Irish Baptists back "Unity with Rome" Talks

The following editorial is from the November issue of the 'Irish Baptist' the official organ of the Baptist Union of Ireland.

"For ourselves we cannot wholeheartedly endorse either of these extremist attitudes. We are completely in favour of the free, frank, rational discussion of controversial issues by their protagonists, and often regret that evangelical Protestants show such reluctance to participate in this. We feel that it is premature to condemn such exchanges before their findings and decisions are published. These are what really matter, and our advice to our readers would be to suspend judgment until these are available for consideration."

The Baptist Union of Ireland has shown grove liberal tendencies during the past few years. Its backing for the "Good News by Luke" ecumenical distribution highlighted this. Principal Kingdon's advocacy that the sinlessness of Christ was an attainment completely divorced from the Virgin Birth was another indication. Now this editorial!

Dundalk was not a debate nor discussion but Dialogue in the fullest ecumenical sense the eventual aim being church unity.

Continued Page 5

Opening of Tandragee New Church

Saturday, 15th September, 1973, was a great day in the brief but eventful history of the Tandragee congregation. On that day a crowd of almost 1,200 people watched as Dr. Paisley turned the key to officially open the congregation's beautiful new church building.

The church is situated on an elevated site on the outskirts of Tandragee from which five of the six counties can be seen. The opening of the new church building was a notable milestone in a work that commenced early in 1967.


In February and March of 1967 Dr. Paisley conducted a very successful Gospel Campaign in the Temperance Hall at Tandragee. It was a time of refreshing for God's people and many souls were led to a saving knowledge of Jesus Christ. The need for a Bible-believing, Gospel preaching, Separatist church home for these [3] believers and converts was soon apparent. Thus, on Easter Sunday, 1967, another congregation of the Free Presbyterian Church of Ulster was constituted.

Those early days tested the mettle of the people as the opposition of Satan soon manifested itself. A few Sundays after the Church was formed the Protestant Temperance Hall was locked and the gates chained AGAINST the preaching of the Gospel of Christ. The fact that this was the work of leading "so called" Protestants only further emphasised the need for a truly Protestant Church in the town.

This opposition did not deter the fledgling congregation. They held their service in a garden across the road from the closed Hall. The Rev. James McClelland, brother of the present minister, addressed a crowd of approximately 1,000 and the work continued. Teemore Orange Hall was kindly loaned until such times as the congregation could erect its own portable building. This was done in June, 1967, and it, with added extensions, has been the meeting place until the congregation moved into the new building.

In l969 Mr. Frank McClelland was placed as a Student Minister in the congregation and on his ordination in 1972, was installed as a minister of the Church.

The congregation has grown steadily and there is a thriving Sunday School and Young People's work.


The first "sod" was cut by Dr. Paisley on 28th April, 1972 using a JCB digger! Work on the building commenced in August, 1972.

The Church, which measures 84 feet long and 36 feet wide, is entered at the front via a mahogany panelled vestibule, with ladies' and gent's toilets on either side. The main auditorium has normal seating on mahogany pews for 180. The gallery holds a further 70. An attractive feature is the ceiling which is finished in pirana pine contrasted by the white casings of the steel work and enhanced by the pendant light fittings. The floor is polished maple strip and is carpeted only on the twin aisles and around the pulpit area. The pulpit is in matching pirana pine. The central feature of the pulpit wall is the text in gold: "Behold the lamb of God," above which is a Burning Bush also in gold.

For midweek meetings the church is entered by double doors on the east side. The upper floor contains a spacious Prayer room seating 80, three small Sunday School rooms and toilets. The ground floor contains Minister's room, Session room, Kitchen and general purpose room. The last three will double as Sunday School rooms.

Thermostatically controlled electric heating is used throughout.

An integral amplifier system ensures that services can be heard in any part of the building.

The church is roofed in slate and surmounted by a small spire finished in bronze impregnated fibre-glass. The front gable is "Ty-rock" artificial stone with large coloured glass windows and the remainder of the building is finished with [4] white marble chip. The total cost of the church, including furnishings, amounted to 23,500.


After Dr. Paisley had officially opened the Church the first service commenced with the singing of the 100th Psalm. Every available room in the new building was packed to capacity as was the old building. Those not in the Main Hall watched as the service was relayed by closed-circuit television. The Rev. John Wylie of Lurgan commended the work to God in prayer and the Scripture Reading was given by Rev. Bert Cooke from Armagh. The greetings from visiting churches were conveyed by the Rev. James McClelland. Special music was provided by Mr. Ian McDowell at the organ and the Carryduff Quartet.

