impressing on the persons mind that it is his will he should preach the gospel; usually termed an inward call. This impression (which is none other than the voice of God in the conscience) binds the person to the ministry, as a matter of duty; and cuts him off from a liberty to decline it, or ever, afterwards, to lay it down, let the consequences be what they will. No man taketh this honour unto himself, but he that is called of God, as was Aaron. Heb. v. 4. A necessity is laid upon me; yea, wo is unto me, if I preach not the gospel. If I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me. I Cor. ix. 16, 17. I am the door - he that entereth not by the door into the Sheepfold, but climbeth up some other way, the same is a thief and a robber. Joh. x. 9, 1, 2. How can they preach, except they be sent? Rom. x. 15.
4. Secondly, by God's endowing the same person with ministerial qualifications, which are an external evidence of God's designation of him for the ministry; and the ground of the church's calling him to it. When he ascended up on high - he gave gifts to men - and gave some pastors, and teachers. Eph. iv. 8. 11. Some of the ministerial qualifications (1) Are natural, as good sense, proper utterance, meek temper, &c. These things alone, it is true, betoken not a designation for the ministry; yet a want of either in a man shows that God never designed him for an office, which requires parts, eloquence and temper. Let no man think me a fool. II Cor. xi. 16. I will give you a mouth and wisdom, &c. Luk. xxi. 15. Not soon angry. Tit. i. 7. Some, (2) Are moral, specified negatively, and positively. "A bishop then must be blameless; not given to much wine; not a striker; not covetous, not greedy of filthy lucre; not a novice; not a brawler; not riotous; not unruly; not self-willed; not soon angry; not a polygamist." But must be "vigilant; sober; of good behaviour; hospitable; apt to teach; patient; ruling well his own house; a lover of good men; just; holy; temperate; holding the faith; able to convince gainsayers; and have a good report of them which are without." I Tim. iii. 3-6. Tit. i. 7-9. Some of the qualifications (3) Are evangelical, or special, as (1) Aptness to teach. The man of God must be apt to teach. 2 Tim. ii. 24. A bishop must be apt to teach. I Tim. iii. 2. (2) The spirit of prayer; I will pray with the spirit. I Cor. xiv. 15. (3) Gospel learning, viz., a sound and spiritual knowledge of the gospel. Thou hast known the holy scriptures, which are able to make thee wise unto salvation, &c.. That the man of God may be perfect, thoroughly furnished unto all good works. 2 Tim. iii. 15-17. Apollos - an eloquent man and mighty in the scriptures. Act. xviii. 24. (4) Strong desires to save souls. I could wish that myself were accursed from Christ for my brethren if by any means I might save some of them. Rom. ix. 3. ch. xi. 14, &c.
5. The third and last operation of God towards the being of a true minister is, his influencing the church to introduce the same person to the ministry, commonly styled an outward call. Here the church are workers together with God, not in a way of mere choice, but of bounden duty; for as soon as they perceive ministerial qualifications in any brother they are no longer at liberty to call or not call him to the ministry than they are to attend or neglect any other notices which God gives them of his will. When therefore a church hath done all, the person is no otherwise a minister of men, or by men than instrumentally; just as he of man and by man his natural existence, and yet it truly and properly a creature of God. He that entereth in by the door [viz. by Christ, who purposed and qualified, and inwardly called him to the ministry] is the shepherd. To him the porter [viz. the church power, for a like reason called the keys of the kingdom] openeth, and the sheep hear his voice. Joh. x. 2. 3.
6. Thus God hath joined together three things to co-operate toward the being of an orderly and authoritative minister, viz. a sense of duty in the conscience, which operates on the man himself; a collation of ministerial gifts, the sight of which affect the church; and in consequence thereof their giving him a proper call. The concurrence of these three like the concurrence of three witnesses, prove the point. If a man should be persuaded of an inward call, and yet have not gifts; or if he should be persuaded of both, and his church concur not; He must question the reality of his inward call, and gifts. Or if the agency of the church, and gifts should be in his favour without the inward sense of a call from God, his designation for the ministry remains a doubt; for he that appointed the end appointed the means also.
