The Martyrs Memorial Free Presbyterian Church has ordered a special printing of the Gospel of John - 100,000 copies, initial printing, for distribution throughout Ulster. They hope to increase this to a quarter of a million copies (250,000).

Believing that the only answer to Ulster's problems is to deal with the problem of sin in the human heart and that, that is only possible through the new Birth, the Church has felt compelled to proceed upon this massive undertaking of sowing the Word of God. The gospels will be supplied by the Trinitarian Bible Society, London, a society standing without apology for the Historic Christian Faith. The version will be the God honoured Authorised Version.

Churches, mission halls, ministers, preachers, evangelists and all Christians interested can have supplies freely for distribution in their districts (delivery or postage charges the only cost).

Supplies will be available from: The Gospel Distribution Manager, Martyrs Memorial Church, 356 Ravenhill Road, Belfast, Northern Ireland.

Place your order now stating which area you intend to cover. 


The Free Presbyterian Church of Ulster is one of the fastest growing Christian Churches in the world to-day. The promise of God's Word is being fulfilled daily before our wondering eyes. "Though thy beginning was small, yet thy latter shall greatly increase".

From a small, yet very significant, beginning in 1951, the Free Presbyterian Church has grown and now numbers over forty congregations and extension works. All the indications are that this growth will continue with the opening of doors of opportunity for further service. This healthy prospect demands that the Church as a whole be prepared to make use of these opportunities and assist this growth in every way possible.

Realising this the Presbytery recently formed the PRESBYTERY LOAN FUND. The object of the Fund is to make financial assistance available, on a loan basis, to congregations involved in building and extension programmes. The Fund is desirable in order to reduce in some measure, the staggering amounts of interest currently being charged on Bank loans. Furthermore, any money paid out in Bank interest is "lost" money in the sense that it buys a service (loan of capital) but is non-productive and is no longer available to the Church for future use. Loans from the Presbytery Loan Fund will be re-paid to the Fund and will be available for issue again to another needy Church. This way the Lord's tithe is not being lost but is available for use over and over again.

Naturally a Fund of this nature needs capital, and the Presbytery opened the Fund with a donation of over 3,000. It is the intention of the Presbytery that this amount should grow in the next few years so that financial assistance can be given to all our Churches without recourse to banking institutions at all. To supplement the initial capital the Presbytery has decided to hold an Annual Offering throughout all our Churches. This Offering will be taken up on the Sunday nearest to the anniversary of the commencement Of the Free Presbyterian Church, and this year will be on Sunday, 18th March.

It is realised that many of our congregations are already giving sacrificially to their own church building funds and therefore the Presbytery has requested only

Continued on Page Fifteen.


In March and in the beginning of April the Baptists in Northern Ireland are to co-operate in an Ecumenical Project. The operation is to place in every home in Ireland a copy of a perverted edition of the Scriptures - St. Luke's gospel in the Good News for Modern Man version.

Cardinal Conway and the Roman Catholic Bishops have given the scheme their blessing. The Roman Catholics will receive their copy after the Mass service in the various chapels but the Protestants will have theirs delivered from door to door.

According to the Belfast Telegraph the Protestant ecumenists are disappointed with the arrangement as it will not now be possible for the joint aspect of the move to be demonstrated in the most obvious way by a similar door-to-door distribution by Catholic as well as Protestant volunteers'. 6.l.'73.

The following appeared in the February issue of The Irish Baptist-


"The British and Foreign Bible Society is sponsoring a scheme to place a copy of Luke's Gospel in every home in Northern Ireland, using the version known as 'Good News for Modern Man'. Our Churches have been advised of the scheme, and a number are hoping to participate in the distribution in their area.

"Apparently there was an interest in the project in the Republic of Ireland, and the Bible Society through its auxiliary, the Hibernian Bible Society, is arranging for a simultaneous distribution there in the weeks leading up to Easter.

