Bible Man

"Be a Bible man, go so far as the Bible, but not an inch beyond it. Though Calvin should beckon you, and you esteem him, or Wesley should beckon, and you esteem him, keep to the Scripture, only to the Scripture! If your minister should go astray, pray that he may be brought back again, but do not follow him. Though we or an angel from heaven preach any other gospel than this book teaches you, do not, I pray you, give any heed to us, no, not for a single moment!" -- Charles Haddon Spurgeon, from "Infallibility—Where To Find It and How To Use It"; a sermon delivered December 20, 1874

Only Through Grace, by J. P. Lane

One of the favorite “grace” songs that I love and think is not sung often enough is Only Through Grace. The words and music were written by J. P. Lane and copyrighted in 1909 (select HERE to see the score in shape notes). The earliest publication I have found of it (so far) is 1924, but it was probably published much earlier.[i] We sing it from Heavenly Highway Hymns. The theme “only through grace” runs throughout the hymn – salvation by God through the Son from beginning to end.

1. Only through grace, O wonderful story!

Only through grace, prolong the sweet sound!

Only through grace, it echoes in glory!

Only through grace, the lost has been found!

2. Only through grace our Father in heaven

Sent His dear Son to die in our place.

Life and salvation through Him are given—

Wonderful love! O wonderful grace!

3. Only through grace we press on our journey,

Kept by the power of God till the end.

Only through grace we’ll enter the portals;

Then to the Father grace will commend.

Refrain: Wonderful story! wonderful Savior!

Jesus has died and rose from the grave!

Join the glad chorus, praise Him forever—

Jesus had died, lost sinners to save!

In “I Will Sing the Wondrous Story,” David Music mentions J. P. Lane as one of the associates of Baptist evangelistic musician J. A. Brown, noting “J. P. Lane has not been identified.”[ii] Lane co-edited Soul Songs with J. A. Brown, D. P. Airhart and R. S. Coward.[iii] He also worked with Coward and H. N. Lincoln on Song Revival in 1898.[iv]

I set out on a search to learn who the composer is of this song that I like. I found evidence to identify the author/composer J. P. Lane as James Pleasant Lane of Comanche County, Texas. I first discovered that this composer was living in Comanche, Texas when he copyrighted a song called Ring the Bells.[v] I searched censuses and found a J. P. Lane in Comanche County, Texas in 1880 and 1900. I was greatly encouraged when his occupation in 1900 was listed as “Music Agt”.[vi] I was able to identify this J. P. Lane as James Pleasant “Plez” Lane, and then further corroborate this as the same person when I discovered he copyrighted the words and music of Amen, We Shall Rise as “J. Pleasant Lane” of Comanche, Texas in 1908. I believe that this identification is accurate and reliable.

James Pleasant “Plez” Lane was born September 20, 1856 in Arkansas.[vii] He was the son of Robert Russell Lane (1832–1895) and Elizabeth Williams (1835–1860). He appears in four U.S. Federal censuses – 1860 (Madison County, Arkansas), 1870 (Madison County, Arkansas), 1880 (Comanche County, Texas) and 1900 (Comanche County, Texas). Lane married Martha Ann “Mattie” Harris (1862–1904) sometime before 1880. They appear as a young couple without children in the 1880 Comanche County census. By 1900 they were parents of 9 children, 6 of whom were still living, and his occupation had changed from farming to music.[viii] Preceded in death by his wife, J. P. Lane died March 9, 1910 when only 53 years old. He and his wife are buried at the Zion Hill Cemetery,  in rural Comanche County, Texas. Lane composed music for hymns that he wrote, as well composing for the hymns of others. In addition, he wrote Lane’s Analysis of Harmony and Musical Composition. A copy has been preserved at the Abilene Christian University Library, a gift from Firm Foundation editor Austin Taylor.

J. P. Lane’s church affiliation is uncertain. If he was an associate of Baptists James Andrew Brown, Daniel Patterson Airhart and Richard Stone Coward, he likely was a Baptist also. The theology of Only Through Grace well incorporates the Baptist view of salvation by grace and the eternal security of the saved. It speaks of the substitutionary atonement, death and resurrection of Jesus Christ. It encourages us to live in God’s grace and praise Him for it.