The Rev. Frank McClelland, the Minister of the Church, welcomed the vast congregation and thanked all those who had helped in any way to further the erection of the building. He told the members of the congregation that it was a credit to their tireless labour. The building of the church was largely a local effort. The church plans were prepared by the Minister and the building was erected under contract by one of the members of the Church Committee. Another Committee member installed the heating and lighting and the plumbling was carried out by a member of the congregation.

Mr. McClelland paid a special tribute to the work of two Committeemen, Mr. Robert Heak and Mr. Isaac Hazley. These men had gone far beyond the call of duty and burned much midnight oil. They were each presented with a watch as a small token in appreciation of their efforts. The Church Secretary also paid tribute to the work of the Minister and presented him with a gift from the congregation.

The climax of this great Opening Service came when Dr. Paisley preached an eloquent and challenging sermon. Many people testified of being greatly encouraged in the fight of faith by the preaching of the Moderator. The Rev. John Douglas closed the meeting with prayer after which tea was served by the ladies of the congregation. The offering amounted to over l,800 and a further 700 was received for items of furniture in the church.

The opening of the church was followed by a 3 week Gospel Campaign. Dr. Paisley preached for the first week and the Rev. Alan Cairns continued for a further 2 weeks. The glory of the Lord really filled the house during this special Campaign. The early morning prayer meetings were a source of great blessing to all who attended and each Christian felt a reviving touch from the Lord. Best of all some 28 souls professed faith in the Lord Jesus Christ.

Looking back over this special period we can but echo the words of the Psalmist, "The Lord has done great things for us whereof we are glad." To God be all the glory.

A Strange Law but a Great Promise

"Behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague." - Lev. 13: 13.

Strange enough, this regulation appears yet there was wisdom in it, for the throwing out of the disease proved that the constitution was sound. This morning it may be well for us to see the typical teaching of so singular a rule. We, too, are lepers, and may read the law of leper as applicable to ourselves. When a man sees himself to be altogether lost and ruined, covered all over with the defilement of sin, and no part free from pollution; when he disclaims all righteousness of his own, and pleads guilty before the Lord, then is he clean through the blood of Jesus, and the grace of God. Hidden unfelt, unconfessed iniquity is the true leprosy, but when sin is seen and felt it has received its death blow, and the Lord looks with eyes of mercy upon the soul afflicted with it. Nothing is more deadly than self-righteousness, or more hopeful than contrition. We must confess that we are "nothing else but sin," for no confession short of this will be the whole truth, and if the Holy Spirit be at work with us, convincing us of sin, there will be no difficulty about making such an acknowledgement, it will spring spontaneously from our lips. What comfort does the text afford to those under a deep sense of sin! Sin mourned and confessed, however black and foul, shall never shut a man out from the Lord Jesus. Whosoever cometh unto Him, He will in no wise cast out. Though dishonest as the thief, though unchaste as the woman who was a sinner, though as fierce as Saul of Tarsus, though cruel as Manasseh; though rebellious as the prodigal, the great heart of love will look upon the man who feels himself to have no soundness in him, and will pronounce him clean, when he trusts in Jesus crucified. Come to Him, then, poor heavy-laden sinner,

"Come needy, come guilty,
come loathsome and mare;
You can't come too filthy -
come just as you are."


The 'Irish Baptist' evidently believes that the Church of Rome is a Christian Church and to Protest Rome's errors is an extremist attitude. Every Irish Baptist should be alarmed at this trend in their denomination.

Notes on the Covenant of Redemption
By Alexander Peden - the Prophet of the Redemption.

