111,)rc, �
7 b S. 
 
INCLUDED IN THIS ISSUE 
THE ALL-SEEING EYE 
DEVIL— MYTH or REALITY ? 
WONDERS of GRACE and GLORY 
OUR TIMES 
A SURE FAITH IN A SURE FUTURE 
THE COUNTRYSIDE 
Nr. EXETER �
DEVON 
by Stanley Combridge 
I MUST leave the dull, cold city with its leaden grey- 
stone walls and its over-crowded highways where the 
traffic slowly crawls. I must leave the city's clamour, 
leave its bustle, rush, and tear, with its noisy grating 
turmoil and its loud and ceaseless blare. I must leave 
the city's drabness for the lovely countryside, for the 
open fields and copses where the carefree birds abide: 
I must feel the wind's soft breathings, hear again the 
babbling brook, and smell the fragrant flowers as they 
grow in yonder nook. I must saunter through the forest 
to the open sunlit glade, and traverse the grassy hill-
side far above the valley's shade. I must gaze across 
the moorland and beyond the distant sea, where the 
heaving waves are breaking on the shore with melody. 
I must wait the sun's declining ere the day gives place 
to night. I must watch its fading glory when it calmly 
sinks from sight. I must feel the chill of evening as 
the blue mist slowly falls, then turn again to the city 
with its leaden grey stone walls. 
THE BIBLE and 
This month ... 
OUR TIMES 
A FAMILY JOURNAL OF CHRISTIAN LIVING DEDICATED TO THE PROCLAMATION 
OF THE EVERLASTING GOSPEL. PRESENTING THE BIBLE AS THE WORD OF GOD 
AND JESUS CHRIST AS OUR ALL-SUFFICIENT SAVIOUR AND COMING KING 
EDITOR �
W LESLIE EMMERSON 
ASSISTANT EDITOR � RAYMOND D. VINE 
ART DIRECTOR . . �
. C. M. HUBERT COWEN 
CIRCULATION MANAGER �
W J NEWMAN 
VOLUME 81 • MARCH, 1965 • PRICE I /- 
PRINTED AND PUBLISHED MONTHLY BY THE STANBOROUGH PRESS LIMITED 
WATFORD ' HERTFORDSHIRE ENGLAND 
ANNUAL SUBSCRIPTION, including postage 16/6 ' SIX MONTHS 8/3 
Please notify change of address promptly 
CONTENTS 
EDITORIAL 
SHOULD INFANTS BE BAPTIZED? �
 
