Pr." 
* INCLUDED IN THIS ISSUE 
RULE FROM ABOVE 
EVOLUTION, CREATION, and YOU 
TEN COMMANDMENTS or 
MORAL CHAOS ? 
A 
"While the earth remaineth, seed-
time and harvest, ... shall not cease." 
By Marjorie H. Cooper 
"Seedtime and harvest shall not cease," 
Is the promise of our God; 
In faith and hope we scatter seed 
O'er the dark plough'd sod. 
"Seedtime and harvest shall not cease," 
God's pow'r sends sunshine and rain, 
Quickens and sprouts the buried seed, 
Its new life to live again. 
"Seedtime and harvest shall not cease," 
Rich yield of multiplied seed 
Gladdens the heart of all mankind, 
Supplies ev'ry creature's need. 
When tears and toil are ended here, 
And we reap what we have sown; 
When Jesus comes to gather all 
The sheaves He claims as His own; 
May we be ripened and ready 
To share in His harvest home! 
Mad 
A Family Journal of Christian Living. Dedi-
cated 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. 
W LESLIE EMMERSON 
ASSISTANT EDITOR 
ART DIRECTOR �
 
CIRCULATION MANAGER �
 
CONTENTS 
EDITORIAL 
Christianity's "Third Force" 
�
4 
GENERAL ARTICLES 
Rule from Above �
 Arthur S. Maxwell 7 
An Inconsistent Bishop �
 Ernest Cox 8 
Ten Commandments or Moral Chaos> 
�
R. T. Bolton 10 
Keynotes of the Christian Faith.-8 
Is Prayer Effectual? 
�
J. A. McMillan 12 
Evolution, Creation, and You �
 R. D. Vine 14 
City of Man and City of God �
I R Lewis 16 
Heroes of the Reformation.-11 
Fearless John Knox �
 Charlotte Hastings 18 
Precious Promises.-5 
"I Will Heal Thee" � E. B. Phillips, M.Th. 22 
I Believe in a Christian Home � Mary J. Vine 25 
REGULAR FEATURES 
Great Texts of the Bible �
S G Hyde 27 
Your Bible Questions Answered �
 31 
Children's Pages �
 32 
Mirror of Our Time �
 35 
POEM 
"While the Earth Remaineth" . . . . Marjorie H. Cooper 
2 
Cover Picture: "Autumn Leaves." 
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EDITOR 
RAYMOND D. VINE 
C. M. HUBERT COWEN 
. J. H. CRAVEN 
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This Month .. . 
WHILE a new Pope was being 
chosen and installed in Rome, the 
ancient Orthodox community of Mt. 
Athos in Northern Greece was cele-
brating the thousandth anniversary 
of the founding of the first mon-
astery there. The decisive importance 
of Orthodoxy in the ecumenical 
movement is discussed in the edi-
torial, "Christianity's 'Third Force.' " 
—Page 4. 
The warnings that some great 
power may one day seek to dominate 
the earth from satellites orbiting in 
space leads Arthur S. Maxwell to 
remind us that God is the omnipo-
tent "Ruler from Above."—Page 7. 
Continuing his examination of the 
Bishop of Woolwich's controversial 
book, Honest to God, Ernest Cox 
writes on "An Inconsistent Bishop." 
—Page 8. 
The recent revelations of serious 
degradation in public morals make 
very relevant R. T. Bolton's warn-
ing that modern society will have to 
choose between the "Ten Command-
ments or Moral Chaos."—Page 10. 
This month in his series, "Key-
notes of the Christian Faith," J. A. 
McMillan asks and answers the ques-
tion, "Is Prayer Effectual?"—Page 12. 
Many times R. D. Vine has 
written convincingly in this journal 
on the subject of creation and evo-
lution. This issue includes the first 
of two articles entitled "Evolution, 
Creation, and You."—Page 14. 
Thinking of the teeming millions 
of the great metropolis of London, 
J. R. Lewis was struck by the simi-
larities—and dissimilarities—of the 
"City of Man and City of God."—
Page 16. 
In the last article of her series 
"Heroes of the Reformation," Char-
lotte Hastings takes us to Scotland 
and tells again the story of "Fearless 
John Knox."—Page 18. 
At a time when society is becom-
ing increasingly secular, Mary J. 
Vine's message is timely indeed, "I 
Believe in a Christian Home."—
Page 24. 
Be sure to let the children read 
their pages!—Pages 32-34. 
�
 ISCERNING 
THE TIMES 
CURRENT EVENTS 
IN THE 
LIGHT OF 
THE BIBLE . . 
Christianity's 
"Third Force" 
T
HE election of Pope Paul VI on 
June 21st, and the activities in 
Rome leading up to his coronation 
on June 30th, to a large extent drew away 
the attention of the Christian churches 
and of the world from an ecclesiastical 
event of major significance in Eastern 
Europe. For, from June 22nd to 25th, 
the celebration of the 1,000th annivers-
ary of the founding by St. Athanasios 
of the monastic community of Mt. Athos 
in Northern Greece attracted the greatest 
assemblage of dignitaries of the Orth-
odox Church for several centuries. 
Originally the celebrations were to 
have taken place on May 25th to 27th, 
but as a result of an emergency operation 
which King Paul of Greece had to 
undergo, they were postponed until 
late June. 
Above.—King Paul of Greece taking part in the millenary ceremonies 
in the great Lavra monastery on Mt. Athos. 
Right.—Dionysiou, another of the twenty monasteries which make 
up the ancient Orthodox community on Mt. Athos in northern Greece. 
The synchronism was most unfortunate, for not everybody 
interested in the subject of Christian unity realizes that Orthodoxy 
is Christianity's "third force," which may prove as significant 
in ecclesiastical affairs as is President de Gaulle's "third force" 
in international affairs. 
The anniversary services were held in the Protain church 
in Karyes and in the Great Lavra, the oldest of the twenty 
monasteries on the peninsula. Among the 1,000 distinguished 
visitors were the Ecumenical Patriarch Athenagoras I of Con-
stantinople, the "first among equals" of Orthodoxy's hierarchy, 
the Patriarchs of Jerusalem, Serbia, Rumania and Bulgaria, 
Archbishop Chrysostom of Athens and all Greece, Archbishop 
Nikodim of the Russian Orthodox Church, Archbishop Iakovos 
of New York, head of the Greek Orthodox Church in North 
and South America, and more than 100 other prelates represent-
ing the Orthodox churches of Czechoslovakia, Cyprus, Poland, 
Finland, and the Near East. 
By 
The 
Editor 
4 
Representing other communions of Christendom 
were Dr. W. A. Visser 't Hooft, one of the general 
secretaries of the World Council of Churches, Dr. 
Franklin Clark Fry of the Lutheran World Feder-
ation, Roman Catholic Benedictine monks, and dele-
gates from the Coptic Church of Egypt, the Nestor-
ians of Iraq and Syria, and the Armenian Catholicate 
of Cilicia. 
King Paul headed a delegation of Greek govern-
ment leaders, and a few days later welcomed Ecu-
menical Patriarch Athenagoras I with the full hon-
ours of a head of state on his official visit to Athens. 
In one sense, of course, Mt. Athos is a backwater 
of Orthodoxy, far removed from the busy life of 
 
agoras I, was expected from Orthodoxy in helping 
to solve the moral and spiritual problems of the 
modern world, and the community of Mt. Athos 
could play an important part in creating "the right 
climate among all Christians for the ecumenical 
movement to go forward." 
It was about a hundred years after the founding 
of the Mt. Athos monasteries—in A.D. 1054 to be 
exact—that the rift between the Orthodox Church 
and Rome over the primacy of the Pope widened 
into a complete break. But because Orthodoxy is 
very close doctrinally to Rome it has always been 
regarded as "in schism," rather than "heretical," 
like the churches of the Protestant Reformation, and 
constant hopes have been entertained by Rome of a 
reconciliation and restoration of unity. 
At the Council of Constance (1414-1418) reunion 
was actually decided upon, but it was never consum-
mated. In recent years, new advances have been 
made and one of the main objects of the calling of 
the Second Vatican Council was "John XXIII's 
desire for a rapprochment with Orthodoxy." 
When, however, it was made clear that Rome would 
not relax its claim for the primacy of the Pope, 
"not only in honour but in jurisdiction," Orthodox 
hopes faded and it was decided to refrain even 
from sending "observers" to Vatican Council II. 
Only at the last minute was Rome able to persuade 
the Russian Orthodox Church to send two observers, 
much to the annoyance of the rest of the Orthodox 
world. 
Meanwhile, in view of the seemingly insurmoun-
table obstacles to reunion with Rome, some of the 
Orthodox churches began to turn their attention in 
the direction of the non-Roman ecumenical move-
ment finding its expression in the World Council 
of Churches. The Greek Orthodox Church took the 
significant step of joining the World Council at 
its inception in 1948 but her sister churches held 
back from committing themselves. 
However, as the possibility of a rapproachment 
with Rome grew progressively less, three more 
Orthodox churches, including the great Russian 
Orthodox Church, with more than fifty million ad- 
 
the world. It is without wheeled traffic, only one 
monastery has electricity, women and even female 
animals are rigidly excluded from the community, 
and its monastic population has dwindled from many 
thousands in its heyday to about 2,000 today. Some 
of the monasteries, which had as many as this them-
selves at one time, are now cared for by a handful 
of aged monks. 
But in another sense the "Holy Mountain" is 
the "spiritual centre" of the 150 million believers 
comprising the fifteen independent Orthodox com-
munions, and as Pope Paul was being crowned in 
Rome there went forth from Mt. Athos an affirmation 
of Orthodoxy's deep concern for, and active interest 
in, the unity of all Christians. 
"A great contribution," declared Patriarch Athen- 
 
Orthodox Archbishop Iakovos greets Dr. Michael Ramsey, 
Anglican Archbishop of Canterbury. They are two of 
the five associate presidents of the World Council of 
Churches. 
herents, intimated their intention of applying for 
membership at the Third Assembly in New Delhi. 
And at that meeting, in the autumn of 1961, the 
Russian, Rumanian, and Bulgarian churches were 
received. 
Rome's reply came when Cardinal Cicognani, papal 
Secretary of State, in November, 1961, described 
the claims of the Patriarchate in Constantinople 
as "pure legend" and when Pope John XXIII in 
his encyclical Aeterna Dei Sapientia in January, 
1962, affirmed uncompromisingly the "supreme and 
infallible magistery which the Lord personally 
reserved to Peter and his successors." 
This led Orthodox Professor Trembelas once 
again to assert in Ecclesiastikan Vima in April, 1962, 
that the papal primacy had no basis in Scripture. 
This trend of Orthodoxy away from Rome and 
toward the non-Roman World Council of Churches 
was further emphasized by Ecumenical Patriarch 
Athenagoras I in an interview given to the Athens 
paper Ethnos, when he said: "At the Assembly at 
New Delhi a common front was established between 
the Orthodox and the Protestants. We are engaged 
in working out the conclusions. Thus, at the present 
moment, the efforts of ourselves and the Protestants 
tend toward dogmatic union. With the Roman Cath-
olics we are not so far advanced." 
The momentous decision of Orthodoxy to throw 
in its lot with the other non-Roman churches was not 
only a turning point in the history of Rome-Orthodox 
relations, but also in the history of the World 
Council of Churches, for the reception of three more 
great Orthodox churches with a membership of 
something like 90 millions into its membership, com-
pletely altered the theological balance of this great 
assemblage of non-Roman churches. It obviously 
provided a powerful reinforcement to the episcopal 
or "Catholic" wing, which had been steadily growing 
during the fifteen years of the World Council's 
existence, as against the non-episcopal or "Protestant" 
churches in the Council. 
At New Delhi the Archbishop of Canterbury 
took the opportunity to declare that it was not 
sufficient to say "I believe in one church. We must 
The five presidents of the World Council of Churches 
elected at New Delhi. 
learn to say, I believe in one holy Catholic church," 
and Orthodox delegate, Dr. Nissiotis, went so far 
as to say that Eastern Orthodoxy must respond to 
the call of the Spirit to be the "pivot church" for 
the ecumenical movement. 
On his return from New Delhi the Archbishop 
told the Canterbury Convocation: 
"It is hard to guess what may be the impact on 
Christendom of the stores of spirituality of Eastern 
Orthodoxy long isolated from the West. Meanwhile, 
the emergence of Eastern Orthodoxy gives, I believe, 
renewed significance to the role of the Anglican 
churches and their vocation in the service of unity." 
Following up these pronouncements, the Arch-
bishop set to work to further Anglican-Orthodox 
rapprochement on the one hand by visits to Athens, 
Istanbul, and Moscow, and relations with the Protes-
tant Free Churches on the other. A definite plan for 
union with the Methodists is now being studied 
and Anglican-Presbyterian talks are in progress. 
Last October the Archbishop again asserted at 
the Canterbury Convocation: 
"There is within that great church [Orthodoxy] 
a reaching out toward the rest of Christendom and 
not least toward the Anglican Communion as a church 
which also appeals to Scripture and antiquity and 
claims sacramental continuity with the ancient and 
undivided church." 
In an address to a conference of Anglicans and 
Old Catholics, Dr. Ramsey disclosed the overall 
purpose of his endeavours when he said that both 
Anglicans and Old Catholics were fellow witnesses 
"to a non-papal scriptural, patristic Catholicity which 
cried out to be completed by a growing relation of 
both of us to the Orthodox Church of the East." 
Such developments cannot but give the Protestants 
in the World Council of Churches cause for increas-
ing concern, pointing as they do to a speeding up 
of the "Catholicizing" movement in the World 
Council and to an increasing restriction of Protestant 
missionary activity in lands where the Orthodox 
Church is strong. 
The combining of the forces of Orthodoxy with 
(Continued on page 30.) 