Other Songs by J. P. Lane (not complete)[ix]

Adown Life’s Stream [sacred song and chorus] (words by J. S. Davis and music by J. P. Lane, copyright by Eiland and Dean, Waco, Texas, 1902)

Amen, We Shall Rise (words and music by J. Pleasant Lane, Comanche, Texas, copyright 1908)

Beautiful Home of the Soul (words and music by J. P. Lane; page 60 in Songs of Promise: For Sunday Schools, Prayer, Praise, and Conference Meetings, J. H. Tenney and E. A. Hoffman, Boston, MA: Oliver Ditson & Company, 1886)

Beyond the Dark Sea (music by J. P. Lane, copyright by Emmett S. Dean and Samuel W. Hensley, 1906)

Bright and Beautiful Mansions (music by J. P. Lane, copyright by Emmett S. Dean and Samuel W. Hensley, 1906)

Calling For Thee (words by J. P. Lane and music by J. H. Tenney; page 160 in The Finest of the Wheat: Hymns New and Old, George D. Elderkin, Chicago, IL: R. R. McCabe & Company, 1894)

Cling to the Cross Alone (words by Jennie Wilson and music by J. P. Lane, copyright by H. N. Lincoln, 1902)[x]

Drifting Away (words by J. P. Lane and N. L. McBrayer; music by N. L. McBrayer, copyright by H. N. Lincoln, 1902)

Following the Drift (words by Wm. Allen and music by J. P. Lane, copyright by J. P. Lane, 1905)

God So Loved the Word (music by J. P. Lane, copyright by H. N. Lincoln, 1902)

Hark, to a Sweet Voice Pleading (words by Mrs. W. J. Kennedy and music by J. P. Lane, copyright by H. N. Lincoln, 1902)

Heaven is My Home (words arranged and music by J. P. Lane, copyright by H. N. Lincoln, 1902)

I Am Calmly Waiting (words and music by J. P. Lane, copyright by H. N. Lincoln, 1902)

O For a Faith that Never Wavers (words by Mrs. W. J. Kennedy and music by J. P. Lane, copyright by H. N. Lincoln, 1902)

One By One (words and music by J. P. Lane; page 120 in Songs of Promise: For Sunday Schools, Prayer, Praise, and Conference Meetings, J. H. Tenney and E. A. Hoffman, Boston, MA: Oliver Ditson & Company, 1886)

Ring the Bells (music by J. P. Lane, Comanche, Texas, copyright 1906)

Sabbath Bells (words arranged and music by J. P. Lane, copyright by Camilus Milo Barnes, Eureka Springs, Arkansas, 1903)

Sailing Home (words arranged and music by J. P. Lane, copyright by Camilus Milo Barnes, Eureka Springs, Arkansas, 1903)

Saved Through the Blood of Christ (music by J. P. Lane, copyright by Emmett S. Dean, 1906)

Song of Praise (words and music by J. P. Lane, copyright by H. N. Lincoln, 1902)

The Good Shepherd (words and music by J. P. Lane; page 122 in Songs of Promise: For Sunday Schools, Prayer, Praise, and Conference Meetings, J. H. Tenney and E. A. Hoffman, Boston, MA: Oliver Ditson & Company, 1886)

The Lord Our Rock (words arranged and music by J. P. Lane, copyright by H. N. Lincoln, 1898)

The Word of His Power (words by F. L. Eiland and music by J. P. Lane; page 72 in Victory Songs, Samuel W. Beasley and James H. Ruebush, Dayton, VA: Ruebush-Kieffer Company, 1910)

This World is Not My Home (words by Bettie Holcomb and music by J. P. Lane, copyright by E. S. Dean and J. P. Lane, 1907)

---

[i] Blood Redemption and Christian Service Songs, L. A. Robertson, Hartford, AR: Hartford Music Co., 1924; Only Through Grace is also found in Great Joy: a Book of Gospel Songs, edited by W. O. Cooper, Albert E. Brumley, Robert S. Arnold, Hartford, AR: Hartford Music Co., 1952 and Heavenly Highway Hymns, compiled by Luther G. Presley, Stamps Baxter Music Company, 1956, and probably others.

[ii] “I Will Sing the Wondrous Story”: A History of Baptist Hymnody in North America, David W. Music, Paul Akers Richardson, Macon, GA: Mercer University Press, 2008, p. 348

[iii] Soul Songs: a Book of Songs (New and Old) for Religious Work and Worship, J. P. Lane, D. P. Airhart, R. S. Coward and J. A. Brown, Waco, TX: Singing Evangelists’ Music Co., circa 1904

[iv] Song Revival: a New Song Book for Revivals, Sunday Schools and Churches, Dallas, TX: Songland Company, 1898

[v] Catalogue of Copyright Entries: Part 3, Volume 1, Washington, DC: Government Printing Office, 1906; See also, when he copyrighted The Land of Happy Song in 1907, he was in Comanche: Catalog of Copyright Entries, Part 3, Volume 2, Washington, DC: Government Printing Office, 1907

[vi] Apparently – Music Agent

[vii] Possibly in Madison County; The family made their home in 1860 at Prairie, in Madison County, Arkansas. The year date on his tombstone is 1858, but 1856 is probably correct. 1856 is the year he gave in the 1900 census, and agrees with his age in previous censuses. The tombstone birth dates of September 20, 1858 for James Pleasant Lane and August 4, 1858 for his sister Viola Lane Roberson indicate at least one of their birth dates is in error.