4 
GENERAL ARTICLES 
THE ALL-SEEING EYE �
 
A. S. Maxwell 
7 
LIFE IN CHRIST-2 
The �
Peril �
of �
Doing �
Nothing �
 
Ernest �
Cox 
8 
THE DEVIL: MYTH OR REALITY? �
 
D. N. Marshall 
10 
JESUS SAID-3 
The �
Unalterable Word �
 
J. A. �
McMillan 
12 
WONDERS OF GRACE AND GLORY �
 
R. T. Bolton 
14 
LET DANIEL SPEAK-3 
God's History of the Nations 
Leslie �
Shaw 
16 
TAKNG THE LID OFF THE CHURCH UNITY MOVEMENT-4 
Why Churches Stay Out �
W L Emmerson 
THE LORD SHALL REJOICE .........Lois L Lane 21 
PROMISES TO THE OVERCOMER-3 
Manna from Heaven �
 E. B. Phillips, M.Th. 22 
ON TIME �
 Mary J. Vine 24 
I BELIEVE IN A BETTER WORLD �
 Richard H. Utt 28 
REGULAR FEATURES 
YOUR BIBLE QUESTIONS ANSWERED � V. H. Cooper 27 
CHILDREN'S PAGES �
 32 
MIRROR OF OUR TIME �
 35 
THE COUNTRYSIDE �
 Stanley Combridge 2 
COVER PICTURE: In Trafalgar Square, London. 
AS a result of a theological "ex-
plosion" in the Church of England, 
five ministers have decided no longer 
to administer infant baptism, and 
three of them have left the Anglican 
Church. The implications of this 
serious issue are discussed in our 
editorial, "Should Infants Be Bap-
tized?"—Page 4. 
The capacity of the "spy satellites" 
now in space to keep a constant 
watch over activities in every part 
of the earth, reminds A. S. Maxwell 
of "The All-Seeing Eye" of God.—
Page 7. 
In his series on "Life in Christ," 
Ernest Cox points out that salvation 
may be lost by just "Doing Noth-
ing."—Page 8. 
Many are asking today whether 
there is a personal God and whether 
there really is a devil. D. N. 
Marshall deals with the latter ques-
tion in "The Devi 1: Myth or 
Reality?"—Page 10. 
Continuing his study of some of 
the great sayings of Jesus, J. A. 
McMillan looks at His declaration 
concerning "The Unalterable Word." 
—Page 12. 
Many are the wonders of modern 
science and technology, but as R. T. 
Bolton emphasizes, they do not be-
gin to compare with the "Wonders 
of Grace and Glory."—Page 15. 
Coming to the seventh chapter of 
the prophecy of Daniel in his series 
"Let Daniel Speak," Leslie Shaw out-
lines "God's History of the Nations." 
—Page 16. 
keep to our schedules, but Mary J. 
Vine assures us that Jesus is always 
"On Time."—Page 24. 
In a world which is so marred by 
the effects of sin it is good to read 
the testimony of Richard H. Utt, "I 
Believe in a Better World."—Page 28. 
The children this month have an-
other opportunity of visiting "Cherry 
Tree Farm," and they have an in-
teresting Bible Quiz, too.—Pages 
32-4. 
the notable conference 
Discussing 
on Church Unity in Nottingham, 
W. L. Emmerson explains "Why 
Churches Stay Out."—Page 18. 
18 �
Often in our busy lives we fail to 
BY THE EDITOR 
DISCERNING 
THE TIMES... 
CURRENT EVENTS IN THE LIGHT OF THE BIBLE 
T
HE announcement by no few-
er than five Church of Eng-
land ministers during the 
past few months that they are no 
longer prepared to baptize infants, 
and the subsequent resignation of 
three of them from the Anglican 
ministry, has brought to a head one 
of the most serious controversies 
in that church for a long time. 
The "explosion" over baptism, as 
it has been called, is the result of 
a theological chain reaction which 
has been developing over a number 
of years. Until a few 
decades ago, when a 
child was brought by 
its parents to church 
far baptism or "chris-
tening," its sponsors 
were generally regular 
churchgoers, and there 
was every expectation 
that the promises made 
as to the Christian up-
bringing of the child 
would be honoured, and 
that, in course of time, 
the child would be pre-
sented for the comple-
mentary rite of con-
firmation, in which he 
or she would witness 
to a personal acceptance 
of Christ and ratify the 
baptismal vows made 
on its behalf. 
This order of events, 
however, which was 
normal in past days, 
is now the exception 
rather than the rule. The parents 
of the child may not have set foot 
in church since their marriage, and 
probably have no intention of be-
coming practising Christians. Usual-
ly their only reason for bringing 
their child to church is that it is 
respectable to "have the baby done." 
As the Rev. Ronald Mills, Vicar of 
St. Barnabas's, Gillingham, has 
said: "Only a few of the babies 
baptized go on to be confirmed, 
and of these still fewer become 
faithful communicants of the 
church." 
Naturally conscientious clergy-
men have become troubled about 
this "indiscriminate baptism" and 
have done everything possible to 
prepare parents spiritually for the 
service. But, except in isolated cases, 
all this has had little effect. 
The increasingly embarrassing sit-
uation has led some ministers to 
decide only to baptize the children 
of professed Christian parents. But 
this has raised the equally serious 
problem of "discriminating" be-
tween those they are prepared to 
baptize and those they must turn 
away. How can fallible man decide, 
without the risk of error, whether 
parents are committed Christians 
or not? Can church attendance be 
safely made the criterion, and how 
frequently must such attendance be? 
Then, on the other hand, is it not 
a dereliction of duty to refuse to 
baptize the children of non-church-
goers, who certainly stand in dire 
need of the ministrations of the 
church? 
So, many ministers, not only of 
the Church of England, but also 
of other churches practising infant 
baptism, have been led to re-exam-
ine the whole question to see 
whether the present problems are 
not of the church's own making. 
And the conclusion to which the 
five ministers mentioned above 
have come is that they are; that in 
fact the only form of baptism which 
the Bible enjoins is adult or believ-
er's baptism and that the baptism 
of infants, in any circumstances, 
is without biblical foundation. _ 
4 
With this conclusion we entirely 
agree. It is indeed only necessary 
to turn to the "Great Commission" 
which Jesus gave to His disciples 
when He sent them forth with the 
Gospel, to note that the sequence 
of events in "making Christians 
of all nations" was, as recorded by 
Matthew, "Go ye therefore, and 
teach, . . . baptizing them in the 
name of the Father, and of the 
Son, and of the Holy Ghost" 
(Matt. 28:19), and as stated even 
more categorically by Mark, "Go 
ye into all the world, and preach 
the Gospel to every creature. He 
that believeth and is baptized shall 
be saved." Mark 16:15, 16. 
Clearly baptism was intended 
never to precede but always to fol-
low belief, and this order was scrup-
ulously followed out by the apostles 
and the early church, as is indicated 
many times in the Acts of the Apos-
tles. 
"Repent, and be baptized," de-
clared Peter on the day of Pente-
cost to the multitude in Jerusalem, 
and three thousand responded to 
his appeal. (Acts 2:38-41.) 
When the Ethiopian eunuch, 
after being instructed by the deacon 
Philip, said to him, "See, here is 
water; what doth hinder me to be 
baptized?" (Acts 8:36), Philip re-
plied, "If thou believest with all 
thine heart, thou mayest." Verse 
37. And when the eunuch answered, 
"I believe," Philip led him down 
into the water "and he baptized 
him." Verse 38. 
Again, when Ananias visited 
Paul in Damascus and was assured 
of his conversion, he said to him, 
"Why tarriest thou? Arise and be 
baptized." Whereupon Paul gladly 
accepted baptism. (Acts 22:16.) 
Paul's own counsel to the Philip-
pian jailer was, "Believe on the 
Lord Jesus Christ, and thou shalt 
be saved," and when he signified 
his belief, "he was baptized." Acts 
16:31, 33. 
These and other passages which 
could be cited make it clear that 
the only form of baptism sanctioned 
by the Bible is "believer's baptism," 
which can obviously only be ad-
ministered to those who have come 
to years of discretion and have 
made a personal decision for Christ. 
Furthermore, it is clear that to 
be a true sign of death to sin, the 
burial of the "old man," and resur-
rection to new life in Christ, it 
must be carried out by the total im-
mersion of the believer. That this, 
too, was the invariable practice of 
the early church is attested by Hip-
polytus, who was martyred in A.D. 
239. He wrote: "We in our days 
never defended the baptism of chil-
dren, which in my time had 
not begun to be practised 
. . . unless it were an excep-
tion and innovation. The bap-
tism of infants we do not 
know." 
Infant baptism as carried 
out in the Church of England 
and many other churches is 
thus unbiblical on two counts. 
It is prematurely administered 
to children before they are 
able to make a personal deci- 
sion for Christ, and it is incorrectly 
carried out by sprinkling or pouring 
instead of by total immersion. 
But this is not all. The teaching 
of the Church of England in res-
pect of baptism is open to further 
serious question by reason of the 
declaration following baptism, "See-
ing now that this child is regener-
ate," which perpetuates the unre-
formed "Catholic" teaching that the 
baptismal water is an actual re-
generating medium, instead of, as 
the Bible teaches, a sign of a spirit-
ual experience accomplished in the 
individual life. And it is this fur-
ther doctrine of "baptismal regen-
eration" which has led the three 
ministers we have mentioned not 
only to discontinue the practice of 
infant baptism, but to secede from 
the church which they have come to 
believe is teaching fundamental er-
ror. And one of these, the Rev. 
Herbert Carson of St. Paul's 
church, Cambridge, has himself 
sought rebaptism after the biblical 
pattern. 
Naturally the authorities in the 
Church of Eng'and are much per-
turbed by this violent baptismal 
"explosion" and are marshalling 
all their theological arguments and 
disciplinary authority in order to 
defend their position, and it is 
almost certain that the matter will 
be discussed at the next meeting of 
the Church Assembly. How serious-
ly some regard• the situation is evi-
dent from the Bishop of Chelms-
ford's intimation to the Rev. Rich-
ard Vick of St. Paul's church, West-
cliff-on-Sea, who like the Rev. 
Christopher Wansey of Roydon, 
Essex, has not left his church, that 
if he persists in his view that infant 
baptism is an unscriptural practice, 
he should resign from the Church 
of England. 
The truth is, as Dr. Leonard 
Champion, president of the Bap-
tist Union, has said: "Baptism is 
not just a single piece of sacrament, 
but a visible expression of our 
understanding of the Gospel itself." 
It is not just a controversy over the 
proper manner of Christian initia- 
As a result of a baptismal "explos-
ion" in the Church of England, 
five ministers have decided to 
discontinue baptizing infants, and 
three have resigned from the 
church. 
5 
tion ; it makes necessary a decision, 
not only on the part of Christian 
ministers, but of all Christians, 
between two conceptions of the 
church which have arisen during the 
Christian era, one of which is bib-
lical and the other completely un-
biblical and indeed the "great 
apostasy" of prophecy. 
As we have already mentioned, 
when the first Christians went forth 
to proclaim the "faith which was 
once delivered• unto the saints," 
those who "believed" were baptized 
in harmony with the practice of the 
apostles by total immersion, and in 
_every place "assemblies" or churches 
of baptized Christians were organ-
ized. 
The members of these churches 
recognized that their children could 
not be baptized until they were able 
to make a personal decision for 
Christ, and so, as the people of 
Christ's day brought their children 
to Jesus to be "blessed," they, in 
turn, brought their children to the 
elders of the church to be "blessed" 
or "dedicated," to indicate their 
intention to "bring them up in the 
fear and nurture of the Lord," 
and in the hope that in due time 
the children would themselves per-
sonally confess Christ and ask for 
baptism as believers. 
So the normative practice of the 
early church comprised "infant 
dedication" or blessing followed, 
on reaching mature years, by "be-
liever's baptism." 
Before very long, however, some 
of the elected and ordained elders 
of the early church began to arro-
gate to themselves the position of a 
hierarchy in the "apostolic succes-
sion," claiming the sole right to 
dispense the grace of God to men, 
and the symbolic ordinances of the 
primitive church became "sacra-
ments" possessed of divine power 
in themselves. The two biblical 
ordinances of baptism and the 
Lord's Supper were multiplied to 
seven, which dispensed "sacrament-
al grace" from birth to death, and 
even availed in anticipation for the 
life after death! 
Thus arose, among other grievous 
errors, the false doctrine of "bap-
tismal regeneration" by which the 
hierarchs of the apostate "Catholic" 
church claimed the exclusive right 
to open the doors of salvation to 
the newly born through the sacra-
ment of baptism and, by inference, 
to close it to those whose parents 
did not avail themselves of this 
virtually magical rite. 
All through the early centuries, 
however, there were those who 
stood out against the increasing 
apostasy of the Catholic church and 
who, among other things, practised 
biblical believer's baptism by im-
mersion, even in the face of the 
death sentence pronounced upon the 
so-called "re-baptizers" by the cruel 
law of the emperor Justinian. 
In the great Reformation move-
ment of the sixteenth century a re-
study of this question of Christian 
initiation resulted in a serious cleav-
age in the Reformation churches. 
Failing to see the serious issues in-
volved, Luther, Calvin, and Cran-
mer all retained the Catholic prac-
tice of infant baptism as the ordin-
ance of initiation into the Christian 
church. The Middleburgh Book, 
approved by Calvin, stated that "the 
justice of Jesus Christ is ours by 
baptism" and that we ought to 
"strive to walk in that pureness and 
perfection wherein we were clad 
at baptism." Baxter's Savoy Prayer 
Book referred to God having "now 
received this child into Thy cove-
nant and church as a member of 
Christ by this sacrament of regen-
eration." While the Anglican 
Article XXVII recognized the bap-
tism of infants and the Prayer Book 
service and included the words, 
"This child is regenerate and graf-
ted into the body of Christ's 
church." 
John Bunyan tried to reconcile 
the two views by declaring that he 
did not consider "differences in 
judgment about water baptism" to 
be any "bar to communion." But 
others of the Reformers, both on 
the Continent and in this country, 
could not countenance the co-exist-
ence of infant and adult baptism, 
on the grounds that the former was 
unbiblical and undermined other 
biblical teachings. They therefore 
insisted on the practice only of 
believer's baptism and came d,ris-
ively to be called "Anabaptists," 
or "Re-baptizers." From these out-
right reformers the Baptist and 
other churches which teach and 
practice the baptism of believers 
by total immersion are derived. 
(Continued on page 30.) 
Work is rapidly proceeding on the cut-
ting out and lifting of the famous 
Egyptian temple of Abu Simbel in order 
to safeguard it from the rising waters 
of the great Aswan Dam. 
by ARTHUR S. MAXWELL 
THE ALLiREING 
W
HEN an American U-2 plane was shot down 
over the Soviet Union in 1960 most people 
in the United States were as surprised as 
the Russians to learn that "spy planes" of this type 
had been in use for a considerable time taking pictures 
of so-called "enemy" installations with uncanny 
accuracy from an altitude in excess of 40,000 feet. 
So powerful were the camera lenses that factories, 
bridges, roads, airfields, missile sites, and nuclear-
production plants were all clearly visible on the 
photographs. In clear weather vast areas were surveyed 
with great exactness by these all-seeing eyes. 
With the shooting down of one of these planes 
the value of this method of obtaining information 
was much reduced. Something less vulnerable was 
needed. 
The answer was the "spy satellite" which can travel 
on prescribed courses in total safety 150 miles above 
the earth. Carrying cameras of even greater range and 
accuracy than any previously invented, they are able 
to keep constant watch on all parts of the earth, 
recording the slightest changes made between one 
trip and another. 
According to U.S. News and World Report, "Once 
every two weeks or less, the U.S. Air Force launches 
a spy satellite into orbit over the Polar regions, from 
the West Coast missile range. As the satellite moves 
in a northerly or southerly direction, the earth is 
rotating steadily beneath the satellite in a west-to-
east direction. Thus, almost every inch of Russia and 
China can be scanned—assuming clear weather—by 
the satellite's electronic eyes. 
"Ordinarily there are one or more spy satellites 
in orbit at all times. Every twenty-four hours, each 
of these satellites passes over Soviet Russia between 
eight and twelve times and over Red China from 
two to four times." 
The cameras on these satellites are so sensitive 
that "the face of Russia can be recorded in detail 
even by starlight." One of them is capable of taking 
"detailed photos of the Kremlin roof from as high 
as 300 miles." 
"Daytime cameras over Russia can photograph 
objects as small as an automobile and experts are 
trying to improve that to include objects as small as 
two feet in diameter." Regularly they photograph 
strips seventy miles wide from one end of Russia or 
China to the other. 
Shaped like giant cigars, with the camera end 
pointed earthward at all times, these marvels of 
modern technology glide swiftly and silently on their 
way providing an aerial survey never before achieved. 
As they do so they lend new meaning to the old 
Scripture passage, "Thou God seest me." Gen. 16:13. 
For if man can achieve such extraordinary vision by 
mechanical devices, how complete must be the record 
kept by the all-seeing eye of the Almighty! Constantly 
He watches everything that happens on this earth. 
(Dan. 4:17.) Everything is "naked and opened" unto 
Him. (Heb. 4:13.) He sees not only buildings but 
people, recording even every word they speak. (Matt. 
12:36.) 
Millenniums ago King David was aware of this 
fundamental scientific truth, for he wrote, "Thou 
hast me in mind when I sit down and when I rise 
up; Thou discernest my thoughts from afar. Thou 
hast traced my walking and my resting, and art 
familiar with all my ways. For there is not a word 
on my tongue, but Thou, Lord, knowest it perfectly." 
Psa. 139:2-4, R.S.V. 
And with this knowledge he humbly prayed, as we 
should do, "Search me, 0 God, and know my heart: 
try me, and know my thoughts: and see if there be 
any wicked way in me, and lead me in the way ever-
lasting." Verses 23, 24. 
7 
LIFE IN CHRIST 
THE SECOND ARTICLE IN THE SERIES 
by ERNEST COX 
PATHY canimperil our eternal salvation. 
Indeed, many would-be Christians find their 
greatest difficulty lies in that initial step of 
faith—that firm determination henceforth to be 
an unashamed and forthright follower of the Lord 
Jesus Christ. 
However, the Bible itself stresses the folly of 
indecision. "How shall we escape," asks Paul, "if we 
neglect so great salvation; which at the"first began 
to be spoken by the Lord, and was confirmed unto 
us by them that heard Him?" Heb. 2:3. 
A man does not need to become a monster of evil 
in order to be lost. He does not need to explore the 
depraved avenues of either coarse or "refined" vice 
to forfeit his chances of heaven. 
Lost through neglect 
All that we have to do, to find ourselves eventually 
and tragically outside the walls of God's "New 
Jerusalem" (Rev. 21:2), is simply to "neglect so 
great salvation"—to pass it by, to consider it not of 
special importance at the moment. The Bible warns 
that many more souls will be lost through sheer 
thoughtless neglect than through downright deprav-
ity. Many will never experience eternal bliss with 
T4 
DOIN 
God, not because they ever definitely refused His 
mercy, but because they were, all their lives, supremely 
indifferent to it. Temporal affairs engrossed their 
attention so much that they had no time to consider 
eternal issues. They were not really very much con-
cerned as to their own ultimate destiny. Their life was 
one long neglect of "so great salvation." It is amazing 
that such conditions can prevail, but is that not the 
spiritual state of countless millions today? 
Many realize well enough that "eternal life" is 
"the gift of God." Rom. 6:23. But they somehow 
imagine that because it is a gift, and is freely offered 
to all (2 Peter 3:9), that therefore it is cheap. 
The truth is that eternal life for us was only ob-
tained at incalculable cost to God. He gave His "only 
begotten Son" (John 3:16) that heaven might be 
made available to us. Our Father in heaven paid a 
price for our redemption which infinitely transcends 
all material wealth. 
Salvation through the blood 
There are certain serious illnesses where a dying 
man can often be saved if the appropriate help is 
available in time. In such cases, if the sick-room were 
stacked from floor to ceiling with gold bullion, it 
would not buy the dying man a moment's longer 
life. What is needed, and urgently needed, is not 
money, but blood. Blood transferred from the veins 
of another, will save the patient's life. That is the 
only sovereign remedy. All the wealth from a thou-