The Russian Orthodox delegates at the New Delhi 
Assembly. 
E
XPLORING space is going to be expensive. 
Even to reach the moon will cost the United 
States over seven thousand million pounds 
sterling! 
That is a lot of money. It would build millions 
of houses. It would eliminate acres of slums. It 
would irrigate much desert land. 
No wonder people are asking, Is it worth it? Why 
bother about space? Why not let the Russians have 
it if they want it? Why not reallocate the money to 
terrestrial needs? 
Why ? Because both scientists and statesmen are 
aware that "whoever breaks through in space is 
going to rule the world." 
This is no idle conjecture. Recently Lt.-General 
James Ferguson of the U.S. Air Force informed a 
House Committee that "an orbital space vehicle, 
armed with a nuclear warhead, could execute an 
attack in half the time required by an ICBM." The 
wartime advantage to any nation controlling such 
a vehicle would, he said, "be enormous." 
From Russia, Soviet Marshal S. S. Biryuzov has 
let it be known that it has now become possible to 
launch rockets from a satellite at a command from 
earth "and this at any desirable time at any point in 
the satellite trajectory." 
Rule from 
by Arthur S. Maxwell 
It is obvious therefore that the seven thousand 
million pounds are not being spent merely to reach 
the moon. This vast sum is another libation at the 
shrine of Mars; another contribution to the cause 
Recently President Kennedy warned that the "mastery 
of space" might be sought in order to domihate the 
world from above. 
of survival ; another desperate effort to control the 
world. 
It is dictated by fear that another power will get 
there first, filling the sky with nuclear satellites 
and suddenly delivering an irresistible ultimatum. 
If that should ever happen we would indeed have 
rule from above, ruthless, cruel, and terrible. Men 
would look up, not in hope of deliverance, but in fear 
of total destruction. 
Dismal as is this prospect we must not permit it 
to discourage us. To rule from above is not man's 
prerogative, but God's. 
Man may usurp God's rule for a time, but not 
for ever. 
When Nebuchadnezzar cried, Look at the city 
I have built! Look at the world I have conquered! 
Look at the people I have enslaved! "there fell 
a voice from heaven, saying, 0 king Nebuchadnezzar; 
. . . The kingdom is departed from thee." Dan. 4:31. 
For seven years he remained in exile until he 
acknowledged that "the most High ruleth in the 
kingdom of men." Verse 32. 
When Belshazzar went one step too far and 
(Continued on page 24.) 
M
ANY people have taken serious exception 
to the views recently expressed by Dr. J. A. 
T. Robinson, Bishop of Woolwich. In his 
controversial book, Honest to God, the Bishop con-
fesses his inability to find evidence of a personal 
God. Indeed, the Deity is referred to in the strangely 
inadequate phrase "the Ground of our being," 
whatever that may mean. 
While making every allowance for the author's 
obvious sincerity, and bearing in mind also that the 
book is an exploratory effort rather than a statement 
of final conclusions, the fact remains that it seems 
to show much more of scepticism than of faith. 
as well as in the last one, is most certainly a "Revel-
ation of Jesus Christ." 
The Bible, however, reveals many other things. 
It is not only a true revelation of the character and 
mission of our Saviour, as the Bishop apparently 
admits, but it is also an equally true revelation of 
the Saviour's divine Father as a personal God, mani-
festing toward all His creatures, personal affection, 
watch-care, and saving purpose. (See John 12:28-30.) 
The Bible also speaks of heaven. It reveals it as 
the place where the Father and the Son dwelt 
together, from eternity, in infinite and inexpressible 
majesty. For Jesus prayed, just before He encountered 
the shadows of Gethsemane, "Father, glorify Thou 
Me with Thine own Self, with the glory which I 
had with Thee before the world was." John 17:5. 
It is surely inconceivable that Jesus was here praying 
to some vague and impersonal "Ground of His 
being," at some non-existent location ! 
Express image of God 
Moreover, far from being merely a transparent 
"window through which God's love might freely 
shine," Jesus declared that He was Himself a vivid 
and realistic portrayal of the Father's character and 
personality. So much was this the case that He was 
able, without reservation, to assure the disciples, 
"He that hath seen Me hath seen the Father." John 
14 :9. 
Jesus was able fittingly and adequately to portray 
AN INCONSISTENT 
BISHOP �
cAN MODERN 
article in the 
When Dr. Robinson comes to speak of Christ, 
we feel ourselves to be on a somewhat firmer footing, 
though the Bishop's description, even of the Saviour, 
still remains curiously vague, and unaccountably 
inadequate. "Jesus," he says, "is . .. the One in whom 
Love has completely taken over, the One . . . united 
with the Ground of His being." He is later said to 
be "the disclosure of the final truth." 
With that last phrase most Christians would agree. 
Jesus certainly is, in Himself, "the disclosure of the 
final truth." 
But how does Dr. Robinson know this ? From 
whence comes his information? It can only come 
from the Bible, which, in all its component books, 
His divine Father before men, because our Saviour 
was Himself divine. As the saintly and scholarly 
Bishop of Durham wrote, some years ago: "The 
divine Person of the Son . . . in Incarnation, took 
human nature, besides divine nature, into the field 
of personal consciousness. This is sometimes expressed 
by the phrase, 'divine-human Personality.' It is 
better to say that the Incarnate Son is Divine-Human ; 
8 
His ultimate Personality, Divine."—Outlines of 
Christian Doctrine by H. C. G. Moule, D.D., page 
62. 
Much confusion and misunderstanding concerning 
both Christ and the Father would have been avoided 
had we always remembered, as Dr. Moule asserts, 
that the Saviour's Personality, as displayed before 
men, was "ultimately Divine." 
It is a tragic modern tendency, even among Chris-
tians, to discount the divinity of our Lord. But to 
do so is at once to diminish our perception of God 
the Father, and our appreciation of His personality, 
compassion, and power. We learn of God from 
Christ. We may even reverently say that God the 
Father is Christlike, and from the Throne of the 
universe there reigns One who, in character and 
intention, closely resembles what we know of the 
Man of Galilee. 
We find, indeed, that the whole life-story of Jesus 
abounds with reminders of His divinity. When the 
Magi arrived from the east, they approached the 
holy Babe, not just with the respect due to a prince, 
but also with the lowly reverence gladly given to 
Deity. Origen, in fact, declares that they brought 
"gold, as to a King, myrrh, as to One about to die, 
and incense, as to God."—Contra Celsum, Vol. 1, 
page 60. 
After this came the flight into Egypt. The inspired 
Matthew, setting aside the popular interpretation 
which related to the Exodus, sees in the return of 
the unknown Infant Emmanuel, the supreme fulfil-
ment of Hosea's words, "Out of Egypt have I called 
My Son." The obscure journeyings of the Holy Child 
were of much more significance both to God and 
man, than were even the God-led movements of the 
chosen people and their deliverance from bondage. 
John the Baptist knew 
Then follows a touching tribute to the winsome 
MAN FIND GOD? The second 
series by ERNEST COX 
character of our Lord, from none other than His 
own kinsman, himself a well-respected and influen-
tial prophet, John the Baptist. John was destined, 
as he knew, to "prepare the way of the Lord," and, 
although the Baptist was recognized as being spirit-
ually pre-eminent in Israel, he was led to confess 
concerning his yet unknown Cousin, "He that cometh 
after me is mightier than I, whose shoes I am not 
worthy to bear: He shall baptize you with the Holy 
Ghost, and with fire." Matt. 3:11. 
(Continued on page 30.) 
 
 
9 
THOU 
SHALT 
HAVE 
NO 
OTHER 
GODS 
BEFORE 
ME 
THOU 
SHALT 
NOT 
MAKE 
UNTO 
THEE 
ANY 
GRAVEN 
IMAGE 
THOU 
SHALT 
NOT TAKE 
THE NAME 
OF THE 
LORD 
THY GOD 
IN VAIN 
REMEMBER 
THE 
SABBATH 
DAY 
TO 
KEEP 
IT 
HOLY 
HONOUR 
THY 
FATHER 
AND 
THY 
MOTHER 
T
HE Christian . . . was never given a compre-
hensive ethical code; instead he has the 
example and teaching of Christ, which he 
must endeavour to apply to his own personal life and 
to the conditions of the age in which he lives. He 
must learn to enter into and understand the mind 
of Christ. To enable the whole fellowship of believ-
ers to do this, Christ promised that He would send 
His Holy Spirit to guide it into the way of all truth. 
The church therefore has taught that instead of a 
set of unchanging moral laws which must be literally 
obeyed, it has been given the Spirit of Jesus to enable 
it in successive centuries to apply His teaching to 
new circumstances, and to bring out of the treasure-
house with which it has been entrusted things both 
new and old." This is a quotation from the late 
Archbishop of York's book In an Age of Revolution. 
I have enjoyed reading Dr. Garbett's book and 
find myself in agreement with his delineation of the 
causes of the changed attitude to religion in the twen-
tieth century. However, I am wondering if it is not 
the teaching of the church itself which has, in a 
measure, contributed to the decline in Christian 
faith and morals. Some statements in the quotation 
above seem to have a very real bearing upon the 
moral chaos which the Archbishop himself deplored. 
Dr. Garbett said that the Christian was "never 
given a comprehensive ethical code" and that "the 
church has therefore taught that instead of a set of 
unchanging moral laws which must be literally 
obeyed, it has been given the Spirit of Jesus. . . ." 
Voice of authority needed 
As we see it, in such teaching there lies a funda-
mental weakness: just at a time when the world needs 
to hear a voice of authority, the church says it has 
never been given a comprehensive ethical code, no 
unchangeable moral law which is to be literally 
obeyed. If this is the teaching of the church, then at 
once it has robbed itself of its moral and spiritual 
power and authority. It admits that it does not have 
what the world needs most, and leaves the man in 
the street to blindly grope in the dark for something 
he knows he lacks, but cannot clearly define, and in 
his predicament he discovers that there is no voice 
to say with highest authority, "This is the way, walk 
ye in it." 
But if there is one thing about the teaching of 
Christ which struck the people above all else, it was 
that He spoke with authority. He gave them a clearly 
defined pattern for living based on the great Ten 
Commandment law of God. He said He had not 
come to destroy these commandments, but to fulfil 
them, and in His teaching He magnified them by 
showing that they could be broken in thought and 
spirit as well as in the letter. 
We should not forget that Christianity was but 
the full flowering of Judaism and in the process of 
change from Judaism to Christianity not one jot or 
tittle of those Ten Commandments suffered the 
slightest change. 
Dr. Garbett declared that the reason why the Chris-
tian is not given an unchanging moral code which 
must be literally obeyed is because the Spirit of 
Christ has been given to the church so as to guide 
it in applying the old rigid moral code to any new 
circumstances or conditions of the age in which it 
lives. 
Try the spirits 
Truly the Spirit of Christ has been given to the 
church and to its individual members, but it is this 
claim which has caused the divisions in the church, 
because some long-established orthodox churches 
have, while making this claim, introduced doctrines 
and practices which have no sanction in the sacred 
Scriptures, thus causing those who revere the Bible 
as the Word of God to separate, for 
conscience sake, from the mainstream of 
Christianity. This is not because they 
deny that the guidance of the Holy Spirit 
has been promised to the church, but 
because they believe, that, as they are 
taught in the Scriptures, there are many 
spirits in the world and these spirits 
need to be tried to see whether they are 
from God. The only spirit that is authentic 
is that which, in its guidance, shows itself 
to be in harmony with the teachings of 
both Old and New Testaments. There 
must be harmony between the Spirit of 
TB] 
10 
THOU 
SHALT 
NOT 
KILL 
THOU 
SHALT 
NOT 
COMMIT 
ADULTERY 
THOU 
SHALT 
NOT 
STEAL 
THOU 
SHALT 
NOT 
BEAR 
FALSE 
WITNESS 
ANL 
THOU 
SHALT 
NOT 
COVET 
God and the Word of God else confusion will reign 
and utterly unscriptural teachings and practices will 
be introduced into the church. Thus is emphasized the 
continuing need of a basic and precisely defined 
moral code. If there is no such code clearly defining 
man's duty in every department of hie individual 
and communal life, who is to judge what changes 
are to be made to suit the age in which he lives? 
Obviously there must be a final court of appeal in 
all such matters, else man-made commandments will 
replace divine laws. 
A classic example of what happens when the 
Ten Commandments are not regarded as an unchang-
ing moral code is found in the change that has been 
made in the fourth commandment which requires 
us to keep holy the seventh day of the week (Satur-
day) in commemoration of the creation. The church, 
we are told, under the guidance of the Spirit of 
Christ, has altered the commandment so that it reads, 
"Thou shalt keep holy the first day in commemoration 
of Christ's resurrection." But the words of the 
prophet Isaiah may well be quoted here. He says: 
"To the law and to the testimony: if they speak not 
according to this Word, it is because there is no light 
in them." Isa. 8:20. 
It is really little wonder that the moral disinte-
gration which the Archbishop deplored has taken 
place. The church has given licence to lawlessness, 
and what is sown we surely reap. What we most 
need today is a re-emphasis of the sacredness and 
authority of the Ten Commandments recorded in 
the twentieth chapter of Exodus. Christianity calls 
COMMANDMENTS 
MORAL CHAOS' 
by R. I. Bolton 
for Christ-likeness, which is God-likeness, and the 
only way to become God-like is to keep His com-
mandments. 
Spiritual traffic laws essential 
As I write I am sitting in a public garden in the 
centre of one of our great cities; a few yards away 
there is a continual flow of traffic which is travelling 
almost bumper to bumper, yet the flow is smooth, 
without complications or accident. This is because 
there is a definite code of traffic laws which are being 
observed by every driver; if it were not so, traffic 
chaos would prevail. 
