Baptist hymn books and hymnals 2016--2025

My last list of Baptist hymn books and hymnals is here: Baptist hymn books and hymnals 2001--2016. The initial post on the topic is here: List of Baptist Hymn Books and Hymnals. We Baptists keep coming out with new books, so one can’t rest on his laurels. I started updating the list in 2019 with books since the list was “finished.” This brings it up to date to March 2023 (2025, as of 11/12/25), as far as books of which I am aware.[i] If anyone has suggestions to add to the list, please do so.

Baptist hymn books and hymnals 2016--2025

• Olmstead Baptist Church Hymnal, Stephen duBarry, editor, Olmstead, KY: Olmstead Baptist Church, 2017
• Hymns to the Living God, Scott Aniol,‎ Ryan J. Martin, editors, Fort Worth, TX: Religious Affections Ministries, 2017
• Songs of Zion, Bryce H. Lowrance, Tim McCool, Carrollton, AL: Songs of Zion, Inc., 2017
• Rock Fork Regular Baptist Church Song Book, Daryl Slone, Willie Crase Jr., Rock Fork Regular Baptist Church of Jesus Christ, Garrett, KY: Printed by Pippa Valley Printing, 2018
• Worship the King: an Old School Baptist Hymnal, Christopher Crouse, Philip Conley, Worship the King Hymnal Corporation, 2018
• Psalms and Hymns and Spiritual Songs, Shape Note Edition, Knoxville, TN: Melody Publications, 2020
• The Good Old Songs, Second Volume, David Montgomery, et al., Dale, TX: Primitive Baptist Heritage Corporation, 2020
• A Primitive Baptist Psalter: the Psalms of David in Metric, Joseph R. Holder, editor. March to Zion Publications, 2021
• Bierton Particular Baptists Hymn Book: A Selection from the Gadsby Hymnal Published in 1814, David Clarke, editor, Fareham, UK: Bierton Baptists, 2022
• Bierton Particular Baptists Hymn Book, with Music, David Clarke, editor, Fareham, UK: Bierton Baptists, 2022
• Old School Psalter, Danielsville, GA: Old School Hymnal Foundation, 2025

“Left-off” list

• Baptist Church Hymnal (Revised), London: Psalms and Hymns Trust, 1933
• A Few of My Favorite Songs: for the Benefit of Regular Baptist Church, McRoberts, KY: R. H. Welch, n.d.
• A New Hymnal: a Collection of New and Old Spiritual Songs, Monroe Breeding, W. H. Caudill Jr., 1965
• Some of Our Favorite Songs, George W. Mullins, Hobert Mullins, McRoberts, KY: McRoberts Regular Baptist Church, 1977
• Heart-Felt Melodies, Charlie Henry Culbreth, Columbia, AL: C. H. Culbreth, 1979
• Primitiva Iglesia Bautista Imnos (A Selection of Hymns for Public Worship for the Primitive Baptist Churches in the Philippines), L. Jeff Harris, editor. Roswell, GA: Maple Tree Book Company, 1995
• The New National Baptist Hymnal, 21st Century Edition, Nashville, TN: R. H. Boyd Publishing Company, 2001
• Harvest Hymns for South Cushing Baptist, Cushing ME: Cushing Historical Society, CreateSpace Independent Publishing Platform, 2009
• Baptista Gyülekezeti Énekeskönyv (Baptist Church Songbook), Ujvárosi Lajos, editor. Martonvásár: Akadémiai Nyomda Kft., 3rd edition, 2010
• Favorite Songs of the Macedonia Old Regular Baptist Church, Eddie Turner, n. p. 4th edition, 2014

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[i] As I find books that I left out, I will add them here until I get around to updating the lists. [11/12/2025]:I believe all the “left-offs” have now been added in their proper places.

One fold and one shepherd

John 10:16

And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.

και αλλα προβατα εχω α ουκ εστιν εκ της αυλης ταυτης κακεινα με δει αγαγειν και της φωνης μου ακουσουσιν και γενησεται μια ποιμνη εις ποιμην

There is a modern complaint that “one fold” in John 10:16 is an error or mistranslation. Older commentators, who understood language as well as any of us (e.g. Barnes, Calvin, Clarke, Gill, Henry), do not suggest “fold” is somehow in error here. In more modern times, among modern translators and commentators, it has become popular to accuse the translators of making an error John 10:16. Scottish commentator William Barclay writes:

“In the Authorized Version there is a mistranslation. It has: ‘There shall be one fold and one shepherd.’ That mistranslation goes back to Jerome and the Vulgate. And on that mistranslation the Roman Catholic Church has based the teaching that, since there is only one fold, there can only be one Church, the Roman Catholic Church, and that, outside it there is no salvation.”[i]

Not only does Barclay claim this is a mistranslation, he also assigns a motive for the mistranslation. Consider, in contrast, that the 1560 Geneva Bible translates ποιμνη as sheepfold in John 10:16. The English churchmen who translated the 1560 Geneva Bible had fled the country to Geneva during the reign of Roman Catholic Mary I (Bloody Mary). They most certainly were not trying to bolster Roman Catholic assumptions. No, common sense indicates they thought that to be the correct translation.[ii]

With the anti-movement against the KJV or KJVO, verses such as John 10:16 have provided a handy polemic for the naysayers. It is rather easy to point out that ποιμνη is usually translated “flock.” No dissent from that is allowed. It must always be translated flock (according to them) – that way, they do not have to discuss particulars, and will not lose one of their anti-KJV armaments.

