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It is my contention that WD takes many Scriptures out of their 1st Century context and seeks to impose on them a meaning for the 21st Century believer that is totally unwarranted. In this first section I shall seek to accomplish two objectives:

Although I am wary of such unsubstantiated language as “the Book [of Acts] tells over 50 times of the coming of the Spirit to change the hearts of men and women, and enable them to witness for Jesus...” ¹¹ WD is quite right to direct attention to the book of Acts for information about the gift of the Holy Spirit, and in particular to that Day of Pentecost when, according to Acts 2, “they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:4).

The Jews who had assembled at Jerusalem out of the countries of the Diaspora to celebrate Pentecost were amazed to hear the believers proclaiming the gospel in their own native tongues. Some, unable to understand the languages, said that the believers were under the influence of “new wine”. At this point Peter delivered the speech recorded in Acts 2:14-39. The main thrust of the speech was that God had sent His Son Jesus to the Jewish nation (v. 22). They had rejected and crucified him (v. 23) but God had raised him from the dead (vv. 24-32) and exalted him to His own right hand (v. 33). It was the resurrected and glorified Jesus who was responsible for the disciples speaking in foreign tongues for Jesus had “received of the Father the promise of the Holy Spirit, [and] he hath shed forth this, which ye now see and hear”¹² (Acts 2:33).

“This is that which was spoken by the prophet Joel”

Peter had commenced his remarks by declaring that the outpouring of the Holy Spirit was in fact the fulfilment of some words from the prophecy of Joel — “This is that which was spoken by the prophet Joel...” (Acts 2:16). The words that follow are so important to a correct understanding of the rest of the chapter that we set the rest of the quotation out in full:

It should be noted that Peter said, “This is that which was spoken by the prophet Joel.” Peter proceeds to set out three things that would happen according to Joel’s prophecy:

These were the three events that would take place in those “last days”. Our concern is primarily with the first of the three promises taken from Joel — “It shall come to pass in the last days, saith God, I will pour out of my Spirit...”

Many Jews responded positively to this preaching of Peter. They said, “Men and brethren, what shall we do?” Peter’s response was:

They must repent and be baptised. Peter was beginning to fulfil the commission given him by his Lord: “Go ye into all the world, and preach the gospel to every creature. He that believeth [i.e. exhibits faith] and is baptised shall be saved; but he that believeth not shall be damned” (Mark 16:15-16). Some 3000 responded.

It should be noted in passing that at this time — before their baptism — the 3000 did not have the Holy Spirit; but they were quite able to repent and believe without it. The Holy Spirit was not then (and never has been since), necessary as an inner working influence, to bring sinners to repentance and faith.¹⁴

Those who turned to God and were baptised were promised — “And ye shall receive the gift of the Holy Spirit”. WD makes a very valid point on page 23 of his booklet where he sets out the grammatical reasons for understanding that what the repentant Jews were promised was “the gift being the Holy Spirit rather than the gift being from the Holy Spirit.”

But what exactly was this “gift of the Holy Spirit” given to the disciples on the Day of Pentecost and promised to the Jews who were baptised? WD maintains that for a few it involved the ability to work miracles (for a limited period of time) but for the vast majority it had “nothing whatsoever to do with visible miraculous signs”;¹⁵ for them it was (and still is for believers today) “an ethical (moral)” power whereby “Jesus works inwardly... [as] the empowering presence of God in our lives”.¹⁶

The evidence for this appears on pages 14-19 of his booklet. This comprises a collection of verses many of which quite definitely have to do with the miraculous gift of the Holy Spirit, and others refer to either the Spirit of Christ or the fruit of the Spirit, which, as will presently be shown, are not identified in Scripture with the gift of the Holy Spirit.