In the realm of morals it is no less needful to 
have a definite code of laws which everyone knows 
and is required to obey if we are to escape the moral 
chaos which threatens us. We have such a code of 
laws which have been tried and tested through the 
centuries and they are divine laws—just Ten Com-
mandments. Let us set our hearts to obey them and 
almost overnight the kingdom of heaven would be 
set up in our hearts; we will find peace, joy, and hope, 
and when Christ comes the second time, enter into 
the life that knows no end. 
As traffic laws are essent:al for the orderly flow of 
vehicles in our great cities, so God's law is necessary 
for the ordering of society for the good of all. 
I
T is impossible for anyone to maintain a Chris-
tian experience without communion with God, 
for genuine prayer is to spiritual life what 
breathing is to the physical. A large portion of the 
Holy Scriptures consists of the earnest supplications 
or praises offered to God by men who knew the 
potency of prayer. The prayers of Moses, the man 
of God, and the Psalms of David, a man after God's 
own heart, are replete with their inner communion 
with God and fragrant with heaven's atmosphere. 
"I sought the Lord, 
And He heard me, 
And delivered me from all my fears. 
This poor man cried, 
And the Lord heard him, 
And saved him out of all his troubles." 
Psa. 34:4, 6. 
That experience recorded by David when he 
was in dire peril amcng the hostile Philistines in 
Gath, has been duplicated in the biographies of 
countless men and women 
to remember about this, how- 
who cried to the Lord in their 
distress. The important point IS PRAIER 
ever, is that we are talking 
about prayer—not about say-
ing prayers. 
I have watched both men 
and women saying prayers, 
and "counting beads" while 
their eyes and thoughts were 
obviously on the world 
around them. Such "saying of prayers," or as 
Jesus called it, "babbling" (Matt. 6:7, N.E.B.) is 
worthless. Our Lord says that such people "imagine 
that the more they say the more likely they are to be 
heard." He adds, "Do not imitate them. Your Father 
knows what your needs are before you ask Him." 
Matt. 6:7, 8. N.E.B. 
God is not interested in needless repetitions, or 
in pious platitudes that escape from the lips but do 
not represent the desires of the heart. We should 
give God credit for being able to distinguish between 
humbug and humility. Shakespeare may or may not 
have been a praying man, but he expressed a great 
truth when he wrote: 
"My words go up, my thoughts remain below; 
Words without thoughts, never to heaven go." 
Many reasons are given in the Bible why men love 
God, but prominent among these is that stated by 
the Psalmist: "I love the Lord, because He hath heard 
my voice and my supplications. Because He hath 
inclined His ear unto me, therefore will I call upon 
Him as long as I live." Psa. 116:1, 2. Such men of 
EFFECTUAL 
God were conscious of the fact that the God of heaven 
and earth was "the living God." 
When I visited West Africa two years ago, I drove 
into the bush to see a "ju ju" house. This small 
building, which consisted of four pillars supporting 
a roof of corrugated iron, contained a set of crudely 
carved wooden figures of men and women. As I 
looked at these gods—created in the image of man—
and considered the prayers that must have been of-
fered to them, I thought of the words of Scripture: 
"Their idols are silver and gold, . . . 
They have mouths but they speak not: 
Eyes have they, but they see not: 
They have ears, but they hear not: 
Noses have they, but they smell not: 
They have hands, but they handle not: 
Feet have they, but they walk not: 
Neither speak they through their throat. 
They that make them are like unto them; 
so is every one that trusteth in them." 
Psa. 115:4-8. 
Take time to pray 
Today we live in a frantic rush. There is a hectic 
hurrying to and fro. No-one has time to stand and 
think or to kneel and pray. There is so much to do, 
so many places to see. As one penetrating writer 
has so ably expressed it: "An intensity such as never 
before was seen is taking possession of the world. 
In amusement, in money-making, in the contest 
for power, in the very struggle for existence, there 
is a terrible force that engrosses body and mind and 
soul. In the midst of this maddening rush, God is 
speaking. He bids us come apart, and commune 
with Him."—E. G. White in Education page 260. 
Amid the clamour and clatter of our everyday 
affairs, engrossed in mind and body with the pleas-
ures and pressing duties of living, we need to heed 
the divine appeal, "Commune with your own heart 
. . . and be still." "Be still, and know that I am God." 
Psa. 4:4; 46:10. 
If we are to obtain the strength and help that 
prayer. can bring into our lives, we must be still—
and develop quietness of spirit—that God may speak 
to us and flood our hearts with the riches of His 
grace. 
Jesus was no mystic or hermit, living aloof from 
the struggles and strains of men. He was a man of 
affairs, He mingled with the crowd. He attended 
public functions; He had endless interviews with 
all sorts and conditions of men. But He never 
allowed the busy-ness of life to keep Him from 
communion with His Father. Oftentimes He went 
into a solitary place apart from men in order to hold 
uninterrupted converse with Heaven. At other times, 
He lifted up His heart to God in the midst of people 
thronging His steps. It was as natural for Him to 
talk with God as to speak to Peter or John. He 
knew the reality and necessity of prayer. 
Now if Jesus, who "had come from God, and 
was going back to God" felt the necessity of constant 
communion with His Father, how much more do 
we need to pray, who are so much weaker in spirit 
and more worldly-minded than He could ever be. 
We need to emulate the example of the disciple 
who asked Jesus, "Lord, teach us to pray." Luke 
11:1. While prayer may spring spontaneously from 
our hearts in moments of fear or ecstasy, we need 
to learn the secret of a consistent Christian experience 
which is based on daily communion with God. As 
the late Lord Linlithgow once observed, "Far too 
many people are trying to live without some invisible 
means of support." But David said: "As for me, 
I will call upon God; and the Lord shall save me. 
Evening, and morning, and at noon, will I pray, 
and cry aloud: and He shall hear my voice." Psa. 
55:16, 17. 
Conditions of answered prayer 
The practical-minded James tells us that "the 
effectual fervent prayer of a righteous man availeth 
J. A. McMillan continues his series on 
"Keynotes of the Christian Faith" 
This is the eighth article. 
much." The New English Bible translates it, "A good 
man's prayer is powerful and effective." But there 
are, of course, conditions necessary to effective prayer. 
"If I regard iniquity in my heart," declared the 
Psalmist, "the Lord will not hear me." Psa. 66:18. 
Sin causes a short circuit in the current of prayer. 
However eloquently we may phrase it, prayer falls 
powerlessly to earth if our hearts are not sincere and 
repentant. "He that turneth away his ear from hear-
ing the law, even his prayer shall be abomination." 
Prov. 28:9. 
Our hearts must agree that this is a reasonable 
principle. Why should a holy and loving God, who 
is also our Father, listen to and grant our prayerful 
requests, when we ignore His counsel and set at 
naught His Word? Should He indulge our whims 
while we flaunt His will, He would be undermining 
the foundations of moral government and placing 
a premium on delinquency. 
But God is not only just, He is also compassionate 
when we turn to Him in repentance. 
(Continued on page 21.) 
1S 
EVOLUTION 
I
F you are one of the 
nine out of ten 
Britons who are 
non-churchgoers, the 
chances are that Evol-
ution is the real reason. 
Or if you are among 
the majority who no 
longer believe the Bible 
to be a completely trustworthy portrayal of truth 
inspired by God, there is little doubt that Evolution 
is the likeliest reason for your disbelief. 
Time brings surprising changes. A century back, 
church-going was the done thing. In Queen Vic-
toria's day, everybody went to church. Absenteeism 
was piously frowned on, and was therefore rare. The 
church with all it stood for, was held in highest 
esteem. God was reverenced as Lord and Creator. 
The Bible was accepted as God's infallible blue-print 
for human conduct and 
eternal salvation. The 
parson was a command-
ing and respected figure 
in every locality. Every-
one said grace before 
meals and private 
prayers before retiring 
to bed. Rare was the 
home which failed to 
have daily worship, as 
Father led his family flock with a brief Bible reading. 
But in 1859 something happened which was to 
change all this. 
On November 24th, when Charles Darwin pub-
lished his book The Origin of Species, a religious 
revolution began which has shaken Christendom to 
its foundations. A decline in religious interest began 
which, for momentum and extent, has no parallel 
in history, so that today we live in a society which 
is largely a godless one. 
Darwin's evolution attacked Christianity's tap-root 
with the most astonishing results. The idea that man 
had descended from ape-like forbears which, like all 
other forms of life, had automatically emerged from 
the simplest beginnings three thousand million 
years ago, was a clear-cut denial of the Bible story 
of Creation. But such was—and still is—the dog-
matic claim of the new theory. 
It seemed incredible to churchmen of Darwin's 
day that this conception would ever catch on. But 
it did, like wild-fire. 
At an Oxford meeting in 1860 of the British As-
sociation for the Advancement of Science, Bishop 
Samuel Wilberforce of Oxford tore into Darwin's 
theory with scathing sarcasm. Turning to Thomas 
Huxley, evolution's main propagandist, he icily 
asked: "Is it through your grandmother or grand-
father that you claim descent from a monkey?" 
Huxley lashed back: "I would prefer an ape to 
the bishop as an ancestor!" 
The battle between the Bible and evolution was 
on. 
Decades later, Prime Minister Disraeli declared: 
"Is man a glorified ape, or a modified angel? . . . 
I am on the side of the angels!" 
But the Bible's defenders seemed to be ruled by 
sentiment more than reason, and their cause was 
brutally mauled. Today, unlike Disraeli, the majority 
are on the side of the apes! Not by deliberate choice, 
but because evolution is urged upon them from the 
cradle to the grave. They believe evolution is true 
because teachers and writers tell them so. The B.B.C. 
deliberately fosters the evolutionary concept in schools 
broadcasts and other programmes. Popular books, 
magazines, and newspaper articles are slanted to-
ward it. It is so widely taught that few would dream 
of questioning it. 
Mutually incompatible 
Now the harsh fact is that here is a theory that 
is depriving folk of all that is best and noblest in 
life. How can this be? you may ask. It does so by 
depriving them of faith in the Bible, of belief in 
a personal God, and therefore excludes them from 
the gracious provisions He has made for man's 
well-being. 
The Bible and evolution are opposites. No creed 
can embrace both. If the one is truth, the other is 
error. They cannot both be right, and there can be 
no possible compromise. 
The Bible affirms that God is the Creator. His 
claim to adoration and worship is based exclusively 
on the fact that He made us. "Let us worship and 
bow down: let us kneel before the Lord our Maker." 
is His appeal in Psalm 95 :6. And again: "Serve the 
Lord with gladness. . . . Know ye that the Lord, 
He is God: it is He that bath made us, and not we 
ourselves." Psa. 100:2, 3. Enshrined in the midst 
of the Moral Law itself—the Ten Commandments—
is the claim that "in six days the Lord made heaven 
and earth, the sea and all that in them is." Exod. 
20:11. 
THE FIRST 
OF TWO 
ARTICLES 
ON THIS 
IMPORTANT 
SUBJECT 
BY R. D. VINE 
4 
The world's present troubles stem directly from 
rejection of this Bible truth. 
There is today no consoling sense of a personal 
God overruling human affairs, because evolution 
invalidates such a concept. 
Moral integrity is at its lowest ebb, because evol-
ution denies that we are accountable to God. 
There is no respect for such Christian virtues as 
forgiveness, mercy, and compassion, because evol-
ution's basic principles declare that "might is right," 
and that only "the fittest survive." Incidentally, 
both Communism• and Nazism stem from these 
evolutionary concepts. 
But hasn't it been proved ? 
But, you ask, haven't the scientists proved the 
truth of evolution? 
A surprising proportion of real scientists—as 
distinct from ordinary professors and teachers who 
Above.—The tortoise with its unique shell presents one 
of the many insoluble problems for the theorists. 
Lett.—Examples of fossils which are claimed to be 
millions of years old, yet their living counterparts are 
still true to type, having remained unchanged through 
the ages. (From the top) A fossil whelk, mussel, and 
periwinkle (all from the Lebanese Mountains), fossil 
bracken (U.S.A.). 
have merely text-book knowledge—would join us 
in affirming that science does not at all prove evol-
ution. The theory came long before any scientific 
facts, and because it conveniently ruled God out of 
the universal scheme, the utmost effort has been 
made to interpret facts to fit the theory. Yet only 
by distortion and—especially in the case of the so-
called "missing links"—deliberate deception, has 
this been done. 
(Continued on page 24.) 
13 
by 1. R. Lewis 
T
WO long arms, the Chiltern Hills and the Surrey 
Downs, embrace between them four hundred 
square miles of roofs, beneath whose tiles 
and slates live and sleep ten million Londoners. And 
were Nelson, from his column in Trafalgar Square, 
to train his telescope upon the congested thorough-
fares around him, he would be struck, as indeed are 
all visitors to London in August and September, by 
the cosmopolitan nature of the throng*. A schoolboy 
walking along the Strand could identify the nationals 
of all those lands whose colourful flags are found in 
his school atlas; as at Pentecost in Jerusalem of old, 
Italians and Czechs, Japs and Germans, Indians and 
Poles, strangers from Hungary and France, dwellers 
in Russia and the Lebanon—all come to visit the 
English capital. It is a kaleidoscope of Rosenbaums, 
Sokovskis, and O'Briens; there are law fledglings 
from Pakistan, medical students from Ghana, econ-
omics students from Malaya. Irish priests hear con-
fessions from Italian restauranteurs, Maltese waiters, 
and French artists. Olive skinned visitors from Spain 
and Texas rub shoulders against darker carpenters 
from Jamaica and nurses from Trinidad. Such are 
some of those who live in our London metropolis. 