sand vaults is not worth more to him than is a pint of 
healthy, human blood. 
Our eternal salvation has been purchased by God, 
not with money, but with blood. For Peter reminds us, 
"Ye were not redeemed with corruptible things, as 
silver and gold; . . . but with the precious blood of 
Christ." 1 Peter 1:18, 19. 
Human redemption, then, has indeed been dearly 
bought. In all the universe there was no higher price 
than was paid for our salvation, on Calvary's cross, 
nearly two thousand years ago. Then, "how can we 
escape," either the just displeasure of God, or the 
final condemnation of our own conscience, "if we 
neglect so great salvation ?" (See Revelation 6:14-17.) 
Every day, and every hour of every day, somewhere 
around this wide world, the Gospel invitation is being 
given. By both the printed and spoken word, by 
radio, telephone, and television, by a veritab'e aval-
anche of religious periodicals, books, and Bibles, in 
millions of homes, halls, and churches, God's call 
to repentance and conversion is being made known. 
As never before, the Psalmist's prediction is being 
fulfilled, "The Lord gave the Word: great was the 
company of those that published it." Psa. 68:11. 
God is using every conceivable means, He is exploring 
every possible avenue, in order to offer eternal life 
through Christ to a tragically indifferent and pleas-
ure loving generation. "How shall we escape, if we 
neglect so great salvation ?" 
It is extremely dangerous, as well as unwise, to 
sit back, as it were, and just do nothing about it. 
We may hide behind respectability, or behind a 
pressure of business. We may even hide behind 
regular church attendance and an impressive show of 
good works, while all the time we are really and 
secretly neglecting the essentials of our salvation. 
We must know Christ, not merely as Someone in 
history, nor just as the promised Fulfiller of prophecy, 
but as our own Friend and Saviour from sin now, 
and our own unfailing Assurance of a wondrous, 
eternal salvation. 
NOTHING! 
Is it important ? 
Often the real reason why men neglect the re-
demption wrought for them by Christ is not so much 
entire indifference as it is a rather self-willed attitude 
of unbelief. They are inclined to resent having to 
yield themselves fully to the will of God, and having 
to throw themselves completely on the mercy of God. 
In these "enlightened" days many favour a far 
more sophisticated attitude to religion. They wish 
to believe or disbelieve what they will, and according 
to their mood of the moment. In any case, they do 
not see why an implicit belief in Christ and alt the 
Bible should be so important; or why disbelief in 
certain "unscientific" aspects of the divine revelation 
should be accounted such a serious shortcoming. 
But an implicit belief in Christ and His Word is 
clearly a prior condition to acceptance with God. 
In view of all that the Lord has done for us, in 
creation and redemption, there is nothing more ap-
palling, nothing more destructive of all heavenly 
hope, than is obstinate unbelief. 
Indeed, the Saviour Himself testifies to the urgent 
necessity of faith. "He that believeth on Him [Christ} 
is not condemned: but he that believeth not is con-
demned already, because he hath not believed in the 
name of the only begotten Son of God. And this 
is the condemnation, that light is come into the 
world, and men loved darkness rather than light, 
because their deeds were evil." John 3:18, 19. 
Here Jesus declares that unbelief has mostly a 
moral basis. It may arise ocasionally from intellectual 
difficulty, but far more often it results from moral 
deficiency—from sin. Where evil inclinations are 
more powerful than righteous aspirations, there is ever 
a tendency to cling to the shadows of unbelief. 
Darkness is preferred to light. But when Jesus, the 
"Light of the World" (John 8:12) is once received 
and believed, then the darkness of sin is dispelled. 
Today, if you will hear 
Actually, from the very dawn of human history, 
the redemption of man has depended, directly or 
indirectly, upon the acceptance of Christ as Saviour. 
Immediately after Eve's tragic mistake she was 
promised that the wrong would be rectified through 
her eventual Descendant. (Gm. 3:15.) To faithful 
Abraham the promise was renewed, "In thy Seed 
[Christ] shall all nations of the earth be blessed." 
Gen. 22:18; Gal. 3:16. 
A further clear prediction came from Moses, 
deliverer of the Jewish nation, and mankind's greatest 
lawgiver: "A Prophet shall the Lord your God 
raise up . . . like unto me; Him shall ye hear in all 
things whatsoever He shall say unto you. And it 
shall come to pass that every soul, which will not 
hear that Prophet, shall be destroyed from among the 
people." Acts 3:22, 23. 
Here the godly Moses points us to the supreme 
Deliverer and Lawgiver—the Saviour of our souls, 
and the Guide of our lives. If only all modern pro-
fessed Christians would give more heed to the ancient 
prophet's words, we would live in a much better 
world, we would see more united and powerful 
churches, we would witness the forces working for 
peace and world-evangelism being considerably aug-
mented. 
But Moses also solemnly warns "every soul which 
will not hear that Prophet." He strongly condemns 
those who remain indifferent to all the Lord's appeals 
—those who know not the time of their "visitation" 
(Luke 19:44), and who are seemingly content to 
"neglect so great salvation." For them there is nothing 
but ultimate destruction. 
For the Gospel of salvation through Calvary's 
cross is an open invitation to the eternal happiness of 
heaven. It is also a stern warning against incurring 
the final and utter extinction of hell. 
John, the beloved apostle, speaks of future hap-
penings of truly fearful import. He was shown the 
time when all things evil and abominable will be 
"cast into the lake of fire." He further adds that 
"whosoever was not found written in the book of 
life was cast into the lake of fire." The kindly Jesus 
also Himself continually warned us against the same 
dreadful fate. (Matt. 5:22; 10:28; 18:9; Rev. 20:14, 
15.) 
Those who are "cast into the lake of fire" then, 
will be those who foolishly, presumptuously, or rashly 
"neglect so great salvation" now. Let us then be 
mindful of the saintly Paul's plea, "Today, if ye will 
hear His voice, harden not your hearts." Heb. 3:15. 
9 
by D. N. MARSHALL 
THE 
DEVIL 
MYTH 
OR 
REALITy 
A
VISITOR to the splendid cathedral at Chartres, 
in the Loire district of France, cannot fail 
to be impressed by twelve statues of imposing 
height which stand near the west door of the building. 
These, as might be expected, represent the twelve 
apostles of Jesus Christ. But it has been a source of 
considerable speculation among the numerous tourists 
who visit the cathedral year by year to decide what, 
if anything, is symbolized by the twelve black figures 
which stand directly behind each of the twelve 
apostles. A close observer would, however, very soon 
discern the traditional horned-heads, pitch-forks, 
and grubby visages of twelve devils. 
It is almost impossible, in fact, to visit an Anglican 
church in old England without seeing a devil—merry 
or otherwise—staring down in the form of a sculp-
ture, a gargoyle, or even a stained-glass window—
perpetuating the medieval tradition. The old "moral-
ity plays" of the pre-Shakespearian- era frequently 
depicted the leading character bedevilled at one side 
by his "bad angel" and guarded at the other by his 
"good angel." 
But in an age which takes none of the beliefs of 
its forefathers for granted, does not this concept of 
a personal devil need a little revision ? Is not the 
very idea of a literal devil anathema to the mores of 
an "enlightened society"? The persons whose job 
it was to revise the English catechism certainly thought 
so and for a few years, although the gargoyles re-
mained, "the devil and all his works" was removed 
from it. Although he has now reappeared—minus 
his pitch-fork and horns—the issue has caused con-
siderable controversy and it might be a good idea to 
consider such questions as the origin and work of the 
devil and sin from a biblical angle, for, said Goethe: 
"If ever an idea was biblical, it is the existence of 
a personal devil." 
In his book, Difficulties in Christ-km Belief, Pro-
fessor A. C. Maclntyre, treating the question of 
evil purely from a philosophical standpoint and 
merely viewing it in the harsh light of logic, is at 
great pains to prove that the statements "God is 
omnipotent," "God is wholly good," are not incom-
patible with the statement, "Evils occur in the 
universe." But his arguments are unconvincing as 
his biblical references are sparse. 
When there was war in heaven 
In Revelation 12:7-9 we read that "there was war 
in heaven: Michael and His angels fought against 
the dragon; and the dragon fought and his angels, 
and prevailed not; neither was their place found any 
more in heaven. And the great dragon was cast out, 
that old serpent, called the devil, and Satan which 
deceiveth the whole world: he was cast out into the 
earth, and his angels were cast out with him." 
10 
For a time the serenity in that eternal home of 
peace is shattered: dissension has occurred, heaven 
is divided into two great warring factions, terminating 
in the expulsion of Lucifer and his followers. But 
the controversy is far from over, it has merely found 
a new battle-ground and, as we shall later discover, 
has not terminated even today. 
But where lies the cause of the controversy? Turn 
with me, if you will, to Isaiah 14:12-14 and there 
we read: "How art thou fallen from heaven, 0 
Lucifer, son of the morning! how art thou cut down 
to the ground, which didst weaken the nations! For 
thou hast said in thine heart, I will ascend into 
heaven, I will exalt my throne above the stars of 
God: I will sit also upon the mount of the congre-
gation, in the sides of the north: I will ascend above 
the heights of the clouds; I will be like the Most 
High." 
Pride, envy, and misplaced ambition had entered 
into the heart of heaven's chief chorister. He had 
aspired to be as great, if not greater, than his Creator, 
and in an open rebellion had led one-third of the 
company of heaven with him (see Revelation 12:4) 
and been exiled to the planet earth. How do I 
know this? Revelation 12:12 says: "Woe to the 
inhabiters of the earth and of the sea! for the devil 
is come down unto you having great wrath." 
Apart from the declaration that evil originated in 
the mind of Lucifer, the Bible gives no fuller explan-
ation of its source. It could not, for sin is inexplicable. 
To render an explanation would be to excuse it, and 
sin cannot be excused. John's definition is merely: 
"Sin is the transgression of the law." Even in a perfect 
society law is necessary, for everlasting perfection 
cannot be guaranteed until evil has been for ever 
vanquished. 
Eden marred 
Meanwhile God's creative works on earth had been 
begun and completed in six days "and behold it was 
very good." The earth shone forth in all its Edenic 
beauty: no trace of sin and death marred its perfection 
and splendours. Man was the crowning act of God's 
creation with only one restriction to his freedom—
and this merely symbolic of his loyalty to God. But 
through this one restriction Satan was able to pursue 
his evil devices. (Gen. 3:1-6.) He first insinuated 
doubts regarding God's wisdom, "Yea, hath God 
said?" then distrust of His truthfulness, "Ye shall not 
surely die," and finally mistrust of God's goodness 
and intentions by inferring that He was withholding 
something good from them, "Ye shall be as gods." 
Sin with its devastating aftermath had established its 
rule on earth and the eternal enmity that marked 
the ensuing ages was placed between "thee {Satan] 
and the woman." Gen. 3:15. 
By wilfully succumbing to the wily temptations 
of the arch-deceiver, our first parents knowingly and 
almost deliberately plunged the world into darkness. 
From that one first sin in the garden can be traced 
all the sin, the suffering, the hardship, the tears, the 
death, and the sorrow which have engulfed the world 
ever since. To think that one sin could be the har-
binger of so much devastation is indeed a sobering 
thought. But in giving man a free choice for good 
or evil, God had taken the calculated risk inherent in 
His plan: the risk that His created beings would 
subjugate His own will to the will of the arch-
deceiver; the risk that the earth in all its perfection 
and beauty, fresh from the hand of its Creator, would 
become for ever marred by that one foolish action. 
But with the fall of man came the plan for his 
redemption: death was the inevitable result of sin 
and only in offering His Son as a propitiation for the 
sins of mankind could the debt be paid. God had put 
the tree in the garden for the express purpose of 
testing man's loyalty. Such a simple test, but Adam 
failed. In that glorious Eden home with its flowers, 
its trees and its fruit, where the birds sang without 
interruption and the lion walked with the lamb (in-
deed one would think that much of the Revelation's 
description of the earth made new, when sin and 
sinners have been removed, would surely apply to the 
earth before sin had reared its ugly head) only one 
thing was denied of mankind. Yet he succumbed. 
Why God permitted sin 
Need God have given man a free choice? Or, 
rather, could not God have caused sin to perish 
even before the world began by annihilating its 
originator? Had not God made man an intelligent 
being with the power to choose, he would have been 
a mere machine or, like the other heavenly bodies 
revolving in their varying stratospheres, governed 
by ordained mathematic formulae. The picture of a 
man without reason and without choice smacks some-
thing of the concept portrayed in Aldous Huxley's 
satire The Brave New World of a stereotype race, 
every man, in opinion, in looks, in character, a 
microcosm of the complete whole. How could God 
accept the worship of a brain-washed multitude com-
pelled to serve, to worship, and to praise? In the same 
way if God had destroyed the perpetrator of evil 
when first He realized that covetousness had entered 
his heart, how could He have explained his disappear-
ance to the heavenly throng who knew no sin? Their 
worship too would have been for ever marred by 
a sense of compulsion. Allow me to use an illustra-
tion. A general, loved and respected, is leading his 
army into batle, but meets with opposition and dis-
sension from one of his leading captains. By executing 
this captain, however, the love and respect of soldiers 
(Continued on page 26.) 
11 
JESUS SAID : 3 
by J.A. McMillan 
0 
 NE of the most powerful factors contributing 
to the confusion of our times is the breakdown 
of confidence in the Word of God. In past 
ages the Bible has been hated and maligned by bitter 
enemies who magnified its so-called contradictions 
and mistakes and poured scorn on its ideals and 
teachings. 
But today, the situation is different. The Bible has 
been "wounded in the house of its friends," it has 
been attacked, its accuracy questioned, its authority 
undermined, not by avowed infidels, but by men 
ordained to uphold its inspiration and proclaim its 
largely be laid at the door of these Christian leaders 
who feel compelled to denigrate the Bible and refute 
its teachings. "The hungry sheep look up, and are 
not fed." 
Typical of those who deny the veracity of Scripture 
is the Rev. Joseph Lowe, vicar of St. Erkenwald's, 
Southend. According to the Sunday Express the Vicar 
teaches that "Christ had no more power to perform 
miracles than I. . . . We must discount the teachings 
about the virgin birth. And Christ's resurrection was 
only a figurative way of explaining that His teachings 
could not be kept down even after His death." 
Jesus believed the Old Testament 
In the days of Jesus, it is recorded that "the people 
crowded upon Him to listen to the Word of God" 
Luke 5:1, N.E.B. Over and over again "the people 
were astounded at His teaching; unlike their own 
THE UM ABLE won 
Gospel. All this is extremely bewildering both to the 
churchgoer and the man in the street. 
It cannot be denied that many who profess to be 
Christians are at variance with Jesus Christ—the 
Founder of their religion. Their attitude to the Scrip-
tures is diametrically opposed to His. He made His 
position clear and unequivocal when He said, "The 
Scripture cannot be broken." John 10:35. Or "Scrip-
ture cannot be set aside." N.E.B. 
The glib perverter of scriptural inspiration and 
authority claims that Jesus lived in a credulous and 
uncritical age. The modern unbelieving "believer" 
usually asserts that up-to-date knowledge and scientific 
methods make it impossible to accept the claims and 
teachings of the Bible. It has been out-moded, he 
says. 
So the follower of Jesus has to make a choice. 
If he follows the teachings and example of Jesus, 
he will be compelled to reject the assertions of many 
modern theologians and churchmen. If, on the other 
hand, he accepts their scholarly findings, he must 
differ radically with the position taken by the Founder 
of his faith. This is a conflict that tears at the very 
heart of Christianity and strains the loyalty of the 
Christian. 
The break-down of morality, the almost defunct 
influence of many Christian churches, the widespread 
contempt of youth toward the Christian Gospel—can 
teachers He taught with a note of authority." Matt. 
7:28, 29, N.E.B. His authority came from His 
implicit faith in the validity of God's Word. "It is 
written" was the basis from which He proceeded to 
teach. 
Our Lord's teaching was original, dynamic, and free 
from the stereotyped platitudes of the scribes. Yet, 
when one examines His doctrines, one discovers little 
that is actually new in time. His originality lay, not 
in presenting new teachings as such, but in the fresh 
insight and positive interpretation of the Word of 
God contained in the Old Testament. 
Read the four gospels and you will be surprised to 
discover that there is little from the lips of Jesus 
that cannot be traced back to Moses or the prophets. 
His entire dialogue with Satan in the wilderness of 
temptation was an exchange of scriptures to meet 
the snares of Satan. (Matt. 4:4, 7, 10.) The Sermon 
on the Mount is an exposition of ancient scriptures 
beginning with the beatitudes and embracing the 
commandments and statutes of Exodus. He was a 
fundamentalist in His day. "You have learned that 
our forefathers were told, . . . but what I tell you is 
this." Matt. 5:21, 22, 27, 28, 34, 38, 39, 43, 44, 
12 
N.E.B. When the religious leaders questioned, "How 
is it that this untrained Man has such learning?" 
Jesus replied, "The teaching that I give is not My 
own; it is the teaching of Him who sent Me. Who-
ever has the will to do the will of God shall know 
whether My teaching comes from Him or is merely 
My own." John 7:15-17, N.E.B. 
Two points emerge from this. One is that our Lord 
had an implicit confidence in the revelation of God 
given in the Old Testament. The second is that His 
interpretation of that Word was dynamic. He insisted 
that the Word of God should govern our minds and 
hearts by a living, formative faith, not by a cold 
and mechanical memorizing of texts. This is plainly 
the meaning of His stricture to the Jews: "But His 
word has found no home in you, for you do not 
believe the One whom He sent. You study the 
Scriptures diligently, supposing that in having them 
you have eternal life; yet, although their testimony 
points to Me, you refuse to come to Me for that 
life." John 5:38-40, N.E.B. 
They carried and preserved the lamp of life, but 
ignored its light and spurned its counsel. 
A dead orthodoxy, concerned with jots and tittles, 
will never elevate the soul or quicken the dormant 
sensibilities of the spirit. It is in this sense that 
"the letter killeth, whereas the Spirit giveth life.' 
When men come to God's Word with truly repen-
tant hearts and receptive spirits, then they find that 
"the Word of God is alive and active. It cuts more 
keenly than any two-edged sword, piercing as far as 
the place where life and spirit, joints and marrow, 
divide. It sifts the purposes and thoughts of the 
heart." Heb. 4:12, N.E.B. 
This has been verified time and again through the 
ages. Away back in ancient times, the people of 
Israel apostatized from God. Spiritual life was at a 
low ebb. Morality trailed in the dust. 
Prophecy fulfilled 
A classic example of this occurred in the time of 
Josiah, King of Judah. The two previous kings had 
been evil men, who "filled Jerusalem from one end 
to another" with bloodshed and idolatry. Josiah was 
only eight years old when he began to reign, but 
he was a good boy, and he had wise counsellors. 
When he was twenty years old he ordered a restor-
ation of temple worship. During the spring-cleaning, 
"Hilkiah the priest found a book of the law of the 
Lord given by Moses." 
Such had been the extent of the national apostasy 
that even the scrolls of Moses had been buried out 
of sight and knowledge. It was Judah's dark age, 
and when the Word of God was found and restored, 
revival and reformation followed, just as it did in 
Europe in the sixteenth century. 
When news of the recovered books was brought 
 
