That the General Presbytery of Ulster of the Free Presbyterian Church, meeting in Kilkeel, records their hearty thanksgiving to Almighty God for the twenty-five years of your reign.

They rejoice with you in your Silver Jubilee and re-affirm their unswerving loyalty to you and to your Royal House being Protestant.

They pray that you will be so guided by Almighty God that by your gracious example our notion will experience another glorious Reformation of true religion and return to the Open Bible which made it so great in the past.

They assure you of a most glorious welcome when you visit our much maligned, greatly suffering but most loyal Province.

Books which have Greatly Influenced my Life and Ministry
(Continued from previous issue)


The seventh book which I would recommend as a supplement to Young's "Concordance" in regard to the New Testament is a critical lexicon and concordance to the English and Greek New Testament by E. W. Bullinger. Bullinger, of course, departed sadly from what I believe to be Scriptural teaching into extreme dispensationalism and eschatology (the doctrine of last things). However, the basic work which he did in opening up the Scriptures cannot be too highly praised and his lexicon and concordance is a most useful help to any preacher who desires above all things to preach the Word, E.G., Let us take Bullinger's reference, "to anoint." He lists five Greek words in the following manner:

(1) To anoint with oil or an ointment. This indicates the anointing for three purposes, (1) Feastal purposes (2) Health purposes (3) Embalment.

(2) A word translated "anoint" to touch the surface of a body, to slightly glaze or rub over. This word in the Greek is "chrio" from which we get "Christos" - "Christ." Its real meaning is the official anointing of a king or priest.

(3) Means to rub in.

(4) To rub on.

(5) Links the anointing with the ointment used, meaning to anoint with incense.

Bullinger then lists all the references in the New Testament to the word "anoint." It can be seen that a use of Bullinger is speedier in most instances than turning to Young, because in consulting Young one must look at the main Concordance in order to get the Hebrew and Greek word which is used, and then turn back to the lexicon in order to find out the number of times the word is translated in a particular way.

In my own study I keep Cruden's Concordance ever at my hand, with Young and Bullinger within easy reach, so that I can readily ascertain the basic meaning of any particular word of Holy Scripture.

Bible study is a labour, we should be grateful for these tools which God has supplied us with in the 20th century. We should make full use of them, for it is only then that we can study to show ourselves approved unto God, [3] workmen (i.e. labourers not loafers) which need not to be ashamed.


Another book by Bullinger which will be most helpful to the keen Bible student, is his volume, "Numbers in Scripture." Numbers in Scripture are supernatural in design and have a spiritual significance. This is a monumental work and will bring an intriguing new interest to that Holy Word which reveals our Wonderful Lord as "numbered with the transgressors."

The discerning student, like the Berean of old, will search the Scriptures to see if these things are so. I know of no other book which in its own line has so helped me in a careful meditation of the Word than this book. The numbers of Scripture demonstrate the inspiration, integrity and organic unity of the sacred volume, and no preacher learned in the Word can afford to close his eyes to this particular study.


A very important addition to the preacher's library is the "Thesaurus of English Words and Phrases", commonly known as "Roget's Thesaurus." This is usually published in two volumes and its purpose is to list for the student of the English language the various words which have basically the same meaning. The index lists the words in the main text which are fully expounded therein, and no one can really master the English language as a preacher without constantly studying these volumes in order to be able to use the precise English word, which will give the exact and balanced meaning intended.

Take the word "anoint" again. The index gives three words "oil," "anointed," "Deity." In the reference to "anointed Deity" we have a whole series of words used of the Godhead and of the Spirit. We also have listed conveniently in parallel the opposites.

No student should be without these volumes. They will enlarge the preacher's vocabulary, deliver his speech from the dullness of repetition and help him to choose out acceptable words for the presentation of his message, It is hardly necessary to say that I along with these volumes the preacher should have a good working dictionary, and, that he should not be unmindful of Mark Twain's humourous comment - "Read the Dictionary." The meaning and pronunciation of words are all important in preaching. The vehicle of the message is speech. A failure to understand the meaning of our own language and the power of the words which make it up will most certainly lead to ineffectual preaching.

"ENGLISH, PAST AND PRESENT" by Archbishop Trench.