It is perhaps their own problem that creates a problem – not understanding as much about language as they assert, though setting themselves up as authorities.[iii] Our English words have a range of meaning, and the semantic range of “flock” and “fold” have a significant overlap! Those who complain of this translation, or find it has to be an error, show a lack of knowledge of the range of meaning of these words. This can be seen, for example, in A Dictionary of the English Language by Samuel Johnson (1709-1784). There we find:

“1. The ground in which sheep are confined…2. The place where sheep are housed…3. The flock of sheep…”

As we begin to look at the definitions of “fold” (p. 827), we see fold can and does mean the flock as well as the enclosure of the flock.

Further, one does not even have to dig back into musty 1700s dictionaries to find this! Notice that the modern online Dictionary.com has:

“1. an enclosure for sheep or, occasionally, other domestic animals; 2. the sheep kept within it; 3. a flock of sheep.”

Fold in fact carries the idea of “a flock of sheep” in its range of meaning. The naysayers say ποιμνη is a flock. A fold is a flock (in its range of meaning, and in this context).[iv] How can someone say this is a mistranslation? They cannot, honestly and knowledgeably. No, it is a translation they may not prefer, but it is not a mistranslation. I am surprised that the haymakers have made so much hay out of so little grass.[v] Perhaps we have too long failed to check within the bale for the void.

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[i] The Gospel of John, Volume 2, William Barclay, Edinburgh: The Saint Andrew Press, 1955 (p. 65 in the 1975 Westminster Press printing).
[ii] The translation fold is also found in the Great Bible, 1557 Geneva NT, and Bishops Bible.
[iii] Possibly not also understanding so much about sheep and shepherds.
[iv] In “Translators to the Reader,” Miles Smith explains, “An other thing we thinke good to admonish thee of (gentle Reader) that wee have not tyed our selves to an uniformitie of phrasing, or to an identitie of words, as some peradventure would wish that we had done, because they observe, that some learned men some where, have beene as exact as they could that way.”
[v] For example, in his book The Unbound Scriptures, Rick Norris makes a page of hay with John 10:16 either without ever bothering to check the semantic range of the word “fold,” or without caring.

The heart in perfect peace

“...my heart has been in perfect peace, committing all the concerns of the whole Institution into the hand of God, considering that it was not my work but His, and that, therefore, I might be without carefulness about it. I seek to believe more and more what God says about Himself in His holy word, and it is this which gives this rest and peace to my heart, not only with reference to all the various objects of the Scriptural Knowledge Institution for Home and Abroad, but also about my own body and soul, my dear wife and child, my other dear relations, the temporal supplies for myself and family, my service in the Church in which I labour, now consisting of more than 700 believers, and the state of the Church of Christ at large.”

George Müller (from A Narrative of Some of the Lord’s Dealings with George Müller, Written by Himself. Fourth Part. p. 29)

Yes, I Know

The Pasadena Independent, June 28, 1946, p. 22

Anna W. Waterman wrote both the words and music Yes, I Know!

1. Come, ye sinners, lost and hopeless,
Jesus’ blood can make you free;
For He saved the worst among you,
When He saved a wretch like me.

2. To the faint He giveth power,
Through the mountains makes a way;
Findeth water in the desert,
Turns the night to golden day.

3. In temptation He is near thee,
Holds the pow’rs of hell at bay;
Guides you to the path of safety,
Gives you grace for every day.

4. He will keep thee while the ages
Roll throughout eternity;
Though earth hinders and hell rages,
All must work for good to thee.

Chorus:
And I know (I surely know), yes, I know (I surely know),
Jesus’ blood can make the vilest sinner clean.

In Stories Behind the Hymns, Warren Shiver tells the story of Anna, married to Charles Waterman, an unbeliever and drinking man – whose drinking was becoming increasingly worse. Anna and a friend prayed for Charles for three years. After a close call with death, Charles got saved. Inspired and excited by the experience, Anna wrote this hymn. Yes, I Know is copyrighted by F. M. Lehman in 1920, but it may have been written earlier (closer to the time of her husband’s conversion). The hymn, written in 8s.7s. meter with a repeating chorus, has several scriptural allusions, such as Romans 8:28, Hebrews 7:25, and 1 John 1:7.