13 
Jesus astounded the people as He read and expounded the 
Scriptures. The words "as it is written" were often on His lips. 
to Huldah the prophetess, she reminded Hilkiah and 
the leaders of Israel that the consequences of sin 
recorded in the writings of Moses would ultimately 
overtake Judah. The reformation under Josiah was 
short-lived, but it did avert immediate disaster. The 
Word of God could not be broken—men and nations 
reap as they have sown. No kingly power, no govern-
ment edict, no tearful protestations, can change the 
law of cause and effect. Repentance brings forgive-
ness and peace, but the evil sowing yields a bitter 
harvest—the Scripture cannot be broken. 
Take another example. Jesus foretold the destruc-
tion of the revered temple in Jerusalem. "There shall 
not be left here one stone upon another, that shall not 
be thrown down.." Matt. 24:2; Luke 19:43, 44. Here 
our Lord was repeating the prediction of Amos, 
"Therefore shall Zion for your sake be ploughed as 
(Continued on page 31.) 
M
AN is never dismissed from the wonder that 
forms the sound root of theology. . . . 
Whoever begins to concern himself with 
theology also begins to concern himself from first 
to last with wonders." These are the words of the 
great theologian Karl Barth in his book Evangelical 
Theology, page 65. And certainly every Christian 
who knows anything about his faith experimentally 
will from his heart say "Amen" to these words. 
The greatest love story of all time is that of God's 
redeeming love for mankind as revealed in the suffer-
ings and death of Christ upon the cross. "God was in 
Christ reconciling the world unto Himself." "While 
we were yet sinners, Christ died for us." "When we 
were enemies, we were reconciled to God by the 
death of His Son." 2 Cor. 5:19; Rom. 5:8, 10. Here 
is a wonder which speaks for itself. I am one, a mere 
cypher in a city of teeming millions, and a bad 
character to boot, yet I am loved and the life of the 
Son of God was given to save me, even while I stood 
in open rebellion against Him. "Wonder of wonders, 
oh! how can it be?" 
Man, we are told (and every Christian verily 
believes it) is "made in the image of God." Here 
is a mystery and a marvel; here is why I am different 
from the beasts; here is why it is possible for me to 
become reconciled to God, my Creator; here is why 
Christ, the Son of God, found compatibility and 
fellowship with His disciples and a happy social 
life in the home of Martha, Mary, and Lazarus. Can 
I ever cease to wonder at this honour which makes 
it possible for me to be freely accepted into heavenly 
by R. T. BOLTON 
WONDERS 
of GRACE 
and GLORY 
society and into family relationship with God? 
Again, "Wonder of wonders, oh! how can it be?" 
The greatest joy that can come to the repentant 
sinner is the knowledge that his sins are forgiven. 
"Verily, verily I say unto you, he that heareth My 
word, and believeth on Him that sent Me, hath 
everlasting life, and shall not come into condemn-
ation; but is passed from death unto life." "There 
is therefore now no condemnation to them which are 
in Christ Jesus, who walk not after the flesh, but 
after the Spirit." John 5:24; Rom. 8:1. These are 
sweet words; they bring peace and joy and hope 
unfading, but they also bring wonderment. How, 
why, wherefore, should I, who hang my head in 
shame and beat my breast in anguish, participate in 
this acquittal? It is too wonderful for me, yet it is 
even so. 
But there is even greater wonderment. Karl Barth 
puts it this way: "A new event, according to biblical 
witness, is the history of Jesus Christ that concludes 
the history of Israel. Christ the Saviour is there! 
In a real and decisive sense, therefore, He is the 
miracle, the miracle of all miracles! Whoever takes 
up the subject of theology finds himself inevitably 
confronted with this miracle. Christ is that infinitely 
wonderous event which compels a person, as far 
as he experiences and comprehends this event, to be 
necessarily, profoundly, wholly and irrevocably aston-
ished."—Pages 70, 71. 
Yes, and why astonished? Because God, in the 
person of His Son, assumes human flesh with its 
fearful bias toward evil; with all its hazards, suffer-
ing, and inevitable death, and for Christ a cruel 
death, in order to save you and me. He is unashamedly 
happy to call us brethren. Come, let us behold this 
wonder and with the apostle Paul, as he beholds it, 
exclaim: "0 the depth of the riches both of the 
wisdom and knowledge of God! how unsearchable 
are His judgments, and His ways past finding out!" 
Rom. 11:33. 
There are other wonders known to every dedicated 
14 
Christian, but I have only space to mention one 
other. It is the wonder of the eternal inheritance of 
every Christian who is a Christian indeed. The apostle 
Peter speaks of it as "an inheritance incorruptible, 
and undefiled, and that fadeth not away, reserved in 
heaven for you." "We, according to His promise, 
look for a new heavens and a new earth, wherein 
dwelleth righteousness." John describes that new 
earth as a place where God has His dwelling place 
with men, a place where "God shall wipe away all 
tears from their eyes; and there shall be no more 
death, neither sorrow, nor crying, neither shall there 
be any more pain: for the former things are passed 
away." 1 Peter 1 :4; 2 Peter 3:13; Rev. 21:4. 
The wonder of this inheritance, so beyond compare, 
is further magnified in the following quotation: 
"There, immortal minds will contemplate with never-
failing delight the wonders of creative power, the 
mysteries of redeeming love. There will be no cruel, 
deceiving foe to tempt to forgetfulness of God. Every 
faculty will be developed, every capacity increased. 
The acquirement of knowledge will not weary the 
mind or exhaust the energies. There the grandest 
enterprises may be carried forward, the loftiest aspir-
ations reached, the highest ambitions realized; and 
still there will arise new heights to surmount, new 
wonders to admire, new truths to comprehend, fresh 
objects to call forth the powers of mind and soul 
and body. . . . And the years of eternity, as they 
roll, will bring richer and still more glorious revel-
ations of God and of Christ."—The Great Con-
troversy, pages 677, 678. 
Surely all who become partakers of so glorious 
an inheritance are men to be envied and "wondered 
at." 
We are living in an age of breath-taking wonders: 
but these are all nine-day wonders, for we soon 
cease to wonder as each new wonder becomes com-
monplace. However in the realm of grace nothing 
becomes commonplace, for as our vision and faith 
become clearer and stronger, our wonder grows and 
we can never cease to marvel at God's goodness. 
It is conceivable that you may have been so amazed 
that you have come to the conclusion that the Chris-
tian ideal is impossible of achievement in such a 
world as this and that Christians are credulous people 
living on "pie in the sky." To continue the simile, 
however, I would say that the proof of the "pie" 
is in the eating. A cloud of witnesses who, being dead 
yet speak, and a host now living will testify of the 
reality of this wonder. So great was the urge upon 
the apostle Paul that he declared, "Woe is me if I 
preach not the Gospel," and John, who was the near-
est to Jesus of all His disciples, wrote: "Behold, what 
manner of love the Father hath bestowed upon us; 
that we should be called the sons of God." 1 John 
3:1. And today in every city there are men who, con-
sumed by "theological wonder," are year in and 
year out declaring the wonder of a God who became 
a man and suffered and was crucified that men might 
have forgiveness of sins and be made new men in 
Him. All these bear witness because they have tasted 
and seen that the Lord is good. 
Will you not then free yourself of all doubts of 
the reality of the wonder that "God so loved the 
world, that He gave His only begotten Son, that 
whosoever believeth in Him should not perish, but 
have everlasting life." John 3:16. 
"Wonder of wonders, oh! hew can it be? 
Jesus, the Crucified, pleads for me!" 
Wonderful indeed ere the products of modern science and 
technology like this clock which is driven by light (left), 
end this lunar lending vehicle (right), but even they do 
not begin to compere with the wonders of divine love. 
S we saw in our last issue, God gave to King 
Nebuchadnezzar, by means of a dream and 
Daniel's inspired interpretation of that dream, 
a clear preview of the world's history from around 
600 B.c. right on till the end of time when Christ's 
everlasting kingdom of righteousness shall be estab-
lished upon the overthrow of all earthly kingdoms. 
Later, through the same prophet Daniel, God pre-
sented the same prophetic outline again, filling in 
more details, and this time portraying the nations and 
empires of the earth in all their cruelty and rapacity 
as successive wild beasts of prey. 
This Nision is recorded in the seventh chapter of 
his prophecy. In it Daniel saw the winds of the 
heavens blowing furiously against each other over 
symbols to us. Thus we do not have a human and 
speculative interpretation, but a divine one. 
The four successive beasts that Daniel saw arising 
out of the disturbed waters of the great sea are 
declared to represent four successive kingdoms or 
earthly empires. "The great beasts, which are four, 
are four kings, which shall arise out of the earth." 
Dan. 7:17. In this prophecy the words "king" and 
"kingdom" are used interchangeably. 
In Revelation 17:15 we read that the waters there 
seen in vision represent the "peoples, and multitudes, 
and nations" of the earth, while in Jeremiah, chapter 
four, the war which Nebuchadnezzar was waging, 
ending in his attack against the kingdom of Judah, 
is symbolized by a "dry wind," a "full wind," and 
"a whirlwind." And as both "water" and "wind" in 
other Scriptures are also used to represent both nations 
and wars, we can be sure that the setting of Daniel's 
vision is that of great battles between the peoples 
of the earth, resulting in the rise and fall of nations. 
So, then, the imagery before us presents strife 
among the nations, and, as a result of this warfare, 
four sucessive kingdoms arise to authority and ruler-
ship among the peoples of the earth. 
Let 
Daniel 
speak! 
THE THIRD 
ARTICLE 
IN THE SERIES 
by LESLIE SHAW 
Ran 
 