"This extension of the project is reflected in the foreword included with a subject index in the special edition being printed by the Bible Society in association with Collins. The original foreword for the distribution in Northern Ireland read, 'The Bible Society and the Churches are co-operating in seeing that the little book gets to you'. This has been amended to, 'The Churches are co-operating in seeing that the little book gets to you'. The change was made to facilitate the distribution in the predominantly Roman Catholic South where the name of the Bible Society has association with earlier days when Roman Catholics were [4] forbidden to read the Scriptures in Protestant editions and their spiritual leaders were antagonistic to Scripture distribution.

"The Gospels themselves will. however, bear the imprint of the Bible Society both on the cover and the flyleaf."

- Back Page, 'The Irish Baptist,' February, 1973.

Notice how the Irish Baptist leaders have swallowed the Roman propaganda line that the Church has changed in its attitude to Protestant Versions of the Scriptures. There is no change. The Roman Catholics are still forbidden to read Protestant editions of the Bible. They are only encouraged to read those editions approved by Mother Church.

Not only has the Irish Baptist leadership been sold the Roman Catholic line but they have also been sold the modernist line. Luke's gospel of the 'Good News for Modern Man' rejects the cardinal doctrine of the Virgin Birth of the Lord Jesus Christ.

Note: T.E.V. stands for Good News For Modern Man - The New Testament, Today's English Version.

LUKE 1:26-27

The A.V. reads:-

"And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,

"To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary."

The T.E.V. reads:-

"In the sixth month of Elizabeth's pregnancy God sent the angel Gabriel to a town in Galilee named Nazareth.

"He had a message for a girl promised in marriage to a man
named Joseph, who was a descendant of King David. The girl's name was Mary.'

The Greek word "parthenos" occurs fourteen times in the Greek text of the New Testament. It is always rendered "Virgin" both in the A.V. and in the text of the Revised Version.

In the T.E V. we find "Virgin" only in Matthew 1:23, 1 Corinthians 7:34 and 2 Corinthians 11:2. Elsewhere it is rendered "girl" - Luke 1:27 (twice), Matthew 25:1, 7 and 11, 1 Corinthians 7:36 and 1 Corinthians 7:37; and "unmarried" in Acts 21:9, 1 Corinthians 7:28, Revelation 14:4 and I Corinthians 7:34.

The fact that "virgin" is retained in only three out of the fourteen times it occurs makes us wonder why it was not deleted entirely. Without doubt the translator was doing an eliminating job. This is further demonstrated in the fact that only once it is rendered "virgin" in regard to Mary.

LUKE 2:33

The A.V. reads:-

"And Joseph and his mother marvelled at those things which were spoken of him."

The T.E.V. reads:-

"The child's father and mother were amazed at the things Simeon said about him."

Notice how the T.E.V. changes "Joseph" to "the child's father." A deliberate perversion of the Greek text suggesting that Christ had a human father.

LUKE 2:43

The A.V. reads:-

"And when they had fulfilled the days, as they returned, the child Jesus tarried behind in [5] Jerusalem; and Joseph and his mother knew not of it."

The T.E.V. reads:-

"When the days of the feast were over, they started back home, but the boy Jesus stayed in Jerusalem. His parents did not know this."

Again Joseph is made the father of Jesus.


LUKE 9:56

The A.V. reads: -

"For the Son of man is not come to destroy men's lives, but to save them. And they went to another village."

The T.E.V. reads:-

"And they went to another village."

The whole statement "For the Son of man is not come to destroy men's lives, but to save them" is deleted, although it has god textual warrant. So the object of Christ's incarnation is belittled.

LUKE 23:53-54

The A.V. reads:-

"And he took it down and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid. And that day was the preparation, and the sabbath drew on."

The T.E.V. reads:-

"Then he took the body down, wrapped it in a linen sheet, and placed it in a grave which had been dug out of the rock - a grave which had never been used.

"It was Friday and the Sabbath was about to begin."

Notice that the T.E.V. makes the day of our Lord's death Friday, the Good Friday of Romish tradition.

This is unscriptural for if the Lord died on Friday and rose on Sunday morning then he would not be three days and three nights in the heart of the earth and His own prophecy would have been proved untrue. The truth is that Christ died on Wednesday and rose on Sunday which allows exactly three days and three nights in the grave. -For a further examination of the perversion of the Word of God and the Doctrines of the Gospel by the "Good News for Modern Man" edition of the New Testament see "False Views by Modern Man," an exposure of Good News for Modern Man. The New Testament - Today's English Version, by Ian R. K. Paisley. 



