p. 10 | Review and Herald, Vol. 91, No. 26. (6/25/1914)

EDITORIAL

By C. M. S.

Wine and the Bible

THERE are a number of words in the original languages of the Bible that have been translated by the English word wine which do not mean what the English word wine means. That word, to us, always conveys the idea of a liquid, a drink, and almost always a fermented drink. The meaning of those original words was not restricted to the idea of something to drink. Some of these terms referred to what were solid substances, but which could be turned into intoxicants by human ingenuity. They sometimes referred to substances which were used regularly as foods and not as drinks. Where they refer to fermented drinks, such beverages are denounced and condemned, as for instance in the texts quoted in the previous article from Proverbs 20 and 23.

We shall examine a few New Testament texts:—

“Neither do men put new wine into old wine skins: else the skins burst, and the wine is spilled, and the skins perish: but they put new wine into fresh wine skins, and both are preserved.” Matt. 9:17.

The “new wine” referred to in this scripture was the fresh juice of the grapes. It has generally been inferred that the grape juice would soon ferment, and as the old skin had lost its elasticity, the fermenting juice, as it swelled, would burst the skin. But this is not the correct idea. If fresh grape juice was put into a fresh wine skin and tightly closed, the juice would remain fresh and sweet until used. But when a wine skin had been emptied, and the air came in contact with that which remained attached to the inside of the skin, fermentation would begin. Then if fresh wine (grape juice) were placed in that skin, the ferment would attack the fresh grape juice, and the whole contents of the skin would ferment, and the resultant swelling of the fermenting juice would burst the skin. Thus both the wine skins and the wine would be ruined. Who has not seen a tin of preserves bulging with the internal pressure of the fermenting contents?

The bulging of the top and bottom of the can indicates to the dealer or to the purchaser that the contents have fermented and are spoiled as food. The object of the ancient householder was to preserve these grape products in an unfermented state, except when he wished to make an intoxicating drink. To make sure that the jam or preserves or sirup or grape juice should not ferment, it had to be specially prepared before putting it into the skin bottle, and the process for doing this was well known and continually practiced both by the Hebrews and by other ancient peoples. Says Dr. Fenton:—

Jesus wished to show John’s disciples that before he could form an organization, or church, to be the instrument of continuing his doctrines, he had to prepare his disciples by a course of mental education to receive his spiritual teaching, freed from the “dead rituals” of the Sadducean priesthood of Jerusalem, and then inspire them with a newly created organization to preserve and serve out the gospel doctrines to mankind.

The interpretation put upon his parable by the ignorant commentators of the Dark Ages, that he is insisting upon the drinking of intoxicants, is little short of blasphemy, and it is a disgrace to our better-informed age that writers should say that “Christianity has given a sacred character to wine and its use.”

“And when they had mocked him, they took off from him the purple, and put on him his garments. And they lead him out to crucify him. . . . And they offered him wine mingled with myrrh: but he received it not.” Mark 15:20-23.

The wine, when “mingled with myrrh,” had a stupefying or narcotizing effect, and would have reduced the pains of the torture on the cross. It was offered our Saviour in mercy. Why did he not receive it? It has been held by many that, in order to be a perfect sacrifice, our Lord felt that he must sense all the pains of his cruel execution. But the reason that has Scripture proof behind it has not been emphasized as it should have been. The wine which the merciful centurion offered our suffering Redeemer was the wine served out to the Roman soldier as a part of his ration, and it was a fermented drink, an intoxicating drink. (The myrrh was added to this fermented drink on this occasion for the reason stated above.) The real reason for our Saviour’s refusal to drink the soldiers’ wine is found in this scripture:—

“Drink no wine nor strong drink, thou, nor thy sons with thee, when ye go into the tent of meeting, that ye die not: it shall be a statute forever throughout your generations.” Lev. 10:9.

To Christ as our high priest — the true antitype of the whole priesthood system — all intoxicating drink was forbidden. He was now entering upon the great Passover service, a service in which leaven, or ferment, was to have absolutely no part. It must not even be found in the dwellings of the people. With this thought in mind, consider the import of the following scripture:—

“Know ye not that a little leaven leaveneth the whole lump? Purge out the old leaven, that ye may be a new lump, even as ye are unleavened. For our Passover also hath been sacrificed, even Christ: wherefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.” 1 Cor. 5:6-8.