And through the midst of the city flows the River 
Thames; past the parks, tree-lined, flower-filled ; 
past the wharves, the power stations, and factories; 
past the palaces, and the houses and flats of suburbia; 
each and all drawing some part of their sustenance 
from the reaches of the river. And from river to res-
ervoir through clay pipes and lead pipes the water 
is drawn to filter, bath, and kitchen : boiling in the 
laundries, swelling the beans in the garden, filling 
the bottles of orange cordial, cleaning the children ; 
a murky river perhaps, but a life-giving river to the 
Londoners. 
And above the masses as they work, dig, type, 
weld, and cook is the golden symbol of their redemp-
tion, the cross. Head and shoulders above the build-
ings, flats, shops, and stations is St. Pauls on Ludgate 
Hill, its massive dome supporting the great cross, 
visible ten miles away, glinting gold during the day, 
and floodlit at night. 
Such is a thumbnail sketch of London today. As 
the green blade predicates the barley sheaf, the acorn 
the oak, and the baby girl the woman, so there is in 
this impression a hint of the hereafter, a suggestion 
of "The City of God," thought-likenesses to the 
"New Jerusalem," "coming down from God out 
of heaven." 
When God builds 
Let us think for a while about the city of God, 
the city of the hereafter ; for people of God from the 
earliest times have expressed faith in a future divine 
metropolis. 
In the dim and distant past, when the shapeless 
mounds of Mesopotamia were busy cities, and con-
querors like Sennacherib and Sargon were yet unborn, 
there lived in the Babylonian town of Ur a man 
named Abraham, the great father of the Jewish race, 
and hero of Bible narrative. It seems that city life 
in his day had its problems, too, for he was dissatis-
fied with his whole environment, and departed to live 
among the far-away Judean hills. His testimony was, 
as Paul later wrote, "Here we have no abiding [con-
tinuing] city." Heb. 13:14. Had he lived today, his 
conclusions would surely have been even more em-
phatic. Yet in spite of the divine discontent which 
godfearing men always felt about city life on the 
human plane it is written that they invariably have 
looked for a better "one to come." Heb. 13:14. This 
looking forward by Abraham to a better city of the 
future is referred to again in the book of Hebrews, 
"He looked for a city which hath foundations, whose 
Builder and Maker is God." Heb. 11:10. And again 
of others it is said, "They desire a better country, 
that is an heavenly: wherefore God is not ashamed 
to be called their God : for He hath prepared for 
them a city." Heb. 11:16. Said the prophet Isaiah, 
"The Lord hath founded Zion, and the poor of His 
people shall trust in it." And still again we remem-
ber the words of our Lord, "In My Father's house are 
many mansions: . . . I go to prepare a place for 
you." John 14:1-3. 
The Bible and the New Jerusalem 
It is not surprising, therefore, that the closing 
chapters of the Bible should dwell in detail upon this 
alem, coming down from God out of heaven, pre-
pared as a bride adorned for her husband. And I 
heard a great voice out of heaven saying, Behold, 
the tabernacle of God is with men, and He will 
dwell with them." Rev. 21:1-3. 
"He . . . showed me that great city, the holy 
Jerusalem, descending out of heaven from God, hav-
ing the glory of God: and her light was like unto, 
a stone most precious, even as a jasper stone, clear as 
crystal." Rev. 21:10. 
Thus it is, that the lovely song, "The Holy City," 
is no fancy, but a fact of the future based on the in-
spired revelation of the Word of God. 
Like London, the city of God will have its repre-
sentatives of all races. Has not God so loved the 
world? Do not His followers have the commission to 
preach to every nation, kindred, tongue, and people? 
There will be men of noble character and high ideals, 
redeemed by the blood of the Lamb, drawn from 
every nationality in that metropolis of the future. 
Those who have risen through Christ above factions, 
violence, and hatred, and above the carnal weaknesses 
inherent in humanity, will find no barriers in New 
Jerusalem. "The nations of them which are saved shall 
walk in the light of it: . . . the gates shall not be 
shut at all by day: . . . and they shall bring the glory 
and honour of the nations unto it. . . . And there 
Left to right.—The Tower of London and Tower Bridge ; 
Piccadilly Circus ; St. Paul's Cathedral after the great 
"blitz;" the "New Jerusalem." 
future city of God. Writes John: "And I saw a new 
heaven and a new earth: for the first heaven and 
the first earth were passed away; and there was no 
more sea. And I John saw the holy city, New Jerus- 
shall in no wise enter into it anything that defileth, 
neither whatsoever worketh abomination or maketh a 
lie." Rev. 21 :24-27. 
The river of life 
Like London, too, the city of God will have a river 
flowing through its midst. "And he showed me a 
(Continued on page 29.) 
1 7 
HEROES 
Of 
THE 
REFORMATION 
The final article 
in CHARLOTTE 
HASTING'S 
fascinating 
series 
The castle of St. Andrews in 
which many Protestants were in-
carcerated and which later became 
a stronghold of the Reformers. 
Below.—The Martyrs' Memorial, 
St. Andrews. 
John Knox's house 
Edln 
T4
ET us now take a journey over the Border to 
the lovely, historic country of Scotland. How 
great is the diversity of its wonderful scenery: 
fertile fields, heather-clad moorlands shading from 
lilac to purple, glistening rivers and mountain-girt 
lochs, peaceful village kirks, moss-grown ruins of 
ancient abbeys, turreted castles, and the rugged coast 
with its many picturesque fishing villages. 
Turning off the Great North Road at Scotch 
Corner, we took the A.68 to Carter Bar. 
The road followed the ancient highway built by 
legionaries to consolidate the mighty Roman Empire, 
and along which perhaps as early as 
the first century the good tidings of the 
Saviour of mankind spread beyond the 
garrisoned outposts. 
First Christian church 
in Scotland 
In A.D. 372 at Bonavern on the banks 
of the Clyde, Succat, afterward known 
as St. Patrick, was born to godly parents, 
who taught him the simple truths of 
the Gospel. Later when the family had 
gone to live in Brittany he was kidnapped 
by pirates and sold as a slave in Ireland. 
In due course, however, he became a 
great evangelist to Ireland, the land of 
his former captivity. 
From one of the churches established 
by Succat, came Columba, of royal des-
cent, to devote his life to preaching the 
Word of God in Scotland. In a fragile 
boat constructed of branches covered 
with skins, with several companions, they 
landed after a perilous voyage on the 
Isle of Iona, off the barren coast of Mull, 
and this year the 1,400th anniversary of 
his founding this missionary centre, which 
for centuries was the light of the Western 
world, has been celebrated. 
• Both Succat and Columba maintained 
the "Holy Scriptures as the only rule of 
faith." This early Celtic Church faithfully 
observed all the Commandments of the 
unalterable, divine Law, even keeping 
Saturday, the seventh day of the week 
as God's Sabbath in obedience to the 
fourth commandment. The tragedy is 
that as Rome advanced to the outposts of 
the old empire, this first pure church of 
Scotland was at last obliterated by the 
papal apostasy. 
The beginning of the 
Reformation in Scotland 
As Scotland was last to be engulfed 
by the apostasy of Rome so the Refor-
mation came to Scotland later than the 
Continent and England. Among the fore-
runners of the Reformation were Lollards 
who fled from England and settled in 
Ayrshire. Followers of John Wyclif, they 
brought copies of his English translation 
of the Bible, and one of them, James 
Resby, was burned at the stake in 1407 
at Perth for teaching contrary to the 
authority of the Pope. Nearly a century 
later thirty Lollards, some noblemen, 
were charged with heresy at Glasgow 
before King James IV, but because some 
were his personal friends he with difficulty 
obtained their pardon. 
The most outstanding Scottish proto-
martyr was Patrick Hamilton, of noble 
birth, who by his own studies and 
acquaintance with Luther and Melanc-
than, became convinced of the truth of 
the Reformed doctrines, and returned to 
East Lothian one who listened attentively and res-
ponded to his message was John Knox, a priest of the 
Roman church, destined later to become the greatest 
leader of the Reformation movement in Scotland. 
St. Andrews and the Reformation 
Little is known of his early life, but a tree, planted 
at the bequest of Thomas Carlyle, marks the site 
of the house where he was born at Giffordgate, 
Haddington. He studied at the University of St. 
Andrews, took orders, and became an outstanding 
Roman Catholic teacher until his conversion to the 
Reformed faith. 
From the ruins of the Cathedral of St. Andrews 
can be seen the dark, square tower of the ancient 
Castle of the Bishops on a steep rock jutting out 
into the North Sea. Many Protestants were impris-
oned in its grim bottle-neck dungeon by its occupant, 
Cardinal Beaton and later brought out to die by 
burning at the stake. 
the Scottish Reformer 
So great did popular indignation against the 
Cardinal become for his high-handed methods, that 
some of his enemies banded together and assassin-
ated him. Then the castle became a refuge for all 
known to hold Reformed doctrines, one of whom 
was John Knox. 
The congregation at the parish church of St. 
Andrews soon insisted that he preach to them. "We 
cannot all read your writings," they said, "but we 
can all hear your preaching: Therefore we require 
you in the Name of God, that you let us hear the 
:h. 
his native land to spread the light. By 
a treacherous plot he was invited to 
St. Andrews, ostensibly to present his 
beliefs. Brought before Cardinal Beaton, 
he was condemned to death, turned over 
to the secular authorities, and burned at 
the stake. 
Some twenty others soon after suffered 
death in like manner for their faith 
including the great and beloved preacher, 
George Wishart, son of a nobleman, and 
the "Royal Milc," �
one of the leading Greek scholars in 
Britain. Well travelled, kindly, and cour-
teous, he expounded the Scriptures in the 
market squares and fields where the 
people flocked to hear him. And in 
The parish church 
of St. Andrews 
where Knox prea-
ched his first public 
sermon, and the 
ruins of the ancient 
abbey. 
approbation of that which ye have affirmed: for if 
it be true, we have been miserably deceived." 
For this first public sermon he took as his text, 
Daniel 7:24, 25. Commencing with a resume of 
the four universal kingdoms of Babylon, Medo-
Persia, Greece, and Rome, he showed how, out of 
imperial Rome emerged apostate papal Rome. He 
further showed that the Papacy, with the Pope at 
its head, was the ecclesiastical system of Antichrist 
foretold in Scripture, presumptuously claiming auth-
ority, worship, and honour due only to God. 
The effect of John Knox's sermon was tremendous 
and many were converted to the Protestant faith. 
Twelve years later the walls of the old thirteenth 
century cathedral, of which some massive pillars, 
the carved portal, arcading, and tower remain, echoed 
to another stirring address by John Knox by this 
time the foremost leader of the Scottish Reformers. 
Much however transpired in the intervening years. 
In alliance with the Regent, strongly Catholic Queen 
Mother, Mary of Lorraine, the castle was captured 
by the French and John Knox became a galley-slave, 
chained to his oar, for nineteen months suffering 
exposure, hardship, and persecution for refusing to 
take the Mass, which treatment undermined his 
health, but not his indomitable spirit. 
Released through the intervention of the English, 
but still an exile, he went to Geneva, and became 
friends with the great Continental Reformers, espec-
ially John Calvin. There he gained much experience, 
helped to draw up a Confession of Faith, was pastor 
to the English refugees at Frankfurt and Geneva, 
and raised up many Protestant churches. At Dieppe, 
practically all the town were converted to Protestant-
ism by him. Returning to England he became one 
Many times John Knox preached before the Queen 
and her nobles in St. Giles Cathedral Edinburgh. 
Above.—Palace of Holyrood House. 
of the six royal chaplains to the court, but he would 
not accept a bishopric. 
Knox returns to Scotland 
He made a visit to Scotland, and when later 
impressed that the time was ripe, he accepted the 
invitation of the Lords of the Congregation, as the 
nobleman who had accepted the Reformed doctrines 
were called, and returned to be their leader. Of 
strong faith and personality, direct and forceful, yet 
gracious and patient, he never flattered Queen or 
Council. 
How many times the Reformer must have walked 
along the Royal Mile which leads down from the 
Castle on its precipitous rock to the Palace of Holy-
rood House to engage in discussions with Mary, 
Queen of Scots returned from France as a young 
widow. From the first it was apparent that their 
religious views were irreconcilable. He was "con-
vinced that Mary ought not to be received as Queen 
unless she agree to conform to the laws of the land 
which Parliament had passed the previous year in 
regard to religion." For her part she intended to 
banish at the first opportunity this man who stood 
in her way of re-establishing Roman Catholicism. 
At first the queen tried to win him over to her 
side. "Ye interpret the Scriptures in one manner, 
and they in another; whom shall I believe? and who 
shall be judge?" 
"Ye shall believe God," answered the Reformer, 
"that plainly speaketh in His Word; and farther than 
the Word teacheth you, ye shall neither believe the 
one nor the other. The Word of God is plain in 
itself; and if there appear any obscurity in one 
place, the Holy Ghost, who is never contrarious to 
Himself, explains the same more clearly in other 
places." 
The short reign of the queen was but a succession 
of tragedies. First her secretary, David Rizzio, then 
her second husband, Lord Darnley, were murdered. 
When she married the Earl of Bothwell, ten days 
after his divorce, the Protestant noblemen raised an 
army against her. Defeated, she took refuge in Eng-
land, where plot after plot was instigated by the 
Roman Catholics to depose Queen Elizabeth and put 
Mary on the throne of England, until at last she was 
executed, at Fotheringhay Castle. 
At Canongate in the Royal Mile is the house where 
John Knox lived, with its red-tiled gabled roof, 
overhanging eaves and casements. In the sixteenth 
century wood panelled interior a glass case contains 
Bibles and books of the Reformation period. A 
spiral stairway leads to his room. There is his black 
oak chair, table, letters and portraits. 