 
 
 
 
 
 
 
 
 
 
 
L 
 
-u- 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
IL 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
the waters of the sea, representing the peoples of the 
world. And from the resulting commotion he sees 
four distinct beasts of prey arise in rapid succession; 
the first like a lion, but also having two wings like 
an eagle; the second like a bear of ungainly appear-
ance with one of its sides being much bigger than the 
other; the third in appearance as a leopard, but with 
the unusual features of four heads and four wings; 
and the last, the fourth, apparently quite unlike any 
beast of the earth that Daniel knew, and which he 
could only describe as "dreadful and terrible and 
strong exceedingly" with its iron teeth and brazen 
claws. This beast also had the unique feature of "ten 
horns" on its head. 
After mentioning certain other characteristics of 
the beasts and certain events which transpired—which 
we will pass over for the present—the prophet saw the 
vision end, as was the case in the vision of chapter 
two, in the establishment of the eternal kingdom of 
God, this time not in a figure, but in a distinct and 
clear climactic scene. (Dan. 7:2-14.) 
Four successive kingdoms 
We now turn to the imagery of the vision, and. its 
clear interpretation is either given to us within the 
chapter itself or in other Scriptures explaining its 
The first of these kingdoms is likened to a mixture 
of the king of the beasts, the lion, and the king 
of the birds, the eagle. And it is no coincidence that 
in the prophetic language of the prophet Jeremiah, 
Babylon under its first king Nebuchadnezar is likened 
to a lion flying as an eagle. (See Jeremiah 49:19, 22.) 
And it is significant that God, in giving this vision 
to Daniel, chose the very imagery that the Babylonians 
themselves used to portray their own kingdom, as 
archaeologists have since discovered. So then, as 
in chapter two, Babylon is the first in the series of four 
kingdoms. 
The bear thus represents the next kingdom, that 
of the Medes and the Persians, who under Cyrus 
their leader conquered Babylon. The higher, domin-
ating side doubtlessly represented the Persian part 
of the kingdom which arose after the Median, and 
united that kingdom to its own by marriage and 
conquest. The three ribs in the bear's mouth (Dan. 
8:20), between its teeth, are generally conceded to 
represent its three major conquests, namely Lydia, 
Babylon, and Egypt. 
It thus follows that the leopard represents the 
kingdom of the Greeks who, under Alexander of 
Macedon, known to history as Alexander the Great, 
conquered Pe7sia. The four heads of this beast clearly 
16 
depict its fourfold division after Alexander's death. 
This is made still more clear again in Daniel 8 :22. 
Next on the scene, but fat surpassing in strength 
and endurance its predecessors, and crushing out the 
life of all alike, was the great Imperial power of 
Rome. As Daniel's fourth beast was unlike any before 
it, so as a nation was Rome quite different from any 
nation preceding her, beginning as a republic and 
then being transformed by Augustus into an imperial 
power. 
Parallel with Nebuchadnezzar's 
dream 
So again these great empires of prophecy stand 
before us, not as a needless repetition, but to empha-
size the historical sequence of world events particular-
ly in their relation to the people of God: first of all 
the Jewish nation, and then the Christian Church. 
(1 Peter 2:6-10.) They show the prowess of man, 
and through this the working of the kingdom of 
darkness, yet above all they emphasize the divine 
sovereignty and its ultimate outcome in the final 
triumph of righteousness and truth, and the salvation 
of God's people in His eternal kingdom. 
Each of these nations has held world mlership, 
has fulfilled its allotted span, and has then in turn 
been overthrown or declined, so verifying the pre-
dictions of the divine prophecy, and attesting the 
accuracy uf God's Word. 
As in chapter two, where we saw that the fourth 
or iron monarchy was not overthrown by a fifth world 
power, but was split into numerous fragmentary 
kingdoms, so in Daniel, chapter seven, the fourth 
beast was not overthrown by another fifth beast, but 
instead had on its head ten horns which are explained 
to be ten nations which would arise out of that power. 
"And the ten horns out of this kingdom are ten kings 
that shall arise." Dan. 7:24. So the ten horns rep-
resent ten different kings with their kingdoms which 
would arise out of the fragmented Roman empire. 
It is very clear, then, that we are running exactly 
parallel with the prophecy of Daniel twa, and as 
we shall see yet again, it runs parallel with another 
vision of Daniel's, so that we have altogether a 
threefold witness, each confirming and verifying 
the others, each filling in details within the broad 
historical outline which the other does not give, and 
(Continued on page 25.) 
17 
WHY CHURCHES 
A
T the opening service of the Church Unity Con-
ference in Nottingham and in the early plenary 
sessions, the lid was dramatically lifted on the 
basic problem of Christian reunion—the confront-
ation of the Catholic and Protestant conceptions of 
the church within the ecumenical movement. 
At one of the subsequent sessions the problem of 
unity was placed in a still wider context by a con-
sideration of the views of the "Conservative Evan-
gelical" churches which, in the main, have not felt 
it possible to associate themselves with the modern 
church unity movement. It was this courageous initi-
ative, more than anything else, which made the 
Nottingham Conference unique, for never before 
in the British Council of Churches, or even in the 
World Council of Churches, have the criticisms of the 
Conservative Evangelicals been faced in the open 
forum of ecumenical gatherings. For the decision 
to do this the organizers of the Nottingham Con-
ference are to be.sincerely congratulated. 
Actually, the outcome did not quite come up to 
the intention, as the Rev. A. T. Houghton, who had 
been invited to speak for the Conservative Evan-
gelicals, tended to underestimate their criticisms in 
order to justify his own society's decision to integrate 
with the World Council of Churches at New Delhi 
in 1961. 
Even so, his address on "Unity, Truth, and Mis- 
by W. L. EMMERSON 
sion" did raise some of the fundamental questions 
in the minds of the Conservative Evangelicals outside 
the ecumenical movement. 
Dallying with Rome 
In the first place, he said, the possibility of reunion 
with Rome could be set aside as outside the purview 
of immediate ecumenical discussion, as "there is 
not the slightest sign on the part of the Church of 
Rome that its dogmas, which resulted in the Refor-
mation, have been in any way repudiated or toned 
down, and that Rome's idea of unity is still nothing 
else than the absorption of the 'separated brethren,' 
for whom the path Romeward may be made more easy 
and acceptable by special concessions." 
He agreed that this categorical statement would 
be challenged by many in the ecumenical movement, 
but certainly in the minds of all Conservative Evan-
gelicals, there could be no question of reunion with 
an unchanged Rome. 
Regarding the ecumenical movement among the 
non-Roman churches, Dr. Houghton went on to 
draw attention to an article in the Ecumenical Review 
entitled, "The Conservative Evangelicals and the 
World Council of Churches," in which the writer, 
Dr. Eugene Smith, listed a number of reasons why 
these Christian groups are distrustful of its present 
trends. 
Subordinate truth to unity 
"They fear deeply," said Dr. Smith, "that we 
subordinate truth to unity." This, he asserted, is 
further borne out by the "willingness" on the part 
of the World Council of Churches "to receive into 
membership churches of such a wide spectrum of 
theological persuasion," churches which are prepared 
"to ordain 'modernist' clergy," and who have doubts 
even "as to the deity of Christ and the authority of 
Scripture." This, Dr. Smith asserts, is a "major source 
of distrust" for the "Conservative Evangelicals," 
making them "sceptical about the real meaning of the 
At one of the sessions of the Nottingham "Faith and Order" 
Conference, Dr. A. T. Houghton (left) explained some of 
the criticisms which have been levelled at the ecumenical 
movement while Dr. John Huxtable (right) sought to 
answer them. 
THE L 
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— CU 
SC 
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UNITY 
iNT 4 
. . . theological statements is- 
sued by the World �of 
Churches" and arousing a "fear" 
of "a latent universalism in 
World Council theology," which 
would be quite unacceptable to 
them. 
Very significantly, the second 
speaker of the evening, the Rev. 
John Huxtable, who had under-
taken the defence of the ecu-
menical movement against its 
critics, underlined the liberalism 
complained of when he accused 
the Conservative Evangelicals of 
a "particular understanding of 
the nature, authority, and in-
spiration of Holy Scripture, a 
particular doctrine of the Atone-
ment made by our Saviour for 
our sins, which has a pre-
dominantly if not exclusively, 
substitutionary emphasis, an in-
dividualistic doctrine of the 
Holy Spirit, and a special emphasis on one way of 
understanding the Second Advent." 
"You do not go far in controversy, for example, 
on the Conservative Evangelical doctrine of the 
Atonement," said Dr. Huxtable, "without being 
warned against contradicting or setting aside 'the 
Word.' " 
It is indeed because this essentially Protestant 
standard is regarded as too "narrow" by so many 
of the spokesmen of the ecumenical movement that 
Conservative Evangelicals cannot but be critical of 
it! 
Lark of emphasis on personal 
experience 
Next on Dr. Smith's list of Evangelical criticisms 
cited by Dr. Houghton is the fact that "the necessity 
for a personal spiritual experience" finds little "prom-
inence in ecumenical thinking." In the ecumenical 
movement the "oneness" of the church is thought of 
as the restoration of visible unity to churches at 
present divided by doctrine and culture and race, 
by ecclesiastical organization and tradition, whereas 
Evangelicals believe that the fundamental unity of 
Christ's church is in the experience of the new birth 
by the Holy Spirit. 
Dr. Huxtable had something to say about this also. 
He described the Evangelical's "unity in the Spirit" 
as a "discarnate unity" and accused the Conservative 
Evangelicals of regarding "visible corporate unity" 
as "an optional extra for the gregarious among the 
sanctified." But this criticism is quite unjust. Evan-
gelicals believe as much as Dr. Huxtable does that 
One of the plenary sessions of the Church Unity Conference 
in the Great Hall of Nottingham University. 
the visible unity of the church is a "goal to be 
attained," but they do not believe that it is synony-
mous with the total "unity of the churches," some of 
which they believe to be in grave apostasy. 
Sacerdotal emphasis 
As an Anglican, Dr. Houghton did not elaborate 
on the very basic objection of many Conservative 
Evangelicals to the episcopal and sacerdotal emphasis 
on the part of many of the churches associated with 
the reunion movement, but he did admit that the only 
kind of "episcopacy" which would ever be acceptable 
to them would be what the apostle Paul envisages in 
2 Timothy 2:2, "The things which thou hast heard 
of me among many witnesses, the same commit thou 
to faithful men, who shall be able to teach others 
also." "It is the 'apostles' doctrine,' " said Dr. Hough-
ton, "that must be handed down unimpaired through 
the whole church, and not a divinely appointed order 
of ministry." 
But while it was unfortunate that the case for the 
Conservative Evangelicals lacked some emphasis by 
reason of its being presented by one who himself 
was within the ecumenical movement, this was to 
a considerable degree rectified by the request of the 
Rev. Derek Murray, of the Baptist Theological Col-
lege, Glasgow, to explain why the Baptist Union of 
Scotland, which has hitherto been associated with 
the World Council of Churches, had recently with-
drawn its affiliation from that body. For in doing 
19 
SOUTHAMPTON—SOUTHAMPTON 28531 
A community service by telephone 
provided by the Seventh-day 
Adventist Church 
THE TWO-MINUTE MESSAGE 
AND PRAYER IS CHANGED 
DAILY 
so he was able to underline more emphatically some 
of the dangers which Dr. Houghton had only mildly 
stated. 
Why the Scottish Baptists pulled out 
Like Dr. Houghton, Mr. Murray listed among 
his church's fears for the ecumenical movement; 
1. "Fear that witness to the truth of Scripture 
will be compromised." 
2. Concern at the "dilution of biblical truth" by 
"nominalism," and liberal thought, and 
3. Lack of emphasis upon "individual conversion 
and personal holiness." 
To these he added what Dr. Houghton did not 
stress : 
1. "Fear of liturgy and sacerdotalism," by which 
he meant the noticeable trend toward the "Catholic" 
doctrines of episcopacy and the sacraments, and 
finally, the culmination of this trend, 
2. "Fear that unity is leading to Rome." 
That this last is no mere "alarmism" was evidenced 
by another unplanned but dramatic intervention in 
this same plenary session, when Dr. J. R. H. Moor-
man, Bishop of Ripon—who had called in at the 
Conference on his way to the Third Session of the 
Vatican Council at which he was again to be one of 
the Anglican observers—urged the Conference to 
raise its sights beyond non-Roman reunion and to 
press forward to the union of "all" the churches, 
including Rome. 
Counter-plea for Rome 
Presenting, with the permission of the chairman, 
a document entitled, "The Unity We Seek," Dr. 
Moorman said that the dictionary definition of 
"unity" is "oneness, wholeness, completeness, in 
other words, that all may be one." 
In view of this he desired to direct the attention of 
the Conference "to certain very remarkable moves 
which have taken place during the last four years" 
in "the ecumenical movement in the Roman Catholic 
Church." 
These included: "The calling together of the 
Second Vatican Council and its progress so far, the 
setting up of the Secretariat for Promoting Christian 
Unity, the immense ecumenical literature now being 
put out by Roman theologians, the new atmosphere of 
friendship which has been created, and perhaps above 
all, the schema on Ecumenism debated in the Vatican 
Council." 
"All of these," said Dr. Moorman, "have taken the 
ecumenical movement into a new dimension, and 
the categories and horizons within which we were 
living and working three or four years ago have now 
disappeared. 
"The world knows that that half of Christendom 
which owes allegiance to the See of Rome has, in 
recent years, become very much aware of the need 
for Christian unity, and is anxious to play its part in 
the attainment of that goal. What the world is asking 
now is: What is the other half of Christendom going 
to do about it? And I believe that this conference 
will be largely judged on what response it makes to 
the challenge which has been offered to us." 
"One question hangs over this conference," he 
concluded, "one question which, sooner or later we 
shall have to face—and that is: Do we or do we not 
believe in Christian unity, that it is God's will that all 
should be one?" 
Dr. Moorman's intervention was unplanned and to 
most unexpected, but it certainly provided the most 
emphatic answer of the evening to the question, 
"Why churches stay out." 
"Be ye separate" 
For the bald facts are these, that while in its 
beginnings, the ecumenical movement was predom-
inantly a Protestant movement, a powerful "Catholic" 
pressure group was active from the start. As a con-
sequence of the undermining of the Protestant witness 
by modernism, the social gospel, and other factors, 
the movement has increasingly developed what one 
commentator at New Delhi called a "Catholic tilt." 
And today the "Catholic" forces are largely in com-
mand, and are determined to lead the non-Roman 
churches into "unity" if not "union" with Rome. 
That is why so many Conservative Evangelicals 
have stayed out of the ecumenical movement, and 
that is why, as time goes on, more Evangelicals within 
the movement will, like the Baptist Union of Scotland 
hear the call of God, "Come out from among them, 
and be ye separate," in order that they may render 
an unfettered witness to the truth of the Gospel. 
(Next time: "Unity or Truth?") 
R.p 
HONE NOW 
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BOLTON (Lanes.)—BOLTON 24111 
CARDIFF—CARDIFF 40811 
DUNDEE—DUNDEE 40333 
NEWPORT (Mon.)—NEWPORT 73051 
20 
THE LORD SHALL REJOICE 
 