For these "Notes" we are indebted tot Walker, who published them along with the letter sent to the prisoners of Dunnottar. The preface, by Peden, is in these words: "I recommend these views, thoughts, and notes upon the Covenant of Redemption, as the extract of God's love, that in crosses and out of crosses ye may rejoice;" and the terms of the Covenant are as follows: -

"Be it known to all men, that in the presence of the Ancient of Days, it was finally contracted and unanimously agreed betwixt these honourable and royal persons in the Godhead, to wit, the great and infinite Lord of Heaven and Earth on the one side and Jesus Christ, God-man, His eternal and undoubted Heir, on the other side, in manner, form, and effect, as follows: That forasmuch as the Lord Jesus Christ is content, and obliges Himself to become surety and to fulfil the whole law; and that He shall suffer and become an offering for sin, and taking the guiding of all the children of God on Him, and make them perfect in every good word and work; and that of His fulness they shall receive grace for grace; and also present them - man, wife and bairns - on Heaven's floor, and lose none of them; and that He shall raise them up at the last day, and come in on Heaven's floor with all the bairns at His back: therefore the Noble Lord of Heaven and Earth, on the other side, binds and obliges Himself to Christ, to send all the elect into the world and to deliver them all fairly to Christ; and also to give Him a body, flesh of their flesh and bone of their bone; and to carry Christ through in all His undertaking of that work, and to hold Him by the hand; and also let the Holy Ghost, Who is our Equal, go forth into the world that He may be sharer in this great work, and also of the glory of this noble contrivance, and let Him enlighten the minds of all those whom we have chosen out of the world in the knowledge of our name, and to convince them of their lost estate, and persuade and enable them to embrace and accept of His free love offer, and to support and comfort them in all their trials and tribulations, especially these for our Name's sake, and to sanctify them soul and body and make them fit for serving us, and dwelling with us, and singing forth the praises of the riches of our free grace in this noble contrivance for ever and ever. Likewise the same Noble Lord of Heaven and Earth doth fully covenant grace and glory, and all good things, to as many as shall be persuaded and enabled

Continued page 11

The First Chapter


"In the beginning God created the heavens and the earth" (Gen. 1:1).

Dr. Parker's superb comment:

"Taken as a mere sentence, can it be exceeded in grandeur. Taken as a conjecture, can any addition be made to its sublimity? Taken as an inspired thought, who can heighten its elevation? Taken as a direct voice from Eternity, who can charge it with apology or incertitude? If this sentence is not the very Word of God, I dare not, I cannot, I will not, say it is the word of man. Let us listen:-

"In the beginning . . . The remotest date that has ever been suggested. Science has its slow-rising and slow-failing centuries, yet 'the beginning' - the dateless date includes them all and drowns them in a deeper sea. On that ocean millenniums are tufts of foam.

"God - Personality, Will, Thought, Purpose: an undefined Definition - matching the unbeginning beginning - an impersonal Personality - the shapeless shape God! He enters His own Book instantaneously. He comes not as a spectacle, but in the very glory and supreme purpose of Action.

"Created - A process; slow, quick, deliberate, infinite - before all speech, therefore baffling it; before all form, therefore without comparison - the beginning of Action, therefore without parallel.

"Man never spake that Word on his own motion. He was told to speak it. Eternity delivered the secret to him and whispered it in fit syllables. There is no mark of man upon it. It is a planet he never moulded. It is the Morning Star." - (From the book "None Like It.")


"And God saw everything that He had made, and, behold, it was very good" (v. 31).

In the first verse we have the Volition of God. "God created (See Heb. 11:3). In the last verse we have the Vision of God, "God saw."

In the first verse we have the Energy of God and in the last verse the Eyes of God. We commence the chapter with a demonstration of God's omnipotence. We conclude the chapter with a revelation of God's omniscience, and all is very good.


1. The Beginning of Time. Famous John Bunyan comments : "In the beginning of time. 'For in six days the Lord made heaven and earth, the sea and all that in them is' (Ex. 20:11). Therefore the first day must have a beginning to be. Whatsoever was before time was eternal, but nothing but God Himself is eternal, therefore no [8] creature was before time. Time therefore which was indeed the beginning was the first of the creatures of God."

Note - In job 38:4-7 the angels are referred to as "the morning stars," therefore they were created in the early morning of time and shone forth as the stars of time's dawn. Time first, the angelic creatures second.

2. The Beginning of the Heavens. The heavens were never chaotic. Verse two tells us the earth became without form and void, but no mention is made of chaos in the heavens. See Ps. 104:2, Is. 40:22 ; 48:13. We can conclude in the creation of "the heavens" the inhabitants of the heavens, i.e., the angels referred to above, for in chapter two, verse one, we read . "Thus the heavens and the earth were finished, and all the host of them." Luke 2:13 terms the angelic heralds of the incarnation as "a multitude of the heavenly host." Over and over again God is called the Lord of Hosts. See Ps. 33:6.