Preacher at St. Giles' Cathedral 
Nearby is the Cathedral of St. Giles, in splendid 
Gothic architecture, with an unusual lantern roof 
to the main tower. The massive Norman piers which 
support the tower probably date from the original 
twelfth century edifice. Here John Knox often 
preached. Before a vast congregation he gave the 
special thanksgiving address after the Treaty of 
Edinburgh, as a result of which the French and 
English troops left Scotland. It is perhaps not always 
remembered that but for the wisdom, spirit, and 
energy of the great Reformer, Scotland might have 
become a possession of France. 
Three months before he preached his last sermon 
in St. Giles cathedral, news of the terrible massacre 
of St. Bartholomew was received, when on the night 
of August 24, 1572, 20,000 French Protestants, 
who had been given the assurance by the King, 
Charles IX, of safety to attend a royal wedding in 
Paris, were murdered. Among the Huguenots, Knox 
had many friends, and this dreadful act caused him 
great sorrow, as it did to all the Reformed churches. 
During the week before he died, although in much 
pain and knowing that his end was approaching, 
he received the elders of the church, co-workers, 
and the Protestant noblemen to give them words of 
encouragement and blessing. He asked his wife to 
read to him the seventeenth chapter of the gospel 
of John, his favourite passage of Scripture. 
Just south of the Cathedral in Parliament Square, 
which formerly was the churchyard, is a stone 
inscribed J.K. 1572, which is believed to mark the 
place where this man of God was buried. He was 
laid to rest in the presence of a vast assembly of 
people, and the Regent, as he stood by the grave, 
truly testified, "Here lies one who neither flattered 
nor feared any man." 
Shall we not seek grace to stand without com-
promise for the Word of God, even as did the great 
Reformer, John Knox? 
Is.] Prayer Effectual ? 
(Continued from page 13.) 
"The Lord is merciful and gracious, 
slow to anger, and plenteous in mercy. 
He will not always chide: 
neither will He keep His anger for ever. 
He hath not dealt with us after our sins; 
nor rewarded us according to our iniquities. 
For as the heaven is high above the earth, 
so great is His mercy toward them that fear Him. 
As far as the east is from the west, 
so far hash He removed our transgressions from 
us. 
Like as a father pitieth his children, 
so the Lord pitieth them that fear Him. 
For He knoweth our frame; 
He remembereth that we are dust." 
Psa. 103:8-14. 
Such a God as this is worthy of our love and 
allegiance. And it should be regarded as one of 
our most priceless privileges that we can "boldly 
approach the throne of our gracious God, where 
we may receive mercy and in His grace find timely 
help." Heb. 4:16, N.E.B. 
As I travelled along the road one day, my atten-
tion was caught by a wayside pulpit poster. You 
may have read it but I will bring it back to your 
memory. It read: "Seven prayerless days makes one 
weak." 
Have you prayed today ? 
Have you prayed today? By sincere prayer you 
are transported from earthly to heavenly things. 
"Unto Thee, 0 Lord, do I lift up my soul." How 
true is the thought that "prayer does not bring God 
down to us, but brings us up to Him."—Steps to 
Christ, page 70. 
May the experience of our praying be the accom-
plishment of communion with the great Spirit of the 
universe, the Father of ou•r Lord Jesus. 
"Whom have I in heaven but Thee? 
And there is none upon earth that 1 desire beside 
Thee. 
My flesh and my heart faileth: 
But God is the strength of my heart, 
And my portion for ever. . . . 
But it is good for me to draw near to God." 
Psa. 73:25, 26, 28. 
"Let us pray!" 
21 
T
HE book of Jeremiah is often thought of as 
a doleful book, and we have even coined a 
word "jeremiad" to signify a tale of grief, 
a mournful story. It is true that Jeremiah lived at a 
very unhappy period of Judean history, and his 
writings in general give expression to the sadness 
and grief which oppressed him when he contemplated 
the tragic and inevitable outcome of the long years 
of apostasy of his nation. Yet some of the most 
encouraging promises in all the Scriptures are to 
be found in his prophecy. Especially is this so of the 
middle chapters, thirty to thirty-three, which have 
been aptly called "The Little Book of Consolation." 
The promise we are considering this time is in chap-
ter thirty, verse seventeen. 
While these inspiring messages were spoken pri-
marily to the people of his day, like all the other 
cheering oracles of the Bible, they are applicable to 
every age, and especially to our times, when the end 
of all things is so near. In fact, there are many 
parallels between the days just prior to the capture 
of Jerusalem by Nebuchadnezzar and these last 
days, just before the overthrow of all kingdoms 
at the second advent of Jesus. 
Gesenius says that the Hebrew word rapha which 
is translated "heal," imitates the sound of a person 
sewing rapidly, and so, first of all, it means to heal 
by sewing up a wound. A doctor was called a rophe, 
or surgeon, who treats wounds inflicted in battle. 
But the word came later to mean healing in a larger 
sense, as of healing sickness, or curing a disease. 
It was even applied to "healing" bitter water, as in 
2 Kings 2:22, or of restoring a country to its former 
felicity. 
Healing the bitter waters 
The first mention of this word, as applied to the 
Lord, is in Exodus 15:26. It was a promise spoken 
by God, through Moses. The children of Israel had 
recently escaped from Egyptian bondage; their op-
pressors had been overwhelmed in the Red Sea. Then 
they travelled three days in the wilderness—and 
found no water. Eventually they came to Marah, 
" sat 
which means "bitter," and they could not drink of 
the bitter water there. Naturally they murmured 
against their leader. How true to life! Moses cried 
to the Lord, and at God's command Moses cast a 
tree into the waters, and they were made sweet. Then 
God promised that if the people would hear and obey 
His statutes, He would put none of the diseases which 
had distressed the Egyptians upon them for He said, 
"I am the Lord that healeth thee." We might well 
make a list of the names of God, such as "El-ro'i" 
(God who sees me. Gen. 16:13), "Jehovah-jireh" 
(The Lord provides. Gen. 22:14), "Jehovah-nissi" 
(The Lord my banner. Exod. 17:15), and add to it 
"El-roph'i" (The Lord my Healer). 
There are very many passages in Scripture which 
speak of God as the Healer. One of the best known 
is in Psalm 103:3, "Who healeth all thy diseases." 
An outstanding example of one who cried to the Lord 
for healing, and whose prayer was quickly answered, 
is King Hezekiah. His remarkable experience is 
recorded for us in three books of the Old Testament: 
2 Kings 20, 2 Chronicles 32, and Isaiah 38. But 
this restoration to health is by no means limited to 
recovery from physical ailments; one might say that 
22 
its primary reference is to spiritual healing. Such a 
promise occurs in Hosea 14:4: "I will heal their 
backsliding, I will love them freely." 
The great Physician 
Jesus was known as the Great Physician, the 
Mighty Healer. It has been said that He spent more 
time in ministering to the sick than in preaching. 
There were entire villages where there was no trace 
of suffering or sorrow after He had ministered to 
them. But it is to be noted that our Saviour always 
linked the healing of the body with cleansing from 
sin. When the palsied man was brought to Him, 
He said to him, "Son, be of good cheer; thy sins be 
forgiven thee." Physical health is of little avail unless 
there is cleansing from sin. 
There is an intimate connection between the mind 
and the body, and people are coming to realize the 
influence of cheerfulness and inward peace upon the 
physical nature. We read in the book of Proverbs, 
chapter seventeen, verse twenty-two: "A merry heart 
Ute 
E. B. PHILLIPS, M.Th., CONTRIBUTES 
THE FIFTH ARTICLE IN HIS 
"PRECIOUS PROMISES" SERIES 
doeth good like a medicine," or, as the Revised 
Version puts it : "A cheerful heart is a good medi-
cine." The knowledge of sins forgiven is the best of 
all tonics, and is a powerful factor in recovery from 
illness. In these times of stress and uncertainty there 
is an increasing tendency to look on the black side of 
things, and to worry over what the future may bring. 
We all need to take to heart the comforting words of 
the Bible, "Cast thy burden on the Lord, and He will 
sustain thee," and Peter's admonition: "Casting all 
your care upon Him, for He careth for you." 
The question may be asked, however, whether we 
are to take literally the statement that the Lord "heal-
eth all thy diseases." Is it not a fact that Christians 
suffer, as well as people of the world? Do not Chris-
tians succumb equally to disease? We have to bear 
in mind that, while God is all-powerful, yet He 
has not yet removed all evil from this world. There 
is another agency which is striving against the be-
nign purposes of our heavenly Father. We cannot 
always understand why the Lord permits His children 
at times to undergo affliction, but we can rest in 
the assurance that His hand is in ultimate control of 
all the universe, and "all things work together for 
good to them that love God." 
One purpose of suffering is to purify the soul, 
and to wean us from the harmful tendencies which 
would hinder oneness with Christ. Invalids can have 
the assurance that the Saviour has passed through 
temptation and suffering, and consequently He can 
understand and sympathize with them in their weak-
ness and trials. We have the testimony of many who 
have experienced God's support when they were in 
distress. The Psalmist has said, referring to the 
righteous: "The Lord will strengthen him upon the 
bed of languishing; Thou wilt make all his bed in 
his sickness." 
But the time is rapidly approaching when all sick-
ness will have an end and we who love Jesus will be 
blessed with perfect health and strength, when "the 
lame man {shall) leap as an hart, and the tongue 
of the dumb sing;" when "the inhabitant shall not 
say, I am sick." 
"Thy will be done" 
While it would be presumption to demand of 
God that every illness be cured and all infirmity be 
done away, yet we can in confidence pray for and with 
the sick, claiming in faith the promises of God. 
Is it right, then, in every case to ask God to remove 
disease? We can do this but our prayers must be 
F 
23 
submitted to the overruling will of God; we must 
always say, with Christ, "Thy will be done; . . . not 
as I will, but as Thou wilt." It may sometimes appear 
to us that •restoration to full health must be God's 
pleasure for the person who has asked our prayers, 
and we can think of no reason why our all-powerful 
and loving Father should permit suffering to continue; 
yet even so, we have to subordinate our longings 
to His supreme wisdom. What we can pray for with 
every confidence is that the afflicted one be healed 
from every defilement of sin, and be resigned to the 
all-merciful Lord. Peace of mind and harmony with 
God is the primary need. Then, if the Lord sees that 
healing of the body is in accordance with His gra-
cious purpose, we have the petition which we desired 
of Him. God knows best; He can see all the circum-
stances of every case, and so we must trust in Him, 
being fully assured that He never makes a mistake. 
We can all recall experiences in our own lives 
when God has warded off danger, and healed our 
diseases. We can say with David: "Surely goodness 
and mercy shall follow me all the days of my life," 
as they have followed us up to the present. God has 
been our Healer, He is at this present moment our 
Healer, and so He will be until the end. 
Rule from Above 
(Continued from page 7.) 
lifted himself up "against the Lord of heaven," 
there came a similar word of judgment, "God bath 
numbered thy kingdom and finished it." Dan. 5 :26. 
Likewise when another great power shall at the 
very end lord it over mankind, "the judgment shall 
sit, and they shall take away his dominion, to con-
sume and destroy it unto the end." Dan. 7:26. 
This is the cheering message of the Bible: God 
rules from above, not man. 
Some great power may seize control of the atmos-
phere, even the stratosphere, and "bestride the world 
like a colossus," but a stone from outer space, "cut 
out without hands" (Dan. 2:34), will smite it, and 
smash it, and break it in pieces, whereupon "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." Dan. 
7:27. 
Man may reach far into space; he may dominate 
millions of his fellow-men; but he cannot conquer 
God. God's will must prevail; His sublime purposes 
must come to pass. He alone rules from above, now 
and for ever. 
Evolution, Creation, and You 
(Continued from page 15.) 
Darwin himself admitted: "A recurrent tragedy 
of evolution is the killing of some beautiful theory 
by an ugly fact." But the real tragedy is that the 
theory remains, while the facts are often kept under 
cover. 
Of all the so-called "proofs" of the theory, none 
are so important as the fossils. Sir Julian Huxley, 
the most resolute and immovable of modern evol-
utionists, admits, "Fossils are the basic documents. 
. . . Fossil remains provide direct evidence." (Evolu-
tion in Action.) Evolution therefore must stand or 
fall on the testimony of the fossils. 
Now evolution is a story of gradual growth and 
change from one type of creature to another, all 
stemming from the simplest beginning. The process 
is called "Transformism." 
But the record of the millions of fossils embedded 
in the rocks around the world, is an emphatic denial 
of the theory of gradual change. 
All fossils are clearly recognizable as definite and 
distinct types, with no evidence at all of gradual 
merging, or of any radical transformation. And with 
the passing of so-called geological time, not one 
fossil type reveals the slightest tendency to make any 
significant change. Dogs are always dogs, horses are 
always true to their own family group, and so it is 
with all fossilized creatures. This is in full harmony 
with God's creative decree: Let every living thing 
"bring forth after his kind." Gen. 1:24, 25. 
True, there are fossils of creatures and types which 
no longer exist—like those of the mighty dinosaur 
family. But these merely tell, in support of the Bible 
record, about an earlier age that was zoologically 
and botanically vastly richer than the world today. 
"Gradual change" not proved 
Scientist Desmond Murray, an authority on bio-
logy, states in a recent publication: "The theories put 
forward by evolutionists would lead us to expect 
to find that the earliest form of life was simple and 
undifferentiated. This expectation is not realized, for 
the fossil record shows that the first organisms formed 
a complexus of fully developed and completely 
differentiated types.. . . There is no evidence that this 
diversity is the result of a process of gradual evol-
ution."—Species Revalued, page 5. 
Consider the tortoise. Thousands of fossil tortoises 
have been found all over the world. The fact is: 
they are all recognizable as tortoises. If evolution 
were true, then the tortoise with its artistic shell 
would require many "intermediate" ancestors to give 
time for the gradual development of so unique an 
organ. But we find no "intermediate" whatever. Not 
one! The distinctive tortoise—like all other fossil 
creatures—is suddenly thrust upon us, complete, 
and perfectly developed. 