 
 
by LOIS L. LANE 
W
HEN we think of the end of this world, we 
think of it mostly in terms of what it will 
mean to us—the end of sorrow, pain, and 
death. But what will it mean to God the Father, 
and to His Son Jesus Christ, to the host of ministering 
angels, and to the dwellers on other worlds who have 
followed with deepest concern and wonder the tragic 
course of this world's history? 
We read in the Scriptures that God's purpose and 
grace "was granted to us in Christ Jesus from all 
eternity." 2 Tim. 1:9, N.E.B. So that from ages past 
the Father and the Son have held in Their hearts the 
sad certainty that at some time one of Their creatures 
would doubt Their love, and from that doubt sin 
would spring up, and would result in rebellion, 
separation, sorrow, and suffering, and the unalterable 
verdict of death upon the rebels. 
They knew also that to meet and overcome such 
a terrible event it would be necessary to provide some 
absolutely convincing proof of Their love. They knew 
it would mean the giving by the Father of His best 
and dearest, His beloved Son, to suffer the death 
penalty Himself to free the rebels. It would mean the 
Son giving Himself willingly to demonstrate the 
divine love by living among a hostile race, loving 
His enemies, doing good to those that hated Him, 
praying for those that despitefully used Him, and 
finally taking upon Himself the whole cruel load of 
sin and allowing His enemies to crucify Him, so 
that by His death He could annul the condemnation 
and save all who would believe in Him and accept 
Him as their Redeemer. 
God gave His dearest and best 
That time did come, and the Father and Son did 
not shrink from carrying out the eternal purpose of 
grace and salvation for sinners, for they knew that 
only by so doing could they sweep away for ever 
the possibility that anyone should doubt the loving 
wisdom of God's will and rule. Indeed, in His om-
niscience, He assures us that "affliction shall not rise 
up the second time." 
Throughout earth's history, God has worked un-
ceasingly to save men from their sins. He gave man 
prosperity and peace, riches, honour, glory, only to 
find that these blessings encouraged pride, self-
iniportance, and alienation from Him. Then He sent 
adversity and war, famine and pestilence, and when 
men cried to Him in their trouble, He delivered 
them out of their distresses. This was repeated again 
and again, and. all the time He kept on sending His 
messengers, the prophets, "continually and carefully 
sending" (2 Chron. 36:15, margin), with messages 
of warning and reproof, pleading with them, and 
promising mercy and blessing if only they would 
return to Him, for "He had compassion on His 
people," and "in all their affliction He was afflicted." 
Then Jesus came, with the same mission of love, 
brought right down into our midst, where man could 
see love in action and its supreme sacrifice. Since 
then the great controversy between good and evil 
has been going on, with God, through His Holy 
Spirit, still striving to free souls from the bondage 
of sin, and Jesus, at His right hand, continually 
interceding on their behalf. 
Angels fully involved 
Then there are the angels, who have been fully 
involved in the controversy. They have guided, pro-
tected, and delivered God's children ; have smitten 
their enemies, shut the mouths of lions, opened 
prison doors. They have appeared to men with 
messages from God, or come unseen on missions of 
love. They hold the four warring winds of heaven 
until such time as God commands their release. 
Finally they seal God's people, and, when Jesus 
comes, will gather His elect from the ends of the 
earth. 
What a wonderful day it will be for the Father 
and Son when sin has been blotted out of the uni- 
(Continued on page 26.) 
21 
Promises 
to the 
Overcomer — 
the third article in 
the series 
by 
E. B. PHILLIPS, M.Th. 
MANNA 
FROM 
HEAVEN 
T
HE third church to which a message is ad-
dressed through the Revelator is the church 
of Pergamos. The meaning of this name is 
doubtful, but it has been suggested that it means 
"citadel," or "elevation." Following after the church 
of Smyrna, which covered the period up to the 
time of Constantine, this church period would begin 
with the edict of toleration which was issued shortly 
after that great ruler gained power in the West. 
Persecution officially declined, and a time of world-
wide religious peace began. So great was the change 
from the inhumane oppression of the believers, that 
Constantine was hailed as a saviour, and many 
thought the millennium was being ushered in. 
Constantine was a great emperor. He was far-
seeing enough to understand that the endeavour to 
suppress Christianity would never succeed. He had 
a vague belief in Christ, mixed with great political 
acumen. But his policy of favouring church officials 
had its difficulties. He enacted that ministers should 
be excused from paying taxes; this brought a rush of 
property-owners into the ranks of the cl, 
the law had to be modified. Unfortunately, as the 
church and the state began to draw together the 
morale of the former was lowered. 
While the Emperor doubtless intended, by his 
edict of toleration and favour toward the erstwhile 
oppressed Christians, to help the cause of Christ, his 
good intentions really worked more harm than good. 
Persecution in the long run strengthens the church, 
while worldly favour invariably weakens it. To live 
a consistent, godly life is actually much harder when 
all the world speaks well of you. It seems natural for 
everyone, even professed followers of Christ, to crave 
for an easy life and the good opinion of others, but 
prosperity brings many subtle evils in its train. Jesus 
pronounced a blessing upon the downtrodden and 
afflicted, the poor and outcast, but He spoke of the 
danger to those who become rich and increased in 
goods, and of whom the world spoke well. 
Rise of the great apostasy 
The fourth century saw the growing incursion of a 
spirit of worldly policy and pride among God's 
professed people. There were, of course, many who 
resisted this tendency to worldliness, and we read of 
many true saints in those years. But about this time 
there began to rise a sinister development, centring 
in the ancient capital of Rome. There began a strug-
gle for supremacy among the leading churches of 
Christendom. We can see the beginnings of the 
desire for the first place even in New Testament 
times. John, in his third epistle, speaks of one, 
Diotrephes, "who loveth to have the pre-eminence." 
During the epoch of the persecutions this craving 
for the first place was not so marked, but when ex-
ternal peace came, the bishops of various dioceses 
began to gather to themselves power and authority 
over the lesser clergy. It was to be expected that the 
seat of empire would stand out above other cities, 
and when Constantine moved his capital to the 
East, the bishop of Rome inherited much of the 
political influence of that city. Thus began the 
rise to power of the Roman Catholic Church. 
This era of the church was one of trial, but a 
different kind of trial from that to which Smyrna 
was subjected. It was more subtle and deadly. There 
were few who suspected the lengths to which the 
desire for supremacy would eventually lead the 
bishop (before long to be termed Papa, or Pope) 
cf Rome. In A.D. 325 the Emperor summoned a 
church council to deal with the heresy known as 
Arianism, which held that Jesus was not n-eternal 
with the Father. At this Council there we present 
leading bishops from all over the then-known world, 
but no special predominance was as yet given to 
Rome. But at later Councils we see that Antioch, 
Jerusalem, and Alexandria began to take a lower 
22 
place, and the newly established patriarch of Constan-
tinople shared the supremacy with Rome. There was 
very little protest against this at first; it seemed 
natural that the two seats of empire, Rome and 
Constantinople, should take the lead among the 
churches as well as being capitals of Eastern and 
Western Europe. But it was not long before the 
Pope began to arrogate to himself and his city 
supreme authority. In an age of argument and dispute 
about fundamental doctrines, the tendency arose for 
appeal to be made to Rome for decision on knotty 
questions of creed. From accepting this role of 
arbiter, the Pope little by little came to claim it as 
ABOVE.—The great hill on which the city of Pergamos stood 
fitly symbolized the "elevation" of the Christian church 
when it entered into questionable union with the Roman state. 
OPPOSITE PAGE.—The Israelites gather the divinely provided 
manna during their wilderness wanderings. 
his invariable night, and as time went on the world-
wide authority of the bishop of Rome was increasingly 
asserted. 
There is a striking reason why this period of 
church history—from Constantine to the acknow-
ledgment of the Roman church as supreme—should 
be symbolized by the city of Pergamos. When John 
wrote the Apocalypse, the Christians in this city were 
suffering persecution for refusing to worship the 
Emperor, Domitian. This cult of Emperor-worship 
had originated in Pergamos over a hundred years 
before. The city was also the centre of the mysticism 
religions of the East. It was therefore appropriate for 
the place "where Satan's seat is" to be chosen to 
represent that period in the history of God's people 
when the great apostasy was gathering power to 
itself. 
Warnings and rebukes are addressed by the angel 
to this church. The current spirit of worldliness had 
infected its members. As profession of faith opened 
the way to worldly honour and prosperity, many 
were led astray from their former steadfastness, and 
the love of many became lukewarm. This is hinted 
at in the reference to the doctrine of Balaam, who 
had been a servant of God, but was lured by the 
hope of material gain to oppose God's people. 
Against such the angel uttered a stern rebuke, "Re-
pent, or I will come against thee with the sword of 
my mouth." 
This period in the history of the church saw 
another apostasy. It was by a decree of Constantine 
that the first Sunday law was issued. The seventh-day 
Sabbath had been observed by the early disciples and 
apostles. There is no mention of the keeping of 
Sunday as a holy day in the first century. The observ-
ance of the first day of the week is acknowledged by 
all reliable historians to have come about gradually, 
but the first actual law promulgated concerning it 
is known to have been in 321, when "the venerable 
day of the sun" was ordained as the weekly day of 
rest. Yet in many places there were the faithful who 
continued loyal to the divinely ordained seventh-day 
Sabbath of the fourth commandment. 
The reward of faithfulness 
There is a precious promise to the overcomers 
who reject worldly favours and are true in all circum-
stances to God. "To him that overcometh will I 
give to eat of the hidden manna, and will give 
him a white stone." The hidden manna has primary 
reference to the pot of manna which was put inside 
the ark of the sanctuary in the days of Aaron. It 
would symbolize the spiritual nourishment of the 
true followers of our Lord when the professed leaders 
of the church were withholding the Bread of life from 
their congregations. It may also have reference to the 
day when our Lord will gird Himself and serve His 
true disciples in the heavenly courts, when He shall 
return to take to Himself the Kingdom. Like all the 
other promises, it means spiritual blessings in the 
midst of tribulation and want here in this world. 
The promise of the white stone, with the new name 
written on it, points to the assurance of salvation and 
acceptance by God. A black stone in olden times was 
given to the condemned ; a white stone was given to 
those who had been acquitted. We, together with 
the tried and faithful Christians of Pergamos, have 
the assurance and confidence of salvation, as we 
accept Jesus as our Saviour and reject the erroneous 
doctrines of modern apostasy. The name which will 
be given to the overcomers will be exactly appropriate 
to the character each has developed through faith 
in the Saviour. Each name will be peculiar to each of 
the saved, and will be unknown to those who have 
not passed through his peculiar trials and triumphs. 
May God grant us each such victory and reward. 
23 
by MARY J. VINE 
various responsibilities are to be happily co-ordinated, 
if peace and harmony and satisfaction are to be as-
sured, there is no alternative but that the time element 
shall be properly respected, at home, at school, at 
work, at all times and everywhere. 
"I admit it's a bit of a tight programme," .one 
ON TIME 
M
ONDAY forthcoming is copy date," I wrote, 
"and if, all things being equal, I am able 
by Monday to hand in my half a dozen 
sheets of fair copy, our good editor will, without 
doubt, not be sorry. He will also, probably, be just 
a little surprised." 
So I wrote—one day last week—and therewith, 
because of some interruption or other, laid my pad 
aside until some more convenient season. Now it is 
already that "Monday forthcoming," and I can 
imagine our friend experiencing exactly the same 
kindly exasperation, at least so far as this contributor 
is concerned, that he must always do on copy days. 
For though I had hope of getting my effort in in time, 
I know now that I cannot possibly do so. Thanks be, 
being who he is, he will give me to the last available 
minute. By "the skin of my teeth" (and it was no less 
a person than the patriarch Job who first used that 
expression), I shall scramble in just in time. With 
every passing issue I make the firm resolve that I will 
not again presume thus upon his clemency, but ever 
and anon something crops up to forestall the fulfil-
ment of my good intention, and, woe is me, as usual 
I am late again. 
It is, of course, not only in an editorial office that 
it is important to run to schedule, to be in time. 
"I shall be glad to get back home," a West African 
friend once confessed to me. "You are too much 
governed by the clock in this country." And some-
times, indeed, we feel that that is true. It is so difficult 
keeping up with it. You could pity the poor patients 
in hospitals for instance, awakened for this purpose 
or that at cruelly early hours. But night nurses must 
get through their duties in time. 
And similarly in every phase of our lives. If our 
24 
young housewife once said to me; "I rush from 
work, collect the children, do my shopping on the 
Parade, and catch the 4.30 bus. But I don't really 
mind, just so long as I can get the dinner on the 
table in time." 
"It would be something," growled a business 
executive concerning the laxness of his staff, "if they 
would only start work on time." 
Jesus is always "on time" 
That our dear Lord is always on time in His deal-
ings with us is something for which we should all 
praise Him continually. 
The sacred Word abounds with records of God's 
interventions in the lives of His children, as when, 
for instance, with the flashing knife about to descend, 
suddenly there was the restraining Voice and there 
before Abraham's joyful eyes, the ram caught in 
the thicket; when, for Israel, with their oppressors 
on their heels and the Red Sea before, He divided at 
just the right moment a path through the trackless 
waters; when, for His prophet Elijah, Cherith being 
now dry, He prepared the heart of that widow in 
Zarephath to receive him; when, the Hebrew worthies 
emerged unscathed from the fiery furnace without 
even so much as the smell of burning upon them, 
when, ravenous though they were, God shut the 
lions' mouths while through the long night His 
belcked Daniel whiled the hours away in praise and 
prayer; when, though His disciple Peter was in the 
charge of four quarternians of soldiers, his chains 
fell off and the doors opened of their own accord, 
God having at the right moment sent His angel to 
deliver His servant. 
Still the same today 
Grand old tales, aren't they? Praise be, however, 
they are not just tales. The God who reigned in 
Moses' time is just the same today. He still, at the 
onset of temptation, opens a door of escape. He still 
preserves from dangers seen and unseen. He still 
overcomes obstacles and lets the prisoner free. He 
still, if so be His children long for His guidance, 
puts out His restraining hand in moments of black-
ness and duress. He still walks in the fire and supports 
His loved ones through the waters. He is never "not 
at home." His ear is ever open to hear the cries of His 
children, and not anything is too big, not anything 
is too small to lay before Him. 
As truly now as ever— 
"There is light for me on the trackless wild 
As the wanders of old I trace, 
When the God of the whole earth went before 
To search me a resting place. 
Hath He changed for me? Nay, He changeth not; 
He will bring me by some new way, 
Through fire and flood and each crafty foe 
As safely as yesterday. 
"Never a watch in the dreariest halt 
But some promise of love endears; 
I read from the past that the future shall be 
Far better than all my fears— 
L,e the golden pat of the wilderness bread, 
Laid up with the blarsoming rod, 
All safe in the ark with the Law of the Lord 
In the covenant care of my God." 
One whose chief joy it is to help those in need 
recounted to me recently what happened when, 
just before Christmas, he made it his business to 
visit a poor family to ease the old father's aches and 
pains with some of the expert therapeutic treatment 
he is well qualified to give. The single daughter had 
had to give up her work in order to care for her now 
almost helpless parents, and he could see that they 
lived very much from hand to mouth. Christmas being 
in the offing, he wondered how they would fare. 
Would any glow of extra warmth reach even here? 
He threw out a feeler or two. 
Then, certainly, he saw a glow of warmth. The 
tired woman's face lit up with faith and gratitude. 
"We can't make any special provision," she said, 
"we haven't got the wherewithal. But God always 
sends somebody. He has sent you, for instance," she 
said. As indeed He had, but that was only the begin- 
ning. In the brief while that the old man's treatment 
was in progress, there came the coal merchant and 
delivered coal, more than enough to last over the 
holiday period, and no bill therewith. And then there 
came one with a large hamper of Christmas goodies, 
and an envelope besides containing a couple of 
pounds to pay for more particular necessities. "He 
never lets us down," she said. 
And neither does He. No good thing will He 
withhold, no step will He fail to direct, no problem 
will He refuse to solve for them that walk uprightly. 
Just let us give Him time and wait upon Him. 
********************* 
GOD'S HISTORY Of THE NATIONS 
(Continued from page 17.) 
so in this way firmly establishing divine truth. Does 
not the Scripture say "a threefold cord is not easily 
broken" ? Eccles. 4:12. 
There can be no doubt whatsoever that it has been 
God's purpose, in giving this threefold line of 
prophetic witness, to make everything so clear that 
is would be quite impossible for His church to be 
mistaken as to the events signified. It is charted, and 
re-charted, then charted again, but with ever-increas-
ing detail, all to make God's people clearly aware 
what shall befall them in the "latter days." Dan. 
10:14. 
We have now arrived, in this prophecy, at the 
era of the "ten kingdoms"—those nations of Europe 
that dismembered the western Roman Empire between 
the years A.D. 351-476, and then themselves began 
to rule as independent nations within her western 
territories. From the beginning of the Middle Ages 