Leaven, ferment, whatever typified decomposition and death, must be excluded from the Passover service; for the purpose of Christ’s ministry in our behalf was to put an end to death and to displace death with life. For that reason he denied himself the drink offered by the centurion.

Of the forerunner of Christ, his herald, we read:—

“He shall be great in the sight of the Lord, and he shall drink no wine nor strong drink.” Luke 1:15.

If intoxicating wine were good for mankind, the Word of God would encourage its use rather than discourage it and discountenance it by such references as the above and others previously given.

“John the Baptist is come eating no bread nor drinking wine; and ye say, He hath a demon. The Son of man is come eating and drinking; and ye say, Behold, a gluttonous man, and a wine-bibber.” Luke 7:33, 34.

What is the force of this text? Does it show that our Saviour was a drinker of intoxicating liquors?—Not by any means. Our Saviour was there showing the inconsistency and the wicked perversity of his accusers. Did John have a demon?—No. But the Pharisees said he had. They bore false witness against John. Likewise did they pervert the truth and bear false witness against Christ in defaming him as a drinker of intoxicating beverages because he drank the common table beverage of the Jewish nation, the unfermented, diluted juice of the grape.

But, says one, the Saviour made wine at the marriage in Cana, and made a wine which his companions there declared to be of the best. This must have been intoxicating, because habitual drinkers of wine do not consider unfermented wine as "the best." The trouble comes from the preconceived notion that the guests at this wedding feast were habitual users of intoxicating liquor. There is nothing to indicate it, nothing to indicate that this householder was setting before his guests a condemned drink. The incident is recorded in John 2: 1-10; and over it many have stumbled, and have unintentionally accused our Lord of doing what he did not do. The misconception comes from attributing the English meaning of the word wine to the word as used in the Bible, and from supposing that all who anciently drank "wine" drank the intoxicating beverage which we today know by that name. Such is very far from being the case. What were called their "best wines" were not fermented at all. As throwing light upon the customs of the people at that time, I quote again from Dr. Fenton:—

The ordinary drink of the Romans, learned writers tell us, was juice of the grape, which they mixed with water; both hot and cold, . . . and sometimes with spices. Fermented wine was rare in early Roman times; was used only as an act of worship in the [heathen] temples, and men under thirty years of age, and women all their lives, were forbidden to use it. (See Valerius Maximus, book ii, 1, 5; vi, 3; Aulus Gellius, book x, 23; Pliny, xiv, 13.)

Fresh grape juice was called mustum, and to make it keep without fermentation, it was boiled until it became thick, like our treacle, or molasses, and in that state was called defrutum, that is, made from fruit, and stored away in large jars for future use, to be eaten spread upon bread, as we do butter or treacle, or mixed and stirred up in water, as we do sugar in tea, to make a drink, as stated above. The Greek scientist Aristotle says that by keeping for a time in skins or jars, it became as thick as butter, and had to be cut out by spoons. The Roman writer Pliny records that when the grape juice was boiled down to one third of its bulk to secure the finest flavor,—that is, to be made into the "best wine,"—it was called sapa, from which word came our vocables "sapid," well-flavored, and "savory," delicious in taste. To give variety of flavor, herbs and spices were often boiled in the juice during its preparation. Such was the "best wine" of the ancients, the sweetest and nicest flavored to the taste,—not as we imagine and mean, the most intoxicating, when we speak of "best wine."—'The Bible and Wine,' pages 89, 90.

This insight into the customs of the peoples of that time easily disposes of the charge that our Saviour made an intoxicating beverage at the marriage feast in Cana, and thereby added to the intoxication of the guests. The charge is an utterly unjustifiable one, and wrongs both our Saviour and the cause for which he gave his life.

The Bible being the Word of God, and God having given heaven's best for the good of man, it is wholly inconsistent to claim that the Bible encourages or even condones the use of alcoholic drinks. No fair interpretation of the Scriptures will lead any honest-hearted soul to bring that accusation against God or to lay against our Saviour the charge of creating that which will debase and destroy mankind.