This is, of course, in full harmony with the Bible 
record of special creation by God. The fossils support 
the Bible story one hundred per cent. 
24 
I
LIKE to get good value for my money, and so, 
I am sure, do you. 
And when I put forth my best efforts, I 
like to make them count for something. I am confi-
dent you do also. 
We like to enjoy the thrill of accomplishment. 
We like to feel that we have not laboured in vain. 
And if that that we produce is of lasting value, 
I BELIEVE 
IN A 
CHRISTIAN 
HOME 
by Mary 1. Vine 
praiseworthy and memorable, then we really feel 
we have occasion for satisfaction. We don't have to 
look farther than the Scriptures for confirmation of 
that. "Wherefore do ye spend money for that which 
is not bread ?" says the Lord, "and your labour for 
that which satisfieth not?" Isa. 55:2. 
Above everything the Father desires that we shall 
enjoy satisfaction. Above everything He, the Lord of 
glory, is looking forward to the time when He Him-
self, seeing of the travail of His soul, will Himself 
be "satisfied." Isa. 53:11. 
And the nearer to one's heart that which we under-
take, and the more prolonged our labour, the more 
earnestly we long for the satisfaction of achievement, 
and the greater our burden that it shall succeed. 
As, for instance, in this matter of our children. 
How completely our lives revolve around these 
families of ours! 
Children come first 
We may, we parents, have our own private and 
personal objectives, but it is they and theirs that 
always come first in our prayers. Their health, their 
happiness, their prospects—only in relationship to 
them do we really consider our own. For the most 
part we live in a reflected world. Are they happy, 
then so are we. Are they worried and perplexed? 
It would be difficult to know who suffers the more 
keenly. By littles and littles we become kin with 
God, and dimly begin to comprehend what it means 
when the good Word says, "In all their afflictions He 
was afflicted." Isa. 63:9 
Through the helplessness of their infancy we 
follow the rules meticulously. Our prime absorbing 
ambition is that they thrive and develop "according 
to the book." They are momently our anxiety—that 
they eat enough, that they sleep enough, that they 
put on the weekly requisite number of ounces. We 
watch their diet with the obsession of a nutritionist. 
The offspring of royalty could not have better care. 
We run for the camera to record their first smile. 
We crow, as jubilantly as they, over their first tod-
dling steps. In fact we experience pure, exquisite 
pleasure over every absolutely-to-be-expected indi-
cation of perfectly normal development. 
Come childhood though, and we sometimes wish 
that the cradle days had lasted longer. Their quaint 
sayings become our household words. Daily they 
provide us in abundance with cause for innocent 
laughter. But through the reckless years between 
infancy and boy-and-girlhood, they teach us many 
a salutary lesson. They do not, to begin with, have 
the same sense of values as we. 
Despite it all, however, most of us at least do not 
welcome that inexorable day when they go out into 
the clamouring, competitive world. They are so little, 
and we think of them so much as ours, our own, 
but every day from now on, be the tie with home 
never so close, the exciting, outside world provides 
an expanding sphere of interest, and we can no 
longer encompass it all. 
Nor do we begrudge them their careers. They 
must hold their own in the world and be of service 
to it. But that they may attain that end is at the cost 
of a great deal of parental sacrifice, and it is a 
tragedy when that sacrifice is so readily forgotten. 
As is so often the case. 
I do not know anything that fills me with a greater 
sense of devastation than the frequent appeals we 
hear over the radio. 
"Will So-and-So, last heard of at such a time 
[it may be months and years away], in such and 
such a place, go to such and such a hospital in such 
and such a town, where his mother, Mrs. So-and-So, 
is dangerously ill." 
These appeals must often be efficacious, else they 
would not continue to be made, but one often won-
ders what are the feelings of the wanderers, and how 
there came to be this woeful gap in their relation-
ships, and what happens when they come face to 
face again with their now-dying mother or father. 
Mercifully the curtains would be drawn. 
But what waste, what bitter waste! 
For which reason I do most profoundly believe in 
a Christian home, where prayer is wont to be made, 
where the name of the Lord is as a strong tower, 
and where the sacred Word has its daily, honoured 
place. I know that there have been wanderers, even 
from homes such, but not so many, thank God, 
not so many. Else His promises would be of none 
effect, and that cannot be, for the honour of His great 
name is at stake. I am hanging onto it like a life-line. 
"I will contend with him that contendeth with thee," 
He says, "and I will save thy children." Isa. 49:25. 
And, as David Livingstone said, "It is the word of 
a Gentleman of the most strict and sacred honour." 
In the fear of the Lord 
All we older parents remember similar days. 
The day when Daughter passed through the doors 
of some great training establishment, the beginning 
of an entirely new chapter in her experience. She 
looked back a little wistfully perhaps, but she really 
couldn't help herself, for that is how it should be—
for the most part she was greatly looking forward. 
But we— 
We didn't clear up her room when we reached 
home because we couldn't. There was too much of 
an aching blank inside. The beginning of a chapter 
to her seemed rather like a regrettable chapter-ending 
so far as we were concerned. Life, we knew, would 
never be the same again. At best she would only be 
home for holidays, and with her widening circle of 
friends, even such home-comings could be depleted. 
We left her room until we could face it more bravely. 
And the day the Boy left— 
Bless him for that backward look. 
It might very well be that he will go to the ends 
of the earth and we see him very little. 
But though he is gone and another, I hope, will 
some day make prior claim on his loyalties and affec-
tions, I am still selfish enough to want something for 
myself out of this toilsome business of bringing 
up children, and the only way I can see any possi-
bility of such a satisfaction, is to bring them up, to 
the utmost of my ability, in the fear of the Lord. 
Without that, then all I have left is an empty room 
and an aching heart. With it the empty room marks 
but a breathing space. Hereafter we shall have all 
eternity. Only eternity will have made my labours 
worth while. 
Moreover, I am frankly covetous. In the last 
chapter of the Proverbs is Solomon's description of 
a splendid woman. But how splendid her reward! 
Verse twenty-eight says, "Her children rise up, and 
call her blessed ; her husband also, and he praiseth 
her." 
Now there is something to make the eyes shine and 
the heart glow. No other praise of men could begin 
to compare with it. They know us so very well. 
But how ?— 
Secret of Timothy's success 
There was once a young man named Timothy, 
and so dear and faithful a boy was he that the apostle 
(Continued on page 31.) 
26 
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THIS 
MONTH: 
PSALM 91:1 
"He that dwelleth in the secret place of the 
Most High shall abide under the shadow 
of the Almighty." 
T
HE message of this text has 
proved a blessing and an en-
couragement to countless Chris-
tians. The great General Gordon, in 
his day, described it as a "mountain 
of strength to all believers." 
Our text introduces us to two di-
vinely-provided situations in which 
the believer may be accommodated: 
1. The Secret Place 
2. The Shadow of the Almighty 
The man who is prepared to "dwell" 
in the "secret place" may "abide" 
under "the shadow." Abiding under 
the shadow is conditional upon one's 
"dwelling in the secret place." This 
opens up to the believer an exciting 
prospect in the realm of spiritual 
experience. 
THE SECRET PLACE 
The important and comforting thing to know is 
that this "secret place," though described as belong. 
ing to the "most High," is not located in heaven 
but on earth. 
"Thou shalt hide them in the secret of Thy 
presence. . . . Thou shalt keep them secretly in 
a pavilion from the strife of tongues." Psa. 
31:20. 
The secret presence of God becomes for man a 
"pavilion"—a place of refuge; a place enclosed for 
protection and security; a place of hiding. 
"They have taken crafty counsel against Thy 
people, and consulted against Thy hidden ones." 
Psa. 83:3. 
NOTE.—The overall picture provided by these texts 
is that of a fugitive in hiding; an adventurer for 
God who is caught up in the intrigue and controversy 
of the "fight of faith," yet whose life is surrendered 
to God and is "hidden" in God's "pavilion." The 
apostle Paul uses similar language when describing 
the spiritual state of the believer as one whose life 
is "hid with Christ in God." Col. 3:3. 
The "secret place" could be descriptive of the 
place of prayer and quiet meditation and of the 
sanctuary into which, by faith, we enter to receive 
the ministrations of Jesus, the High Priest. 
"Having therefore, brethren, boldness to enter the 
holiest by the blood of Jesus, by a new and living 
way, which He hath consecrated for us; . . . as 
27 
High Priest over the house of God." Heb. 10: 
19, 20. 
"Let us therefore come boldly unto the Throne of 
grace, that we may obtain mercy, and find grace 
to help in time of need." Heb. 4:16. 
"And still what miracles of grace are wrought 
In many a lonely chamber with shut door 
Where God our Father is in secret sought 
And shows Himself in mercy more and more! 
Dim, upper rooms, with God's own glory shine 
And souls are lifted to the life divine." 
R. Wilton. 
The "secret place" covers also each of the following 
experiences: 
(a) Enjoyment of the spiritual life. 
(b) Cultivation of the reverential spirit. 
(c) Finding pleasure in the "sacrificial" life. 
These all express and interpret the "secret place" 
experience as 
DWELLING IN NEARNESS TO GOD 
To dwell in the "secret place" is to share in the 
privilege vouchsafed to the child of God, viz., "To 
abide under the shadow of the Almighty." 
"Because he hath set his love upon Me, therefore 
will I deliver him; I will set him on high be-
cause he hath known My name." Psa. 91:14. 
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J 
NOTE.—Notice in our text, the two names ascribed 
to God, viz., 
The Most High 
The Almighty 
The seeker after God approaches the "Most Holy" 
"mounting up with wings as eagles" to attain to• 
the "Most High." By such an experience he finds 
himself encircled by the "Almighty." 
"I have covered thee in the shadow of Mine hand, 
. . . and say unto Zion, Thou art My people!" 
Isa. 51:16. 
Frances Havergal's last poems were written under 
the title "Under His Shadow." In a preface she 
observed: "I seem to see four pictures: 
1. The shadow of a Rock. Isa. 32:2. 
2. The shadow of a Tree. Psa. 121 :5. 
3. The shadow of His Wing. Psa. 17:8. 
4. The shadow of His hand. Isa. 49:2. 
and surely, that hand must be the pierced hand that 
may oftentimes press us sorely, and yet, even more, 
encircling, upholding, and shadowing." 
What a precious privilege and what a gracious pro-
vision for the "secret place" dwellers—to be able to 
"abide" under the protective shadow of the Almighty, 
protected from the destructive blasts of the enemy! 
"Thou halt been a strength to the poor, a strength 
to the needy in his distress, a refuge from the 
storm, a shadow from the heat, when the blast 
of the terrible ones is as a storm against the 
wall." Isa. 25:4. 
The "abiding" experience promised to the "secret 
place" dwellers, is of deep and encouraging signifi-
cance. Literally it suggests that one is "wrapped 
around," not alone for protection but also as a 
gesture of the esteem in which God holds us; also 
of the warm friendship of His love. 
"He shall cover thee with His feathers, and under 
His wings shalt thou trust. 
"He is my Refuge and my Fortress. 
"He shall give His angels charge over thee. 
"I will be with him in trouble; I will deliver him, 
and honour him." Psa. 91:4, 2, 11, 15. 
And this further gem from Moses: 
"He found him . . . in the waste howling wilder-
ness; . . . He compassed him about [margin] . . . 
kept him as the apple of His eye. As an eagle 
stirreth, . . . fluttereth, . . . spreadeth, . . . 
taketh, . . . beareth them on her wings: so the 
Lord . . . did lead him." Deut. 32:10-12. 
There is no promise given that we shall be preserved 
from trial. But there is assurance that in our cal-
amities, we shall be spared the evil possibilities. 
"God is faithful, who will not suffer you to be 
Block letters picas: 
- 
ME — a — �
MI IND OM 
tempted above that ye are able; but will with 
the temptation also make a way of escape, that 
ye may be able to bear it." 1 Cor. 10:13. 
"The Lord is the strength of my life; of whom 
shall I be afraid? . . . Though an host should 
encamp against me, my heart shall not fear." 
Psa. 27:1, 3. 
"Would you like to know the sweetness of the secret 
of the Lord ? 
Go and hide beneath His shadow.. . 
"Earthly cares can never vex me, 
Neither trials lay me low; 
For when Satan comes to tempt me 
To the secret place I go."—Ellen Lakshmi Goreh. 
City of Man and City of God 
(Continued from page 17.) 
pure river of water of life, clear as crystal. . . . And 
on either side of the river was there the tree of 
life: . . . and the leaves of the tree were for the 
healing of the nations." Rev. 22:1-3. 
There will be no power stations, no factory ef-
fluents, no fears of destructive bacteria, no typhoid 
scares, no fear of polio. The whole description sug-
gests life, vitality, healing. "The lame man shall leap 
as an hart, the tongue of the dumb shall sing," 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. 35:10. 
It is true, that at the moment, we see "through a 
glass darkly," that "eye hath not seen nor ear heard" 
of the things that "God hath prepared for them that 
love Him," but it is equally true that we learn of the 
unknown from the known, and that comparisons 
with what is familiar can give us some understanding 
of what is to be and what will not be there. Many 
of the sad sights of London will be absent; no white 
ambulances speeding through the streets; no funeral 
hearses slowing the traffic up; no police cars speeding 
after criminals; no hospitals with odour of disinfec-
tant and clatter of operating instruments, queues 
of relatives at visiting hours; these will be no more. 