Chapter 1 - Chapter 2 verse 3 'In the beginning' Genesis 1:1.

In one of Spurgeon's early sermons there is this unique and eloquent investigation of that phrase, 'In the beginning.'

"Can any man tell me when the beginning was? Revelation points us to a period long ere this world was fashioned, to the days when the morning stars were begotten; when, like drops of dew, from the fingers of the morning, stars and constellations fell trickling from the hand of God; when, by his own lips, he launched forth ponderous orbs; when with his own hand he sent comets, like thunderbolts, wandering through the sky, to find one day their proper sphere. We go back to years gone by, when worlds were made and systems fashioned, but we have not even approached the beginning yet. ntil we go to the time when all the universe slept in the mind of God as we enter the eternity where God the Creator lived alone, sleeping within him, all creation resting in his mighty gigantic thought, we have not guessed the beginning. We may go back, back, back, ages upon ages. We may go back, if we might use such strange words, whole eternities, and yet never arrive at the beginning. Our wing might be tired, our imagination would die away; could it outstrip the lightnings flashing in majesty, power and rapidity, it would soon weary itself ere it could get to the beginning. But God from the beginning chose his people; when the unnavigated ether was yet unfanned by the wing of a single angel, when space was shoreless, or else unborn when universal silence reigned, and not a voice or whisper shocked the solemnity of silence, when there was no being and no motion, no time, and nought but God himself, alone in his eternity; when without the song of an angel, without the attendance of even the cherubim, long ere the living creatures were born, or the wheels of the chariot of Jehovah were fashioned, even then, 'in the beginning was the Word,' and in the beginning God's people were one with the Word, and 'in the beginning he chose them into eternal life'."

In this introductory section of Genesis there are forty-six direct acts of God. God created (six times); God moved (once); God said (ten times);

Continued on Page Fourteen.



In it heaven speaks: let the earth be silent. In it the Creator operates: let the creature wonder. In it God reveals Himself: let man worship. In it the Sovereign commands: let the subject obey. In it sin is judged: let the sinner tremble. In it the Redeemer dies: let the rebel live. In it salvation is accomplished: let the saint rejoice.

The word Bible is from the Greek biblos, signifying book, and is called the Bible because it is not only the Book of books, but is in a very unique sense the ONLY book.


The Bible, consisting of 66 books, is divided into two principal parts: the Old and New Testaments or Covenants. (See II Cor. 3:6 and 14.) These parts are so named because they record the revelation of God's covenant mercies and dealings with the race.


The Old Testament - the Bible of the Jews contains 39 books, and was divided by the Jews into three parts: Law, Prophets and Writings. Our Lord Himself sanctioned this division of the Old Testament in Luke 24:44, where He named the parts as "the Law of Moses," "the prophets," and "the psalms or writings."

The Law of Moses contained Genesis, Exodus, Leviticus, Numbers, Deuteronomy.

The Prophets contained the Earlier Prophets - Joshua, Judges I and II Samuel, I and II Kings. The Later Prophets - Isaiah, Jeremiah, Ezekiel, and the Twelve Minor Prophets, which form the last twelve books of our Old Testament, Hosea to Malachi. [8]

The Writings contained Psalms, Proverbs, Job, Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah and I and II Chronicles.

The first book of the Jewish Bible was Genesis and the last book of their Bible was II Chronicles. Notice how our Lord sets His divine seal on the whole inspired volume in Matt. 23:35, "The blood of righteous Abel," a reference to the first book (see Genesis 4:11); "The blood of Zecharias," a reference to the last book (see II Chron. 24:20 and 21). In a sentence He scanned the whole book confirming its historical accuracy and accrediting it as the Law of God, by which the Jews would be judged. It came from His lips not only as the indictment, but the court of appeal, the only infallible rule of faith and practice.


In the English Bible there are 66 books, 1,189 chapters, 31,173 verses, 773,746 words, and 3,566,480 letters. The middle chapter and the shortest in the Bible is the 117th Psalm, the middle verse is the eighth of 118th Psalm. The 19th chapter of the II Book of Kings and the 37th chapter of Isaiah are one and the same.