Charles Carpenter Waterman worked for the railroad. After his conversion he became a minister. He preached at the Old Time Religion Mission on North Orange Grove Avenue in Pasadena, California from around 1920-1946. Anna served with him there as an associate pastor. Additionally, he served as chaplain of the Pasadena City Jail for 50 years, as well as state chaplain of the Sons of Union Veterans of the Civil War. According to “Rev. Waterman to Close Mission” (Pasadena Star-News, Friday March 29, 1946, p. 6) “Charlie Waterman was converted March 31, 1913, when he was a conductor on the Pacific Electric.”

The Waterman’s church affiliation, at least at the time of their deaths, was with the Church of the Nazarene. According to her obituary, Anna published six books of gospel songs. Annabelle “Anna” Wilson Waterman (1874-1958) was the daughter of Joseph Wilson and Sarah Howard. She was the mother of at least seven children (Charles Merle, Howard Wilson, Anita June, Elizabeth Faith, John Joseph, Annabelle Joy “Joybelle,” and a child, probably an infant, who died 1900-1910). Anna and her husband Charles are buried at the Mountain View Cemetery and Mausoleum in Altadena, Los Angeles County, California.

To hear Yes, I Know sung go to this link by the Gaither Vocal Band.

The Pasadena Independent, January 14, 1958, p. 5

Burial not burning, 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.)

“Throughout Scripture we see that it is burial, not burning, that honors the body.” -- J. D. Watson

“A gospel without the Cross is indeed a casket without a jewel.” -- Daniel Baker

“When we preach Christ crucified, we have no reason to stammer, or stutter, or hesitate, or apologize; there is nothing in the gospel of which we have any cause to be ashamed.” -- Charles Haddon Spurgeon

“The rich are not always godly, but the godly are always rich.” -- Anonymous

“God is always at workin our lives, even when we take the long way home.” -- Billy Graham

“A man who will not use his freedom to defend his freedom does not deserve his freedom.” -- Carl McIntire

“If I wanted to find out whether a man was a Christian, I wouldn’t go to his minister. I would go and ask his wife. We need more Christian life at home. If a man doesn’t treat his wife right, I don’t want to hear him talk about Christianity.” -- Dwight L. Moody

“Everything has gone up except the price of salvation.” -- New Harmony Baptist Church sign

“This world breaks our hearts. But Jesus has come, and his kingdom heals our hearts.” -- Ray Ortlund

“Once in our world, a Stable had something in it that was bigger than our whole world.” -- C. S. Lewis

“Fear not to die, but fear to doubt, for he who doubts dies a hundred deaths in fearing one.” -- Charles Haddon Spurgeon

“Boldness enables Christians to forsake all rather than Christ, and to prefer to offend all rather than to offend Him.” -- Jonathan Edwards

“Love has more counterfeits than money.” -- Dale Partridge

Corporate Worship, Masculinity, and Leadership

“For the past 30-50 years, the church has been infatuated with keynote Christianity where infotainers crack jokes and sprinkle in Scripture. As a result, these pulpiteers have left thousands of congregations with a Christ the people want but not the Christ that God sent. In truth, we have made a Jesus in our own image…We have traded the fire and brimstone preaching of the early 20th century for the soft and encouraging Ted-Talk style infotainers of today. We have moved from classic hymns about doctrine and sacrifice and piety to emotional love songs where people sway their hips to ‘Jesus is my boyfriend.’”

Dale Partridge

“…what do we call a person who shepherds and exercises oversight over the church of Christ? We call that person an elder. What is clear when we recognize the ‘building up’ significance of corporate worship is that planning and leadership within the context of a church’s corporate worship is a pastoral teaching function. Therefore, the leadership of a church’s worship, including the planning of services and leadership within the service, ought to be performed by God-called, spiritually qualified elders. Biblical worship is led by the Great Shepherd and his under-shepherds.” 

Scott Aniol

Thomas Ross - James White Debate

The debate between Thomas Ross and James White took place Saturday, February 18th on “The Legacy Standard Bible, as a representative of modern English translations based upon the UBS/NA text, is superior to the KJV, as a representative of TR-based Bible translations.” The debate was recorded and will be made available at a later date. Until then, here are a few items about it.

• My Initial Thoughts on The James White Debate (KJV/TR vs. LSB/NA/UBS) -- “The debate was recorded by a professional videographer, so it should be high quality once it comes out, Lord willing. Please pray for the production of the video...”
• The Post-Text and Version Debate Attack on the Thomas Ross “Landmark” Ecclesiology -- “All the while, in his inimitable way James White praises both his own style and his own humility. In hindsight, White should win because he used less slides and related to his audience better, not because he made better points or told the truth.”
• James White & Thomas Ross Bible Texts & Versions Debate (LSB & UBS / NA vs. KJV / TR) Review part 1 -- “This video is part one of a series of debate review videos by Thomas Ross of the arguments made by both sides of the debate. The introductory video explains Bro Ross' initial analysis of how the debate went”
• James White vs. Thomas Ross Bible Versions Debate: Part #3, Debate Slides -- “You can download the debate slides used by Thomas Ross in his presentation by clicking here.”