C. M. S.

The Love of the Truth

By Francis McLellan Wilcox

THE apostle Paul speaks of some who "receive not the love of the truth that they might be saved." The truth of God can sanctify us only as the love of that truth enters into our hearts and takes possession of our lives. Some there are today, as there ever have been, who hold the truth in unrighteousness. They profess faith in the Lord Jesus Christ; they claim the Word of God as the man of their counsel; their names are enrolled on the church books; they are found in the assemblies of God's people; and they pass among their fellows as disciples of the Master. But their hearts are far from God. Perhaps no human eye can discern the difference between them and their more devoted fellows, but sometime there will come the hour of testing. They will be brought into places where the real principles which actuate their lives will be demonstrated. In that time no formal profession will save them. It is only as they have received the love of the truth in their hearts, only as it has entered into their lives and taken possession of them, that they will be able to maintain their integrity.

It is a pertinent question as to how we are holding the truth of God today. Is the question of the Lord's coming a doctrine of mental assent, or one of the heart and life? Do we desire his coming because we love him, because we look forward with joyful anticipation to personal association with him? Do we desire his coming as the coming of a dear friend, the dearest friend of our life? Are we keeping the Sabbath of the Lord today merely because our judgment has been convinced that this is right, or through fear of divine judgment if we do not observe it, or are we rejoicing weekly not alone in the physical rest which it brings to us, but in the blessed spiritual rest which it holds for each one of God's children?

There are Sunday keepers, and also Saturday keepers, in the world today; but Saturday keeping is not Sabbath keeping. Refraining from labor on the seventh day of the week is not keeping the Sabbath in God's plan. God designed that Sabbath keeping should bring to his people cessation from physical labor, but above and beyond that he designed that it should bring to their hearts and souls a great spiritual refreshing.

The Sabbath is a memorial of creation. It is a sign also of sanctification, because the same power which was manifested in bringing the world into existence is exercised in the transformation which the grace of God works in the lives of the believers.

So, while the Sabbath stands as a memorial of the creation of this material world, and of the race of men, it stands also as a sign of the creation of the new man in Christ Jesus. It is for us to regard it as a memorial, and it is for us to enter into the enjoyment of that spiritual rest for which it stands. It is this to receive the Sabbath truth, and the love of it. It is this experience which is going to hold us firm and steady in the storm and stress and strife of coming days. Those who fail to gain this experience will fail in the sanctification which this experience represents. They will become the prey of Satan's delusions, and will take their stand in the final conflict on the side of the great adversary. Let us seek today to gain that experience in God which will hold us against the storm of tomorrow. We live one day at a time. We walk one step at a time. Sufficient unto each day's need will be the strength therefor.

F. M. W.

Providentially Guided Into the Way of Life

By W. A. S.

How one man was providently guided out of darkness into light is told by one of our missionaries in Brazil. The call had come to our Brazilian headquarters, from a German colony in the interior, for some one to come to teach the gospel. Elder J. H. Boehm, of the Clinton German Seminary (U. S. A.), had but landed in Brazil, and was asked to respond to this call. He found a number of families, Roman Catholics, earnestly desiring to know the way of life, and ready to walk in the light as the truths of the Scriptures were opened before them. He wrote in his first report:—

I must relate the experience of one of these families. A young man of about thirty, who had been reared a Roman Catholic, had never seen a Bible, and had lived a worldly life,—smoked, danced, swore, drank, gambled, and did everything a worldly life brings with it. At one time in the midst of all this he became very restless and uneasy about his life. He knew not why, but could find no peace. He knew not the still, small voice that was speaking to his heart.

Finally his wife became very ill. He thought she would surely die; so he threw himself down beside the bed on his knees, and prayed to the mother of Jesus; but no help came. So, looking to

God direct, he cried out, "If there is a God in heaven, help us now." His wife recovered at once. He could no longer doubt that there was a living, almighty God in heaven. Still he had not found the peace his soul was craving, for he was so burdened he was hardly able to do his work.