The division of the Bible into chapters and verses was made by Cardinal Hugo about A.D. 1240. The plan of Cardinal Hugo was adopted by Rabbi Nathan in the fifteenth century, when he made a Hebrew Concordance to the O.T. He, however, improved the order of verses. The New Testament was divided into verses and numbered, A.D. 1545, by Robert Stephens, a very learned Frenchman, who was printer to a King of France. The divisions are most helpful and convenient for finding the particular place desired, but are sometimes misleading as they tend to disconnect vital passages from each other. The real design of the writer can only be ascertained by a careful study of the whole context.


The Bible is the Word of God. This is its own claim, and by staking this claim, the Bible plainly declares (l) Its Divine Authority; (2) Its Complete Infallibility; (3) Its Absolute Sufficiency. Two lines of evidence can be examined in testing the Bible's claims - the external and internal. The external is corroborative and deals with the testimony of history, fulfilled prophecy, realised promises, and the findings of archaeology. In regard to the external evidences, Professor R. J. Wilson, of Princeton, the greatest O.T. scholar of the twentieth century, gave this testimony:

"As to writing, language, forms of literature, law, history, and religion, the Old Testament stands approved by the evidence of contemporaneous documents of undoubted veracity and relativity."

The internal evidence is the examination of the Bible itself, and this convincing testimony to the inspiration of the Bible is remarkably demonstrated in the Bible's (1) Unity and Continuity, (2) Simplicity and Adaptability, (3) Veracity and Vitality, (4) Sublimity and Clarity, (5) Sanctity and Integrity. It is evident that the very words of the Bible are inspired, for Christ stated in Matt. 5:18 that not even "one jot" or "one tittle" could pass away till all be fulfilled; the jot being the smallest letter in the Hebrew alphabet and the tittle being the smallest distinguishing mark separating one Hebrew letter from another. We conclude then that the Bible is verbally inspired and that the Holy Spirit gave not only the concepts but the very words in which the concepts were written.


The Bible is - [9]

1 - Remarkable in Its Interest: The Fact of the Bible

2 - Unsurpassable in its Influence: The Authority of the Bible.

3 - Unshakeable in its Invincibility: The Might of the Bible.

4 - Unbreakable in its Inspiration: The Secret of the Bible.

5 - Incomparable in its Instruction: The Wisdom of the Bible.

Books recommended for Further Study: "The Scripture of Truth," by Sidney Collett; "A Scientific Investigation of the Old Testament," by Professor R. J. Wilson; "God's Witness to His Word," by Hugh D. Brown; "The Bible at the Bar," by William M. Robertson; "The Greatest Book in Literature," by F. E. Marsh.



But the creation of man displays again new mysteries. The whole Trinity addressed themselves to this by mutual consultation, and manifest themselves in a singular manner in the work of the new creation. The Father from eternity laid the plan of that work in his Son. The Son, in our nature, purchased our transformation into the likeness of God. The Holy Spirit executes the counsel of the Father, and applies the merits of the Son to his chosen people, in that new creation. We are God's workmanship, created in Christ Jesus, Eph. ii. 10, and born of the Spirit, John iii. 5. In the first creation, man was adorned with the beautiful image of God, the same is restored to him in the second; at first, indeed, this image is soiled with some stains, however, it cannot be lost, but shall gradually be perfected to the full likeness of God. While Adam was asleep, out of one of his ribs Eve was formed, whom he acknowledged to be flesh of his flesh, and bone of his bone. The death-sleep of Christ gives life to his beloved spouse. This mystery of Adam and Eve is great, regarding Christ and the Church, Eph. v. 32. - The first man had dominion given him over all things, which is restored to him far more gloriously by grace, I Cor. iii. 22. And if perhaps this world; as being subject to vanity, might seem unworthy of his dominion, God has framed another for his sake, in which dwelleth righteousness, 2 Pet. iii. 13.