While on the subject of the English language, no preacher's library can afford to be without Archbishop Trench's "English, Past and Present." This book originated in a series of four lectures which Trench delivered to the pupils of King's College School, London. The lectures which were prepared in haste were then enlarged, recast and then printed in a classic of English past and present. The lecture titles are interesting, informative and, at times, intriguing. [4]

Lecture One: "The English Vocabulary"
Lecture Two: "English as it might have been"
Lecture Three: "Gains of the English Language"
Lecture Four: Continuations of "Gains of the English Language"
Lecture Five: "Dimutations of the English Language" (Continued in Lecture Six).
Lecture Seven: "Changes in the meaning of English words"
Lecture Eight: "Changes in the spelling of English words"

Every preacher should read this book. Trench ends with these words, "The old English power is not overpowered. Trampled down by the ignoble feet of strangers, it springs still retain force enough to restore itself. It lives and plays through all the veins of the language. It impregnates the innumerable strangers entering its dominions with its temper, and stains them with its colour. Not unlike the Greek which in taking up oriental words, stripped them of their foreign costume and bid them to appear as native Greeks."

"HORAE PAULINAE" by Edmund Paley.

Dr. Philip Doddridge in the introduction to his paraphrase and notes on the first epistle to the Thessalonians wrote: "Whoso reads over Paul's epistles with attention will discern such intrinsic characters in their genuineness and the divine authority of the doctrines they contain, as will perhaps produce in him a stronger conviction than all the external evidence with which they are attended. To which we may add that the exact coincidence observable between the many allusions to particular facts in this as well as in other epistles, and the account of the facts themselves as they are recorded in the history of the Acts is a remarkable confirmation of the truth of each."

Dr. Doddridge herein calls our attention to that part of internal evidence of the inspiration and integrity of Holy Scripture, based on exact coincidence, and that coincidence of such a nature that rules out the possibility that it is done by design and is indeed a forgery. This has been called and rightly so "the evidence of undesigned coincidence."

This particular evidence was first taken up and investigated by Dr. Edmund Paley a prominent Church of England scholar. In his book "Horae Paulinae" - the truth of the Scripture history of Saint Paul evinced - he carefully demonstrates the undesigned coincidence between the history of Paul's life as set forth in the Book of Acts and his epistles.

Let me give you an extract from chapter one of his book, which explains the scheme: "The description which St. Paul gives of himself in his epistle to the Philippians chapter three, verse five, 'Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the low, a Pharisee; Concerning zeal, persecuting the church; touching the righteousness which is in the low, blameless,' is made up of particulars so plainly delivered concerning him in the Acts of the apostles, the epistle to the Romans and the epistle to the Galatians, that I cannot deny, but that it would be easy for an impostor who was fabricating a letter in the name of St. Paul to collect these articles into one view. This [5] therefore is a conformity or coincidence which we do not adduce. But when I read in the Acts of the apostles that when 'Paul came to Derbe and Lystra, behold a certain disciple was there named Timotheus, the son of a certain woman (note this qualifying expression) which was a Jewess,' and when an epistle addressed to Timothy, I find reminded of his "having known the Holy Scriptures (mark it) from a child,' which implies that he must on one side or both have been brought up by Jewish parents, I conceive that I remark a coincidence which shows by its very obliquity that scheme was not employed in its formation."

Paley goes on to examine under the microscope Paul's epistles, that it is those that are signed by Paul's name, and to compare them with the evidence from the Book of the Acts. He demonstrates in them all that coincidence after coincidence which must have been totally undesigned and unplanned, bear impregnable testimony to both the integrity of the history and the intergity of the writings. Having ably presented this most intriguing of evidence he concludes, "The question is whether falsehood was ever attested by evidence like this. Falsehoods we know have found their way into reports, into tradition, into books. But is an example to be met with of a man voluntarily undertaking a life of want and pain, of incessant fatigue, of continual peril, submitting to the loss of his home and country, to stripes and stoning, to tedious imprisonment and the constant expectation of a violent death for the sake of carrying about a story of what was false and of what if false, he must have known to be so."