The gift of the Holy Spirit consisted of special abilities given to the brethren and sisters to help them in their witness, in fulfilment of the words of Jesus:

WD says concerning this, “The Book [of Acts] tells over fifty times of the coming of the Holy Spirit to change the hearts of men and women, and enable them to witness for Jesus...”¹⁷ He thus reads into the Acts record the view that the gift of the Holy Spirit took two forms: a miracle working power and a non-miraculous inward working power. This is a very important assumption that we shall now test by listing all the references to the working of the Holy Spirit in the Acts (only those passages which actually mention the Holy Spirit are listed; there are many others where it is clear that the Holy Spirit was being used but it is not mentioned):

In these 26 references to the giving and the exercise of the gift of the Holy Spirit in the Acts, not one of them says, or even implies, that the gift was in any way a non-miraculous “coming of the Spirit to change the hearts” of its recipients. I can see that if one goes to the record with the idea firmly entrenched in the mind it might just be possible to read it into a few of the passages, but the overall teaching of the Scriptures quoted are so clearly concerned with the bestowal and exercise of a miraculous power, that it would be irresponsible to do so.

From all this it is plain that the gift of the Holy Spirit given to the First Century believers and exercised by them as described in the Acts, conveyed to the recipients abilities that they did not possess naturally. These consisted, as the Apostle sets out in his letter to the Corinthians, of the gift of apostleship, the ability to prophesy, the ability to teach, the ability to perform miracles, the ability to heal, certain gifts referred to as helps, and governments, and finally the ability to speak in tongues (1 Corinthians 12:28). Most of these can be seen at some point in the above list of quotations from the Acts. These were all special endowments given to help them in their work of witness and organisation of the ecclesias. Granted that some of these abilities were less spectacular in their exercise than others, but they all conferred upon the recipients powers that were not their own and were therefore miraculous. WD has not come anywhere near to providing Scriptural support for his assertion that, “The gift (the giving) of the Spirit has many facets which have nothing whatsoever to do with visible miraculous signs”¹⁸—the evidence from the Acts is overwhelmingly against this.

Having shown from the book of Acts that the gift of the Holy Spirit and its exercise has to do with the supernatural and the miraculous, it is now necessary to further examine the words of Peter to the Jews on the Day of Pentecost. If they repented and were baptised they would receive the gift of the Holy Spirit, “For”, said Peter, “the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call” (Acts 2:39).

It is customary for those who believe that Peter was promising an ethical, non-miraculous, gift of the Holy Spirit that is still available today, to scoff at the suggestion that these words of the Apostle — “unto you, and to your children” — limits the promise of the Holy Spirit to two generations. So WD states, “Peter is not, in any way, restricting the promise of the Spirit to one or two generations.”¹⁹

Paul writing to the Ephesians said, “Now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ” (Ephesians 2:13). Those “far off’ are the Gentiles, like the Ephesians. So Peter’s words constitute a declaration that some Gentiles too would also receive the gift of the Holy Spirit.

But, there is not in these words, as WD maintains, a reference to time; as though the Apostle had said, ‘The Holy Spirit will be given to all Gentiles throughout all ages’. Again the force of the references to the Holy Spirit in the Acts must be brought to bear: If Peter’s words mean, as WD says they mean, that Gentiles for all time would receive the gift of the Holy Spirit, then the miraculous gifts ought to be in evidence, because that is what Peter meant when he referred to the gift of the Holy Spirit. The absence of the various manifestations of the Holy Spirit ought to make him at least consider the possibility that he might be wrong in his understanding of Peter’s words rather than joining the evangelicals in arguing for a non-miraculous gift of Holy Spirit.

These words of Peter are simply a restatement of the imminent fulfilment of the words of Joel that “it shall come to pass, that whosoever shall call on the name of the Lord shall be saved” — that Gentiles too would soon be sharers in the hope of Israel and they too would receive the promised gift of the Holy Spirit. But there is nothing in the words that define the period of time during which the Holy Spirit would be given.

The period of time during which the Holy Spirit would be given is, in fact, present in the context for those who are willing to let the Scriptures speak. The promise of the Holy Spirit was a promise for those “last days” (Acts 2:17), which terminated with the destruction of Jerusalem in AD 70. Two generations of Jews from the time the Holy Spirit was given takes us roughly to the AD 70 period when Israel’s last days came to an end with the Roman invasion.²³

Peter makes the announcement that the outpouring would not be confined to Jews — Gentiles would receive the gift. But not all Gentiles; only “as many as the Lord our God shall call”. And not for all time, but Gentiles, as well as Jews, during those “last days”.