right to the present time, the old Roman Empire 
has remained divided among them. 
Just as it was in the interpretation of Daniel 
chapter two, so it is again. "In the days of these kings 
[kingdoms) shall the God of heaven set up a king-
dom which shall never be destroyed." Dan. 2:44. 
But this time, in chapter seven we see the "Son of 
man" Himself being brought before the Ancient of 
days, God the Father, to receive from His hands 
that kingdom which the Scriptures tell us is His by 
"right." Ezek. 21:27. And so begins the eternal reign 
of Christ. "And the kingdom, and dominion, and the 
greatness of the kingdom under the whole heaven, 
shall be given to the people of the saints of the most 
High, whose kingdom is an everlasting kingdom, 
and all dominions shall serve and obey Him." Dan. 
7:27. 
We thank God for such wonderful, unerring 
prophecies which chart world history in His Word. 
We thank God that we can see that history is follow- 
ing in the exact course charted for it within the Holy 
Scriptures. And above all, we thank God that because 
of these things we can all say, with the apostle Peter, 
that we are not following "cunningly devised fables" 
for we, too, are eyewitnesses of His majesty, not 
revealed in the transfiguration on the mount, but 
in His controlling the destinies of the nations, and 
guiding all things "after the counsel of His own 
will." 
25 
The DEVIL : MYTH of REALITY? 
(Continued from page 11.) 
and officers would turn into fear and distrust, and 
the army would be weakened as a fighting unit. 
To accuse God of originating sin by creating a 
devil is foolishness, for all God's creation was perfect. 
Let us read Ezekiel 28:15: "Thou [i.e., Lucifer) 
wast perfect in thy ways from the day that thou wast 
created, till iniquity was found in thee." Can a parent 
be accused of the misdemeanour of a son who has 
grown to be a man? Only if the environmental factor 
is at fault—but Lucifer's was a perfect environment! 
Thus after Adam's fall the heavenly multitude 
were able to watch from afar the great panorama of 
the ages, see the fruition of rebellion in the death 
of Jesus Christ, and look on as each Christian up to 
the present day grapples with the evil one in his 
day-to-day walk with God. The New Testament 
writers did not underestimate the subtlety of the 
devil's temptations, warning against "seducing spirits, 
and doctrines of devils" (1 Tim. 4:1) and, as Paul 
says in his letter to the Ephesians: "For we wrestle 
not against flesh and blood, but against principalities, 
against powers, against the rulers of the darkness of 
this world, against spiritual wickedness in high 
places." Eph. 6:12. 
Be on the alert! 
Listen to Peter's graphic warning (1 Peter 5:8, 
N.E.B.) : "Awake! be on the alert! Your enemy the 
devil, like a roaring lion, prowls round looking for 
someone to devour." The devil's subtlety is epitom-
ized in the words of Giovanni Papini : "The devil 
is no atheist; quite the contrary. He is even surer than 
we of the existence of God, for he has contemplated 
Him from near at hand, has seen Him at work. It 
may even be said that he knows some dogmas of 
Christian theology considerably better than the theo-
logians." 
As Bishop Latimer put it in his "Sermon of the 
Plough": "And now I will ask a strange question: 
Who is the most diligent bishop and prelate in all 
England? . . . I will tell you—it is the devil. He is 
the most diligent preacher of all others; he is never 
out of diocese; he is never far from his cure; you shall 
never find him unoccupied." 
One of the greatest dangers of our time is that 
we grow lax, that we underestimate the power and 
subtlety of our "great adversary," and that we fail 
to put on "the whole armour of God" (Eph. 6:13-18) 
to resist his insistent attacks. Only overcomers will 
stand on that "sea of glass," when the earth has been 
purged by fire, when sin and sinners are no more, 
the controversy is ended, and the lost dominion re-
stored. 
THE LORD SHALL REJOICE 
(Continued from page 21.) 
verse! Never again to be cut to the heart by the 
ingratitude and rebellion of those They love; only 
exceeding joy to all eternity. 
And what a day it will be for the angels! They 
have served us faithfully and lovingly; they can 
then join in the great anthem of thanksgiving that 
"there shall be no more death, neither sorrow nor 
crying . . . for the former things are passed away." 
What a day for us: 
And what kind of a day will it be for us? As we 
have been the cause of divine heartache and sacrifice, 
so may we also be the cause of divine rejoicing when, 
with the great multitude, we stand before the throne 
singing redemption's song. As we have been among 
those who doubted God's love and brought sin into 
the world, so may we also be the eternal proof of the 
infinite love that redeemed us with the precious blood 
of the Son of God, and by our witness also be the 
eternal safeguard against a recurrence of the tragedy 
of sin. 
In heaven's courts, and through God's wide domain, 
In world on world the ransomed choirs shall sing 
Their songs of praise for His redeeming love, 
1Vill make eternity with rapture ring. 
As the apostle Paul wrote: "I reckon that the 
sufferings of this present time are not worthy to be 
compared with the glory which shall be revealed in 
us." Through us the glory of God will take on a 
new meaning, the glory of love fully manifested and 
proved. "The created universe waits with eager 
expectation for God's sons to be revealed" (Rom. 
8:10, N.E.B.), when once more the whole creation 
will shout for joy over the new heaven and earth, 
this time populated with those who have "washed 
their robes and made them white in the blood of 
the Lamb." 
What a day that will be for our God and Saviour, 
for the angels, for the whole creation! And what a 
wonderful day for us when we can participate in the 
fullness of the joy of the Lord! 
ESIMBINESSESISTSISINSISSEMBIMISMIONSIIIMN 
READERS WHO WOULD LIKE TO KNOW 
more about the great truths of the Bible, are 
earnestly invited to avail themselves of the 
special, free, HOME BIBLE STUDY GUIDES 
advertised on the back cover. �Editor 
26 
iltt1101t 
?' 
by V. H. COOPER 
CAN YOU GIVE ME A PROPHECY OF 
THE BIBLE THAT CAN BE ABSOLUTELY 
PROVED TO HAVE BEEN FULFILLED 
SO THAT I CAN USE IT TO CONVINCE 
A SCEPTICAL FRIEND?-C.T. 
THERE are literally hundreds of such prophecies. 
But here is an interesting one. The city of Tyre was 
built with strong granite walls on the shore of the 
Mediterranean. It was known for its riches as a result 
of its extensive trade with other nations. It envied the 
exalted position of Jerusalem, and when that city 
fell to the King of Babylon, Tyre rejoiced over the 
ruin the invader had wrought. 
A doom sentence of a most positive and singular 
character was then pronounced upon the city by 
Ezekiel the prophet. (Read chapter twenty-six of 
his prophecy.) Under inspiration Ezekiel made two 
outstanding pronouncements. He prophesied that the 
city would become a place for the spreading of nets 
and that its stones, timber, and dust would be "laid 
in the midst of the sea." 
In 585 B.c. Nebuchadnezzar commenced a thirteen-
year siege. When entrance to the city was gained it 
was found that the inhabitants had fled to Carthage. 
After a time the people returned and rebuilt their city 
on an island about half a mile from the shore for 
fear of further onslaught. 
Then in 332 B.c. Alexander the Great came to 
punish the city for helping the Persians. Having no 
fleet he built a causeway from the shore to the island 
city and for this purpose he used the stones, timber, 
and dust of the old city. Thus the old city of Tyre 
was laid in the midst of the sea and its site is now 
used by the fishermen of the district for the spreading 
of their nets. 
Prophecy is the hallmark of divinity. It never fails. 
WHAT DOES THE BIBLE MEAN WHEN 
IT SPEAKS OF THE END OF THE 
WORLD?-F.W.T. 
This phrase, "end of the world," when used in the 
Bible does not mean that the earth as a planet will 
come to an end. In Ecclesiasties 1:3 we read that 
"the earth abideth for ever," and the apostle Paul 
ascribes glory to Christ Jesus "world without end." 
The end of the world means the end of the present 
age of the earth's history. This reign of sin and suf-
fering is to come to an end through the intervention 
of Christ when He comes again. Then the work of 
salvation from sin will be completed and all its 
consequences will be eliminated in a "new heavens" 
and a "new earth" which iniquity will never again 
mar. 
DO YOU BELIEVE THAT CHRIST MADE 
FULL ATONEMENT FOR SINFUL MAN 
ON THE CROSS?-M.C.M. 
WHAT else can one believe when the Bible is taken 
as the only guide? Certainly Christ made a complete 
atonement on the cross. He was the Sinless One who 
alone could do this. He there paid the full penalty 
for sin which separated man from God. Our only 
hope, therefore, is to accept Him as our Saviour and 
Redeemer. Do this and you may have the assurance 
in your own soul that you are right with God. 
HOW CAN GOD, THE SON, BE CO-
ETERNAL WITH HIS FATHER? JESUS 
SAID HIS FATHER WAS GREATER 
THAN HIMSELF.-G.T.S. 
If we do not compare Scripture with Scripture 
we can easily make a mistake—and eventually come 
to accept error as truth. The point you raise illustrates 
this. 
In coming to earth, Jesus carried out the will of 
His Father. The words He spoke, He said, were 
His Father's. The works He performed were His 
Father's. But while, in every detail of His life, He 
submitted to His Father, this does not detract from 
the fact that Jesus is expressly called God. (John 1:1.) 
Indeed, the example of our Lord's humility is all 
the greater in view of His Godhead. (See John 
13:13.) 
Thomas addressed the Saviour as "my Lord and 
my God" and since it was unrebuked by Christ, this 
is equivalent to an assertion on His own part of His 
claim to Deity. 
When John says. "In the beginning was the 
Word," he designates a point in time, back of which 
it is impossible to go, and declares that Christ is 
eternal. He is "before all things." He is "the 
Alpha and the Omega—the beginning and the end." 
(Heb. 1:11; Rev. 21:6.) He is the Creator of all 
things (Col. 1:16), the Upholder of all things (Col. 
1:17)—and yet while on equality with God (Phil. 
2:6), He voluntarily humbled Himself and became 
a suffering Servant to make possible our salvation. 
27 
BELIEvE 
IN 
BETTER 
WORLD 
by RICHARD H. UTT 
'Air* 
More beautiful than any 
earthly scene will be the 
"new" world which God 
is preparing for His faithful 
people. 
I
T'S not the Sacred Book but the comic paper that 
nowadays gives most people their ideas of the 
afterlife. The cartoon character drives over a 
cliff and the next moment he's dressed in a white 
bathrobe, sitting on a fluffy white cloud about the 
size of a flying carpet, strumming a harp. He wears 
a smug look on his face; a pair of oversized pigeon 
wings protrude from his shoulder blades; and a 24-
carat halo perches over his head. 
These caricatures serve their intended purpose—to 
produce a chuckle. But the cartoons, and the medieval 
superstitions upon which they are based, do more than 
that. They help circulate the age-old idea that heaven 
is a sort of hell. What would be a more terrible fate 
for the righteous dead than to spend unnumbered 
aeons in enforced idleness, uselessness, and perfect 
boredom? Could the wicked suffer a fate much worse 
than this supposed weightless, semi-transparent exis-
tence as a "soul," with no chance to shut off the ever-
lasting harp music? 
Small wonder that many have ceased altogether 
to believe in an afterlife. Confronted with the teach-
ing of eternal torment for the sinner and eternal 
boredom for the just, they ask, "How could a God, 
whom Christians say is good and wise and merciful, 
so mistreat His creatures throughout ceaseless ages ?" 
And, rejecting the "harp-and-cloud" heaven, they 
conclude that it is "Good-bye for ever" when loved 
ones die. 
Is there truly a better world coming? And if so, 
what is it like? What can a rational man believe about 
eternity? 
28 
For a number of reasons I am confident that a 
better world will follow this one. 
Justice demands it 
First, justice demands it. Truth cannot for ever 
occupy the scaffold. Right must prevail at last. 
In this life many wrongs are never righted. Evil 
too often prospers, and suffering goes unrewarded. 
The meek too often are the prey of the strong. A 
ruthless invader slaughters a woman's husband and 
sons in a senseless battle. An innocent child is rav-
ished and murdered, and the kidnapper escapes the 
clutches of the law. Paralysis cuts down a beautiful 
young woman, sending her to the wheelchair for the 
rest of her pain-racked existence. A missionary whose 
life and strength and talents are devoted to his 
fellow-men is stricken with typhoid or cholera, and 
breathes his last hot breath under a thatched roof 
on some foreign shore. 
Are these inequities and wrongs never to be 
righted? Is there no reward for rightdoing? Is there 
no recompense for innocence or virtue? 
I cannot so conclude. I believe that one day soon 
"the meek . . . shall inherit the earth." Matt. 5:5. 
I believe that the apostle Paul, imprisoned and be-
headed by the savage Nero, will, as this man of God 
expected, receive "a crown of righteousness, which 
the Lord, the righteous Judge, shall give me at that 
day: and not to me only, but unto all them also that 
love His appearing." 2 Tim. 4:8. I believe that the 
Father in heaven who sees the sparrow's fall, and' who 
says, "Fear ye not therefore, ye are of more value 
than many sparrows" (Matt. 10:31), takes note of 
trials nobly borne, unselfish service rendered, and 
suffering patiently endured. One day He will surely 
"give every man according as his work shall be." 
Rev. 22:12. 
Jesus promised it 
Another reason for believing in a better world--
and surely there is no better reason—is that Christ 
Himself promised it. As most people know, Jesus, the 
Son of God, was here on earth nearly 2,000 years ago. 
Before leaving, He specifically promised to return. 
As General Douglas MacArthur left the Philippines 
in 1942 he vowed, "I will return." And he returned. 
As Jesus Christ departed this earth, He pledged, 
"I will come again." John 14:3. Will He be less 
faithful than MacArthur in keeping His promise? 
By no means! Jesus, too, will return. And when He 
does return, a better world will follow. 
What will that better world be like? 
I make no pretence to have all the answers. How-
ever, the Bible does reveal many wonderful things 
about the home of the saved, and these we may know 
for sure. 
The beauty and magnificence of that place are 
beyond human imagination. "Eye hath not seen, nor 
ear heard, neither have entered into the heart of man, 
the things which God hath prepared for them that 
love Him." 1 Cor. 2:9. 
It will be a place of real people. When Jesus was 
resurrected, never to die again, He was not a disem-
bodied spirit, but a real, tangible Person. "Behold 
My hands and My feet," He said, "that it is I Myself : 
handle Me, and see; for a spirit hath not flesh and 
bones, as ye see Me have." Luke 24:39. When Jesus 
confers the gift of immortality, the saved will have 
bodies "fashioned like unto His glorious body." 
Phil. 3:21. 
When Paul says, "Flesh and blood cannot inherit 
the kingdom of God," the context shows he is re-
ferring to the kind of "corrupt" flesh, subject to 
decay and death. The corruptible, he says, must put 
on incorruption, but that "incorruption" is no neces-
sarily invisible or immaterial. 
Since the saved will be real people, there will be 
fruit for them to eat (Rev. 22:2) and they will build 
houses and live in them. (Isa. 65:21, 22.) 
There will be no death, but only eternal life. "For 
God so loved the world, that He gave His only-
begotten Son, that whosoever believeth in Him should 
not perish, but have everlasting life." John 3:16. 
Death entered the world when sin entered. When 
sin is gone for ever, then sin's penalty, death, will 
be no more. There will be no "grim reaper," no 
funeral processions, no cemeteries. "And God shall 
wipe away all tears from their eyes; and there shall 
be no more death, neither sorrow, nor crying." 
Rev. 21:4. 
Health and happiness 
The saved will enjoy perfect health. When our first 
parents were excluded from Eden they were cut off 
[e, YOU looking for health, happine'ss. security 
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from the tree of life. From that moment the myster-
ious process of death, still not fully understood, 
began to operate. When redeemed men and women 
again have access to the tree of life, this process 
will be arrested, and there will be no more bodily 
decay and weakness. "The leaves of the tree [of 
life] were for the healing of the nations." Rev. 22:2. 
Perhaps these leaves contain the universal remedy, 
or preventive of disease, which medical science so 
eagerly seeks. 
The saved will enjoy many kinds of challenging 
activity. God made man with power to think and act 
and develop. Sin and death have reduced his useful-
ness by making his life tragically short. 
"And they shall build houses, and inhabit them; 
and they shall plant vineyards, and eat the fruit of 
them. . . . Mine elect shall long enjoy the work of 
their hands. They shall not labour in vain." Isa. 
65:21-23. Given life without end, to what heights 
may not the saved ascend in art, in music, in science, 
in spiritual achievement? 
The home of the redeemed will be a place of 
perfection. God placed the first pair of human beings 
in a garden. Sin interrupted this arrangement; but, 
in the end, God will have His way. 
He is the Author of beauty, and will again place 
His people amid flowering shrubs, trees laden with 
luscious, health-giving fruit, amid the music of brooks 
and streams, splendid hills and mountains, and per-
fect vegetable and animal life of every kind. 
"The desert shall rejoice, and blossom as the rose." 
"And the parched ground shall become a pool, and 
the thirsty land springs of water." "And the ransomed 
of the Lord shall return, and come to Zion with 
songs and everlasting joy upon their heads: they 
shall obtain joy and gladness, and sorrow and sighing 
shall flee away." Isa. 35:1, 7, 10. 
The capital city, New Jerusalem, has no slums, 
no skid rows, no vice squads. "And he carried me 
away in the spirit to a great and high mountain, and 
showed me that great city, the holy Jerusalem, de-
scending out of heaven from God, having the glory of 
God: and her light was like unto a stone most 
precious." "And the nations of them which are saved 
shall walk in the light of it: and the kings of the 
earth do bring their glory and honour into it." 
Rev. 21:10, 11, 24. 
There will be worship in that land. "From one new 
moon {monthl to another, and from one Sabbath to 
another, shall all flesh come to worship before Me, 
saith the Lord." Isa. 66:23. What will it be like 
to hear the chbirs of heaven ? What will it be like to 
see Jesus in all His glory, and liisten as He speaks 
to us? 
As surely as Jesus once lived on earth, just as 
certain is His return. As surely as the Bible is true, 
a better land will soon follow this one—a land made 
glorious by the presence of Jesus. 
With millions of men and women of every land 
and every age, I look forward with eager anticipation 
to the better world God is even now preparing for 
those who love Him. 
* * * 
* 
SHOULD INFANTS BE 
BAPTIZED ? 
(Comtimeed from page 6.) 
It is one of the deepest tragedies 
of the Reformation that at the Diet 
of Spires in 1529 the new "Protes-
tants" actually consented to Charles 
V reviving the harsh Justinian law 
against "re-baptizers," undertaking 
their persecution, and hounding 
many to martyrdom. 
Today we are beginning to see 
the real significance of the great 
Protestant cleavage of the sixteenth 
century, as the major Protestant 
churches which retained infant 
baptism and other Catholic "re-
mainders' such as episcopacy, 
priesthood, sacerdotalism, etc., are, 
through the ecumenical movement, 
being drawn back again into unity 
with the Orthodox Catholic and 
Roman Catholic Churches, leaving 
the churches which pressed on to 
complete the recovery of the pure 
faith as the only true bearers of the 
Protestant heritage. 
Here then are the real dimen-
sions of the baptismal controversy. 
Infant baptism, baptismal regener-
ation, and the other Catholic yes-
Cges in many of the Reformation 
churches, together with the increas-
ing trend of these churches toward 
the Orthodox and Roman Catholic 
Churches, demand a decision before 
it is too late between the false hier-
archical church—in both its Roman 
and �
non-Roman forms — which 
claims to be able to admit souls 
from the moment of birth to the 
church and kingdom of God by 
its "sacrament" of baptism, and to 
sustain them through life by its 
exclusive ministration of "sacra-
mental grace," and the true church 
of God which believes that salva-
tion is the result of a personal 
acceptance of the merits of Christ's 
sacrifice on Calvary, demonstrated 
by the symbolic rite of believer's 
baptism, and sustained by the power 
of the Holy Spirit received not 
through any sacerdotal priesthood 
but through union with Christ 
Himself. 
The three Church of England 
ministers have made their decision 
for the "truth" and against what 
they believe to be error and apos-
tasy, and every Christian, under 
God, will ultimately have to make 
the same choice too! 
30 
THE UNALTERABLE 
WORD 
(Continued from page 13.) 
a field, and Jerusalem shall become heaps." Micah 
3:12. 
Years went by, and the daily service was conducted 
in the temple. Men might forget the prophetic warn- 
ing, but the time came. In the year A.D. 70, Titus 
with his Roman legions besieged the city. Titus was 
a humane and enlightened commander and he desired 
to spare the buildings of Jerusalem, but the insensate 
fanaticism of the Jews, and the fury of his legionaries 
defeated his purpose. A soldier thrust a blazing torch 
in through a window of the temple, and the beautiful 
temple was reduced to ruin. The Scripture could not 
be broken. 
Several centuries passed. Eventually a professed 
Christian sat on the throne of Rome. Then Julian 
the apostate reigned over the Roman empire. He 
conceived the idea that to discount the Christian 
religion, which he had renounced in favour of 
paganism, he would rebuild Jerusalem and restore 
the temple, thus defying the words of Christ and 
dealing a deadly blow at His prophetic office. Men 
and materials were assembled, but in spite of the 
wealth and power of Rome, the temple was not 
rebuilt. Even the sceptical Gibbon has to bear grudg-
ing testimony to the fact that "the Scripture cannot 
be broken" 
Hundreds of prophecies abound in Holy Scripture 
that reveal God's sovereignty over this planet and its 
destiny. There is meaning and purpose to life, what-
ever men may say. God's Word reveals this purpose 
and it appeals to men to co-operate with God in 
fulfilling it. 
"God is working His purpose out, as year suceeds 
to year: 
God is working His purpose out, and the time is 
drawing near— 
Nearer and nearer draws the time, the time that 
shall surely be, 
When the earth shall be filled with the glory of God, 
As the waters cover the sea." �
—A. C. Ainger. 
Promises will not fail 
The Scripture cannot be broken, and this applies, 
not only to prophecies and the penalties, but also to 
promises and their blessings. Alongside every warning 
and its sanctions, there is placed an appeal and its 
rewards. If our first parents were warned against 
disobedience and the death that would most surely 
follow, they were also assured—after their fall—that 
God would work on their behalf and on the side of 
all who would turn from sin to follow Him. 
It is this divine benevolence or grace that consti-
tutes the glory of the Gospel. 
The Scriptures do not gloss over evil, they call it 
sin and condemn it; but they also hold out hope to 
the despairing, life to the dying, salvation to the 
lost. "The Scripture cannot be broken" and to ensure 
that for all eternity, Jesus died on Calvary and paid 
the penalty for all men's sins. "For as through the 
disobedience of the one man the many were made 
sinners, so through the obedience of the one Man 
the many will be made righteous. . . . But where 
sin was thus multiplied, grace immeasurably exceeded 
it, in order that, as sin established its reign by way 
of death, so God's grace might establish its reign 
in righteousness, and issue in eternal life through 
Jesus Christ our Lord." Rom. 5:19-21, N.E.B. 
COPYRIGHT ACKNOWLEDGMENTS 
Cover picture, Hampfler, Barnaby's; page 2, A. W. Besley, 
Barnaby's; page 4, J. Scheerboom; page 5, Keystone; page 6, 
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Charles Adams. Independent Press; page 19, Guardian-Journal, 
Nottingham; page 21, Newton; page 22, Three Lions; page 23, 
W. L. Emmerson; page 28, J. Scheerboom. 
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31 
CHERRY TREE FARM 
by RONALD JAMES 
I
BELIEVE I saw a coot on the 
brook, Tim," said Kay to her 
brother. 
"I believe you didn't," Tim 
snorted. "It was a moorhen. Why 
do you believe you saw one any-
way?" 
"Well, it disappeared before I 
could get close enough to be sure, 
but it looked too big for a moor-
hen," Kay explained. 
"We'll go and have a look," 
suggested Tim. "After all it might 
be i coot but I've never seen one 
on our brook." 
"I expect there are quite a few 
things you've not seen," retorted 
Kay. 
Presently the children were walk-
ing through the meadow which 
sloped down to the brook. High 
overhead, a mere speck in the blue, 
a skylark poured out its beautiful, 
bubbling song. 
"Its nest is here somewhere," 
said Tim gazing up at the singer. 
"I can't find it, though I've tried 
for some time." 
"Can't you watch where it comes 
down ?" asked Kay. 
"No good; they don't land where 
the nest is," laughed Tim. "Always 
some distance away from it, then 
they travel the last bit over the 
ground." 
"Clever of them !" commented 
Kay. 
"Here comes old Lijah and Sam. 
I'll ask them if they've seen any-
thing of your coot." 
"Kay believes she saw a coot on 
the brook; have you ever seen one, 
Lijah?" Tim demanded. 
"Never in all me born days," 
replied the old man shaking his 
head. "That were a moorhen I 
doubt." 
"Exactly what I said," chuckled 
Tim gleefully. 
"When I were out foreign, I 
seed a many of they coot," put in 
old Sam. "But I've never known 
any hereabouts." 
"I know Lijah has sailed nearly 
all round the world, but I never 
knew Sam had been abroad," re-
marked Kay in surprise, after the 
ancients had departed. 
"He's never travelled far, Kay," 
laughed Tim. "That's just the way 
people of their generation talk. 
When they were young, if anyone 
went a few miles off it was called 
'Going out foreign.' People who 
hadn't lived all their lives in one 
village were called 'foreigners.' It's 
just the way they talk." 
On the brook the children saw 
a sooty coloured bird swimming. 
It was about thirteen inches leng, 
and had a bright scarlet patch on 
the base of its bill. 
"If it were a coot it would have 
a white shield on its bill," Tim 
explained. 
"Well, I know that, but I told 
you I didn't get a proper look at 
it," said Key defensively. "Besides, 
it looked too big for a moorhen 
to me." 
"Well, it does look a bit big," 
Tim admitted as they watched the 
bird swimming with the odd jerk-
ing of the head, common to moor-
hens, "Perhaps we can find its 
nest," he added. 
Both children began a careful 
search, and presently their efforts 
were rewarded. Snugly hidden in 
a clump of reeds, they found the 
"nest held three large, buff, brown 
speckled eggs. 
While they were admiring them, 
Sue, one of the farm dogs came 
tearing across the meadow, barking 
ioyfully. Immediately the moorhen 
took fright. Half swimming half 
flying it made for the opposite 
32 
bank, vanishing into the bushes 
which overhung the water. 
"Bother; we didn't want you, 
Sue!" grumbled Tim. "We shan't 
see anything interesting with you 
about." 
"Oh, don't be mean, Tim," said 
Kay, stooping to stroke Sue's silky 
coat. 
"Why do moorhens nearly always 
leave the water when alarmed?" 
Tim asked his father when they 
arrived back at Cherry Tree Farm. 
"Considering how they can swim 
and dive it seems silly to me." 
"Yes, it appears odd," agreed 
the farmer. 
"And why are they called moor-
hens when they are water birds ?" 
Kay wanted to know. 
"Quite possibly the name was 
originally 'mere hen,' " replied 
Farmer Jones. "A mere is a pond 
or lake, so it seems a likely explan-
ation." 
Some weeks later the children 
had the pleasure of seeing Mother 
Moorhen swimming proudly on the 
brook, with her fluffy chicks trailing 
behind. 
THE GATES OF ISRAEL 
W
HEN the Israelites came 
to the end of their wan-
derings in the Wilderness 
and began to live in the Promised 
Land, they were for many years 
surrounded by enemies. 
For this reason they lived in 
cities that were well fortified. Strong 
walls were built round their cities, 
and the gates were well defended. 
It was very difficult for an enemy 
to enter the city. By each gate 
there were towers built where men 
kept watch so that they could see 
anyone approaching. 
If an enemy did get through one 
gate, he still would not have en-
tered the city, for there was usually 
a second gate. Between the two 
gates was a courtyard. Now this 
courtyard was a very important 
place. Here people would meet to 
discuss the events of the day. The 
elders of the city held a court 
there to judge wrong-doers. Mer-
chants from afar would bring their 
goods to sell. Here were beggars, 
crouched on the ground, begging 
for alms. And sometimes there 
would be a prophet preaching the 
Word of the Lord. 
Below you will find nine ques-
tions about events that took place 
A BIBLE QUIZ 
by FELICITY FAYERS 
at the gates of a city. To help you 
find the answer, the book where 
you should look is in brackets. 
1. Who sat in the gate of Sodom 
and was visited by two angels ? 
(Genesis.) 
2. Who took the doors of the gate 
of the city of Gaza, and carried 
them to the top of a hill near 
Hebron? (Judges.) 
3. Whom did Joab kill in the 
gate at Hebron? (2 Samuel.) 
4. What happened to the Prophet 
Jeremiah in the High Gate of 
Benjamin? ( Jeremiah.) 
5. Who told King Artaxerxes that 
the gates of Jerusalem had been 
"consumed with fire," and was 
given permission to go and repair 
them? (Nehemiah.) 
6. On what occasion did King 
David sit in the gate and all the 
people came before him? (2 Sam-
uel.) 
7. What was the name of the 
beggar who was laid at the gate 
of the rich man in the Parable that 
Jesus told? (Luke.) 
8. What miracle did Peter and 
John perform at the gate of the 
Temple called Beautiful? (Acts.) 
9. Of what city was it said: "The 
gates of it shall not be shut at all 
by day" ? (Revelation.) 
(Answers on next page.) 
" HELP ME JESUS" 
By GWEN MASON 
Jesus, take me by the hand, 
And my every action move; 
Cause my feet by Thee to stand, 
And Thy tender care to prove. 
Guard my mind from thoughts impure, 
Keep me faitful unto Thee; 
Make me ready to endure 
Sorrow and adversity. 
Bind me with the golden cords 
Of Thy everlasting love— 
That my motives and my words 
May be as the harmless dove. 
Anchored in Thy graciousness 
Gladden Thou my youthful soul; 
Gant me, too, the happiness 
Of my name upon Thy scroll. 
33 
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Auntie Pam, The 
Stanborough Press 
Ltd., Watford, Herts., 
not later than 
April 5th. 
34 
My dear Sunbeams, 
Last month, you will remember, I 
told you the story of an Italian boy 
named Antonio, who longed to be 
able to sing or play well, as he was 
so fond of music. 
He was poor, and so he couldn't 
afford to buy himself the popular 
musical instrument of his day—a 
violin. However, he thought hard, 
and eventually hit upon a plan which 
would lead to his having a part in 
the making of music. He decided to 
call on the great violin maker Amati 
personally, and take some of his 
wood carvings to show him. 
Although the great man's servants 
tried to keep the boy from seeing 
their master, he was determined to 
do so, and eventually came before 
him. 
"I made these myself, sir. Do you 
like them, and do you think I might 
learn to make violins?" 
"What is your name, boy, and why 
do you wish to make violins?" 
"Antonio Stradivari, sir," he ans-
wered. "I wish to make violins be-
cause I love music. Though I can 
only sing in a funny voice," he added 
sadly. 
The great man then said something 
to Antonio which made him very 
happy. "The song in the heart is 
what matters. There are many ways 
of making music. Some can play the 
violin, some can sing sweetly, some 
can paint pictures to tell of their joy, 
some can grow flowers. You are only 
a whittler, but your song shall be as 
noble as any." 
And so Antonio became apprenticed 
to the great violin maker. The weeks 
became months, and rolled by into 
years. All the time he was eager to 
learn every secret of the trade. 
When he was just a young man, 
he proudly put his name on a violin 
which he had put together. It wasn't 
an easy task making violins, for each 
one had seventy parts to be fitted into 
place! 
And, Sunbeams, if you never 
actually see one of Antonio's violins 
you will certainly hear about them 
some day, because no-one has ever 
since made violins such as those 
made by Antonio Stradivari. People 
have tried to copy them, chosen the 
elm and sycamore wood with the 
greatest of care, fashioned the seventy 
pieces ever so carefully, and tried 
their utmost to get the varnish on the 
violins identical with those Antonio 
made—but the secret of their manu-
facture remains a mystery. 
Perhaps it was in the painstaking 
care that Antonio put into his work, 
or maybe it was just because An-
tonio's heart was so full of music 
that it just had to escape into the 
violins. Whatever it was, we may 
know just a little of his secret. 
Although we may never make a 
violin, we can remember as did Anto-
nio, the words of his teacher who 
said, "The song in the heart is what 
matters. There are many ways of 
making music." 
So don't be discouraged if you 
can't sing, or play, or paint pictures 
well. Just do the things you can do 
faithfully and well, and one day you 
too, may be great. 
Good-bye for now, Sunbeams, 
Yours affectionately, 
4,4;2.IM4 
BIBLE QUIZ ANSWERS 
1. Lot (Gen. 19:1); 2. Samson (Judges 
16:3); 3. Abner (2 Sans. 3:27); 4. He 
was put in the stocks (Jer. 20:2); 5. Neh-
emiah (Neh. 2 :1-3); 6. After they had 
fought against Absalom and defeated 
him (2 Sam. 19:8); 7. Lazarus (Luke 
16:20); 8. They healed a lame man (Acts 
3:2-6); 9. The New Jerusalem (Rev. 21:25). 
RESULTS OF DECEMBER COMPETITION 
Prize-winners.—Anne Dalton, 14 Corn-
wall Street, Bere Alston, Yelverton, Devon. 
Age 11; Margaret Kennedy, 83 Brailsford 
Road, Fallowfield., Manchester, 14. Age 7. 
Honourable Mention.—Susan Lusty Glou-
cester); Michael Pinford (Axle); Rosemary 
Dalton (Yelverton); Alison Godwyn (Ponty-
pridd); Brian Babbage (Cheltenham); Lin-
coln Small (Stoke Newington); Marina 
Bailey (St. Annes-on-Sea), Susan Jacobs 
(Cambridge); Catherine Keen (Southend-
on-Sea); Frances Parnell (Wolverhampton); 
Irene Festorazzi (Westcliff-on-Sea); Kim 
Horwood �
(Rickmansworth); �
Jacqueline 
Hague (Grimsby); Fleur Atkinson (Gors-
einon); Amanda Powell (Kingswood); Mar-
garet Rainsford (Oldharh); Elizabeth Walk-
er (East Kilbride); Eric Lacey (Prestwood); 
Grant Ian Hopwood (York); Robert Holmes 
(Romford); David Turner (Bramley). 
Those who tried 
hard.—Ian Graham 
(Bracknell); Roderick Crawford; Martin 
Richmond (Llanrumney); Valmae Graham 
(Bracknell); Shawn Archer (Nottingham); 
Janet Foxcroft (Liverpool. 6); Adrian 
Hall (Swavesey); Paul James (Billingham); 
Pamela Thacker (Sevenoaks); Miriam 
Thomas (Merthyr Tydfil); Carole South 
(Coventry); Ann Cuthbert (Lewisham); 
Winsome Fairclough (Walsall); Judy Bas-
kett (T'heytlon Bois); Nicky Baskett (They-
don Bois); Ann Foxcroft (Liverpool, 6); 
Valerie O'Hara (Dunmurry); Linda Watts 
(Watford); Doreen Slee; Peter Allen 
(Bucknall). 
Eastern United Nations 
UNLESS the United Nations is "thoroughly re-
organized," the premier of Communist China, Chou 
En-lai, threatens to set up "a revolutionary United 
Nations in competition." 
Bloodless battle 
"A BATTLE is being fought for the minds of some 
500 million men, women, and children,- in the new 
nations, declared Dr. N. J. Cockburn, General Sec-
retary of the British and Foreign Bible Society, at 
a "Feed the Mind" service in Westminster Abbey. 
"This is a bloodless fight because the weapons consist 
of books, magazines, and the Scriptures. But the 
results will have a more lasting effect upon the future 
peace and happiness of mankind than any other battle 
in history." 
Gambling nightmare 
ATTACKING the gambling craze in America, Gordon 
H. Cole says: "Its only contribution is excitement for 
the wealthy and dreams for the poor," and these 
latter often "turn into nightmares as people try to 
gamble their way to solvency." 
Catholics urge Bible reading 
WITH the publication this month of a Catholic 
edition of the Revised Standard Version, the Roman 
Catholic Church, according to Father Reginald Fuller, 
is embarking on a big drive to "make the Bible a live 
issue for Catholics," as part of its promotion of unity 
with non-Catholics. 
Wanted—great morality 
COMMENTING on President Johnson's aim of a 
"Great Society," David Lawrence in U.S. News and 
World Report says: "We shall not achieve the goals 
of a 'Great Society' unless we begin to recognize the 
eternal prerequisite to human happiness—the 'Great 
Morality' " of the "Ten Commandments," and the 
"Sermon on the Mount." 
New air mammoth 
A NEW plane is being developed in America which 
will carry up to 700 persons, or 125 tons of freight, 
7,000 miles without refuelling, at about 550 miles an 
hour. 
More honest to God 
"To me," says the Norwegian minister, Even 
Fougner, "it would seem to be more 'honest to God' 
for a servant of the church who holds Bishop Robin-
son's views to renounce the pulpit and to look for 
another job." 
Theology of healing 
POINTING out the importance of religion in heal-
ing, Dr. R. A. Lambourne has said that a "theology 
of healing" is needed, while Dr. Clark Kennedy, 
a London consultant says: "If a doctor doesn't cash 
in on faith then he's a fool.' 
Neglected beliefs 
IN his book, Prophecy in the Space Age, Dr. 
Skevington Wood says: "We need today a society for 
the reclamation of neglected Christian beliefs," and 
he adds that the second coming "would be an ex-
cellent starting point." 
Iteafforestation in Lebanon 
THE United Nations is assisting the Republic of 
Lebanon in its programme to reclothe about 800 
square miles of barren mountain regions with the 
famous "cedars of Lebanonl' which in Bible times 
the ancient Phoenicians used to build their commercial 
fleets, and exported to Egypt. Palestine, and elsewhere. 
Not union but unity 
WHILE Lord Fisher of Lambeth has said, "Any 
kind of union with the Church of Rome is out of 
the question, and I do not see that there will ever 
be any place for it," he does believe in and hopes 
for a "unity" of rapprochement with Rome. 
**************** ************** 
NDERSON, ARTIST e IIEVIEW & HERALD 
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of the 
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