What Dr. Paley did in the field of the New Testament, that is in the field of 'Paul's history and Paul's epistles, Dr. J. J. Blunt, Margaret Professor of Divinity at Cambridge did in the field of the Old Testament. His classic is called, "Undesigned Coincidences in the writings of both the Old and New Testaments - An argument of their veracity." Blunt's work is a masterpiece. It is thrilling to read, and each discovery he makes of an undesigned coincidence further establishes the veracity of the Book of the Bible in which he discovers them. Take a very simple illustration, Abraham and Nahor were contemporaries. Yet Abraham's son Isaac married the grand-daughter of Nahor. Now this would not make sense for in the natural run of things Isaac is made to marry a woman of another generation. But when we study the Scriptures we discover that Isaac was born to Abraham when Abraham was very old, and when, naturally, he would not be getting a son. Thus Isaac though the son of Abraham was as, far as age is concerned, parallel with the third generation of Nahor. It is incident after incident like this which establish that the Old Testament Scriptures are neither forgeries or frauds but are what they claim to be, authentic histories and prophesies which must have been inspired by Almighty God. Having carefully noted these undesigned coincidences in the Pentateuch, Blunt gives the following conclusion,

"With such facts, however, before me as these which I have submitted to my readers, I can come to no conclusion but one, that when we read the writings [6] of Moses we read no cunningly devised fables, but solemn and safe records of great and marvellous events which court examination and sustain it. Records of that apparent veracity and faithfulness that I can understand our Lord to have spoken almost without a figure when he said that 'He who believes not Moses neither would he be persuaded, though one rose from the dead'."

Take but another incident from the historical Scriptures which Blunt examines. In I Samuel 13:19, we read, "There was no smith found throughout all the land of Israel: for the Philistines said, Lest the Hebrews make them swords and spears." "Such is said to have been the rigorous law of the conquerors. The workers in iron were everywhere put down, lest under pretence of making implements for the husbandman they should forge arms for the rebels. Now that some such law was actually in force is a fact confirmed by a great many incidents, some of them very trifling and inconsiderate, none of them related or connected, but all of them turned by this one key. Thus when Ehud prepared to despatch Eglon the king of Moab, to whom the Israelites were then subject. In Judges chapter three and verse sixteen we read, 'Ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment upon his right thigh.' He made it himself. It seems expressly for the occasion. And he bound it upon his right thigh instead of his left, which was the sword side, to baffle suspicion. Whilst being left-handed he could wield it nevertheless. Moreover it may be observed in passing that Ehud was a Benjaminite, (Judges 3:15) and that of the Benjaminites when their fighting men turned out against Israel in the affair of Gibeah, there were seven hundred choice stingers left-handed, (Judges 20:16). And that of this discomfited army six hundred persons escaped to the rock Rimmon. None so likely as the light armed. And that this escape is dated by one of our most careful investigators of Scripture, Dr. Lightfoot, at thirteen years before Ehud's accession. What then is most probable? Yet I need not say how incidental in this touch of truth than that this left-handed Ehud, a Benjaminite, was one who survived of those seven hundred left-handed stingers who were Benjaminites. Thus again Shomgar slays six hundred of the Philistines with an ox good (Judges 3:31). Doubtless having recourse to an implement so inconvenient because it was not permitted to carry arms or to have them in possession. Thus Samson, when he went down to Timnath with no friendly feeling toward the Philistines how ever he might feign it, nor at a moment of great political tranquillity was still unarmed. So that when 'the young lion roared against him he rent it as he would have rent a kid, (Note) and he had nothing in his hand' (judges 14: 5 & 6). And when the some champion slew a thousand of the Philistines, it was with a jaw bone for he had no other choice. Well might we ask the question of Judges chapter five and verse eight, 'Was there a shield or a spear seen among forty thousand in Israel?' All these are indications, yet very oblique ones, that no smith or armourer wrought throughout all the land of Israel. For it will be perceived on examination that every one of these incidents occurred at times when the Israelites were under subjection."

Get this book. Make a study of it. It will not only stir your interest in the [7] Holy Word, reveal to you paths that you will wont to investigate yourself, but it will confirm and strengthen your belief that the Bible is indeed, what it claims to be, the Inspired Word of God Who cannot lie. It is your duty to teach and preach the Word, that by your preaching not only will sinners be converted to the faith, but saints will be confirmed in the faith. These two books Paley's and Blunt's, will enable you to get unto the proper foundation for establishing your hearers in the Eternal belief of the Eternal Book.