7. The outward call consists of three parts; election, ordination and instalment. See the following propositions.
Customs of Primitive Churches, Morgan Edwards, pages 15-17
Monday, July 04, 2016
A Fourth of July speech
A little while back I noticed someone mention book I'd never heard of -- Nathan Bedford Forrest's Redemption. Sounded interesting. I ordered it. The following excerpt comes from “that (redeemed) devil Forrest” speaking in 1875 to a black group called the Pole-Bearers Association (according to the author, this was a forerunner of the NAACP) and others at a Fourth of July celebration.
Forrest: “I came here with the jeers of some white people, who think that I am doing wrong. I believe I can exert some influence, and do much to assist the people in strengthening fraternal relations, and shall do all in my power to elevate every man, to depress none. I want to elevate you to take positions in law offices, in stores, on farms, and wherever you are capable of going...I did not come here to make you a long speech, although invited to do so by you. I am not much of a speaker, and my business prevented me from preparing myself. I came to meet you as friends, and welcome you to the white people. I want you to come nearer to us. When I can serve you I will do so. We have but one flag, one country; let us stand together. We may differ in color, but not in sentiment. Many things have been said about me which are wrong, and which white and black persons here, who stood by me through the war, can contradict. Go to work, be industrious, live honestly and act truly, and when you are oppressed I'll come to your relief. I thank you, ladies and gentlemen, for this opportunity you have afforded me to be with you, and to assure you that I am with you in heart and in hand.”
Nathan Bedford Forrest is known for many things, but very seldom for his late in life Christian conversion. The text of Forrest's speech was printed in the Memphis Daily Appeal, July 06, 1875, page 1.
Forrest: “I came here with the jeers of some white people, who think that I am doing wrong. I believe I can exert some influence, and do much to assist the people in strengthening fraternal relations, and shall do all in my power to elevate every man, to depress none. I want to elevate you to take positions in law offices, in stores, on farms, and wherever you are capable of going...I did not come here to make you a long speech, although invited to do so by you. I am not much of a speaker, and my business prevented me from preparing myself. I came to meet you as friends, and welcome you to the white people. I want you to come nearer to us. When I can serve you I will do so. We have but one flag, one country; let us stand together. We may differ in color, but not in sentiment. Many things have been said about me which are wrong, and which white and black persons here, who stood by me through the war, can contradict. Go to work, be industrious, live honestly and act truly, and when you are oppressed I'll come to your relief. I thank you, ladies and gentlemen, for this opportunity you have afforded me to be with you, and to assure you that I am with you in heart and in hand.”
Nathan Bedford Forrest is known for many things, but very seldom for his late in life Christian conversion. The text of Forrest's speech was printed in the Memphis Daily Appeal, July 06, 1875, page 1.
Sunday, July 03, 2016
Hudibras Part I (1663–1664)
Excerpt:
A sect, whose chief devotion lies
In odd perverse antipathies;
In falling out with that or this,
And finding somewhat still amiss;
More peevish, cross, and splenetick,
Than dog distract, or monkey sick.
That with more care keep holy-day
The wrong, than others the right way;
Compound for sins they are inclin'd to,
By damning those they have no mind to:
Still so perverse and opposite,
As if they worshipp'd God for spite.
The self-same thing they will abhor
One way, and long another for.
Free-will they one way disavow,
Another, nothing else allow:
All piety consists therein
In them, in other men all sin.
Samuel Butler (1613 – 1680) was a poet and satirist. He is remembered now chiefly for a long satirical poem entitled Hudibras.
A sect, whose chief devotion lies
In odd perverse antipathies;
In falling out with that or this,
And finding somewhat still amiss;
More peevish, cross, and splenetick,
Than dog distract, or monkey sick.
That with more care keep holy-day
The wrong, than others the right way;
Compound for sins they are inclin'd to,
By damning those they have no mind to:
Still so perverse and opposite,
As if they worshipp'd God for spite.
The self-same thing they will abhor
One way, and long another for.
Free-will they one way disavow,
Another, nothing else allow:
All piety consists therein
In them, in other men all sin.
Samuel Butler (1613 – 1680) was a poet and satirist. He is remembered now chiefly for a long satirical poem entitled Hudibras.
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