One day, as he was in the field, hoeing his corn, he was praying and longing in his soul for help. Suddenly a voice said to him, "Go to —'s." He turned around to see who spoke to him, but no one was in sight. (Mr. —, whose name was mentioned, was an old man who held religious meetings at times.) So he took this voice to be a voice from heaven. He fought this thought, "Go to —'s," for weeks; for he knew that everybody would laugh at him if he went to this man. Finally he overcame his feelings, and went, and began to read the Bible. He found forgiveness for his sins. And now he fell so in love with the Bible that he decided to follow all its precepts. He gave up his worldly pleasures, and found his pleasure in studying God's Word.

He continued to go to Mr. —'s, till he finally saw that the man's life did not harmonize with God's Word and its teaching. He called the old man's attention to these things. This made the man angry, and he put him out of the house. But he and his brother-in-law decided to hold to the Bible, and the Bible only. Now they stood all alone. They read the Bible, but they found much that they did not understand. So they prayed earnestly for light, and for some one to come who would show them the right way. When I came and held a few meetings with them, giving Bible studies also, they thanked God openly with all their hearts for sending a man, even from North America, to teach them. Again and again they thank God for his goodness. They take it as a direct answer to their prayer; therefore they do not hesitate to accept the message of preparation for the Lord's soon coming, as they see it clearly in God's Holy Word.

Soon numbers were walking in obedience to the light for these last days, and thus, by the direct intervention of God's providence, another center of light has been established in a dark Catholic land.

We look over the earth, and we see it even as described by the prophet, "The darkness shall cover the earth, and gross darkness the people;" but all about through the lands of darkness we see also the mighty working of the Spirit of God, preparing the way for the final witness to be borne. Let us pray God to raise up the consecrated workers and to supply the consecrated means by which to send the message to souls who are praying for light in the regions beyond.

"Working Together for Sabbath [Sunday] Observance"

By F. M. W.

THIS is the heading of a report in the Indianapolis News of May 23 of the Presbyterian Assembly in session in that city. The News says:—

Cooperation with the Sabbath organizations of other Protestant denominations and with those of the Roman Catholic Church was urged today in the report of the Sabbath Observance Committee of the Presbyterian General Assembly in session here. These organizations in all Christian churches and the labor unions, are working together hand in hand, it was stated in the report of the committee as printed in the assembly bluebook, and the results of the cooperation may be seen in a long list of victories all over the world for cessation of Sunday work.

How strikingly do we see being fulfilled before our very eyes the prophecy of Revelation 13! It is revealed there that apostate Protestantism in the last days would create an image to the papal power of Rome and enforce the mark of that power; namely, the Sunday sabbath. While a wide gulf apparently separates between Catholicism and Protestantism today, and while at the present time we are in the throes of an agitation in which many Protestants are uniting in denouncing Rome's propaganda of her interests, this will prove only the flurry before the quiet, and some day will be brought about the union of all these forces against the truth of God.

Says the spirit of prophecy, in speaking of this union which the Scriptures foretell will take place:—

Through the two great errors, the immortality of the soul and Sunday sacredness, Satan will bring the people under his deceptions. While the former lays the foundation of Spiritualism, the latter creates a bond of sympathy with Rome. Protestantism will yet stretch her hand across the gulf to grasp the hand of Spiritualism; she will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, our country will follow in the steps of Rome in trampling on the rights of conscience.

Let us not be deceived into a feeling of false security by the anti-Catholic agitation which is now sweeping over this country, imagining that conditions have changed, and that the purpose of Rome in the suppression of religious liberty in this country will never be realized. There are many men today who recognize Rome's purposes and are honestly and courageously opposing her advances. The time will come, however, when these men will either come to recognize that the basis of their opposition to the power of the beast must be in the giving of the third angel's message of Revelation 14, or from motives of personal interest and worldly policy they will unite with that power in opposition to the truth and people of God.

Let us take advantage of the opportunities now afforded, when men are willing to read and to study, to give them a knowledge of the issues involved in the last great controversy between truth and error.

F. M. W.

The Slowness of God

"It is unwise for us to try to hurry God. We ask for guidance; and because it does not come before we have ceased asking, we distrust God. That is not wise. The slowness of God is the safety of men."