When God had thus created all things for man, man for himself, and formed Eve for Adam while he was asleep, he then rested from all his work, and took pleasure in it as [10] good, and adapted to display the glory of his perfections. In this manner God still proceeds in the work of grace, till his Eve, his Church, shall be perfectly adorned for our heavenly Adam, and the whole body of the elect, gathered together into one: and then, having finished all his work, he will enter upon his most blessed rest, and most sweetly delight himself in the new world of glory. And as on that day, on which God rested, man, at the same time, entered into the rest of God; so, in this other rest of God, the church having happily gone through all her toils, shall for ever enjoy, in like manner, a most holy and delightful rest. This is that [Sabbatism] rest, which remaineth for the people of God, that they may enter into God's rest, and cease from their works, as God did from his, Heb. iv. 9, 10.


1. Abel in Hebrew signifies vanity and emptiness; and he was called by that name though he was a son dear to his parents, a servant dear to God, and indeed the first of all mankind whom we read of that was honoured with the glory of heaven. Thus also Jesus, though he thought it no robbery to be equal with God, was to empty himself, upon assuming the nature of man, who is "like unto vanity," Ps. lxii. Nay suffering himself to be treated like, a worm, which is inferior to a man, Ps. 22:6. 2. Abel was a shepherd: so the Messiah is that good shepherd by way of eminence, John x. 14. 3. The religious service of Abel was acceptable to God; and Christ does always those things that please him, John viii. 29. 4. Abel offered the choice of what he had to God, of the firstlings of his flock and of their fat. Christ, having nothing better, "through the eternal Spirit offered himself without spot to God," Heb. ix. 10. 5. God graciously looked upon Abel's offering: the offering of Christ was for a sweet-smelling savour to God, Eph. v. 2. 6. Cain, though a full brother, burnt with ungovernable envy against Abel. With the same fury the Jews were instigated against Christ, though they were his brethren on many accounts. 7. Cain conversed with Abel, with a design to entangle him in his words. How often did the Pharisees lay snares and traps for Christ, by their deceitful conferences? 8. Abel at last was slain by his brother, and, by a bloody death, cut off in the very flower of his age. Nor did the Jews cease, till they had cut off Christ by an accursed death. nailing him to the cross. 9. The parricide Cain was accursed and banished from the presence of the Lord. The deicide Jews are still under the same curse, being banished both from heaven and their native soil: and the blood of Christ which they shed, calls aloud for the vengeance which they, with mad fury, imprecated on themselves and their posterity; though, in other respects. the blood of Christ speaks better things than that of Abel, Heb. xii. 24.


As Abel typically represented Christ in his state of humiliation, so Enoch was a type of his glorification. 1. Enoch, signifies instructed, devoted, being one who was consecrated to God, and from his early years, instructed in the doctrine of godliness. Compare Prov. xxii. 6: "train up, initiate, [instruct] a child in the way he should go," instil into him the first principles of heavenly wisdom. If ever any one, surely Christ was consecrated and devoted to God, and when he was scarce twelve years of age, he appeared as a doctor amidst the greatest doctors in Israel. 2. Enoch walked with God, that is, according to the apostle, Heb. xi 5, pleased God. This also Christ perfectly did, in whom the Father was well pleased. 3. Enoch prophesied of the glorious [11] coming of the Lord with ten thousands of his saints, Jude ver. 14. Christ often and very expressly foretold this, and that even when he was charged with blasphemy, and stood before the tribunal, Matt. xxvi. 64. 4. 4. Enoch, after he had walked with God, and declared the counsel of God to the men of his generation, was taken up alive to heaven, in soul and body, without seeing death, Heb. ii. 5, for he was not to conquer it for the salvation of others. But Christ having suffered death for the elect, and purged away our sins by himself, was made higher than the heavens, and sat down at the right hand of the majesty in the highest. 5. Enoch was the seventh from Adam; Christ the seventieth from Enoch, as appears from his genealogy in Luke. 6. Enoch was one of the three persons that we read of, who departed this world: Christ the third of those who ascended to heaven, Enoch himself was the first, Elijiah the second and so Christ was the third. 7. As in Abel we have an instance of a violent death, in Adam of a natural; so in Enoch, an example of that supernatural change, which those of the elect shall undergo, who shall be alive at the last day. 8. And lastly, God was pleased, before the law, to give the world in Enoch an instance of an ascension to heaven; under the law, in the person of Elias; under the Gospel, in Christ, to show that believers, in every period, become partakers of the same salvation.


As to Noah. 1st, His name signifies rest. And as that was not altogether expected in vain, so he could not bestow it fully and in a manner that was proper to answer the import of that name. But Christ freely bestows this on all those, who, being burdened with the load of sin, betake themselves to him; having calmed the storm of divine wrath that was hanging over our guilty heads, he brings his church amidst the storms and tempests of adversities to the wished-for haven of rest, 2dly, Noah was "a just man in his generation," Christ was "holy, harmless, undefiled, and separate from sinners," knew no sin, neither was guile found in his mouth; nay, he is Jehovah our righteousness. 3dlv, Noah was a preacher of righteousness;" Christ preached this much more distinctly, both that righteousness by which we must be justified before God, and that which we should endeavour after as a testimony of our gratitude. 4thly, Noah, in building the ark, prepared a safe retreat for his family against the impending waters of the deluge. Concerning Christ it is said, Isa. xxxii. 2, "and a man shall be as an hiding-place from the wind, and a covert from the tempest." 5thly, Noah preserved his family, which consisted only of eight souls; Christ preserves the children whom God has given him; who, in comparison of the great number of those that perish, are but a little flock. 6thly, As Noah was the prince of the second world; so Christ is the head of that new world, which was formed by means of the ruin and destruction of the former. For, as whatever belonged to the former world was destroyed in the time of Noah; so whatever takes its rise from the first Adam ought to be abolished, in order to give place to the new creature, which is from Christ. 7thly, Noah offered to God a sacrifice of a sweet savour; Christ offers that sacrifice of a sweet smelling savour, by the virtue of which God is reconciled to the world. 8thly, After God had smelled a sweet savour from the sacrifice which Noah offered, he promised that he would no more destroy the world by a new deluge; but only collect that quantity of vapours in the air, which being beautifully painted with the solar rays, might form in the heavens the variegated rainbow. By the efficacy of the sacrifice which Christ offered, God was reconciled to his elect, and promised that he [12] would never punish them in his anger, but only chastise them with slighter paternal stripes, amidst which the rays of his grace would shine.

NEXT MONTH - The Historical Types Continued. The Significance of the Ark, The Deluge, The Dove and Isaac, His Person, Offering and Deliverance.



Our cloth cover book this month is the Interpretation of the Scriptures by Arthur W. Pink. Baker Book House publishers, price 2, post paid 2.15p. 137 pages.

This book is essential to all who would seek to be 'approved unto God' in their study of the Scriptures. Arthur W. Pink's writings need no recommendation from my pen or anyone else's. They are peculiarly in a class by themselves.

In this invaluable volume Mr. Pink sets forth in Thirty-one Important Rules the way in which he himself studied the Word of God. His books, especially on The Gospel of John, The Sermon on the Mount and The Life of David show the glorious and edifying results of the application of these rules.

I notice in my own copy a note which I made after I had read the volume.

"A great book. If every young preacher mastered the principles set out therein he would be on his way to becoming a true Alexander, 'Mighty in the Scriptures'."


Spurgeon, the Early Years - his autobiography, a revised edition. Banner of Truth publishers, 547 pages.

Many years ago Rev. B. S. Fidler, Principal of The Barry School of Evangelism, introduced me to C. H. Spurgeon's autobiography - four beautiful volumes in red cloth beautifully printed on heavy art paper and gilt edged. Sometime afterwards I was able to purchase the whole set for the princely sum, to me as a student, of five shillings. It was not my best investment in valuable literature for I purchased John Owens complete works, 24 volumes, for less than six old pence each but it was one of the best.

I took the advice of my old teacher and read the volumes right through, reading one half hour after a quick lunch every day.

In this beautiful volume published by the Banner of Truth Trust the main contents of the first two original volumes, are printed in a most readable form.

Spurgeon was one of the greatest preachers of all ages and certainly the greatest English speaking preacher of all time. His work was colossal and through his printed sermons he is preaching to more people today than ever before.