3. The Beginning of the Earth. The earth came next in the divine order of God's creative activity. This Earth came into being and is preserved by the Word of God, that is creation and providence. The Word of God became flesh and died upon this earth, that is incarnation and redemption. So this created earth is linked with an expiating cross, and groans for an emancipating coronation. See Romans 8:9-23.

Notice the Divine Order -1, Time; 2, The Heavens; 3, The Earth.

In studying the great creative works of the creation days, the great foundation principle of all Omnipotent's operations is readily discovered.


Keeping this great fundamental in view, the separate stages of creation and the particular work of each day are quite easily remembered.


"And God said, Let there be light, and there was light. And God saw the light that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness He called Night. And the evening and the morning were the first day." (vs. 3, 4, 5).

Thomas Fuller pithily answers a popular objection to the statement of these verses.

"The light here mentioned was not that of the sun which was created afterwards. Hence a late infidel writer has raised an objection against the Scriptures that they speak of light and even of day and night which are well known to arise from the situation of the earth towards the sun, before the sun was made. But he might as well have objected that they speak of the earth in verse 1 and 2, and yet afterward tell us of the dry land (vs. 9 and 10). The truth seems to be that what chaos was to the earth, that the light was to the sun; the former denotes the general principles of which the latter was afterwards composed. That which was afterwards done ordinarily by the sun was now done extraordinarily by the division of light and darkness."

In the old creation it was the shining of the light which dispelled the darkness of stagnancy, but in the new creation it is the source of light, God Himself, who dispels the denser darkness of sin. Blessed Light ! May He shine into all our hearts. II Cor. 4:6.


"And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament, and it was so. And God called the firmament Heaven. And the evening and the [9] morning were the second day" (vs. 6, 7, 8).


"And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and


"And God made two great lights: the greater light to rule the day, and the lesser light to rule the night" (v. 16).


"Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth" (v. 22).


"And God made the beast of the earth" (v. 25). "So God created man in his own image" (v. 27).

We find the principle of division also in the creation of woman, when by divine operation Eve was made. Chap. 2:21, 22 and 23.

A Study of the Types by HERMAN WITSIUS, D.D.

Aaron's entering the sanctuary, his exaltation

Let us also take a view of a type of his exaltation. Aaron entered into the sanctuary with the blood of the goat, which was given by and for the people. Christ having made an offering for our sins, entered into heaven, and "sat down on the right hand of the Majesty on High," Heb. i. 3. Aaron entered within the veil with the censer and incense. Christ ascended into heaven, "to appear and intercede there in the presence of God for us," Heb. ix. 24. And there was no entrance possible for Aaron without the blood of the expiatory sacrifice; neither did Christ enter into the holy place without blood; blood, I say, not of goats or bulls, but his own, whereby he obtained eternal redemption for us, Heb. ix. 12. Nor is there any other way by which we can enter into the sanctuary, but by the blood of Christ, whereby he hath consecrated for us a new and living way thereto, Heb. x. 19, 20. The veil, which gave way to the priest, who was to represent the atonement made, returned to its former place and use, when he went out again; because an expiration was made for sin, not in reality, but in figure only, Heb. x. 4. But when Christ was to enter into the heavenly sanctuary, the veil not only yielded to him for a time, but was rent by the hand of God, Matt. xxvii. 50, 51, he having obtained a redemption of eternal efficacy and value. The blood of the goat was to be sprinkled on and before the mercy-seat; and so that blood remains in the holy of holies. Christ appears always in heaven with his blood, which is the "blood of sprinkling speaking better things than that of Abel," Heb. xii. 24. Hence it is that John saw before the throne "a lamb standing, as if it had been slain, Rev. v. 6. For though Christ was once dead, and liveth for evermore, Rev. i. 18, yet he is represented in heaven as slain, on account of the virtue and efficacy of his death, which is ever fresh. Nor is the intercession of Christ anything else but a continual representation of his merits and death before his Father. But that an [10] expiation was to be made by blood for the holy place itself, and for the tabernacle of the congregation, signifies, that God's indwelling in the sinner man cannot be in a holy manner without the sacrifice and blood of Christ; and that heaven itself would be polluted, if, which is impossible, sinners were to be admitted there without an expiation. Thus Paul affirms, Heb. ix. 23, "The heavenly things are purified with better sacrifices." Not that there is any impurity in heaven, but that it is not consistent with the divine holiness to admit sinners unexpiated by the blood of Christ into the communion or participation of his glory, nor for him to dwell in them. These things concerning the first goat are sufficiently evident.