This way of looking at Acts 2 is confirmed by what we are told elsewhere in the Acts. After the outpouring on the Day of Pentecost (not forgetting what has been described as the Gentile Pentecost —the outpouring on the family of Cornelius in Acts 10) the Holy Spirit was passed on by the laying on of apostles’ hands:

With the demise of the apostles, there being no one to pass on the Holy Spirit, the gifts ceased. Again the timing is right, for this would roughly have coincided with the end of “the last days” of the Jewish nation.

We have earlier mentioned WD’s attempt to use John 16:8 to support his belief that “when we come to believe in [Jesus], the Spirit touches our hearts, convicts us of sin, and brings us to repentance, faith and spiritual maturity”.24 Such a misuse of Scripture introduces confusion into the process of conversion for it is arguing for the evangelical dogma25 that men cannot come to faith unless they are first influenced by the Holy Spirit. Of course the Comforter was not given to bring its recipients to faith and conversion — WD following the lead of the evangelicals completely misses the point — the Comforter was given to those who had already been converted and baptised, to aid them in their ministry.

Leaving aside the statements that make it clear that this was a promise specific to those disciples who had been with Jesus during his ministry — e. g. “Ye also shall bear witness, because ye have been with me from the beginning” (15:27) — what these verses promised was that “the Comforter, which is the Holy Spirit” would:

All these things have to do with the work of the Holy Spirit in giving to the Ecclesia further revelation and in helping the believers with their witness. The Holy Spirit did teach them all things, guide them into all the truth, and bring to the remembrance of the apostles all the things that Jesus had taught during their time with him. There was added to this, further revelation and prophecy. All of these things were written down and go to make up what we call the New Testament, and the truth revealed therein is styled by Jude “the faith once for all delivered to the saints” (v. 3 RV). The Holy Spirit today is silent in this respect — Christadelphians do not believe that we need, or are given, further revelation today. In the Scriptures alone we find “the truth” into which the early Ecclesia was guided by the Holy Spirit. WD says, “We must not stop our minds being developed... The influence of God on our minds is not a matter of ‘understanding’ but rather that of ‘experience’.²⁶ To go to the writings of evangelicals such as WTD, whose minds are befuddled with the mysterious working of their Holy Spirit third person of the godhead is the surest way to blind a person’s eyes to the truth.

In addition to its work in giving revelation, the Holy Spirit was to assist them in their work of witness. It was to be a comforter, or (more properly) an advocate, in the legal sense of standing alongside them to assist them in their work — the work recounted for us in the Acts, in which, as we have seen, the gift of the Holy Spirit played such an important part. One primary aspect of the apostolic witness was to the Jewish people who had rejected Jesus. Jesus had said to the Sanhedrin, “Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven” (Matthew 26:64) by which he meant that they would live to see him raised from the dead, exalted to God’s right hand and coming against them in judgement (using the Roman armies) in AD 70. These things were an important part of apostolic preaching to the Jews. So, for example, on the Day of Pentecost, Peter reproved the Jews:

Thus, all the things that Jesus said the Comforter or Advocate would do were accomplished in the lifetime of the disciples to whom the promises about the Advocate were made. Nothing was left undone. To twist and warp these passages in an attempt to make them apply to believers today only introduces confusion.

The teaching of this chapter confirms that the gift of the Holy Spirit, in all its various manifestations, was given to the early believers to assist them in the work of witness and establishing the Ecclesia. When that work had been accomplished, the Holy Spirit was withdrawn. The chapter also throws light on the “perfect” state of 1 Corinthians 13:10 which will help us when we look at that Scripture.

First we must summarise the message of Ephesians chapter. 4. Having set out the things that united the ecclesia — “one body... one Spirit... one hope... one Lord, one faith, one baptism, one God and Father of all...” (vv. 4-6) — the Apostle then turns to consider the gifts of the Spirit (v. 7 where, “to every one of us is given grace”, has reference to the gifts, of the Spirit, as the verses that follow plainly show). These gifts, he says, were given in fulfilment of Psalm 68:18, which, as well as looking forwards to the work of Christ, looks back to the way in which Spirit gifts were given to help the Israelites build the tabernacle.27

So looking at the Psalm as it pointed backwards to the tabernacle (see footnote 27 below) and forwards to the work of Jesus, and taking into account Paul’s inspired comment, we have:

TYPICAL BASIS

PSALM 68 and PAUL’S
COMMENTS in
EPHESIANS 4

FULFILMENT IN JESUS

The angel of the LORD said, “I am come down to deliver them” (exodus 3:2, 8). He led them through the depths of the Red Sea.