I do not have all the answers

“At present, we may not have sufficient light to explain fully why there is variation in the manuscript evidence…” Brent C. Evans, Why I Preach from the Received Text, p. 97

I do not have all the answers...

...neither for the evolutionists, nor for the text critics.

Nevertheless, I still believe in creation, as well as the inspiration and preservation of the Scriptures. Why? Because the Bible teaches God created the world; the Bible teaches God inspired his word; the Bible teaches God preserves his word.

Genesis 1:1 In the beginning God created the heaven and the earth.

2 Timothy 3:16 All scripture is given by inspiration of God...

Isaiah 30:8 Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever...

Review: The Unbound Scriptures Unwound

Rick Norris, The Unbound Scriptures: A Review of KJV-only Claims and Publications. Fayetteville, NC: Unbound Scriptures Publications, 2003. ISBN 0974546208. 552 pages (viii, 544).

The author of this work, Rick Norris, is a fundamental, independent Baptist. He maintains the website UnboundScriptures.com: Bible Version & King James Only Controversy Information. He spends a great deal of time working actively in internet discussion forums and Facebook groups to promote his views, especially with long copy and paste sections from or similar to his book.

Norris states that one purpose of his book “is to advocate the need for consistent principles that would result in Scriptural, balanced view of this issue” (p. 1). He claims an “additional aim of this book is to provide information concerning the history of our English Bible as it relates to the translation issue” (p. 2).

The Unbound Scriptures consists of a “Foreword” by James D. Price, author of King James Onlyism: A New Sect, and chairman of the New King James Old Testament translation committee. This is followed with an Introduction” by Norris, 18 chapters about the King James Bible and King James Only controversy, five appendices, a bibliography, and an index.

Norris’s book provides some interesting information for which he has exerted much effort in compiling. However, it is very thick, dense reading – like trying to navigate through a canebrake. Piling on quote after quote after quote, and presenting lengthy paragraphs of “unformatted” information (see the information on differences in various editions, pp. 113-131, for example) has a way of wearing out the reader. It is not clear whether Norris is oblivious to this, or whether it suits his agenda. The modus operandi includes quote after quote, source after source, with little to no distinguishing of the weight they give to the matter at hand. For example, in attempting to charge Richard Bancroft with perpetrating fourteen changes on the translation authorized by King James (pp. 92-95), he has no primary sources with which to work. There are two mid-17th-century sources that claim prelates, plural, (not Bancroft) made some editorial changes to the translation. Over a period of time, this charge morphed from prelates plural to Bancroft only. Rather than focus on the early and unique claims, Norris fills the pages with all sorts of extraneous material – author after author after author who is simply referring to what some other author – often a tertiary source – says about Bancroft changing the Bible in 14 places. This style of being heard for much speaking (Matthew 6:7) will surely frustrate many readers. Further, Norris does not address conflicting claims. He does not even mention a primary source that is at odds with his premise – the translators’ report to the Synod of Dort in 1618, which states that Thomas Bilson and Miles Smith put the finishing touches on the translation before it went to publication. 

He makes other errors of presentation, such as the discussion of “originals” on page 366-367. Norris confuses quotations that reference the apographs (original language copies) and other quotations that reference the autographs (original media of the penmen) as if they are equivalent. This may be by mistake, but it sends a mixed message nonetheless. Additionally, the first full paragraph on page 367, beginning “If there were no inspired originals…” seems to suggest that KJVO advocates do not believe the original were inspired. 

Clearly, Norris has put in a great deal of research on the subject. He provides some useful data that the has compiled. He shows inconsistencies among different KJV-onlyists (of course, there are inconsistencies among anti-KJV-onlyists as well). The comparisons of verses in the KJV in Appendices A and B might be handy and helpful reference tools. The pages of differences in certain editions/printings of King James Bibles can be instructive as well, if the reader is armed with a sharp sickle to cut through the dense cane.

Regarding his first purpose, Norris assuredly advocates for his principles, though not always consistently or balanced. This work is polemic with a capital P. Regarding the second purpose, Norris does provide some good historical information about the KJV translation (e.g., Appendix C gives a straightforward list of King James’s translators). However, he immoderately inserts too much tertiary information, while too often lacking analysis of and reflection on possible primary and early secondary sources. I cannot recommend Norris’s book, though I can see some benefit of use by the forewarned reader.

The victories of Christianity

The victories of Christianity, wherever they have been won, have been won by distinct doctrinal theology:

• by telling men roundly of Christ’s vicarious death and sacrifice
• by showing them Christ’s substitution on the cross, and His precious blood
• by teaching them justification by faith, and bidding them believe on a crucified Saviour
• by preaching ruin by sin, redemption by Christ, regeneration by the Spirit
• by lifting up the brazen serpent
• by telling men to look and live,—to believe, repent, and be converted

This,—this is the only teaching which for eighteen centuries God has honoured with success, and is honouring at the present day both at home and abroad.