The mystery of the scapegoat

There is greater difficulty about the mystery of the scapegoat; concerning which we may modestly propose what we imagine comes nearest the truth, without prejudice to any. And here I find two different opinions among divines, that deserve our consideration. For it is not worth while to trouble ourselves by refuting the opinion of those who, by the scapegoat, understand Barabbas or Antichrist ; though Cornelius a Lapide ridiculously says, that such speak more distinctly and pertinently than others concerning this figurative representation. But some learned men think that, by the scapegoat, the rebellious Jews were prefigured: others will have it to be a type of Christ.

Applied by some to the rebellious Jews

The former speak to this purpose: Whereas the sending the goat away into the wilderness was done after the purification of the tabernacle, and it did not fall into the Lord by lot; so the disobedient people, and not the mediator of the testament, seems to be set forth by the banished goat. For the wicked are called goats, Matt. xxv. 33. They controverted Christ's right of access to God. The determination between both was made by a divine lot. Christ, by his blood, was introduced into the heavenly sanctuary; over the others hung that curse in Deut. xxix. 21 : "And Jehovah shall separate him unto evil out of all the tribes of Israel." Are not also the Jews sent away and dispersed among the nations? They are given up to Azazel, or, according to the ancient rabbis, they are fallen as a portion to Sammael (for the serpent may eat the dust, Gen. iii. 14.) In a word, they are given up to the power of the devil. "And how justly the vessels of wrath are said to bear the sins of the faithful people is evident. For though there is no procuring cause of justification in them, yet in them the severity of God is seen; thus all the blood shed from the beginning of the world, and so every sin, at any time committed, is avenged. For they who refuse to confess their own sins, in order to submit to the justice of God, make the sins of all others their own." What is said of the goat to be sent away, namely, its being "to be presented before the Lord to make an atonement," signifies, that they also, as sanctified in the root, "are presented to God by Christ the Priest", that even from them may arise a "holy seed." Isa, vi. 13, and children of the promise. In a word, that the time shall come when all Israel shall be saved, and at last be expiated by Christ the Priest, Rom. xi. 26, 27.

This foreign to the appointment and design of that day

It always did and still does appear strange to me, after the closest and most solicitous meditation, that learned men could seriously give in to such idle imaginations; that which I apprehend nothing could be spoken more foreign to the mystery of this ceremony; because it is altogether inconsistent with the end and sacred intention of this day. For who can think it probable, that, on the solemn day of propitiation, which was set apart for making an atonement for all the [11] sins of the whole people, the rejection of the same people should be so solemnly inculcated by an anniversary symbol? The whole people fast, afflict their souls, confess their sins, pray for the forgiveness of them: the High-Priest is wholly taken up in procuring an expiation: God promises to "the whole congregation of Israel, Ye shall be cleansed from all your sins before Jehovah." Can we believe, that, at the same time, and by the very same sacred rites, the High-Priest and the believers among the people, should be ceremonies on the goat, representing the commanded to lay their sins by direful far greatest part of their brethren according to the flesh, in order to be punished in them, by a most severe instance of a divine curse; the like to which was never afterwards seen among men. I allow, that the punishment of the rebellious Israelites was foretold in awful prophecies; nor would I deny that there were some Mosaic institutions which prefigured that punishment. But at that time when the typical expiation of all Israel from all their sins was to be procured by those rites, it appears to me of all things the most improbable, that, at the same time, and by the very same ceremonies, the dreadful curse of God for the sins of all, which could not be separated from the imposition of sin, was represented as resting on the greatest part of Israel, and that according to the imprecation of the expiating Priest, and of believers who prayed for expiation. I know, it is said, that "the godly, who were mixed with the ungodly among this people, might have the consolation of beholding, on this day, a sign or token of their happier lot beyond the disobedient." But none, I imagine, will deny, that even this consideration must have yielded the greatest grief, which would have been an exceeding damp to the joy they had conceived for the pardon of their sins; and that the pious would rather intercede in behalf of the perishing, than lay their own sins upon them with an imprecation. Certainly, Jesus himself deplored, with bitter tears, the impending destruction of the abandoned city. And Paul calls not only his conscience, but also Christ and the Holy Spirit to witness, that he had great grief and continual anguish of heart, whenever he reflected on the deplorable state of his brethren, according to the flesh; and was so far from wishing to make them a curse for himself, by the imposition of his sins, that he rather wished himself separated from Christ to become a curse for them, Rom. ix. 1, 2, 3.