"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." Rev. 21:4. The 
rapturous happiness of the redeemed is captured in 
these two wonderful statements: "The wilderness and 
the solitary place shall be glad for them; and the 
desert shall rejoice and blossom as the rose ;" "Ye 
shall go out with joy, and be led forth with peace, 
the mountains and the hills shall break forth before 
you into singing." There will be no evil in the New 
Jerusalem ; no cosh will be used; no open razors will 
slash; no bombs will be thrown; no man will be 
hanged; there will be no criminals at all; no "mur-
derers, and whoremongers, and sorcerers," nor any 
"liars." Rev. 21:8. 
Over all the cross 
One thing in common between the divine city 
of the future and London will be the cross of our 
Lord Jesus Christ. Today the great cross shining 
over London bears mute testimony to the death of 
the Saviour, whereby the man of sinful passions may 
be redeemed from his misery and from death. The 
wonders of the cross will be the theme of conver-
sation in the days yet to come. The contrast between 
the wretchedness of today, and the glories of the 
future will be so stupendous that all will acclaim God 
for the sacrifice which our Lord made on the cross 
of Calvary. The voices from the Festival Hall will 
be as naught compared with the "Glory song" sung 
by the river of life; the singing will be as of "many 
waters," the theme of the song, "Worthy the Lamb 
that was slain." 
General Bowring, was once sent to relieve a 
garrisoned city, but arrived too late. When he reached 
the town it was a shambles, a ruin. But a cross from 
the church still stood high over the wreckage. The 
general sat amid the ruins and wrote a hymn : 
"In the cross of Christ I glory, 
Towering o'er the wrecks of time; 
All the light of sacred story, 
Gathers round its head sublime." 
The words were true when written; they were true 
when the cross of St. Pauls, illuminated by incen-
diaries, triumphed high over the blitz of London ; 
the words will be true when the cities of earth, 
ravaged by disease, and atomized by war, are no 
more; the cross of our Lord will be raised in triumph 
over the city of the future, New Jerusalem. 
Our present world is beset with insecurity; vio-
lence and disaster are always imminent; lasting 
happiness is rarely permanent; struggles for well 
doing are not often rewarded. The wise person will 
open his copy of the Bible, and read how he can 
make the lasting happiness of eternity his own. 
READERS WHO WOULD LIKE TO KNOW 
MORE ABOUT THE GREAT TRUTHS OO 
F 
THE BIBLE, ARE EARNESTLY INVITED T 
AVAIL THEMSELVES OF THE SPECIAL, 
FREE, HOME BIBLE STUDY COURSES 
ADVERTISED ON THE BACK COVER 
'The Editor 
Are YOU looking for health, happiness. security 
and a key to the future? 
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EVERY 
SATURDAY NIGHT (Sunday morning) 
at 1 a.m B.S.T. 1647 m. 
Christianity's " Third Force " 
(Continued from page 6.) 
the World Council of Churches has naturally had 
a dramatic effect upon Rome's attitude to non-Roman 
ecumenism, which has changed from its early indif-
ference and even hostility to growing co-operation. 
Under the inspiration of John XXIII, the Secre-
tariat for Promoting Christian Unity was formed 
and has now been divided into two for better 
liaison with Protestantism and Orthodoxy. 
A special "schema" designated Ut Ununz Sint 
on the possibility of Orthodox reunion was sub-
mitted to the first session of the Vatican Council 
and earnest efforts are being made to induce all 
the Orthodox churches to send observers to the 
second session. 
One of the last acts of John XXIII was the prep-
aration of an apostolic letter, Magnifici Event us, 
which was read at the foundation ceremony in Rome 
of the new Institute of Cyril and Methodius, the 
eleventh century apostles to the Slays, where Roman 
priests will prepare for service in the Orthodox 
countries of Eastern Europe. 
In it Pope John referred to the two missionaries 
as "united to the See of Rome and dedicated to it, 
truly and completely Catholic and apostolic in every 
sense of the word," and spoke of the "fervent 
desires" with which he had "striven and laboured 
so that Easterners who glory in the name of Chris-
tian who are separated from the communion of the 
Apostolic See, may be zealous toward re-establishing 
it." 
If there is still any possibility of detaching Orth-
odoxy from non-Roman ecumenism through Vatican 
Council II, Rome will certainly bend every effort to 
this end, but if, as seems more likely, she does not 
succeed, she will aim at a "unity," something short 
of "reunion," with non-Roman ecumenicity which 
will secure its co-operation in the establishing of 
her new "Christian order" among the nations. 
Little wonder, therefore, that Protestants in gen-
eral, and students of the prophetic Scriptures in 
particular, will follow with the deepest interest the 
course of the second session of Vatican Council II 
and the continuing trends in Orthodoxy, Chris-
tianity's "third force." 
THE VOICE OF PROPHECY RADIO SERVICE 
broadcasting from 950 radio stations every week around the world and 
offering free home Bible reading guides to all. Inquiries welcomed. 
VOICE OF PROPHECY. 123 REGENT ST., LONDON W.1. 
An Inconsistent Bishop' 
(Continued from page 9.) 
The Jews were naturally a proud people. The 
performing of menial personal tasks never came 
easily to them, as we know from the disciples' 
behaviour at the Last Supper. Yet here was Israel's 
greatest prophet, at the height of his fame, confessing 
his own utter unworthiness as compared with Jesus 
of Nazareth. There was much more in John's tribute 
than just the polite deference of one worthy man for 
another. His words were the outcome of his recog-
nition that his Cousin's ultimate Personality was 
divine. 
Later on, we have the record of the Saviour's bap-
tism. In the sight of all, a gentle and innocent dove, 
symbolizing the Holy Spirit, alighted on the Lord. 
John also, seeing "the Lamb of God," and sensing 
his own need, was naturally moved to say "I have 
need to be baptized of Thee, and comest Thou to 
me?" 
But Jesus quietly answered, "Suffer it to be so." 
And He who needed no baptism for Himself, left 
"us an example," that we "should follow in His 
steps." 1 Peter 2:21. Moreover, there came "a 
Voice from heaven, saying, This is My beloved Son, 
in whom I am well pleased." Matt. 3:17. 
If we are to believe the Gospel records at all, we 
must surely accept the literal truth of this account. 
Jesus was baptized by John, the dove appeared, the 
Voice from heaven was heard. It was the voice of 
a Father supremely concerned for a beloved Son—
a Father deeply involved, with His Son, in all the 
steps affecting the salvation of a fallen race. 
Light of the world 
It is perhaps difficult to understand how anyone 
at all, much less a consecrated bishop, with an 
immense background of theological learning and 
spiritual experience, can nevertheless fail to note 
the Bible's repeated assurances of Christ's divinity. 
Further, the benign divinity of His Personality is 
repeatedly stressed so that we may the more easily 
appreciate the like divinity and Personality of His 
heavenly Father and ours. 
Dr. Robinson wrote of Christ as "the One in whom 
Love has completely taken over." Jesus never spoke 
of Himself specifically as Love personified, although 
His tender words and kindly actions constantly 
showed it to be so. 
Christ, however, did describe Himself, without 
sentiment, as "the Light of the world." John 8:12. 
And, as David declared, "In Thy light shall we see 
light." Psa. 36:9. 
May we indeed, in His light, see our way ever 
clearer; and find in Him, as we may, the light which 
illumines for us, even the kindly face of the Father. 
I Believe in a Christian Home 
(Continued from page 26.) 
Paul called him "My dearly beloved son." This Tim-
othy was such a boy as I would like my boy to be. 
He did such a work as I would like my boy to do. 
And why? 
The apostle Paul tells us. "I thank God, . . �
he 
said when writing to Timothy, "when I call to re-
membrance the unfeigned faith that is in thee, which 
dwelt first in thy grandmother Lois, and thy mother 
Eunice; and I am persuaded that in thee also." 
And again, "Continue thou," he wrote, "in the 
things which thou hast learned and hast been assured 
of, knowing of whom thou hast learned them; and 
that from a child thou hast known the holy Scrip-
tures." 2 Tim. 1:5; 3:14, 15. 
I would like to be remembered as, I am sure, 
Timothy remembered Lois and Eunice. 
As also John Wesley must have remembered his 
mother. 
"I do intend to be more particularly careful of the 
soul of this child," she wrote in her meditations 
regarding the new baby John, her fifteenth child, 
"that I may instil into his mind the principles of true 
religion and virtue." 
Woodrow Wilson once wrote of Wesley: "The 
church was dead, and Wesley awakened it; the poor 
were neglected, and Wesley sought them out; the 
Gospel was shrunken into formulas, and Wesley flung 
it fresh upon the air once more in the speech of com-
mon men; the air was stagnant and fetid; he cleared 
and purified it by speaking always and everywhere 
the Word of God." 
Such was John Wesley, but only such because 
there had been instilled into his mind by Susanna 
"the principles of true religion and virtue." 
The apostle Paul would have known how to pay 
tribute to Susanna. 
But she believed in the saving influence of a 
Christian home, and so do I. 
I believe in it for the sake of the happiness of 
the children. 
I believe in it for the sake of the unity of the 
family. 
I believe in it for the sake of the salvation of the 
world. 
They were dark days, the days of John Wesley. 
They are dark days now and Jesus is coming soon. 
From where will they come, "the Knights of the Last 
Legion of King Jesus," they who will seek to prepare 
men and women for His coming and themselves 
be able to meet His gaze and stand before Him 
unafraid? 
I am sure that they will be that much more able 
if they have had behind them the upholding, 
strengthening, and encouraging influence of a Chris-
tian home. 
DO THE TWO COMMANDMENTS OF 
MATTHEW 
22:37-39 TAKE THE PLACE 
OF THE TEN COMMANDMENTS OF THE 
OLD TESTAMENT?—K.S. 
IN the story to which you refer, a lawyer trying 
to corner Christ, asked the question, "Master, which 
is the great commandment of the law ?" Jesus im-
mediately answered, "Thou shalt love the Lord thy 
God with all thy heart, and with all thy soul, and 
with all thy mind. This is the first and great com-
mandment. And the second is like it, Thou shalt 
love thy neighbour as thyself." We should not, 
however, stop there but read on into the next verse 
where Jesus said, "On these two commandments 
[that is love to God and love to man] hang all 
the law and the prophets." Now what did He mean? 
Paul gives the answer in Romans 13:8 aad 9 where-
we read, "Owe no man anything, but to love one 
another; for he that loveth another hath fulfilled 
the law. For this, Thou shalt not commit adultery, 
thou shalt not kill, thou shalt not steal, thou shalt 
not bear false witness, thou shalt not covet; and if 
there be any other commandment, it is briefly 
comprehended in this saying, namely, thou shalt 
love thy neighbour as thyself." In other words, if 
we love God and our fellow-men we will naturally 
be keeping the ten-commandment law. If we really 
love God we will worship Him only, we will not take 
His name in vain, and we will keep holy His day. 
And if we really love our neighbour we will not steal 
his goods, tell lies about him, or do him any other 
harm. This is why the Bible says, "Love is the fulfil-
ling [or the keeping) of the law." So the two com-
mandments do not take the place of the ten com-
mandments, but point out the only way in which we 
can keep them by the power of love. 
COPYRIGHT ACKNOWLEDGMENTS 
Coven picture, Three Lions; page 4, Keystone; page 5, Keystone, 
W.C.C.; page 6, W.C.C.; page 7, Keystone, V.O.P.; page 8, 
Keystone; page 9, Camera Clix; page 11, Keystone; page 12, 
Camera Clix, International Photo Service; page 15, S.P. Ltd., 
Studio Lisa; page 16, Barnaby's Picture Library, J. Scheer-
boom; page 17, Keystone, Newton; page 18, S.P. Ltd., Mansell, 
P. Cumings; page 19, S.P. Ltd.; page 20, S.P. Ltd.; page 22, 
R. & H.; page 23, Studio Lisa; page 25, Studio Lisa; page 27,, 
Camera Clix. 
31 
rit 
q040 Vet4 rite &l '7 
ekta9ed 
 
c4 if to 
by Ivy R. Doherty 
Y
OU little shrimps, hand over 
that ball right this minute!" 
demanded Billy Sommerfield 
of the little boys he met on the 
path outside the school grounds. 
"No !" shouted little Ben in his 
biggest voice. "It's my ball and 
you can't have it. My dad gave 
it to me for my birthday, and he 
told me to take good care of it. 
You leave us alone!" 
"Who said?" came the angry 
reply. Billy didn't like to have the 
small fry—as he called the little 
boys—stand up for their rights. 
He'd see to it, therefore, that they 
got back into their right places—
quickly ! 
"Hand it over, I say! It's my 
ball, and I'll prove it to you!" And 
as quick as a wink he had snatched 
the ball from the little fellow's 
trembling hand and scribbled rap-
idly, "BILLY SOMMERFIELD" 
across its smooth, white surface. 
"There now," he challenged 
triumphantly. "Who will believe 
a kid like you! You go and tell 
your teacher, and she will see my 
name there, and then what?" 
Ben began to blink back the 
tears. It wasn't the first time Billy 
had picked on him. He went and 
appealed to his teacher. But she 
was new and did not know that 
Billy's nickname was "Billy the 
Bully." So she decided that the 
little fellow had made a mistake 
and gave Billy the benefit of the 
doubt, because his name was on 
the ball. 
Before Ben's parents had time 
to complain about Bill's behaviour, 
Bill cunningly gave the ball back 
to its rightful owner. The name 
had been erased. That was Bill's 
system. He was brave when he 
thought no-one larger would catch 
up with him; but at heart he was 
a coward. 
On the bus home from school 
he enjoyed pulling the long curls 
that hung down Doris's back. He 
always tried to sit behind for the 
very purpose of annoying her in 
order to break the monotony of 
the afternoon trip. Doris whimpered 
occasionally, but she was too proud 
to complain to the driver. After 
all, she was the same age as Bill, 
and maybe the bus driver would 
think she was a "softie" if she 
couldn't take care of herself. 