The Historic Christian Faith
A Sermon preached by IAN R. K. PAISLEY in Martyrs Memorial Free Presbyterian Church,
on the occasion of his 31st Anniversary as minister of the congregation.

It is quite a usual occurrence when the modern minister and preacher continues for some time in the ministry that he boasts of the advancement he has made in his own thoughts, in his own theology and in his own beliefs. He glories in the fact that he has long ago forsaken the old paths, and that he now no longer believes the things which he once believed or preaches the things which he once preached. He tells his congregation of a deliverance that he has had, from the trammels of what he calls an antiquated theology.

Not so with the true man of God. His message is unchanging and unchangeable. His theology is unalterable and unaltering. His doctrine is undiluted and undilutable.

In first verse of Luke's Gospel you will find that the Gospel writer spoke of, "the things most surely believed amongst us." Those things most surely believed amongst us do not change with the passing of the years. They have about them the same agelessness of God Himself because they are indeed the revelation of the Eternal and Immutable Jehovah.

Paul, nearing the end of his ministry, in the twenty-sixth chapter of the Book of Acts, and on trial for his life, declared in language clear, simple and easy to be understood. "Having therefore, obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come". [None other things. No alteration there. No change there. No dilution there]. "None other things than those which [8] the prophets and Moses did say should come. That Christ should suffer, and that He should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles". [Acts 26: 22, 23].

As a Fundamentalist I stand unapologetically for the Historic Christian Faith, and I can say, after thirty-one years of ministry in this city, that I have not altered in one single iota, and the doctrines which I proclaimed the first time I preached in this place I am still preaching, proclaiming, defending and practising and enjoying.

I want, this morning, to say four things (and I want you to note them carefully) about the Historic Christian Faith. They are definitive things. They define what the historic Christian faith is.





I want to deal with these definitive statements briefly and concisely.


The Historic Christian Faith is the Recorded Faith of the Scriptures. It presents a revelation.

Look around this Church building and you behold workmanship. That workmanship postulates workmen, workmen who had ability, wisdom, strength and skill enough to produce such workmanship. Workmanship presupposes workmen.

I go out to examine the heavens above and the earth beneath, and look upon the great ocean and creation postulates a Creator. As Romans chapter one says, "His Eternal power and Godhead" are manifested in His creation. Now, when I see the Almightiness of God, when I see the Wisdom of God, when I see the Beauty of God all written on the page of nature, it is not unreasonable to say, "Surely that God must reveal Himself intimately, wonderfully, supernaturally and personally to those his creatures upon whom he has conferred the ability to receive such a revelations.

Then there is presented to me this Book. When I examine it I am honestly forced to admit, "Yes, God has revealed Himself", because it is the only book of revelations which has given to me an unveiling of God Himself.

I want you to remember five simple words which sum up the fact that this Book is the Recorded Revelation of God, the wisdom of God embalmed in writing, so that he that runs may read "The wayfaring men, though fools shall not err therein". [Is. 35: 8].

The first word is 'originality'. The first mark of this Book's uniqueness is its originality. The Bible is an original Book. It ploughs in a field which no other plough has entered. It sows in an area where no other sower's foot has been seen. It answers the great questions which stir within the human breast, "Who and what am I? Where am I going? Is there any answer to the guilt which conscience makes me know [9] about every time I violate a divine law or break a divine commandment? " Is there any other Book which can answer those questions? No other book but this Book which is the Great Original Book itself.

The second word I want you to remember is the word 'authority'. Inherent in this Book is authority.

I was reading the other day of a sailor about to step aboard his ship at the Liverpool Docks. A Gospel tract distributor was there and he was passing out his literature. With an oath the sailor took a tract and crumpled it up and stuck it in his pocket. Three weeks out to sea that sailor fumbled in that pocket for something to light his pipe with. He brought out this crumpled tract and across it were the words "Prepare to meet thy God". With an oath he took it and tore it to a thousand shreds, but he could not obliterate the authoritative words, "Prepare to meet Thy God". He was a drunkard, a gambler, a scarlet sinner, exhausting every sin in the Book. After fierce resistance that text conquered him, and upon his knees he prepared to meet his God by putting his faith in the atoning Blood of God's dear Son.