Lord, King and God. And, moreover, He led to accept and embrace You as their allows the said Jesus Christ to make proclamations by His servants to the world in His name, that all that will come and engage under His colours, He shall give them noble pay in hand for the present, and a rich inheritance for ever. With certification that all those who will not accept of this offer, for the same cause shall be guilty and eternally condemned from our presence, and tormented along with the devils whom we cast out from us, for their pride and rebellion, for the glory of our justice through eternity.

" 'In testimony whereof He subscribes their presents, and is content the same be registrate in the Books of Holy Scripture, to be kept on record to future generations. Dated at the Throne of Heaven in the ancient records of eternity.' "



'Which Bible?' by David Otis Fuller, D.D. Published by Grand Rapids International Publications, U.S.A.

This book meets a great need. The rash of new translations of the Bible at present flooding the market and the loud voices praising the same need to be effectually answered. This book does exactly that. It puts into the hands of the ordinary man in the street the facts - facts which are stubborn things so stubborn indeed that the peddlars of false versions are put in a state of utter confusion.

The book is really a volume in which various books and booklets are brought together. These are as follows:

'The Greek Text of the King James Version' by Zane C. Hodges, Ass. Prof. of N.T. Literature and Exegesis, Dallas Theological Seminary, U.S.A.

'The Learned Men' by Terence H. Brown, Sec. of the Trinitarian Bible Society. Mr. Brown's contribution to the defence of the Authorised Version in our day is immeasurable and he has put the whole Christian Church in his debt.

'The Magnificant Burgon, Doughty Champion and Defender of Bzyantine Text' by Edward F. Hills whose books on the Authorised Version first led me to thoroughly investigate the vital subject. Mr. Hills is the U.S. counterpart to Mr. Brown.

'In Defence of Textus Receptus' by David O. Fuller, the compiler of the volume and well known fundamentalist contender.

'The Codex Vaticanus and its Allies' by Herman C. Hoskier.

'The Incomparable Wilson - The Man who mastered 45 languages and dialects' by Henry W. Coray. From page 87 to the end (page 231) there is a book entitled 'Our Authorised Bible Vindicated' by Dr. Benjamin G. Wilkinson.

The book is invaluable to the believer in Christ. It is a masterly survey of what history contributed to the Authorised Version and puts the reader into possession of little known facts which devastate the falsehoods of the arrogant propagandists of the new perversions. [13]

Dr. Wilkinson says:

"This volume is written in the fervent hope that it will confirm and establish faith in God's Word, which through the ages has been preserved inviolate. In these days when faith is weakening and the Bible is being torn apart, it is vital that we enter into fields which can yield up their evidence of how God, through the centuries, intervened to transmit to us a perfect Bible.

"Much of the material given in this book was collected in response to the needs of the author's classroom work. In pursuing this line of study, he has been astounded and thrilled to find in historical situations, where he least expected it, evidences of special intervention and special purposes of God with regard to His Holy Word. His faith in the inspiration of the Bible has been deeply strengthened as he has perceived how down through the ages God's true Bible has constantly triumphed over erroneous versions.

"With regard to the different versions, it is necessary, while confirming the glorious inspiration of the Bible, to warn the people against Bibles which include false books, and, especially at the present time, against the dangers of false readings in genuine books. There are versions of the Bible, prepared by men of scholarship, with certain books and readings we cannot accept. Such versions may be of use for reference or for comparison. In certain passages they may give a clearer rendering. But it is unthinkable that those who use such versions would be unwilling to have the public informed of their dangers.

"This work has been written under great pressure. In addition to the author's tasks in the classroom and his evangelical work as pastor of a city church, he wrote this book in response to urgent requests. It may be possible that there are a few technical mistakes. The author has strong confidence, however, that the main lines of argument are timely, and that they stand on a firm foundation.

"Is it possible to know what is the true Word of God? The author sends forth this book with a fervent prayer that it may aid the earnest seeker after truth to find the answer to this all-important question."