Let the clever advocates of a broad and undogmatic theology,—the preachers of the Gospel of earnestness, and sincerity and cold morality,—let them, I say, show us at this day any English village or parish, or city, or town, or district, which has been evangelized without ‘dogma,’ by their principles.

They cannot do it, and they never will. Christianity without distinct doctrine is a powerless thing. It may be beautiful to some minds, but it is childless and barren. There is no getting over facts.

J. C. Ryle, in Avoid Jelly-Fish Preaching

A Charge to Keep Have I

Charles Wesley wrote “A Charge to Keep Have I.” He published it initially in Short Hymns on Select Passages of the Holy Scriptures, Volume I in 1762 (Bristol: Printed by E. Farley). It is Hymn 188 on page 58. “A Charge to Keep Have I” is one of 18 hymns in the Leviticus section, pages 56-61. The hymn there is presented as two stanzas of Short Meter Double. In common practice today, it is four stanzas of Short Meter paired with a short meter tune. Lowell Mason’s Boylston seems to be a popular pairing. St. Thomas is another fitting tune for this hymn.

According to Melody Publications, the idea formed from a statement in Matthew Henry’s commentary. They write:

“The Wesleys had much congregational singing in their meetings, believing their hymns would help to convict sinners, encourage the saints, and educate all in the Christian faith. One day in 1762, as Charles was reading Matthew Henry’s commentary on Leviticus 8:35, the phrase “and keep the charge of the LORD” seemed to stand out. The Levitical priests had the responsibility of making sure that everything that took place at the Tabernacle of Israel was in accordance with the word and will of God. He believed that Christians are given a similar charge to keep.”

Leviticus 8:35 Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the LORD, that ye die not: for so I am commanded. 

Of this passage, Matthew Henry writes:

“This chapter gives us an account of the solemn consecration of Aaron and his sons to the priest's office...They attended to keep the charge of the Lord: we have every one of us a charge to keep, an eternal God to glorify, an immortal soul to provide for, needful duty to be done, our generation to serve; and it must be our daily care to keep this charge, for it is the charge of the Lord our Master, who will shortly call us to an account about it, and it is at our utmost peril if we neglect it. Keep it that you die not; it is death, eternal death, to betray the trust we are charged with; by the consideration of this we must be kept in awe.”

Comparing Henry’s comments and Wesley’s hymn shows the connection. “To serve the present age, my calling to fulfill” may be derived from Acts 13:36.

188. Keep the charge of the Lord, that ye die not.—viii. 35.

1. A charge to keep I have, 
A God to glorify, 
A never-dying soul to save; Who gave his Son my soul to save
And fit it for the sky: 
To serve the present age, 
My calling to fulfill: 
O may it all my powers engage 
To do my Master’s will! 

2. Arm me with jealous care, 
As in thy sight to live, 
And O! thy servant, Lord, prepare 
A strict account to give: 
Help me to watch and pray, 
And on thyself rely, 
Assur’d, if I my trust betray,
I shall for ever die.

The last two lines of the original hymn seem (at least to me) to teach apostasy. That is consistent with the theology of the Wesleys and Methodism. Some Baptist hymnals apparently agree, and change those lines to “And let me ne’er my trust betray, but press to realms on high.” Less often, sometimes “A never-dying soul to save” is changed to “Who gave his Son my soul to save.”

The Judgment of the Synod of Dort, 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.

• The Ivdgement of the Synode Holden At Dort -- “The document set before you is the original 1619 translation into English of what is commonly referred to as the ‘Canons of Dort.’ It is presented with all of the associated documents originally published at that time…”
• The early Church shows us how to live amid opposition to truth -- “In the face of such threats, the consistent response from the early disciples was to rejoice, pray, and continue declaring the good news.”
• Southern Baptist Convention Disfellowships Saddleback Church -- “One of the country’s biggest and best-known megachurches, Saddleback Church, is no longer a part of the Southern Baptist Convention after bringing on a female teaching pastor last year.”
• Rescue of the Lost Battalion -- “The 442nd was called the Purple Heart Battalion because they received more Purple Hearts than any other unit their size in World War II.”
• Records of the English Bible, the Documents relating to the Translation and Publication of the Bible in English, 1525-1611 -- “Alfred William Pollard (1859-1944), editor. London: Oxford University Press, 1911.”
• Nurses Retain Top Ethics Rating in U.S., but Below 2020 High -- “The latest reading of 34% for members of the clergy is the lowest by two points.”
• New Book Inspires Rural Texas Travels -- “Small Towns is both a travel guide and a journey all its own. It opens with essays that balance the most poignant facts and outstanding attractions of each featured town while inviting readers to explore them on their own time.”
• Kate Forbes, Evangelical Christian mom in race to replace Sturgeon -- “A 32-year-old Evangelical Christian is defending her faith from criticism as she seeks to become the next First Minister of Scotland.”
• Important Entry -- “It’s likely Germans were the first Europeans to arrive, in 1844, and two years later, Indianola was on its way to becoming one of the new state’s major ports of entry.”
• Dynamic or Literal Translation? William Greendyk at the Text & Translation 2022 Conference -- “In this message, the second of four lectures given at the conference, Mr. William Greendyk discusses lessons from the Spanish Revision project as well as examples of explaining the difference between literal and dynamic translation.”
• Codex Vaticanus Online-- “Scans useful for Greek Old Testament and New Testament comparisons, research.”
• Chandor: The Secret Garden -- “If you find yourself driving on Interstate 20 near Weatherford and are suddenly desperate to locate some Chinese gardens, it will be your lucky day.”
• Caught Cuisine -- “Four of the five types of carnivorous plants that grow in North America—the pitcher plants we’re now admiring, along with sundews, bladderworts and butterworts—are found here and elsewhere in East Texas.”
• Ancient Road Leaves Modern Tracks: Evidence of Trails Used by Caddo Indians, Spanish explorers, and Texas Heroes Remain Across Eight East Texas Counties -- “It is difficult to imagine the terrain of East Texas when there was almost nothing across the countryside.”
• A Subtle Champion -- “Emmett Jay Scott, a Texan born 150 years ago this month, established a remarkable record of achievement, mostly out of the public eye.”

Laying the Foundation Stone

The following news from 1880 in taken from the North Devon Journal, giving news from Croyde (“Laying the Foundation Stone of a New Baptist Chapel,” Thursday, May 20, 1880, page 8). I came across this while researching John Milton Compston, and thought his comments were interesting.

Unicorns in 1488

Some writers have tried to confuse a debate by claiming that “unicorn” was not an English word in 1611, and that the KJV translators “transliterated” it. However, Criminal Trials and Other Proceedings...in Scotland...During the Reigns of King James the Fourth and Fifth demonstrates this was not the case. It was a word brought over from Latin long before 1611.

Aug. 20 [1488]—Item, Quhen þe King paſt to Laneríke to þe Ayre, gevin him ſelf xx^ti Vnicornis.

The Unicorn was a gold coin struck during the reign of James III, which has the figure of an unicorn on it (yes, the mythical one, supporting a shield with the Scottish arms).

The KJV Translator and the Unicorn

Q. Did any King James Bible translator mention the unicorn, apart from their translation of the Bible?

A. Yes, William Branthwaite, KJV translator in the 2nd Cambridge company, wrote to Sir Thomas Wilson, wishing that “my letters might bear bezoar or unicorn or some other more sovereign cordial either to cure your malady or to comfort against the fits and encounters thereof.” This is recorded in Gustavus Paine’s book, The Men Behind the KJV (p. 61). In the context Paine ties it to “the mythical unicorn,” mentioning it is found in nine Bible verses. Unfortunately, Paine misunderstands. Branthwaite does not at all think the unicorn he mentions is mythical.

A “cordial” here in his letter means a stimulating medicine. The Bezoar stone is a calcified concretion found in the stomachs of some animals, prized for medicinal properties (or at least its supposed medicinal properties). The bezoar stone and the rhinoceros horn are used in Indian, Oriental, and perhaps other traditional medicine.

It is not particularly important to our subject how good these remedies were as medicine. However, it is important that they were actual medicines that were used by doctors of that time. You cannot make medicine out of a fictious animal! You make medicine out of the horn of a real animal. This shows that the KJV translator Branthwaite thought of the unicorn as a real animal, not a mythical one.

From this same period of time, a medical book called The Anatomy of Melancholy, by Robert Burton (1577-1640), mentions the unicorn. On page 143 he writes, 

“Of inward medicines I need not speak: use the same cordials as before. In this kind of melancholy, some prescribe treacle in winter, especially before or after purges, or in the spring, as Avicenna; Trincavellius, mithridate; Montaltus, piony seeds, unicorns horn; os de corde cervi, &c.”[i]

The significance here is again that Burton is talking about actual medicines that were used by doctors. Whether these are great medicines, poor ones, or otherwise, the important factor is that Burton is writing about actual medicine that was used by doctors. It would be hard to use a mythical unicorn’s horn as medicine, but unicorn horn/rhinoceros horn was used then (is still used in traditional Chinese medicine).

Whatever William Branthwaite thought of unicorns beyond this, his letter shows he believed it was a living creature.

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[i] Treacle or theriaca, a type of medicinal syrup, probably of various ingredients; Avicenna (probably something medicinal named after the Persian doctor, AD 980-1037, of the same name); Trincavellius, mithridate (used as an antidote against poison); Montaltus, piony seed (the seeds of the peony are still used in homeopathic medicine; os de corde cervi (bone of the heart of a deer).