“He also descended first into the lower parts of the earth” (Eph. 4:9)

Jesus “taken, and by wicked hands... crucified and slain” (Acts 2:23) “He made his grave with the wicked, and with the rich in his death” (Isa. 53:9)

Israel led out of the bondage of Egypt – “He led them on safely, so that they feared not; but the sea overwhelmed their enemies” (Psa. 78:53)

“led captivity captive” or, “He led in procession a multitude of captives” (Psa. 68:18 Rotherham & Eph. 4:8)

“Deliver[ed] them who through fear of death were all their lifetime subject to bondage” (Heb. 2:15)

The angel ascended up onto Mount Sinai and told them to make a sanctuary (Exod 24:16 - 25:8)

“Ascended on high”
(Psalm 68:8 & Eph. 4:8)

“Being to the right hand of onto God exalted...” (Acts 2:33 RV)

Spirit gifts given to Bezaleel and Aholiab (Exod. 31:1-6; 35:30 -35) – see footnote 27.

“Received gifts for men” (Psalm 68:18) “Gave gifts unto men” (Eph. 4:8)

“Having received of the Father and promise of the Holy
Spirit, he hath shed forth this, which ye now see and hear”
(Acts 2:33)

Familiarity with the Exodus background of the Psalm is very helpful as we seek an understanding of the nature and duration of the Holy Spirit gifts that were given to the New Testament Ecclesia. Note now the gifts that were given to the Ecclesia:

REASON FOR THE GIFTS

TYPICAL BASIS

PSALM 68

FULFILMENT IN JESUS

“Let them make me a sanctuary; that I may dwell among them” (Exod. 25:8)
“And Moses called Bezaleel and Aholiab, and every wise hearted man... unto the work to do it” (Exod 36:2).

“Thou hast received gifts for men... that the LORD God might dwell among them” (Psalm 68:18)

“He gave gifts unto men... for the perfecting of the saints, for the work of the ministry, for the edifying [i.e. building up] of the body of Christ” Eph. 4:8, 12)

So the gifts were given to establish the Ecclesia and bring it to maturity in exactly the same way as the gifts had been given to Bezaleel and his companions to build the tabernacle.

Clearly, once the tabernacle was completed, the need for the gifts ceased, and the tabernacle was ready to proceed on its long wilderness journey to the Promised Land. So, too, with the Ecclesia — the gifts were given to perform the work of building up the Ecclesia, and once that work was completed the need for the gifts ceased and they were withdrawn.

Regardless of whether or not the exposition of Ephesians 4 briefly set out above is correct, this is the inevitable conclusion of the words of Paul:

The gifts were given “TILL...” This proves they were temporary. They were given until the purpose for which they had been given was accomplished — until the Ecclesia’s knowledge and understanding was complete and the one faith had been delivered to the saints. The purpose for which the gifts were given was largely accomplished by the time Jerusalem fell in AD 70. The Ecclesia had been guided into all the Truth; they had been shown things to come; all the things that Jesus had taught during his ministry had been recalled by the Apostles; early problems in the ecclesias had produced the apostolic guidance recorded in the epistles. All these things had been written down to make up what we now call the New Testament. Armed with this the Ecclesia, organised by the apostles and the gifted brethren, was ready to begin its journey through the wilderness of time. Its members were henceforth:

“No more children, tossed to and fro, and carried about with every wind of doctrine... But speaking the truth in love [were able to] grow up into him in all things, which is the head, even Christ...” (Ephesians 4:14-15)

If this conclusion be denied, and it be argued that the Ecclesia has not yet attained the “perfect man” (i.e. mature) state, then it follows that there should still be apostles, prophets, evangelists, pastors and teachers in the ecclesias, for these gifts were given TILL the Ecclesia reached the maturity of full-grown manhood.