As for myself, though I must call no man master but my Saviour, I gladly testify that [13] I owe more to Spurgeon than to any other man living or dead. He being dead yet speaketh and therefore as he speaks he is not dead but lives forever as Jesus Christ promised.


Our paper-cover this month is Counterfeit Miracles by B. B. Warfield, publishers Banner of Truth Trust; 327 pages.

B. B. Warfield was one of the great theologians of the Reformed Princeton School. In his years at Princeton, New Jersey, 1886-1921 he was one of the ablest opponents of the rationalism and anti-supernaturalism which assaulted the very foundations of the historic Christian faith in the 20th century. While this was so, with spurious and counterfeit miracles he would have nothing to do.

In this day when priests can say mass in one hour and speak in tongues in another, when men who deny the virgin birth of Christ can claim to be filled with the Holy Ghost because they can speak in tongues, a careful study of the charismatic movement is imperative.

Warfield deals in a most readable manner with the Charismata, Patristic and Mediaeval Marvels, Roman Catholic miracles and Lourdes. Irvingite gifts and Faith Healing, Mind Cure and Christian Science.

Written in 1917 this book is timely for 1973. It constitutes an invaluable historical chronicle of the Charismatic Movement. Its chapter on Irvingism is especially illuminating.

Warfield's exposition of James 5:14, 15 however, is not, in my opinion, convincing. I hold that the exhortation of that passage is applicable to the Church to-day and I believe in its practice. Warfield does of course agree that we have allowed "the formal churchy act of intercession for him (the sick one) to fall into desuetude." May this act of intercession be revived in obedience to the Word of God, for God answers prayer in every field of need, including that of bodily sickness.

This is not faith healing by faith healers but healing by God in answer to prayer.


God saw (seven times); God divided (twice); God called (five times); God made (seven times); God set (once); God blessed (three times); God ended (once); God rested (twice); God sanctified (once); total forty-six.

Genesis 1:1, 21, 27, 27, 27; 2:3.

A careful study of these direct acts of God is very important.

The work of Creation of 'the world that now is' occupied six days. The number of times we read in this introduction 'God created' is six. But the six days creation resulted in perfection so the word 'created' occurs immediately following the introduction in verse four of chapter two. So the number six has one added to it making up seven, the number of perfection. Compare Genesis 1:31. Note, in reference to man the word 'created' occurs three times in verse 27. Three is the number of completeness. The material earth was completed on the third day. It also includes resurrection for on the third day the waters were rolled back and dry land appeared. Man is the completion of creation, its crown and glory. Compare Psalm 8:4.

'The Spirit of God moved upon the face of the deep' Genesis 1:2.

Notice the Trinity in the work of the old creation. God, Elohim plural in the Hebrew, (i.e. Trinity) taking a singular verb (i.e. Unity). God the Father being the source of the Godhead, as God the Son is begotten of Him and God the Spirit proceeded from him, is often named in Scripture under the unqualified title of God.

'The Spirit of God moved'. That is a clear statement of the work of the Holy Ghost. 'God said' that is the Word of God. In the beginning was the Word. The result of the Word was Light. Compare with John's Gospel chapter one.

The word translated 'moved' is most suggestive. It means 'brooding' in order to bring forth life; that life turned chaos into cosmos. As the Spirit of God moved on the deep and darkness and brought about the old creation so the same Spirit works on the deep and darkness of man's heart and brings about the new creation. The old creation originated from the work of the Spirit of God, so with the new. Here we have God's sovereignty. Salvation is a work of God. God originates faith in the heart. Christ only and alone is the author and finisher of our salvation.

Genesis 1:3, 6, 9, 11, 14, 20,
24, 26, 28, 29.

Ten denotes Ordinal perfection. It is another new first. After nine numeration commences again.

In the giving of the law 'God spake all these words'. Exodus 20:1. Those words were the ten commandments.

In verse three God's Word brought forth light.

In verse six God's Word brought forth the firmament.

In verse nine God's Word brought [15] forth the dry land.

In verse eleven God's Word brought forth plant life which was three-fold in manifestation:-

1. grass.
2. the herb yielding seed.
3. the fruit-tree whose seed is in itself.

In verse fourteen God's Word brought forth the lights in the firmament.