[viii] Leona, Rufus, Edna, Elma, Grace and Asie (1900 Census)

[ix] Hymnary.org lists 29 texts by J. P. Lane, but some of those are also credited to other authors. Therefore I chose to list only those I confirmed through other sources (usually the GPO Catalog of Copyright Entries). We’ll Meet Again by J. P. Lane was copyrighted by Austin Taylor in 1916. It is probably a song written by this same J. P. Lane before his death and then copyrighted for a song book called New Songs of Praise published by Taylor and Firm Foundation in 1916.

[x] These 1902 compositions probably appear in Sacred Song King by Horace Neely Lincoln.

O the Rock, by J. P. Lane

1. O the Rock! ’tis a cleft and a strong, sure defense

From the dark gath’ring tempest so threat’ning and dense.

In the Rock we are safe, we will suffer no fear,

But in peace that is changeless, we rest sweetly here.

2. O the Rock! safely shields from the foes that surround,

Tho’ the perils are many, and tempters abound;

In the Rock, all secure, from all harms we abide;

Since He shields us and keeps us, no ill can betide.

3. O the Rock, blessed Rock, what a calm, blest retreat,

We will rest in the shade all secure from the heat;

In the Rock we’re contented, we’re happy and free;

Sinner, flee for thy life, O to this Refuge flee.

Refrain: For the Lord is our Rock and is mighty and strong,
And in Him we are safe He’s our help and our song.
In the Rock we will rest till the storms all are past;
He will guide thru the gloom till the light dawns at last.

By J. P. Lane

After the Ball, and other reviews

The posting of reviews does not constitute endorsement of the books or book reviews that are linked.

• A Review of The Shack (Download it Here) -- "Despite the book’s popularity among Christians, believers are divided on whether this book is biblically sound."
• After the Ball–Why the Homosexual Movement Has Won -- "A partial explanation of the homosexual movement’s success can be traced to the 1989 publication of After the Ball: How America Will Conquer Its Fear and Hatred of Gays in the 90s."
• Book Review: Growing God’s Church, by Gary McIntosh -- "The book is written out of a concerning observation: Churches have become more “missional” in their thinking and language, while somehow simultaneously becoming less evangelistic."
• Book Review: On Pastoring, by H. B. Charles -- "On Pastoring is a personal conversation with a pastor written in three parts."
• Book Review: The Purpose Driven Church, by Rick Warren -- "...his evident productivity in evangelism is nearly unrivaled, which makes his methods seem sacrosanct, and critically evaluating them taboo."
• Fierce Women -- "Fierce Women is the kind of book a feminist will hate because it affirms God-ordained differences between men and women and because it pushes women to live for the good of others, to esteem others higher than themselves."
• Good and Angry, Review -- "Jesus gets good and angry—in the service of mercy and peace."
• Men Who Love Fierce Women Review -- "This is a book that deserves a better title in order to capture that spirit and the important biblical themes it highlights."
• The Gospel for Muslims, Review -- "...Thabiti shares the importance of moving beyond our comfort zone and understand what it means to suffer for the gospel."
• The Shack — The Missing Art of Evangelical Discernment -- "All this reveals a disastrous failure of evangelical discernment."

It is simply impossible, 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.)

"It is simply impossible to alleviate poverty—in its fullest sense—apart from the local church." -- Brian Fikkert

"We have demonized those who produce, subsidized those who refuse to produce, and canonized those who complain. " -- Thomas Sowell

"The Bible is eternal. You’re the one that’s irrelevant." -- Copied

"We are so little reconciled to time that we are even astonished at it. “How he’s grown!” we exclaim, “How time flies!” – as though the universal form of our experience were again and again a novelty. It is as strange as if a fish were repeatedly surprised at the wetness of water. And that would be strange indeed; unless of course the fish were destined to become, one day, a land animal." -- C. S. Lewis

"If I have learned anything in 35 or 40 years of teaching, it is that students don’t learn everything I teach them. What they learn is what I am excited about, the kinds of things I emphasize again and again and again and again." -- D. A. (Don) Carson

"There is no thought so deep God cannot know; nothing so hard God cannot do; nowhere so far God cannot be; and no one so lost God cannot save."

"Our duty as stewards ‘to be found faithful’ does not depend upon whether we have religious freedom or not."