One day at the water fountain, 
a girl wanted a drink. Bill made 
her wait until he had had his fill, 
and then he stood in her way so 
that she couldn't put her hand to 
the tap. With a sly grin, he told 
her: "I'll turn it for you." Trust-
ingly, she put her mouth to the 
stream of clear water and Billy let 
the water go full force. 
"Didn't you know this fountain 
is called Old Faceful?" he asked 
her with a horrid grin. It was funny 
to watch the water spurt all over 
her hair, face, and clothes, he 
mused. And my! Wasn't she sur-
prised! Billy went off chuckling 
to himself. He would have to try 
that another time. It was better 
than he had anticipated. 
Mr. Wade, the headmaster, found 
Billy one day pounding a boy 
several years younger than himself 
during noon recess. Scarcely twenty-
four hours later he came on the 
bully again. This time he had hit 
a child on the head for daring to 
run in front of him when the 
whistle blew, and he was in a 
hurry to get to his room. 
Billy needed straightening up, 
Mr. Wade decided. 
"You're quite a young bully," 
he told him. "At least, that is what 
they used to call boys like you 
when I went to school," and he 
gave Billy some very stiff punish-
ment. But with Billy, punishment 
had no effect. He seemed to enjoy 
it, and he went right on being 
"Billy the Bully." 
Mrs. Trent, his teacher, was tired 
of him. She had had too many 
interviews with him about the way 
he treated the smaller children. But 
32 
.she had no success either. She took 
the problem to Mr. Wade. 
"I know all about that young 
man," Mr. Wade sighed. "I've 
watched him and I've punished 
him. I hardly know what to do." 
"Maybe we should talk to his 
parents," suggested Mrs. Trent. 
"We could try," said Mr. Wade. 
"In fact, I think I'll visit his home 
in the next day or two." 
He did. And he learned that 
Bill's mother and father knew only 
too well that their son was a bully. 
Often Mrs. Sommerfield had been 
deeply hurt as she had heard the 
little boys across the street chant-
ing: "Billy's a bully! Billy's a 
bully!" Mr. Wade said he had tried 
every way he could think of to help 
the boy and had not succeeded. 
Mrs. Sommerfield confessed that 
she had done the same. No matter 
how she had appealed to him, noth-
ing seemed to make any difference. 
When Mr. Wade had gone, Mrs. 
Sommerfield did a great deal of 
serious thinking about her son. 
Finally it came to her that if she 
had tried everything she could 
think of and those things had 
failed, and if Mr. Wade and Mrs. 
Trent had done the same, then 
there remained one possibility, and 
that was praying to God that some-
thing would happen to change Bill's 
heart. That, she decided, was get-
ting right to the root of the matter. 
And so, true to her decision, she 
prayed every day, and many times 
a day, that Bill would experience 
a change of heart. 
Bill was sitting in church. Not 
listening, to be sure. But through 
all his daydreaming and inattention 
he heard the minister say something 
about Jesus being gentle and kind, 
and that He never stooped to mean-
ness and bullying. 
Somehow, the minister's words 
stuck in his mind. He couldn't get 
rid of them for days, even though 
he tried hard to forget them. The 
truth was that Mother was still 
praying, and God's Spirit was 
pleading with him to give up his 
old bullying ways. 
Deep down in his heart, Bill 
wanted to be like Jesus. He didn't 
really want to be "Billy the Bully" 
any more. There was something 
hateful and mean inside him that 
made him act the way he did. 
MOTHER'S HANDS 
The hands that made my baby clothes 
So tiny and so neat, 
The hands that fitted little shoes 
Onto my baby feet, 
The hands that steadied every step 
As I began to walk, 
The hand that placed into my hands 
The little knife and fork; 
But best of all that mother did, 
As I grew every day— 
She placed my hands together, 
And taught me how to pray. 
M. E. Brooks. 
Gradually there came to him a 
great longing to be different. He 
wanted to be kind and to have 
people like him. He had tried at 
times to be kind in the past, but 
his efforts had never been success-
ful. The only way to get over his 
difficulties, he reasoned, was to pray 
about them. 
Billy had no idea that he and 
Mother were now praying for the 
very same thing. But God knew, 
and He understood that there were 
two desperate hearts waiting for 
Him to work. So God worked. You 
could tell it by what happened to 
Billy. 
See how nicely you 
can colour this 
picture and send it 
with your name, 
age, and address to 
Auntie Pam, 
The Stanborough 
Press Ltd., Watford, 
Herts., not later 
than October 5th. 
[Please do not paste 
your picture on stiff 
card as the best 
entries are mounted 
in our special 
collection of paintings 
which you can see if 
you visit us.] 
Mr. Wade and Mrs. Trent were 
the first to notice the change. They 
were tremendously surprised one 
morning when they saw Billy the 
Bully picking up Jamie, who had 
fallen from one of the school see-
saws. 
"Can I believe my eyes ?" asked 
Mrs. Trent, astonished. 
"It isn't possible!" exclaimed 
Mr. Wade, equally astonished. 
But it wasn't long after that that 
Billy stopped one of the older boys 
from fighting someone smaller than 
himself. Yes, a change really was 
taking place in Billy's heart! 
"Mrs. Sommerfield, I can't get 
over the change in Billy," Mr. 
Wade told Billy's mother one after-
noon. "He's so much nicer now." 
And Mrs. Sommerfield agreed, 
with great happiness in her heart, 
that Billy had certainly changed. 
God had heard her prayers. 
She was more sure than ever 
when she heard the neighbour 
children across the street calling, 
"Hey, Billy, please come over and 
give us a wagon ride down the 
hill." They weren't a bit afraid of 
Billy any more. 
33 
Cherry Tree Farm 
By Ronald James 
N Pope's Field cows browsed 
contentedly. Large flocks of 
starlings seeking food, ran 
rapidly to and fro over the short 
grass. They moved with the odd, 
jerky motion common to the species. 
"Funny the way starlings seem 
to follow the cows about," laughed 
Kay to her brother, Tim. 
"The cows don't seem to care 
one way or the other," Tim replied. 
"It is queer though." 
"I expect there's a reason for it," 
said Kay wisely. 
Presently the children crossed a 
sunken lane and entered Lark's 
Wood. Cows and starlings were 
forgotten. A butterfly with dark 
brown, yellow spotted wings flut-
tered onto a spray of blackberry 
blossom. 
"It's a Speckled-wood," Tim 
told his sister. 
"Wish we could see a Purple 
Emperor." 
"Lijah saw one here," remarked 
Kay hopefully. 
"Yes, but that was ages ago," 
replied Tim. 
Soon they were out of the woods 
and ascending a long, sloping field 
known as Friar's Folly. 
Suddenly Kay stopped. 
"I don't think we should go 
this way," she said. 
"Why ever not ?" asked her 
brother in suprised tones. 
"Well, Mr. Fox's cows are out, 
and one of them is very spiteful." 
"Oh, she won't hurt us!" ex-
claimed Tim scornfully. 
"She jolly well hurt Sam," re-
torted Kay. 
"Oh, well, we shall have to cut 
across Young's meadow, I suppose 
it's not much farther," sighed Tim. 
"Did you notice all the starlings 
with Mr. Fox's cows?" Kay asked. 
"Yes, and look, the cows are out 
in Young's meadow, and there's 
more starlings than ever." 
"Perhaps it's something to do 
with insects and food. After all, 
birds perch on hippopotamuses' 
heads and pick food from their 
teeth. I've seen pictures of them." 
"Yes, they go right in the hippo's 
mouth," chulded Tim. "I'd like to 
see starlings perching on cows' 
"Well, they perch on sheep's 
backs," Kay reminded him. 
"Yes, they favour sheep wonder-
ful!" said Tim, in a very good 
imitation of old Lijah's voice. 
"Who favours sheep wonder-
ful ?" asked Farmer Jones joining 
his children. 
"Starlings," answered Kay. "And 
can you tell us, Dad, why it is that 
starlings always seem to follow the 
cows about ?" 
"Yes, I can; they have excel-
lent reasons," replied the farmer. 
YOUR LETTER 
My dear Sunbeams, 
A schoolmaster once asked his 
pupils to tell him the name of the 
largest room in their town. 
The children put on their thinking 
caps, and named every big room they 
could recall, from the Town Hall 
auditorium to the very grandest de-
partment store. But no-one had the 
answer the master wanted. 
At last he said, "Well children, I'll 
tell you. It's the room for self-im-
provement." 
The answer was a great surprise 
to everybody, and not at all what 
they expected. 
However, one boy thought about 
what the master had said for a 
while, then raising his hand he said, 
"Please sir, I've thought of an even 
bigger room—the room for kindness. 
"When cows are feeding, they arc 
continually tearing up mouthfuls 
of grass by the roots. The intel-
ligent starlings are fully aware of 
the fact, and know that if they 
are on hand, the numerous grubs 
and insects which are unearthed 
will provide a meal for them. 
Actually starlings perform valuable 
service to man, most of the insects 
and grubs being pests." 
"Said it was something to do 
with insects and food," boasted 
Kay. 
"In this instance, 'grub' would 
be a more appropriate word than 
food," replied her brother. 
It's true, most folk need improving, 
but everybody needs kindness, and 
especially so, the dumb creatures such 
as animals and birds." 
And, Sunbeams, when we consider 
the numbers of starving and home-
less refugees, and even animals which 
are often ill-treated, we are bound 
to agree that the room for kindness 
in the world today is greater than 
ever. 
Yours affectionately, 
g 0, 
RESULTS FOR JUNE COMPETITION 
Prise-winners.—Andrea Edwards, 6 Bog-
gart Hill Road, Seacroft, Leeds, 14. Age 13. 
Susan Buckley, 95 Rayleigh Road, Thun-
dersley, Essex. Age 8. 
Honourable Mention.—Gordon Bauwens, 
(Glasgow, E.2.); Doreen Floate (Felix. 
stowe); Graham C. Hall (Plymouth); Robin 
Clee (Oldham); Esther Bright (Sydenham); 
Alison Crawford (Dorset); Anne Crawford 
(Dorset); Marion Cowin (Liverpool); Val-
erie Bond (Newark); Sylvia Floate (Felix. 
stowe). 
Those who tried hard.—Kay Littlewood 
(York); Pamela Rowe (Honicknowle); Tony 
Watson (Birmingham, 31); William Shep-
herd (Belfast, 5); Raymond Blyth (Lin-
coln); Sally Rowland (Plymouth); Rose-
mary Dalton (Bere Alston); Anne Dalton 
(Yelverton); Cheryl Brown (Wythenshawe); 
Irene Weir (Sheep-ridge); Ivan Cornish 
(Ipswich). 
34 
MIRROR 
 
OUR TIME 
 
Overkill 
THE fearful menace of thermo-nuclear war may 
begin to be realized when it is learned that the 
United States has at present an "overkill" capability 
of 150 times the nuclear force necessary to destroy 
every city in the Sino-Soviet bloc. On the Soviet 
side it is estimated that the Soviet Union has an 
"overkill" capability of 145 times the force needed 
to destroy every American city and 450 times the 
force needed to destroy all the cities in the NATO 
area. 
Three minutes to twelve 
DUE to some mechanical failure, the clock of 
All Saints, Sidmouth, points to the significant time 
of three minutes to twelve! Beneath it is the exhor-
tation, "Now is the time to seek the Lord." 
Only hope 
"IF the Church of England and the Methodist 
Church cannot be reconciled and reunited," said 
the Bishop of Winchester, Dr. Falkner Allison, at 
his Diocesan Conference, "there can be no hope of 
reunion between the Church of England and any of 
the other Free Churches in this country." 
Bible to the world 
A CAMPAIGN launched at a meeting of the United 
Bible Societies in Tokyo aims at increasing the present 
world circulation of the Bible from the current 
50 million copies a year to 70 million in 1964, 
100 million in 1965, and 150 million in 1966. 
Five billion years front now 
IN his book A Planet Called Earth, George Gamow 
asserts that five billion years from now the sun will 
probably explode, melting all the planets which have 
been peacefully orbiting round it, and some of them 
may be thrown right out of the solar system. Man, 
however, will not be there then, for he will prob-
ably have been superseded by some other intelligent 
species evolved from rodents, or even insects." 
Starving millions 
AT a World Food Congress in Washington it 
was stated that in the underdeveloped countries at 
least 20 per cent of the population is undernourished, 
and 60 per cent live on nutritionally inadequate 
diets; which means that nearly half the world's 
3,000 million inhabitants are underfed. 
"Other beings" in universe 
AT a Moscow Conference, Sir Bernard Lovell, 
director of Jodrell Bank, expressed his belief that 
there are many communities of "other beings" in 
different parts of the universe. 
Computer brides 
AN organization in Texas is now comparing the 
likes and dislikes of would-be brides and bridegrooms 
by computer with a view to suggesting likely matches. 
Not seeking to dominate 
IN a transatlantic television programme relayed by 
Telstar, General Eisenhower rebutted the idea that 
the United States wishes to dominate Europe. The 
idea, he said, "is baseless. . . . We do not want to 
dominate. We want to be a partner. . . . We would 
like to see a United Europe." 
African states in U.N. 
WHEN the United Nations Organization was 
formed in 1945 there were four African members—
Liberia, Egypt, Ethiopia, and South Africa. Today 
there are 33, while the Afro-Asian bloc numbers 56, 
out of the total membership of 110. 
Envoy to Vatican 
SPECULATION is beginning to grow on the signifi-
cance of the hint in L'Osservatore Romano, that the 
seat of the Roman Catholic Church would like once 
more to have a representative of the United States 
at the Vatican. In 1950 President Truman tried to 
appoint General Mark W. Clark, but widespread 
Protestant criticism caused him to abandon the idea. 
ou arc un cr 
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