In verse twenty God's Word brought forth fish and fowl life, which was three-fold in manifestation:-

1. great whales.
2. every living thing which moveth.
3. every winged fowl after his kind.

In verse twenty-four God's Word brought forth the animal life which was threefold in manifestation:-

1. the beast of the field.
2. cattle.
3. everything that creepeth upon the earth.

In verse twenty-six God's Word brought forth human life which was three-fold in manifestation:-

1. in God's image.
2. after God's likeness.
3. having dominion.

In verse twenty-seven God's Word provided food for man and beast which was also three-fold in manifestation:-

1. every herb bearing seed.
2. every fruit of a tree yielding seed.
3. every green herb.

In verse twenty-eight God's Word enthroned man with a three-fold blessing:-

1. fruitful.
2. multiply.
3. replenish.

and a three-fold order of subduement -

1. fish.
2. fowl.
3. every living thing.

(Continued next month)


one day's offering in the year for the Loan Fund. Donations thus given help not only one Church but all our Churches. The experience of tithing believers has been that such sacrificial giving is always honoured and multiplied by the Lord. "Give, and it shall be given unto you; good measure . . .", Luke 6 v. 38. It is hoped that all our members and friends will give as generously as possible.

The Presbytery Committee will also be happy to receive interest-free loans and bequests to augment the Fund's capital. It should be noted that any interest-free loan can be repaid within one month of application being made. 


John Duncan, afterwards affectionately called "Rabbi" Duncan because of his great missionary work amongst the Jews, was born in the Parish of Old Machar, Aberdeen, Scotland, in 1796. His father was a plain, working shoemaker, and a member of the Original Secession Church.

John Duncan lost the sight of one of his eyes as the result of an attack of small-pox when a child.

He studied at Marischal College, Aberdeen, and graduated M.A. in 1814. He joined the Church of Scotland and entered the Theological Hall, where he was converted from atheism but was still "Christless. "

Through the ministry of Dr. Malan, of Geneva, he was soundly converted (another of Dr. Malan's converts was the famous Dr. Cook, of Belfast). In 1828 he had a deepening of his spiritual experience which he often called his "second conversion."

Duncan was ordained on 28th April, 1836, and inducted as minister of the Milton Parish Church, Glasgow. He lost his young wife (a Miss Janet Tower of Aberdeen) two years after his marriage. In 1840 his Alma Mater conferred on him the degree of LL.D. On 16th May, 1841, he was set aside as the Church of Scotland's first missionary to the Jews and set out to Pesth, Hungary, having married a worthy widow woman.

At the Disruption of the Church of Scotland and the formation of the Free Church of Scotland, Duncan adhered to the secession. He was invited to fill the Chair of Hebrew and Oriental Languages in the new Free Church College, Edinburgh. He occupied the Chair for twenty-seven years, from 1843 until his death in 1870. He never lost his zeal to evangelise the Jewish people and delivered many addresses on the subject to the General Assembly of Scotland's Free Kirk. He died on 26th February, 1870, aged 74 years.

"A man of profound genius and vast learning, he was, by God's grace, the humblest of Christians, sitting at the feet of Jesus, and desiring above everything else to be found in Him, clothed with His righteousness, and filled with His Spirit, 'accepted in the Beloved.' Remarkably absent-minded, in regard to the common things of life, he was intensely exercised about the higher and eternal realities, and though frequently tried with doubts and fears, he was also frequently admitted into the secret of God's pavilion, and knew the joy that is 'unspeakable and full of glory,' coming forth as a consequence richly anointed with the Spirit, and almost like an inspired prophet, proclaiming to his fellow-sinners, and to the household of faith, he unsearchable riches of Christ'." - James Stevens Sinclair.

His biography was written by Dr. David Brown.

Remains-The Pulpit and the Communion Tble Sermons by John Duncan; Colloquia Peripatetica (Deep Sea Soundings); Being notes of Conversations by John Duncan; Rich Gleanings from "Rabbi" Duncan Sermons, Lectures and Addresses; Recollections by Moody Stewart.

Last month we published "Rabbi" Duncan's great sermon on Mount Sinai and Mount Zion.