"Baptist love for liberty often creates the sounds of war when closer examination reveals a fireworks display." -- Paige Patterson

"God is not riding the backs of donkeys or elephants. He doesn’t take sides, He takes over." -- Tony Evans

"Where the Bible speaks, we must be emphatic. Where the Bible is silent, we must be cautious."

"Religious liberty is not a government ‘benefit,’ but a natural and inalienable right granted by God." -- Russell Moore

"The church should not resort to the civil power to carry on its work. The gospel of Christ contemplates spiritual means alone for the pursuit of its ends." -- Baptist Faith and Message

"The practical effect of the stress upon ‘soul competency’ as the cardinal doctrine of the Baptists was to make every man’s hat his own church." -- Winthrop S. Hudson, Baptists in Transition, p. 142

Don't let the sun go down on your wrath

Question: What does “let not the sun go down upon your wrath” mean?

The most common explanation of this phrase is “don’t go to bed angry” (also, “don’t sleep on anger,” “suppress it speedily,” “put a strict time limit on it,” or “it should not be prolonged beyond the sunset”).  This is further morphed into the idea that conflicts must be resolved before bedtime. What is that the correct or best understanding?

In a series of moral exhortations about putting off the old man and putting on the new man, Paul stated, “Be ye angry, and sin not: let not the sun go down upon your wrath (Ephesians 4:26).” A close inspection suggests that Paul alludes to Psalm 4:4 from the Greek Old Testament, which reads (as translated into English),[i] “Be ye angry, and sin not; feel compunction upon your beds for what ye say in your hearts. Pause.”[ii]

Comparing some of the texts (for those to wish to do so)

Psalm 4:4 Greek Septuagint - καὶ γνῶτε ὅτι ἐθαυμάστωσε Κύριος τὸν ὅσιον αὐτοῦ· Κύριος εἰσακούσεταί μου ἐν τῷ κεκραγέναι με πρὸς αὐτόν.

Psalm 4: 4 Brenton Septuagint Translation - Be ye angry, and sin not; feel compunction upon your beds for what ye say in your hearts. Pause.

Psalm 4:4 Wycliffe Bible - Be ye wroth, and do not ye sin; and for those evils to which ye say in your hearts and in your beds, be ye compunct.

Psalm 4:4 1599 Geneva Bible - Tremble and sin not: examine your own heart upon your bed, and be still. Selah.

Psalm 4:4 King James Version - Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah.

Psalm 4:4 New International Version - Tremble and do not sin; when you are on your beds, search your hearts and be silent.

Ephesians 4:26 1550 Stephanus New Testament - οργιζεσθε και μη αμαρτανετε ο ηλιος μη επιδυετω επι τω παροργισμω υμων

Ephesians 4:26 Wycliffe Bible - Be ye wroth, and do not do sin; the sun fall not down on your wrath.

Ephesians 4:26 1599 Geneva Bible - Be angry, but sin not: let not the sun go down upon your wrath,

Ephesians 4:26 King James Version - Be ye angry, and sin not: let not the sun go down upon your wrath:

Ephesians 4:26 New International Version - “In your anger do not sin”: Do not let the sun go down while you are still angry,

Since Paul’s exhortation alludes to Psalm 4, it should be considered in deciding the full meaning Ephesians 4:26. Because the Lord has set apart him that is godly, David knew the Lord would hear his call (verses 1, 3). Due to that knowledge David resolves to stand in awe of God, tremble before him and not sin in his anger at the lying vanity surrounding him (v. 3). In doing so we should stand in awe before God and look within ourselves – talk to ourselves. Though we may joke about people being crazy if they talk to themselves, the fact is we often need to have a dialogue with our soul (Cf. Joseph Hart’s A Dialogue between a Believer and His Soul for a poetic example of the concept).

All anger is not bad or wrong. Righteous indignation is a true concept. Jesus speaks of being angry “without a cause” – indicating we can be angry with cause (Matthew 5:22). If we commune with our own hearts on our beds we will likely most often find our anger is a human reaction that is sinful, without a cause. Let’s not be guilty of excusing ungodly reactions as righteous indignation.

If we have been angry, the close of the day must bring reflection upon it. Says Charles Spurgeon in The Treasury of David, Psalm 4, “Stay, rash sinner, stay, ere thou take the last leap. Go to thy bed and think upon thy ways. Ask counsel of thy pillow, and let the quietude of night instruct thee!” John Calvin rightly notices “…in solitude, we can give to any subject a closer attention…”[iii]

The apostle is not putting the onus on us to resolve every personal conflict before the sun goes down, or before we go to bed. That may not be possible (e.g., the other person may not want to resolve the conflict). But the going down of the sun and the laying down of our heads is a perfect time for reflection, for prayer, and, if need be, repentance.

The text teaches the limitation of anger, even when it is proper. Sundown was the time when one Jewish day ended and a new day began. End your day well! Start your day out right! The big picture of Ephesians 4:26b is: Resolve your anger. Don’t nurse it. Even if it is legitimate anger, don’t let it fester and grow into sin.

Don’t get angry and sin…but when you do sin, reflect and repent.

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[i] English Translation of the Greek Septuagint Old Testament, by Sir Lancelot C. L. Brenton, 1851; Greek: καὶ γνῶτε ὅτι ἐθαυμάστωσε Κύριος τὸν ὅσιον αὐτοῦ· Κύριος εἰσακούσεταί μου ἐν τῷ κεκραγέναι με πρὸς αὐτόν.

[ii] Psalm 4:4 (KJV): “Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah.”

[iii] From Calvin’s Commentaries, translated by John King

Righteous indignation

So-called experts vary in their categorizations of anger types, their concepts and their number. Some forms of anger are normal and healthy. Even though unpleasant to deal with, it may lead to the quick resolution of a problem. Other forms of anger pose a serious problem. “Road rage” is a type of volatile explosive anger than can be intense and destructive. Chronic anger is habitual anger that people hold on to and nurture over a long period of time. This could be those who “seem like they are mad all the time.” Most people seem to have a general negative attitude toward the concept of anger -- probably because so much anger is selfish, uncontrolled and hurtful. But all anger is not bad or wrong. The Bible says, “Be ye angry, and sin not: let not the sun go down upon your wrath (Ephesians 4:26).”

Jesus’s anger recorded in John 2:13-25 is instructive in the proper kind of and proper use of anger.

13 And the Jews’ passover was at hand, and Jesus went up to Jerusalem. 14 And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: 15 And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; 16 And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. 17 And his disciples remembered that it was written, The zeal of thine house hath eaten me up. 18 Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? 19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. 20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? 21 But he spake of the temple of his body. 22 When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. 23 Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did. 24 But Jesus did not commit himself unto them, because he knew all men, 25 And needed not that any should testify of man: for he knew what was in man.

Jesus’s anger was purposed (directed) and restrained (controlled). Many things about the way the Pharisees, Sadducees and others treated him personally could have caught his attention and engendered much anger. Rather, he directed his anger toward the abuse of the temple worship.

Jesus’s anger was premeditated (planned, planned beforehand) and judicious (displaying good judgment). Jesus took the time to make a scourge (a type of whip). The making of scourge -- both the intent, time and effort to do so -- displays not only purpose but also premeditation. He did not act rashly or explode in anger. He took his time. He made a specific tool and directed it to a specific purpose.

Jesus’s anger was righteous (without sin) and productive (got results beyond just the feeling). His action was directed against a known and overlooked moral wrong regarding the temple services.  It produced results beyond any supposed “feeling better” associated with an outburst of anger. The temple was cleansed of its abuse. Much anger has no designed purpose at all, has no moral foundation -- and after the fact the person who acted in anger does not even “feel better.”

Intriguingly, the Jews did not question the act of Jesus driving out the money-changers and overturning the tables. They only questioned whether Jesus had the authority to act (in other words, this is a question of the person of Christ). This indicates they knew the wrong and that someone had the authority to act in this manner.

Jesus was angry and did not sin. He directed his anger for a precise purpose, accomplished the purpose, explained his actions and went on with the things he came to do.

“Now that’s funny”

Original Hondo Welcome Sign

Last summer the city of Hondo, Texas came under scrunity for their welcome signs. The signs on either end of town on Highway 90 advise drivers “Welcome: This is God’s Country. Please don’t drive through it like Hell. Hondo, Texas.”

The comedian called Larry The Cable Guy is known for the phrase “Now that’s funny. I don’t care who you are.” It seems that would apply to the Hondo “Welcome” signs. Not so. Apparently any public mention of God draws the ire of the angry atheists in the Freedom From Religion Foundation. Apparently humorless heathens and stodgy skeptics are thoroughly damaged by the sign – permanently wounded with a scar that will never heal! That’s why the FFRF demands that the city of Hondo remove the signs. Standing by their theme, Hondo Mayor James Danner asserted, “There’s no way in hell we’re going to take those signs down.”

There are legitimate reasons to be angry and offended. This isn’t one of them. It is much easier to get through life with a little sense of humor. So, all you atheists out there – and any theists who might be offended by their “close to cursing” use of “hell” – just take a deep breath. Now, repeat after me, “Now that’s funny. I don’t care who you are.”

Current Hondo Welcome Sign

Weary and sad I come

1. Weary and sad I come, Lord, to Thee,
Low at Thy feet I fall;
Oh, wilt Thou hear my penitent plea,
As I upon Thee call?