Our Goal

By I. H. Evans

Another Harvest Ingathering will soon be here. This year the North American Division Conference has set as the goal to be attained the ingathering of $100,000. The committee felt that this sum was none too much to expect from the united efforts of all our people.

It is wonderful what large results are obtained from many small contributions. The moving picture houses report receipts for last year aggregating $300,000,000, most of which came in by nickels. Some of the richest mercantile companies in America sell only five- and ten-cent goods. Most of the soft and alcoholic drinks, cigars, and tobacco are retailed in small quantities. We need not think $100,000 too large a sum to be reached in this Ingathering campaign. Last year many solicitors gathered in goodly sums for the mission fund; but if each one receives only a small donation, and all receive something, the aggregate will be large. One State secretary writes that she gathered $700 on last year's Ingathering, and in only three cases did she receive above $1 from any one person.

At the present time we are far behind in making up the twenty cents a week per member for missions. The Ingathering money applies on this fund, and it seems as if, by its help, each conference should be able to raise its full twenty cents a week per member this year.

Let us seek the Lord in earnest prayer, and as far as possible determine to do something definite this year. No great work can be done without determination. When things are done, some one must do them. It is not because the man who does well had better conditions than others, but because he put into his work the thought and determination which brought success.

This is God's closing work. The end is at hand. To us is left the finishing of the work; it is our task, our great commission, our sacred trust. This year should be our banner year in the ingathering of mission funds. If rightly carried on, this work will be a blessing to our friends and neighbors as well as to ourselves. They will not think less of us for asking them to give, but often their interest in our work will be increased, and they will read our literature more readily than before.

Let us earnestly strive to reach the goal. I. H. EVANS.

Note and Comment

A Unique Case

A PECULIAR case of religious antipathy between Catholics and Protestants, coupled with superstitious regard for so-called "holy ground," has recently come from one of the courts in Austria. The Northwestern Christian Advocate of May 27, 1914, gives the incident as follows:—

Some time ago there died in St. Johann, in der Haide, Lower Austria, a miller. He was a Protestant, consequently a heretic. So the priest of the village where this plain miller had lived and died in that particular Catholic community, ordered that his grave should be dug in a certain designated corner of the community cemetery. So the remains of that miller were buried in a grave apart from all other graves. And finally, in order to make this ostracism more pronounced, the priest had a most secure barbed wire fence erected around the grave. The nearest evangelical congregation objected to this treatment of its adherents, and went to court with its case, requesting that the abominable barbed wire fence should be speedily removed from the grave of the miller. This happened three years ago. Now the two lower courts at Hartberg and at Gratz sustained this objection. Just recently, however, the higher court held that it saw no reason why the action of the priest and his congregation should not be sustained. Evangelicals in Austria are now determined to find out how far Roman Catholics can go in Austria in the twentieth century in their persecutions of Protestants.

Roman Church Aid to Huerta

For months it has been a live question as to where President Huerta obtained money to finance his military operations, in view of the state of affairs in Mexico. It would appear, however, by recent reports from various quarters, that the Roman Catholic Church has stood behind him in his campaign, and, through assessments upon the people of Mexico, contributed large sums to the financing of his operations. A dispatch from Vera Cruz, published in the New York Times of May 13, declares:—

The alleged determination of Villa to deal severely with the dignitaries of the church, and the disfavor with which rebels regard those who wear the robes of the church, are said to have for a basis the financial assistance which the church has given to Huerta. Early in Huerta's campaign against the rebels, the church contributed 7,000,000 pesos, and the amount is said now to have reached 20,000,000 pesos. The churchmen are known to have protested against some of the assessments, but were virtually forced to pay.

Not only has the church financed Huerta in his operations, but she has stood as his chief adviser. This at least is the declaration made by the Western Watchman, a Catholic journal published in St. Louis, in its issue of May 4, 1914. The editor says:—

Everybody is asking the question, "Who is Huerta's adviser?" We have before stated in these columns that Huerta was on the best of terms with the Catholic party, and was a personal friend of the Archbishop of Mexico City, with whom he dined regularly twice a week. This brings him in close touch with the personnel of the apostolic legation. Church diplomats are the safest and shrewdest in the world. Canon law is a safe guide in the intricate defiles of international politics. Who suggested to Huerta that it was illogical and inconsistent to demand an apology from one you refuse to recognize? It knocked our resourceful Secretary of State completely off his feet, and he has not had a leg to stand on for a month. But the guarded assent to mediation expressed by the wily Indian is a masterpiece of diplomacy. He has all the machinery of mediation in motion, yet no one can say just what he will do. He has the whole world guessing.

All the great leaders of men since the Christian era began were in close touch with the church, and were guided by her wisdom and her experience.

How long the church will continue to afford this financial encouragement and ready counsel will depend upon the probable outcome in her judgment of the present situation in Mexico. Roman policy usually declares on the side of the victor. Whatever administration may succeed that of Huerta in Mexico, the Roman Catholic Church will continue to the extent of her power to take a hand in Mexican affairs. As far as possible she is making her influence felt in every government of the world at the present time. There are but few great political moves made in this world but that Rome in some manner has been connected with the decision, favoring it if for her interests, opposing it if her purposes were not likely to be met. She will do this until the end of time, until she is called to account by the judgment of the last great day.

The Kind of Preaching Desired

WHAT kind of preaching do the men and the women of the world generally desire? Do they prefer to hear from the pulpit a discussion of current events, or are they anxious to hear the simple story of the cross? With the trend of religious thought at the present time, and with the education which many have received for several decades, it would be hard to convince us but that a great multitude would much prefer to hear a discussion of current events and popular subjects from the Christian pulpit. There are, however, still a great number whose hearts cry out for the bread of life, and who desire to hear an exposition of the message of salvation to lost men.

The Lutheran Church Work feels that there are many of this latter class. It gives the experience of a preacher who was invited to speak to the students of an Eastern university. Before the service he met a company of the students and asked their counsel as to the kind of preaching needed in the university. Says the Church Work:—

With promptness and frankness they expressed themselves. “Cut out all slang,” said one. “Make no allusion to baseball or football,” said another. “Give us no illustrations from recent science,” said another. A fourth said, “Stick to you job and preach the gospel, and that will suit the boys.” These bits of advice are highly suggestive. They are expressed in the vernacular of youth, but they have the right ring. They show that the things men, even young men in college, are thinking about during the week are not the things they want to hear about when they go to church. These are the very things they do not want to hear about on Sunday from the preacher. People are tired of such things as concern them during the week, the things that fill the newspapers. They come to church for relief, and to have mind and heart directed to higher considerations. That college boy who said, “Stick to your job,” was giving good advice to all men who are set apart to preach!

Deficits in Publishing Church Journals

IN contrast with the small but encouraging gains in the publishing of our denominational journals last year as reported by all our publishing houses, the following figures illustrating the losses suffered on several of the great papers published by the Methodist denomination are of interest. According to the Sabbath Recorder of May 25, the Christian Advocate of New York City lost in operation last year $19,000; the Western Christian Advocate, $15,000; the Northwestern Christian Advocate, $17,000; the Central Christian Advocate, $14,000; and the Epworth Herald, $12,000. These deficits, according to the reports of the publishers, came about largely through the attempt to get new subscribers by reducing the price of these papers. A good gain was made in the subscription lists, but the deficits were largely increased, there being not enough gain to make up the loss in increased output.

New Cardinals Created at the Vatican

WITH elaborate ceremonies at the Vatican in Rome, thirteen new Catholic cardinals were recently created by Pope Pius. One of the new prelates is from Quebec; one from England; and six are from Spain, Hungary, France, Germany, and Austria. The college of cardinals is now less distinctively Italian than for some years. These changes cause some concern, as it is feared that they will have an important bearing on the election of the next pope. Pope Pius has now reached his eightieth year.

Entering Szechuan Province, West China

By F. A. Allum

F. A. ALLUM

[The province of Szechuan is the largest of China proper, and borders on Tibet. Brethren Allum and Warren will travel two thousand miles and more in reaching the capital of this province from Shanghai, and the best they can do, it will require two months to make the journey.]

KNOWING that the readers of the REVIEW are interested in every advance move that is made in God's closing work, I take this opportunity of telling them that Brother Warren and I left Shanghai for Szechuan, via Hankow, March 3. We had a very pleasant trip from Shanghai to Hankow. While on the boat I sold forty copies of our Chinese Signs.

We were met at Hankow by Brethren Lee and White, and had a very pleasant visit with the brethren there. The work in Hupeh Province is prospering, and there are a number of new places calling for a representative of the message to come and teach the truth.

On Wednesday, March 11, we went from Hankow to Yen-cheng, Honan, by train. The day we left Hankow the daily paper had an account of the killing, by White Wolf's band of robbers, of a Norwegian missionary named Dr. Froland. They also severely wounded another missionary of the same mission. This took place at Laohokau, in northern Hupeh.

However, we had a very pleasant and safe journey to Yen-cheng. We saw numerous bands of soldiers on their way to fight White Wolf and his robbers, who are estimated to be about three thousand men. The railway seemed carefully guarded, and at nearly every bridge soldiers were stationed. In eastern Honan, conditions, according to the reports of native Christians, have improved; but the western part, which is very mountainous, is still in the hands of the robbers.

We were very glad to meet Brother Westrup once more. He gave us a hearty welcome, and we enjoyed our visit with him very much.

Our object in going to Honan was to select Chinese workers to go with us to Szechuan. Brother Cottrell and his committee generously allowed us perfect freedom to select any workers who were willing to go. After an earnest season of prayer with Brother Westrup and the Chinese members of the Honan committee in Szechuan, two committeemen were chosen. Their names are Dju Dzi Ih and Shi Yung Gwei. Both men expressed their willingness to go wherever God called them. One of these men had to travel ninety li [thirty miles] on Friday to his home to acquaint his wife with the suggestion that they now labor in Szechuan. These devoted people packed their belongings Saturday night after sundown, and on Sunday traveled ninety li to the railway station in order to take the train next morning for Hankow. The other evangelist got ready equally as fast. This shows how the spirit of this message can stir the Oriental and make him truly God's minuteman.

We had a very pleasant return trip to Hankow. Here another worker was selected. He also is of Honan, and is a good, faithful man. His name is Li Fah Kung. We did not see him before we left Hankow, but have since received a telegram telling us that he is on his way, and so we are waiting for him in I-chang, which place is four hundred miles west of Hankow, and one thousand miles from Shanghai. As soon as he arrives, we shall take a native boat for Chung-king, Szechuan, which is over four hundred miles from I-chang. We have been very fortunate in securing our house boat, which has three good-sized rooms, and plenty of deck space; in fact, it is the largest Chinese boat on which I have ever traveled. The captain has several letters of recommendation, written in English, from well-known missionaries, in which they state that he is a reliable man. In all this we recognize our Heavenly Father's leading. Our ordinary crew numbers twenty grown men, but when we pass the rapids, this number will be increased to about one hundred. The price for the boat, including such Chinese food as they serve, is $115, Mexican. This favorable price is due in a large degree to our faithful evangelist, Dju Dzi Ih, who has the work of God near his heart. This man, while on the boat on which we traveled from Hankow to I-chang, sold twenty-three papers in less than thirty minutes. He is also selling at I-chang, and will soon have his papers all sold, as our literature has not yet arrived.

We are now living in a Chinese inn, but hope to leave this place next Friday morning. The captain of our boat guarantees in his written contract to land us in Chung-king twenty-one days after we leave I-chang. We have arranged to have the boat stop every Sabbath from sunset to sunset, and shall improve our opportunities to preach to the people at the places where we stay over the Sabbath.

We shall write more at a later date about our journey, as the interesting and exciting part is just before us.

In conclusion, we wish to ask the readers of the REVIEW to remember us in a very special manner in their prayers: First, that God will bless us and protect the lives of the loved ones whom Brother Warren and I have left in Shanghai. Our faith takes hold of the assurance found in 2 Tim. 1: 12. Second, that God will give us a safe journey, that we may be kept in health and strength, and further, that we may be kept in that close relationship to God that we may have divine guidance in laying plans for this new mission. Third, that the Lord will bless with good health our Chinese workers, and continually give to them that consecration that is so necessary in the work of God.

I-chang, Hupeh.

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