This, too, is the teaching of 1 Corinthians chapter 13. Paul’s argument is that at the time he wrote the letter, by virtue of the Holy Spirit gifts — prophecy, knowledge, tongues, and, by implication, all the other gifts he has been talking about in the previous chapter — the Ecclesia was split up into parts. “We know in part, we prophesy in part” (v. 9). But that situation was going to change. The gift of prophecy would fail; the gift of tongues would cease; the gift of knowledge would vanish away (v. 8). These things belonged to the infancy of the Ecclesia (v. 11) but the time would come when, as in Ephesians 4:14 they would “be no more children” and they would “put away childish things” (v. 11). This stage when the Ecclesia “became a man” (v. 11) is described as the time “when that which is perfect is come” (v. 10). This word “perfect” is the same word used in Ephesians 4:13 in the phrase which Bruce renders “the maturity of full-grown manhood” — it means simply ‘mature’.

WD’s assertion that the perfect state “seemingly refers to the Lord’s return”²⁹ is not sustainable. “That which is in part” was not to be done away until the perfect state arrived. Thus if WD is correct, since the Lord has not come, we should still see evidence of the gifts of prophecy, tongues and knowledge (and all the other gifts too) dividing the ecclesias into parts. Since this is not the case, it follows that the perfect state cannot refer to the Lord’s return.

Further, WD has completely missed the point when he reads into the writings of Paul his own preconceived idea that the Holy Spirit consisted of miraculous and non-miraculous gifts. “Tongues” he says, “was the least of all the gifts in the Christian life, not to be compared with those of faith, hope and love. ‘Tongues’ pale into insignificance before these everlasting gifts from God.”³⁰ Paul nowhere teaches that faith, hope and love are gifts of the Spirit; they are virtues to be cultivated by the saints as will be seen in the section on the fruit of the Spirit. But notice what Paul does say to the first century believers: “Covet earnestly the best gifts: and yet shew I unto you a more excellent way” (1 Corinthians 12:31). That way is the way of faith, hope, and especially love, as he explains in chapter 13. But faith, hope and love were things more excellent than the best gifts. If they were more excellent than the best gifts of the Spirit, clearly they were not themselves gifts of the Spirit.

When the Spirit gifts had been withdrawn at the point of Ecclesial maturity, the ecclesia continued solely under the influence of faith, hope and love. Love is the greatest of the three for, among other reasons, when Jesus returns, faith will give way to sight, and hope to realisation; but love will continue eternally.

From the Acts of the Apostles, the Comforter passages in the Gospel of John, Ephesians chapter 4 and 1 Corinthians chapter 13 we have seen the consistent teaching that the gift of the Holy Spirit in its various miraculous manifestations was given for the purpose of imparting new revelation, aiding the believers in their witness and in bringing about the establishment of the Ecclesia in the First Century. The purpose for which they were given was accomplished and saw the completion of the Scriptures and the establishment of ecclesias throughout the Roman world. As we have seen (page 13), with the death of the apostles the ability to pass on the Holy Spirit ceased and the gifts faded from the scene.

Those who know the Truth will not concern themselves with WD’s empty evangelical appeal to “let the Holy Spirit take over your life: Breathe on me breath of God, fill me with life anew; That I may love what thou dost love and do what thou wouldst do”³¹. It is sad that after over 50 years a Christadelphian, WD cannot see this for what it really is — a prayer to the non-existent third person of the trinity to perform a work of mystery, the likes of which is not so much as hinted at in the Scriptures of truth.

FOOTNOTES

11 HSATBT_WD, page 9.

12 The promise of the Father, i.e. the gift of the Holy Spirit, was something that could be seen and heard.

13 This is why the New Testament period leading up to the Roman invasion in AD 69-70, is referred to as “the last days”. They were the last days of the existence of Israel as a nation. So the Apostle wrote to the Jewish brethren: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things... “ (Hebrews 1:2-3). For more on this see, Allfree, J., A World Destroyed By Fire, Bible Study Publications: Mansfield, 2006, pages 20-27.