2. Weary and worn I bring unto Thee
My load of sin and care;
Lord, hast Thou suffered my soul to free,
Wilt Thou my burdens bear?

3. I sink beneath the all-cleansing wave,
Which now by faith I see;
Simply I trust Thy power to save,
Oh, let me rise in Thee.

Rhoda K. Byrum, 1907

Calvinism-Arminianism Spectrum Chart, 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.

• Calvinism-Arminianism Spectrum Chart -- "The chart is intended to represent the spectrum, with those doctrines that are least likely to be held by Calvinists at the top, and those least likely to be held by Traditionalists at the bottom, but with incremental steps toward the middle mapped out."
• Can Christians Marry Non-Christians?: A Biblical Theology -- " I recently had a painful conversation with a dear friend who said he’d never planned to get romantically involved with someone."
• Chaffetz to low-income Americans: Buy health care, not iPhones -- "Americans have choices, and they’ve got to make a choice, so maybe rather than getting that new iPhone they just love and spending hundreds of dollars on that they should invest in their own health care."
• Christian Bakers, Gay Weddings and a Question for the Supreme Court -- "Eskridge has been active in gay-rights litigation for twenty-five years...but he also believes that the legitimate rights of religious minorities have been neglected by judges."
• Christians have lost the culture wars. Should they withdraw from the mainstream? -- "... in the coming weeks and months, expect to hear a lot about the Benedict Option. It’s a provocative vision for Christians outlined in a new book by Rod Dreher, who has explored it for the past decade on his lively American Conservative blog."
• College Campus Disgrace -- "While college administrators and professors accept disgraceful behavior, we as taxpayers, donors and parents should not foot the bill."
• Don't repeal the Johnson Amendment, fix it -- "We should limit political activity by churches—but not speech from the pulpit...A far better solution: repeal the Johnson Amendment with respect to things that cost no money, and leave it in place for the things that do."
• Evangelicals need to stop being wimps -- "...evangelicals have confused Christ’s command to love others with being likable, as if that were an attribute of God."
• Judge Awards ‘Tri-Custody’ to Couple and Woman They Had Relationship With -- "A bizarre case in New York culminated into what might be the first such case of a man, woman, and mother of a child being awarded a so-called tri-custody ruling."
• Muslims and Christians Praying Together -- "Christians need to understand that they do not worship the same God as Muslims. Muslims already know this to be a fact."
• Quit Telling Pastors We Have to Stop Pastoring to Have a Successful Church -- "Great churches don't need spiritual enablers or high-achieving CEOs. They need equipping pastors."
• The Book of Hours -- "We are delighted to make available to all this digital version of the Richard III’s Book of Hours, his personal prayer-book."
• The King Who Led with a Towel – Jesus the Servant Leadership Role Model -- "Jesus’ use of the “towel” represented His whole life and leadership."
• The Southern Baptist Convention - Its History, Heritage, and Hinderances by Duane Brown
• The Strong Bulls of Bashan -- "O you men of religion, who would go about to establish your own righteousness, and dare to speak of your duty and obedience, let your mouths be silent and your heads hang in abasement as you look upon HIM who is the RIGHTEOUSNESS of GOD."
• Three Reasons to Include a Concise Summary of the Gospel in Every Sermon -- "I’m talking about inserting, somewhere in your sermon...a short explanation of the main truths about who Jesus is and what he has done..."
• 6 Things You Didn't Know about Paul in the Bible -- "Saul’s name was not changed to Paul."
• 5 facts about St. Patrick -- "An aristocratic British teenager is kidnapped by pirates, sold into slavery, escapes and returns home, becomes a priest, returns to his land of captivity and face off against hordes of Druids."

Customs of Primitive Churches, Of the election of a minister

PROP. VIII. Of the election of a minister

VIII. The election, or outward call, of a person to the ministry is an act of his church, excited by knowledge of God’s having endowed him with some,[1] and a belief of his having endowed him with all ministerial qualifications: the act admits of the following gradations; first their moving him by common suffrage to a private trial of his believed qualifications: the motion complied with, and proof given, they, secondly, vote him, by the like suffrage, to be a minister; and give him a written certificate of the vote to be a warranty of licence to preach in public, when occasion requires: next, he is ordained, and settled, of which more in the next propositions. The above transactions require several meetings of the church and party concerned, fasting; together with the presence of persons (at least of one) already in office; who shall open the meetings with prayers suitably prefaced; moved and direct the affairs decently and in order; and close the same meetings with prayers, praises, and benedictions.

1. Every minister is such by an act of his own church. No man or set of men can do that for a church. Nor yet one church for another. All Scripture examples are against these last, and in favour of the former process. Matthias was appointed a minister by his own church. The first deacons were made such in, and by their own church, Act. vi. 3. The persons mentioned in Act. xiv. 23 became elders in, and by their respective churches. The chief difference between ordinary and extraordinary ministers is, that the latter were made officers immediately by God; the former mediately viz., by means of the church.

2. The above act whereby a man is brought into the ministry, is not left to the option of the church; but is excited by a knowledge of his having some, and a belief of his having all ministerial qualifications: for as the Israelites pitched no where, nor moved any whither but as the divine pillar directed; so cannot a church pitch on which they please to be a minister, nor proceed as they think fit until God points out the man by qualifying him first for the office. These discoveries of his designation of the person command their notice, and direct their proceedings. See prop. vii, ver. 5.

3. The first part of the above act of the church is, their moving the person by their common suffrage to a private trial of his believed special qualifications, viz. of his aptness to teach; spirit of prayers; skill in the mysteries of the gospel, &c. His common qualifications are supposed to be known, viz. sense; utterance; temper; freedom from the guilt of gross sins; endowment with moral excellencies; and inclination to the office. Long acquaintance with the person affords a proof of these; and long acquainted with him the church must be, or choose a novice, which is prohibited. 1 Tim. iii. 6. But the other talents are of such a nature as to admit of no sufficient proof short of the exercise of them. Let these [also] first be proved, and then let them use the office &c. 1 Tim. iii. 10. Try the spirits, whether they be of God; for many false prophets &c. 1 John iv. 1. Thou hast tried them, which say they are apostles, &c. Rev. ii. 2. Let the prophets speak—and let the other judge, 1 Cor. xiv. 29. False brethren [viz. teachers, Act. xv. 1.] unawares brought in, who came in privily &c. Gal. ii. 4. Ye know the proof of him, Phil. ii. 22. Make full proof of thy ministry, 2 Tim. iv. 5. Ye seek a proof of Christ speaking in me, 2 Cor. xiii. 3.

4. The said motion accepted, and proof given, the church {act} secondly, by their common suffrage to vote the person to be a minister; and to give him a written certificate of the transaction. We read of ministers that carried letters of commendation to, and from, churches. 2 Cor. iii. 1. These [it is reasonable to suppose] were certificates of their call to the ministry, and good character; and of the nature of authority or licence to preach publicly. See 3 Joh. 9. 1 Cor. 16. 3.

5. Next, he is to be ordained, and settled. See prop. ix. x.

6. The above gradations by which a person is brought to the ministry, and settled in a church require several meetings of the church, viz. (1) A meeting to move the matter to the candidate; and after trials (2) a meeting to elect him to be a minister; at this he may be ordained, if all things allow it; if not they must (3) Have a meeting for his ordinations, which is commonly the case. At this he may also be set over the church or installed, if expedient; if not they must (4) Have a meeting to make him their bishop, pastor, or elder &c.

7. The presence of person already in office (at least one) is requisite. One may do; as may be argued from the case of Titus in Crete, ch. i. 5, and the personal directions given to Timothy, 1 Tim. v. 12. But two, or more, suit better; for then there will be a presbytery, 1 Tim. iv. 14. There is no example of a church (without any minister) that fixed a man in the office; but many examples of churches that furnished themselves with ministers with the help of other ministers. The apostles were present when the church of Jerusalem appointed Matthias, Act. i. Simeon, Lucius and Manaen were present in the church of Antioch when Paul and Barnabas were separated to the work, Act. xiii. Paul and Silas were present when the churches of Greece chose them elders, Act. xiv.

8. Those meetings should be attended with fastings; and (by means of the assisting officers) with addresses, prayers, praises, and benedictions. So Peter addressed the church of Jerusalem previous to their choice of Matthias, and prayed, Act. i. 15, 24. So the church of Antioch fasted, when Paul and Barnabas were separated unto the work Act. xiii. 2. The churches of Greece did the same with commendations to the Lord; which mean prayer, or benediction, or praise, or each. Act. xiv. 23.

9. To be continued…

Customs of Primitive Churches, Morgan Edwards, pages 17-19

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[1] or, same?