Psalm numbering, again

In regard to the Psalm numbering key I posted yesterday, someone asked if I could include the Latin Vulgate. I have revised the chart accordingly. The Vulgate numbering of the Psalms follows the Septuagint. It is possible that some of the internal verse numbering varies. (I did not check all that.)

I found a Catholic site that states that in the USA the Catholic Psalm numbering follows the number in the Hebrew, while in some European Catholic Bibles the numbering follows the Vulgate/Septuagint. This would be in reference to translations.

I also added Psalm 151, which appears in the Brenton Septuagint without a number, and is also in the Latin Vulgate (but not the Douay-Rheims English translation).

Numbering of Psalms in Greek and Hebrew Traditions

Comparing the Psalms in the KJV and LXX may become confusing because of the differences of the numbering of the individual Psalms (which divisions some mistakenly call chapters). This reflects a difference in the Hebrew Masoretic and Greek Septuagint traditions. A general but inexact rule of thumb is that most of them are off by one number. Here is a quick key of comparison.

Sometimes there are internal verse numbering differences, such as the superscriptions being numbered as the 1st verse in English translations of the LXX (Septuagint), while not being numbered in the King James translation. Compare, for example, Psalm 3.

LXX Verse 1: A Psalm of David, when he fled from the presence of his son Abessalom.

KJV Superscription: A Psalm of David, when he fled from Absalom his son.

Resources I used for comparison are HERE and HERE, as well as a print copy of the Brenton translation. It is my understanding that Lancelot Brenton’s translation is based on Codex Vaticanus, via the Sixtine edition of 1587 and the Valpy edition of 1819 (which was Brenton’s immediate source). If anyone finds any discrepancies or errors in the above key, please let me know. Thanks.

In other words, sweets and treats

• booza, noun. A Middle Eastern frozen dessert containing milk, cream, sugar, flavorings (e.g., fruits, nuts, or chocolates),  milk pudding, and mastic (Arabic gum).
• frozen custard, noun. A dairy-based frozen dessert with egg yolks for added richness.
• frozen yogurt, noun. A frozen dessert made with cultured milk rather than fresh milk.
• gelato, noun. A frozen dessert made with milk, cream, and sugar (gelato has higher quantities of milk and sugar than ice cream).
• granita, noun. A Sicilian crunchy frozen dessert made primarily with sugar, water, and flavorings (e.g. fruit juices, coffee, etc.).
• ice cream, noun. A frozen dessert made with milk, cream, and sugar (ice cream has a higher quantity of cream than gelato).
• ice milk, noun. A frozen dessert similar to ice cream with less than 10 percent butterfat content.
• parfait, noun. A dessert made of cream, eggs, sugar, and flavoring frozen together and served in a tall glass.
• semifreddo, noun. An Italian class of frozen desserts similar to ice cream, with the main ingredients being egg yolks, sugar, and cream. (Spanish, semifrío.)
• sherbet (aka sherbert), noun. A frozen sweet dessert made from fruit or fruit juices, and milk or cream.
• slush or slushie, noun. A frozen carbonated beverage.
• snow cone, noun. A ball of finely shaved ice topped with flavored syrup.
• snow ice cream, noun. A frozen dessert made by adding ingredients (usually milk, vanilla, and sugar) to snow.
• sorbet, noun. (French) A frozen dessert made primarily of fruit juice or fruit purée, sugar, and water.
• sorbetto, noun. (Italian) A frozen dessert made with water, sugar, and fruit or fruit juice.

This divine book, this heavenly volume

“The scriptures of the Old and New Testament, containing a well-attested revelation from God, my Maker and my Sovereign, I therefore look upon and receive as the only rule of my faith and practice. This divine book, this heavenly volume, I accept with humility and gratitude from the hand of my adored Creator, as a gift of inestimable value; and, considering it as the grand charter of my eternal salvation, I cannot but esteem it as my indispensable duty implicitly to submit to its sacred dictates, in every affair of religious concernment. And it is because I am fully persuaded that the following doctrines are contained in those oracles of eternal truth, that I embrace them—as my articles of faith—as the foundation of my hope—and as the source of all my spiritual joy.”

From “Confession of Faith” in The Works of Abraham Booth: Late Pastor of the Baptist Church assembling in Little Prescott Street, London, Volume I, Abraham Booth (1734-1806), London: J. Haddon, 1813, pp. xxx-xxxi. “A Confession of Faith, Delivered by Mr. Abraham Booth at his ordination over the church of Christ in Little Prescot Street, Goodmans Fields, February 16, 1769.”

The God We Adore

1. How good is the God we adore!
Our faithful, unchangeable friend:
Whose love is as great as his pow’r
And neither knows measure nor end.

2. For Christ is the first and the last;
Whose Spirit shall guide us safe home;
We’ll praise him for all that is past
And trust him for all that’s to come.