Thirty-one years afterwards he appeared at a meeting conducted by Arthur W. Pink, the great Bible expositor, and he told Pink that story, he story of how God's Word had conquered him.

I tell you, this Book has upon it the uniqueness of authority, authority that is Divine. It was R. A. Torrey who said, "A Book that lifts men up to God must have come down from God". How true that is!

The third word is 'unity'. This is a whole library of books and yet it is one Book, and its first writer does not contradict its last. Each part complements every other part. As you turn its pages you will discover that its doctrines, its speech, its numbers, its types, its teachings and its promises have all stamped upon them a unity that is Divine indeed. It is one eternal whole for it was produced by one Master mind, the mind of God Himself.

The fourth word I want you to remember is the word 'brevity'.

The great volumes of the world's religions, the folois of the Talmuds of the Jewish faith and other great faiths are weighty and many. Here is a Book however and its epitome of creation is startling. In just fifty-six verses it describes the creation of the heaven above and the earth beneath. It tells of the coming of light, the creation of the sun, moon and stars. It tells of the making of man. It tells of paradise, of a tree that grows in the midst of the Paradise of God. All is stamped with the utmost brevity.

There is no other book that so graphically and in such terse course language tells that story.

And what of the Great biography itself, the life story of Christ. I have "Lives of Christ" in my library which run to a thousand and two thousand pages, but how brief are the four biographies of Christ in the New Testament! They do not cover many pages.

Everything is there, and men are still mining this Book although it is so brief.

The last great characteristic is 'simplicity'.

A child can read this Book and understand it. A converted pagan rejoices in its simple message.

I was talking to one of our missionaries. He had translated the Book of [10] the Acts. The pagans whom he had led to Christ on the mission field read that Book for the first time. One of them got up one morning and said to him, "This is a great man this fellow Paul. He is a great man". He was a man just saved from the darkness of paganism, but he could read with delight the simple message of God's Eternal Word. Yes, and the greatest of scholars coming with child-like minds, bowing before this Book can find within it an exhaustible mine of inexhaustible wisdom, a wisdom that gives the promise of the life that now is and of the life that is hereafter.


The Historic Christian Faith is the Received Faith of the Son. It proclaims an Incarnation.


Paul says, "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me. [Gal. 2: 20]. The Faith, the Revealed Faith of the Son, proclaiming an Incarnation.

Every Christian should have marked, in his copy of the New Testament, I Timothy chapter three and verse sixteen. There we have defined for us this Incarnation, "And without controversy great is the mystery of godliness: (Look at it) God was manifest in the flesh". You can write "Incarnation" over that. "Justified in, the Spirit". You can write "Vindication" over that, because the Spirit of God vindicated everything which Jesus did. [And one of the most interesting studies in the Word of God is the Spirit of God in the Life of the Lord Jesus Christ]. "Seen of angels". You can write "Manifestation" over that. "Preached unto the Gentiles". You can write "Revelation" over that. "Believed on in the world". You can write "Reconciliation" over that. "Received up into glory". You can write "Glorification" over that.

That is what the 'Historic Christian Faith presents. The Almighty God, Whom heaven and earth could not and cannot contain, by an act of His Divine Will become Incarnate in the flesh, and compressed in a baby Body, produced in a Virgin's womb and scarce a span long, is the fulness of the Godhead in Bodily form. In the tiny muscle of that infant arm resides Divine Omnipotence. In the tiny cells of that baby brain dwells Divine Omniscience. I do not understand it. It dazzles the comprehension of man. It staggers the puny intellect of man.

I can only whisper a verse which my father taught me years ago,

I know not how
That Bethlehem's Babe,
Could in the Godhead be,
But this I know, that manger Child
Has brought God's life to me".

The Historic Christian Faith is the Received Faith of the Son. It proclaims an Incarnation. Christ is Christianity, and Christianity is Christ - a Christ Who was begotten supernaturally, A Christ Who was born supernaturally, a Christ Who lived supernaturally, a Christ Who spoke and acted supernaturally, a Christ WhO died on the Cross supernaturally, a Christ Who rose from Joseph's tomb supernaturally, a Christ Who ascended to God's right hand supernaturally and a Christ Who is Coming Again supernaturally. [11]


The Historic Christian Faith is the Redeeming Faith of the Sacrifice. It points to a propitiation.