His banner over me was love

"And his banner over me was love." — Canticles 2:4

"The identity and peculiarity of the banner is expressed in the word of our text. It is, "Love". This is his banner, and it differs from all other banners. No human force was ever marshaled for a deadly conflict under such an ensign as this. Hatred, which is the very opposite to this banner, is displayed in all the hostile movements of the sons of men. Hatred, instead of love, brought Cain into the field to slay his righ­teous brother; and hatred, instead of love, has characterized all scenes of slaughter which have drenched the earth with human gore, from the days of Cain to the present day. Hatred, instead of love, makes the feet of men swift to shed blood, because there is no fear of God before their eyes, and the way of peace they have not known. How striking then is the contrast between the banner of Christ, which waves in righteousness over the Lord's host, and that of the enemies of the Lord. All the opposition of men and devils against God and truth, and against his people, is instigated by hatred to God, to holiness, to truth and righteousness, and therefore the banner over the church is the more clearly identified, and the more readily known by those unto whom it is given, and over whom it is unfurled. His banner over them is love." -- Gilbert Beebe

Only Through Grace

“Only Through Grace,” a song by J. P. Lane, 1909

Click on image to enlarge it

A More Sure Word of Prophecy

“A More Sure Word of Prophecy” by Don Fortner

2 Peter 1:16-21: For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount. We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

• 1. We believe the gospel upon the divinely affirmed testimony of the Apostles (vv. 16-18).
• 2. We believe the gospel upon the infallibly inspired Word of God (vv. 19-21).
• 3. We believe the gospel upon the revelation of Christ in our hearts (v. 19).

Essential Doctrines

In a post on Essential Doctrines, Mark Fenison made this point, which I find helpful.

Q. What are essential doctrines?

A. This is a question which if left to personal opinions has no unified answer. However, if left to Biblical principles I can define "essential" as follows:

• 1. Every doctrine and practice is essential that the Scripture explicitly states or necessarily infers there are no other options, or is a "must" for eternal life or acceptable service.
• 2. Every doctrine and practice that is essential to distinguish NT Christianity from other world religions and prophetic apostate Christianity.
• 3. Every doctrine and practice that is essential to preserve and defend the above two essentials (inspiration/preservation and final authority of the scriptures, etc.).

"Using these principles...a precise structure of essential doctrines and practices can be formulated correctly."

Will conservatives and liberals flip?

In 2015 Rowan County, Kentucky county clerk Kimberly Davis refused to issue marriage licenses to homosexual couples as a violation of her conscience and religious beliefs. After landing in jail, she requested the Democratic Governor for an exemption and accommodation of conscience. Davis’s attorneys argued that “Davis faces significant, irrevocable, and irreversible harm if she is forced to authorize and approve even one same-sex marriage license with her name on it, against her religious conscience.”

The Governor refused accommodation, stating “the legislature has placed the authority to issue marriage licenses squarely on county clerks by statute, and I have no legal authority to relieve them of their statutory duty by executive order.”

Now in 2017 the roles are reversed. A Democratic prosecutor, Aramis Ayala, “surprised many of her own supporters when she announced this week that her office would no longer seek capital punishment in a state that has one of the largest death rows.” Rick Scott, Republican governor, “promptly transferred a potential death penalty case — the killing of a police officer and a pregnant woman earlier this year — to another Florida prosecutor.”

Lawson Lamar, former State Attorney, said: “Anyone who raises their hand and takes the oath to be State Attorney must be able to go with the death penalty even if they feel it's distasteful.”

It appears that liberals and conservatives are defending conscience when the thing defended suits their conscience, and arguing that one must fulfill their oaths of office when it doesn’t suit their conscience. 

The liberals and conservatives have flipped their views in these cases.

Balthasar Hübmaier

Balthasar Hübmaier, according to Vedder:

The ethical tone of Hübmaier’s writings also marks him for distinction among the writers of his age. He is scrupulously fair to his adversaries—always fair in intention, and usually fair in deed. He never charges misconduct and heresy upon his adversaries with that light-hearted carelessness of fact which is characteristic of his age and of most of its writers—of Luther and Zwingli, for example.

And the difference in tone between his controversial writings and those of the period is marvellous. To read an average pamphlet of Luther’s, written to confute some adversary,—Wider Hans Wurst, for instance, or Contra Henricum Regem,—and then to turn to any writing of Hübmaier’s, is like escaping from the mephitic odours of a slum into a garden of spices. It is not merely that scurrilous abuse has been exchanged for courteous speech,—the whole atmosphere is different. There is a “sweet reasonableness” in Hübmaier’s attitude toward men and truth, a confident belief that he is right, but a genuine willingness to be instructed, which is rare in any age and was unique in his.

Of a brilliant English scholar it was said, as his fitting epitaph, “He died learning”; and of Hübmaier it may be said with equal truth that each year of his life saw him take a long stride forward, not only in knowledge of the truth, but in that love that is not easily provoked and thinketh no evil.

--Henry C. Vedder, Balthasar Hübmaier: The Leader of the Anabaptists (New York; London: G. P. Putnam’s Sons; Knickerbocker Press, 1905), 157–158