“How Good Is the God We Adore” is a doxology derived from the last stanza of a 7-stanza hymn by Joseph Hart. In the original, the it is one stanza of 8 lines, but for use as a doxology it is broken into two stanzas of 4 lines. The lines of 8 are dactylic and therefore need a tune that fits to the two short-one long accented rhythm of the poetry (i.e., an L. M. tune will not work well). Most often it seems to be set with the tune Celeste. It seems to me that it might work with our Sacred Harp tune Greenfields.

The tune Celeste first appeared in Sacred Hymns and Harmonies: being the Musical Companion to ‘Lancashire Sunday-School Songs’, edited by J. Compston. In the Leeds Mercury, June 19, 1858 (p. 9), Compston is identified as “the pastor of the Baptist congregation at Bramley.” In an 1881 report of the Taunton District Psalmody Union (Western Gazette, Friday, April 22, 1881, p. 7), Compston served as precentor, was elected an “hon. secretary,” and was identified then as a “Baptist minister, at Fivehead (a village on the way from Taunton to Langport).” It appears that he is the same person as John Milton Compston (1828-1889) who is buried in an unmarked grave at the West Norwood Cemetery in London, England.[i]

Sheffield and Rotherham Independent, Thursday, April 25, 1889, p. 6

The original and complete hymn by Hart is Hymn Number 73 on page 105 of Hymns Composed on Various Subjects (London: W. Day, 1811), which Hart first put forth in 1759. Underneath the hymn number, Hart refers to Deuteronomy 13:1 – “If there arise among you a Prophet, or Dreamer of Dreams, &c. Deut. xiii. 1. &c.” In footnotes at the bottom of the page, he also notes John 10:29 (stanza 6, line 3), John 10:15 (stanza 6, line 4), John 10:28 (stanza 6, line 5) John 10:11 (stanza 6, line 6), and John 3:15-16 (stanza 6, line 7). In the hymn we also hear echoes of other Bible verses, such as Galatians 1:8, 2 Corinthians 11:14, 1 Corinthians 2:2, Galatians 3:2, John 8:44, Mark 13:21, Acts 7:39, Hebrews 7:24, and probably others. It is full of biblical truths and biblical references. The whole is a warning against false prophets, an exhortation to faithfulness, ending with a doxology of praise “the God we adore.” He is constant and unchanging; we can trust in him.

It is unfortunate that some of Hart’s great hymns are among the best that are used least.

1. No prophet, nor dreamer of dreams,
No master of plausible speech,
To live like an angel who seems,
Or like an apostle to preach;
No tempter, without or within,
No spirit, tho’ ever so bright,
That comes crying out against sin,
And looks like an angel of light;

2. Tho’ reason, tho’ Scripture he urge,
Or plead with the words of a friend,
Or wonders of argument forge,
Or deep revelations pretend;
Should meet with a moment’s regard,
But rather be boldly withstood,
If anything, easy or hard,
He teach, save the Lamb and his blood.

3. Remember, O Christian, with heed,
When sunk under sentence of death,
How first thou from bondage wast freed—
Say, was it by works, or by faith?
On Christ thy affections then fixt,
What conjugal truth didst thou vow?
With him was there anything mixt?
Then what would’st thou mix with him now?

4. If close to thy Lord thou would’st cleave,
Depend on his promise alone;
His righteousness would’st thou receive?
Then learn to renounce all thy own.
The faith of a Christian, indeed
Is more than mere notion or whim;
United to Jesus, his head,
He draws life and virtue from him.

5. Deceived by the father of lies,
Blind guides cry, Lo, here! and, Lo, there!
By these our Redeemer us tries,
And warns us of such to beware.
Poor comfort to mourners they give
Who set us to labour in vain;
And strive, with a do this and live,
To drive us to Egypt again.

6. But what says our Shepherd divine?
(For his blessed word we should keep)
“This flock has my Father made mine;
I lay down my life for my sheep;
’Tis life everlasting I give;
My blood was the price that it cost;
Not one, that on me shall believe
Shall ever be finally lost.”

7. This God is the God we adore
Our faithful unchangeable Friend;
Whose love is as large as his power,
And neither knows measure nor end.
’Tis Jesus, the first and the last,
Whose Spirit shall guide us safe home:
We’ll praise him for all that is past,
And trust him for all that’s to come.

Joseph Hart died in 1768, and is buried in the Bunhill Fields Burial Ground, where the famous author and preacher John Bunyan was buried 80 years earlier.

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[i] “Rev. J. Compston” and John Milton Compston are both identified with musical compilations, the temperance society, and the Sunday School Band of Hope. Additionally, John Milton Compston’s wife is buried at Fivehead, where Rev. J. Compston served as a minister. The book Temperance as Taught in the Revised Bible, written by Rev. J. Compston, identifies the author as also the Editor of Lancashire Sunday School Songs.