The old martyred Baptist preacher said, "Behold, the Lamb of God which taketh away the sin of the world".

There is an index finger in every chapter of this Book and it points and directs to the Cross. Prick this Book. It is a Book of Blood. It is a Book which tells of Bleeding. The Birth of Christ was in order to His Bleeding, and the cradling of Christ was in order to His Cross, and the Coming of Christ wag in order to His crucifixion.

The whole of the Ages point toward before look forward to the Cross. Those which have gone which have come since, point back to the Cross. The Cross is the fulcrum of God's mighty purpose. It is the centre of gravity of the whole Gospel covenant. It is indeed God's greatest triumph, God's final Word, "God, Who at sundry times and in divers manners, spake in times past unto the fathers by the prophets, hath in these last days spoken to us by His Son". Yes and it was a Son that was sacrificed, a Lamb that was slain, and an offering that was laid on the altar. Because of that, bless God, I can say today, "By His stripes I am healed".

It is for this Cross which we contend. It is for this Sacrifice that we fight. It is for this Blood which we struggle, for "without the shedding of Blood there is no remission of sin".

Of course, it is repugnant to the sinful mind. Of course, it is repugnant to the fleshly man. Of course, it is repugnant to all the scholars of our day who know not God, for "the world by wisdom knew not God", but to those of us who have washed our garments and made them white in the Blood of Lamb, we say, in holy reverence, "I'm depending on the Blood".

It is the Redeeming Faith of a Sacrifice. It is pointing to a propitiation. Did God need to be propitiated? Yes, divine justice had to be satisfied. The doors of Heaven do not open only because of the mercy of God. The doors of Heaven open because God's grace has provided a way, whereby the Three Holy God can be just and yet the justifier of him that believeth on Jesus.

The saints of God will not go through a back. door into heaven with justice closing its eyes, winking at our sins. The saints of God will sweep through the Gates of the New Jerusalem singing, "Washed in the Blood of the Lamb," and justice will welcome us there.

Let me say a very strong thing, perhaps the strongest thing I could say, "God would ungod Himself if He turned away, from Heaven's Gates, a soul washed in the Blood of the Lamb".


The Historic Christian Faith is the Regenerating Faith of the Saved. it proffers salvation.

The first Gospel sermon was preached at the initiation of the Gospel church in Acts. What did Peter say, standing there at that great Pentecostal gathering, as men with amazement heard in their own tongue the wonderful works of God? He said, "Neither is there salvation in any other". That rules out Popery. There is no salvation in the Church of Rome, neither in its Masses, its priestcraft, its Popes, its friars, and monks, and monkeries and all the [12] paraphernalia of Romanism. There is no salvation there. There is no salvation in Protestantism, so-called. The Reformed church is just as useless to save the human soul as the Roman church.

Where is salvation? Salvation is in Christ and in Christ alone. The church which preaches Christ is not the medium of salvation, but just the proclaimer of salvation. There a-re no priests in the New Testament church save the whole body of the redeemed and elect who offer praises unto God. The minister in the New Testament church is not a sacredotal sacrificing priest. He is a proclaimer, a preacher. He makes an announcement. What is it? "Neither is there salvation in any other".

So you can exhaust the religions of men. You can exhaust the dogmas of Rome. You can exhaust the confessions of Protestantism. You will not find salvation there. You can exhaust the waters of baptism. You can exhaust the wine of Communion and the bread of the Lord's Supper and you will not find salvation there. You can join the strictest and most orthodox fundamentalist church and you will not find salvation there. Salvation is only in Christ. "Neither is there salvation in any other, for there is none other name under heaven, given among men". Given among men, the given Name. We get our given name at birth, and God the Father gave Jesus His Name, and by his angel said, "Joseph, you will call His Name JESUS, for He shall save His people from their sins". Jesus in the Greek, Joshua in the Hebrew, meaning Saviour. "And when I call Him Saviour, then I call Him by His Name". There is none other name under Heaven, given among men, whereby we must be saved.

Can you be saved? Thank God, you can be saved. Can you know you are saved? Thank God, you can know you are saved. Can you be sure you are saved? Thank God, you can be sure you are saved. How? "Believe on the Church?" No, sir! "Believe on the Pope?" No, sir! "Believe on Protestantism?" No, sir! "Believe on baptism?" No, sir. "Believe on the Lord's Supper?" No, sir! "Believe on the Lord Jesus Christ and thou shalt be saved". Hallelujah!

Does it work? I have seen it working these last thirty-one years in thousands of people's lives, and, praise God, His Blood has made ten thousands clean, His Blood avails for you.

"Only trust Him,
Only trust Him,
Only trust Him now,
He will save you, Hallelujah!
He will save you now".

May it be so for His Name's Sake!


The Evangelicals of The Church of England Betray the Reformation

April, 1977, marks the darkest day in the history of the Church of England since the Reformation. At the National Evangelical Anglican Congress held at Nottingham, the evangelicals led by Rev. John Stott of All Souls, Langon Place, London, the most outstanding of them all sold out to the pro-Rome ecumenical movement.

Their statement on "The Roman Catholic Church," which we reproduce in full below, tells the whole sad dark story. The noble stand of the martyred bishops Cranmer, Latimer, Ridley, Hooper and Ferrar has been betrayed and the testimony of Reformation Protestantism has been surrendered. This is APOSTASY!

M1: The present situation

(a) We recognise and welcome the changing situation and the movement for renewal in the Roman Catholic Church since the second Vatican Council, and we want to respond to it.

(b) Seeing ourselves and Roman Catholics as fellow-Christians, we repent of attitudes that have seemed to deny it.

(c) We welcome the growing emphasis upon the Bible as normative for Christian faith and conduct.

(d) We wish to be better informed concerning the Roman Catholic church today and will support and encourage opportunities for dialogue between us at all levels.

(e) We believe that agreement on fundamental doctrines must precede any formal act of reunion.

(f) While still regarding the major issues of the Reformation as crucial, we welcome the progress made towards doctrinal agreement such as is evidenced in the ARCIC (Anglican Roman Catholic International Commission) statements.

M2: Where clarification is needed

With a diversity of statements emanating from Roman Catholic circles, we find it perplexing to know their present doctrinal position. We feel the need for some official denials of post claims along with official statements of current agreement. At the some time, we should welcome an indication from Roman Catholics of clarifications they desire from us. For our part, we need further elucidation in the following areas:

(a) Does the Roman Catholic church place itself under the Old and New [16] Testament Scriptures as the final authority under Christ?

(b) What is the relationship of tradition and the teaching authority of the church to Holy Scripture?

(c) What authority today have the statements of such Councils as those of Trent and Vatican I?

(d) Are men justified by grace through faith, with their good works a fruit of justification and not a source of merit?

(e) How is the 'Eucharist related to Christ's sacrifice on the Cross?

(f) What standing have the Marion dogmas of the Immaculate Conception and the Bodily Assumption?

(g) What authority would be vested in any contemplated universal primacy?

(h) How far could the present policy on mixed marriages and separate schooling be modified to heal the divisive effects of the present position?

M3: Action to be taken

In restating our attitude to the Roman Catholic church, we want simultaneously to affirm our close doctrinal and spiritual ties with non-Anglican evangelicals which we are most anxious not to jeopardise. To this end we need to clarify the Anglican stance on comprehensiveness.

(a) We shall all work towards full communion between our two churches. We believe that the visible unity of all professing Christians should be our goal.

(b) We ask Roman Catholics to try to understand our difficulties as we seek to understand theirs.

(c) We wish ARCIC to amplify their doctrinal statements in those areas where we have asked for further clarification.

(d) We shall encourage every kind of cooperation that may bring the goal of full communion nearer; some would welcome intercommunion as a step in this direction.

(e) Realising the urgency of the situation, we shall make time to get to know and to learn from one another, especially by praying and studying the Bible together. [14]

Who Are the Persecuted? By C. H. SPURGEON (Continued from last issue)


"Great is Diana of the Ephesians" was a fine cry for Demetrius and the craftsmen; and, nowadays, false teachers of all kinds make equal use of the cry, "Charity! Charity!" - meaning thereby indifference to all truth, or, at least, unrestricted currency for their own special errors. They claim to enter anywhere. Though they are barely so right as Socinians, they demand a welcome into any and every Christian church, and they claim liberty to promulgate their own dogmas within any fold of believers which they choose to enter. Their more honest forefathers never asked for such privileges, and would have scorned them had they been offered.


We have known cases in which companies of faithful men have, with great sacrifice, built for themselves a house of prayer, and have founded charitable, religious, and educational institutions in connection therewith. Their views of the teaching of our Lord Jesus have been clear and definite, and for many years they have remained a flourishing fellowship. A young fellow, fresh from college, has by accident occupied their pulpit for a Sunday or two, and has preached against the things which were verily believed in the community. He has been told plainly that he was out of place, and he has straightaway declared that he was persecuted. If he had entered the Queen's palace and had orated upon Republicanism; or if he had gone to St. Paul's Cathedral, and sold apples; he would have been excluded, as out of his place: but in this case he claimed that he was persecuted because he could not gain the pastorate. To stand up before a congregation, and revile those things which they hold dearer than life, seems to be the natural right of every man of "advanced views!" It is a right which none but idiots will concede, and none but braggarts will claim.


There are persons who raise a hubbub every time a man of novel views is not allowed to intrude upon an assembly of godly people. Shall "the dear young man" be kept back, because his views are rather more enlightened (?) than those of the older school? Is it not intolerance to refuse to hear the gospel belied? We are not slow to answer. Until it can be proven that it is the natural right of hogs to root up our flower-gardens, it will never be proved that it is the right of rationalists to destroy our churches. Liberty is a matter with two [15] sides. You may do as you like in your own house, but not in mine; you may preach as you please in your own church but you can have no right to do so in another. The people who assemble to worship in a certain place have some sort of rights, surely; and it is intolerance to them to set over them a teacher who denies all that they hold to be divinely inspired. It is no injustice to tell that gentleman that he is out of place among them.

Let him take his opinions anywhere he likes in the open market; nobody denies his liberty of speech; the world is large enough. But if Christian people are so simple as to say that they do not desire to hear him blaspheme their God and His Gospel, in the name of justice what right has he to force himself upon them? What right have newspapers to denounce those who will not receive him? What justification is there for his outcry that he is persecuted? Forsooth, he is persecuted by not being allowed to persecute other people!


It is time that those who adhere to the faith of their fathers should speak out. We have desired peace, and have therefore been Quiet; we have hoped for the best, and Have waited in patience; we have believed in our brethren, and expected to see them return to a better mind. Meanwhile, there has been no forbearance on the other side: respect for the courtesies of brotherhood and tenderness towards other men's consciences, have failed to restrain our opponents. The truth has been shot at in addresses to fraternal assemblies, in sermons preached for evangelical societies, and in lectures supposed to be delivered in the interests of the Gospel.

Are we to endure this for ever? If it were only our own persons, or peculiar ideas, that were attacked, reason would that we should bear with it; but when truth, dear as life, is insidiously undermined, we may be found traitors to God and to the souls of men if we do not bear witness by decided steps.

Divisions we have enough of already, and more would be calamitous in the highest degree, and would, in the long run, bring no relief; but plain, honest, outspoken witness-bearing is a more Scriptural line of action; and if it be coupled with a decided withdrawal from fellowship with error, it may in due time work for good.


We cannot be expected to meet in professed communion with those who insult our religion; nor to supply pecuniary resources for the propagation of error; nor to erect platforms and furnish audiences for the adversaries of our faith; and we must let it be known that if such things be looked for they will not be forthcoming. In every association of men there must be room for differences of judgment; but there must also be a mutual deference, which forbids that divergences should be ostentatiously paraded. No limitation of free speech can be desired except that which suggests itself to each generous spirit on his own account.

However, the loudness of error gives warning of its existence, and prepares us to deal with it. When the interests of our Lord clash with those of denominations and societies, we need no time for deliberation. The ties of friendship, and the bonds of ecclesiastical union, are as rotten threads compared with the bonds of love which unite us to Christ and to His Holy Gospel.