14 This is a good place to bring the light of Scripture to bear upon Romans 5:5 which WD says “we by-pass” (page 1). These people on the Day of Pentecost realised for the first time that:

a. God had sent his son Jesus (v. 22)
b. Jesus was God manifest in the flesh - “which God did by him” (v. 22)
c. It was God’s will that Jesus die - this did not mitigate the crime of crucifying Jesus (v. 23)
d. By his death, Jesus destroyed death for himself and was raised from the dead (v. 24)
e. The resurrected and glorified Jesus had been exalted (v. 32-33)
f. Repentance, faith and baptism would secure remission of sins (v. 38)

Thus by this gospel message, preached by the apostle with Holy Spirit, the love of God (i.e. God’s love to them) became abundantly clear. So it could be said of them, as it was later said to the Romans, “the love of God [i.e. that he gave His Son to die for their sins] hath been shed abroad in our hearts [by the gospel message] through the Holy Spirit [by means of which the gospel was preached] which was given us [on the Day of Pentecost]” (Romans 5:5 RV). This is not to “by-pass” Scripture. It is to explain it in a way that is consistent with the teaching of the rest of Scripture. Only a mind befuddled with Trinitarian mysticism would see in Romans 5:5 a reference to love being infused directly into a believer’s heart.

15 HSATBT_WD, page 13.

16 HSATBT_WD, pages 13 and 21.

17 HSATBT_WD, page 9.

18 HSATBT_WD, page 13.

19 HSATBT_WD, page 13.

20 HSATBT_WD, page 13.

21 HSATBT_WD, page 14-15. It should be pointed out that WD is not too sure about this. He writes, “This [WD’s explanation of “that which is perfect” in 1 Corinthians 13:10] would suggest that things ‘miraculous’ may not, after all, have totally ceased” (page 26). Also in his account of his visit to a police station (HSATBT_WD, page 11) he appears to be claiming that he has experienced the work of inspiration that was vouchsafed to the apostles in Luke 12:12.

22 HSATBT_WD, page 14.

23 Even if it were conceded that the phrase “you, and your children” (which corresponds to Joel’s “your young men... your old men” — Acts 2:18) does not itself conclusively limit the operation of the gift to two generations — that it may simply mean to you and ‘to your descendants’ — the fact that the context ties down the promise to “the last days” of the Jewish nation limits it essentially to their descendants of the next 40 years or so.

24 HSATBT_WD, page 14.

25 E.g. W. T. Davison DD, The Indwelling Spirit, page 127 - “The truth of the Gospels is made known, the message uttered and reiterated, it may be with eloquent lips, but it is of no avail till the Holy Spirit brings it home to the heart and enables the penitent believer to make it his own.” Packer, J. I., Fundamentalism and the Word of God, Eerdmans: Grand Rapids, 1958, page 112 — “Without the Spirit’s help there can be no grasp of the message of Scripture, no conviction of the truth of Scripture, and no faith in the God of Scripture.”
Andrews, E. H., The Promise of the Spirit, Evangelical Press, Welwyn, UK, 1982, page 17 —”The Spirit of God... reproves and convicts the careless sinner of his sin... Without the Spirit to stir our long dead consciences and empower us to turn from idols and our sin, there would be no repentance... Without His operation in our hearts, there would be no implanted faith, by which alone we may be saved.”
These are the ideas to which WD is giving voice.
It should be noted that Christadelphians have always rejected this pernicious doctrine and it is included in the BASF as one of the Doctrines to be Rejected: “That a man may not believe without possessing the Spirit of God”. (No. 25).

26 HSATBT_WD, page 27.

27 It is necessary to read through Psalm 68 to appreciate this. Verse 1 is a quotation from Numbers 10:35 which is about Israel breaking camp and taking down the tabernacle as they journeyed through the wilderness. Verse 8 reflects back on the way God had revealed himself to Israel at Sinai when He gave them the Law and told them to build the tabernacle. The purpose of the tabernacle was in the words of verse 18, “That the LORD God might dwell among them” which is clearly a reference to Exodus 25:8 where God said to Moses concerning the tabernacle, “Let them make me a sanctuary; that I might dwell among them”. It was for this reason, in the words of the Psalm, that God “received gifts for men” (verse 18) or as Paul quotes it in Ephesians, “gave gifts unto men”. The giving of the gifts in Exodus is detailed in chapters 31 and 35 where we learn that Bezaleel and Aholiab were “filled... with the Spirit of God” to be able to make the tabernacle (31:1-6; 35:30-35).

28 Bruce, F. F., An Expanded Paraphrase of the Epistles of Paul, Paternoster Press: Exeter, 1965.

29 HSATBT_WD, page 26.

30 HSATBT_WD, page 25.

31 HSATBT_WD, page 8.

Section One: