This Day in Presbyterian History

He who finds a wife finds a good thing, and obtains favor from the Lord. (Proverbs 18:22, ESV)

It isn’t often that someone in the rough and tumble of ministry in Reformation Scotland would even think of finding a  wife. But our Presbyterian founder, John Knox himself, found in God’s providence, two wives who were willing to take his life as their own.

His first wife was Marjorie Bowes. We don’t know much about her history, and no date on which to place down a separate post on her. She is mentioned twice in “The Reformation in Scotland.” The first reference is on page 119 where it states that John Calvin invited him to Geneva. Knox sent on his wife and her mother there, and followed them after a time. Then on page 240, it is stated that Knox “was in no small heaviness by reason of the late death of “his dear bed-fellow”, Marjorie Bowes. A footnote mentions John Calvin writing to a Christopher Goodman on 23rd April, 1564, “I am not a little grieved that our brother Knox has been deprived of the most delightful of wives.” This note spoke of the grief of our Reformer, for his wife had died four years earlier in 1560. This first marriage union brought into the family two sons, who were both youngsters at the time of her death, namely Nathaniel and Eleazer. Both would grow up, but  not leave any heirs due to their singleness.

Four years after the death of his first wife, John Knox met his second soon-to-be wife, Elizabeth Stewart, youngest daughter of Andrew Stewart. Their family was staunchly Protestant, though related to Queen Mary at the time. And indeed, she was taken in marriage on March 26, 1564, when she was but 19 years of age, by the Reformer when he was in his late fifties. Their “courtship” was interesting to say the least.

In the Introduction of the “Ladies of the Covenant.” it was described by Mr. Robert Millar, minister of Paisley, to the historian of “The Sufferings of the Church of Scotland,” Mr. Wodrow, on November 15, 1722. It follows:

“John Knox, before the light of the Reformation broke up, traveled among several honest families in the West of Scotland, who were converts to the Protestant religion. Particularly he visited often Steward, Lord Ochiltree’s family, preaching the gospel privately to those who were willing to receive it. The Lady and some of the family were converts.

“Her ladyship had a chamber, table, stool, and a candlestick for the prophet, and one night about supper, says to him, ‘Mr Knox, I think that you are at a loss by want of a wife,’ to which he said, ‘Madam, I think nobody will take such a wanderer as I;’ to which she replied, ‘Sire, if that be your objection, I’ll make inquiry to find an answer, ‘gainst our next meeting.’

“The Lady accordingly addressed herself to her eldest daughter, telling her she might be very happy if she could marry Mr. Knox, who would be a great Reformer, and a credit to the church; but she despised the proposal, hoping that her ladyship wished her better than to marry a poor wanderer.

“The Lady addressed herself to her second daughter, who answered as the eldest.

“Then the Lady spoke to her third daughter, Elizabeth, about nineteen years of age, who very frankly said, ‘Madam, I’ll be very willing to marry him, but I fear that he’ll not take me,’ to which the Lady replied, ‘If that be all your objection, I’ll soon get an answer.’

“Next night, at supper, the Lady said to Mr. Knox, ‘Sir, I have been considering upon a wife for you, and find one very willing.’ To which Knox said, ‘Who is it Madam?’

She answered, ‘My younger daughter sitting by you at the table.’

“Addressing himself to the young lady, he said ‘My bird, are you willing to marry me?’ She answered, “Yes, Sir, only I fear you’ll not be willing  to take me.’ He said, ‘My bird, if you be willing to take me, you must take your venture of God’s providence, as I do. I go through the country sometimes on my foot, with a wallet on my arm, a shirt, a clean band, and a Bible in it; you may put some things in it for yourself, and if I bid  you take the wallet, you must do it, and go where I go, and lodge where I lodge.’ ‘Sir,’ says she, ‘I’ll do all this.’  ‘Will you be as good as your word?’ ‘Yes, I will.’

Upon which, the marriage talk was concluded, and she lived happily with him, and had three daughters from him. She afterward lived with him when he was minister at Edinburgh.”

Now this marriage does not resonate with twenty-first century standards of American Christians, nor did their age difference resonate with seventeenth century Scottish Christians. But she lived as his wife, with a family of five, three daughters and two adopted sons, for the next eight years. All three daughters married and brought forth children of their own to continue the line of John Knox. After his death, the General Assembly granted  her his pension for a year. She married again and went to be with the Lord in 1612.

Words to Live By:  God often works by mysterious providence to accomplish His sovereign purposes, including that of the bond of marriage.

America’s National Thanksgiving Hymn Two Centuries Ago
by Rev. David T. Myers

We start out this post with the words of a patriotic hymn.  Granted, it will not be found in the Trinity Hymnal, but it was found in the official hymnbook of the Presbyterian Psalms and Hymns, published in  Princeton, New Jersey in 1829.  The author of it was not a minister, but a physician.  Alfred Woodhull was his name and he was born on this day, March 25, 1810.  But back to the hymn.  Consider these majestic words:

          Great God of nations, now to Thee Our hymn of gratitude we raise; With humble heart and bending knee We offer Thee our songs of praise.

          Thy Name we bless, Almighty God, For all the kindness Thou hast shown To this fair land the Pilgrims trod, This land we fondly call our own.

          Here freedom spreads her banner wide And casts her soft and hallowed ray; Here Thou our father’s steps didst guide In safety through their dangerous way.

          We praise Thee that the gospel’s life Through all our land its radiance shed, Dispel the shades of error’s night, And heav’nly blessings round us spread.

          Great God, preserve us in Thy fear; In danger still our Guardian be; O spread Thy truth’s bright concepts here; Let all the people worship Thee.  Amen.

Alfred Alexander Woodhull had the benefit of a godly father who was himself a Presbyterian minister, George Woodhull.  The father’s first church was the Presbyterian church in Cranbury, New Jersey.  In 1820, the whole family moved to Princeton, New Jersey and stayed the next twelve years ministering to the people of God in that college and seminary town. The late William O. Harris, former archivist at the Princeton Theological Seminary, wrote something of the Woodhull family, focusing on young Alfred’s grandfather, the Rev. John Woodhull :—

“One of the founders of Princeton Seminary, the Reverend John Woodhull, while pastor of a Presbyterian church in Lancaster County, Pennsylvania, in 1776, advocated from his pulpit so eloquently the cause of American independence that every male member of his congregation capable of bearing arms enlisted in the Continental Army. He went with them as their chaplain. During the Battle of Monmouth in 1778, he looked up and saw the Old Tennent Church high on a hill above the battlefield. He felt strongly that he would be called to that church, and he was. He continued as pastor there until his death in 1824. He helped to found Princeton Seminary in 1812, assisting in teaching practical theology and serving as vice president of the Board of Trustees from 1812 until his death in 1824. His son, George Woodhull, was a longtime pastor of the First Presbyterian Church of Princeton. His son, General Alfred A. Woodhull, served in the Army Medical Corps throughout his career, rising to be surgeon general. In retirement, he lived in Princeton and was a great friend to the Seminary.”

Meanwhile, Alfred, through independent study, was able to enter the  university as a second year student.  After graduating from it, he went to the Pennsylvania to study medicine, and after graduation and residency, became a medical doctor.  Eventually moving back to Princeton in 1835, he began a practice there.  Loved as a sincere, devout, and humble Christian Presbyterian, he contracted a fever and tragically died on October 5, 1836.  His death was greatly lamented by the citizens of the town and area.

Words to Live By:
James reminds us in chapter 4, verse 15 of his New Testament letter that we “are just like a vapor that appears for a little while and then vanishes away.”  All of our lives are that fragile, unless the Lord determines to keep us on this earth for a time.  Let us remember that and buy up every opportunity for worship and work in God’s kingdom.  And let us pray and work for our beloved country so that God would have his church “spread God’s  truth’s bright concepts  here” so that our citizens “would worship the God” of the Bible.

“He Went About Doing Good”

Our subject today is the Rev. James A. Bryan, known affectionately as “Brother Bryan.” To introduce him, I would like to take the liberty of quoting from the opening three paragraphs in Dr. David Calhoun’s recent article, which appeared in the Fall 2012 issue of PRESBYTERION:

“For years James Bryan walked the streets of Birmingham, Alabama, ministering in the name of Jesus to the people of the fast-growing city–not only to respectable people but also to gamblers, drunkards, and prostitutes. He was the pastor of Third Presbyterian Church, a downtown church surrounded by African Americans, poor white families, Jews, and immigrant workers from Italy, Hungary, Greece, and other countries. Bryan knew the people of Birmingham and they knew and loved him. They called him “Brother Bryan.” To him all people, black and white, native-born and immigrants, poor and rich, were his brothers and sisters.

“James Alexander Bryan was born near Kingstree, South Carolina, on March 20, 1863, two years after South Carolina seceded from the Union. His parents were poor in money, but rich in faith. Every morning and evening the family gathered to sing a psalm or hymn, to read a passage from the Bible, and to kneel in prayer. At his little country school James studied reading, writing, arithmetic–and the Westminster Shorter Catechism. At the town’s Presbyterian church he listened to good sermons. A visiting preacher who made a deep impression on the young boy was Hampden C. DuBose, a student at Columbia Theological Seminary who, during a summer vacation, supplied Bryan’s home church. DuBose became a missionary to China, where he preached, planted churches, and successfully fought the opium trade.

“Bryan studied at an academy in Raleigh and at the University of North Carolina, where he was known for his ability as a public speaker. He went north to Princeton Theological Seminary to prepare for the ministry, arriving in September 1886 with $1.85 in his pocket. The piety of the slim young Southerner earned him the nickname “the saint,” spoken not in mockery but seriously by his fellow students. Bryan loved his professors–William Henry Green, Alexander McGill, Caspar Wistar Hodge, and B. B. Warfield–and loved his studies, especially those in Bible and preaching. In Princeton Bryan worked at the Negro church on Witherspoon Street, teaching Sunday School and often leading the Wednesday prayer meeting. Here among black friends he was at home. Years later when his Princeton Seminary class gathered for its fortieth reunion, Bryan slipped away from the festivities to preach to the people at Witherspoon Street Presbyterian Church.”

We have in recent years been able to locate a copy of Brother Bryan’s sermons, which were then added to the PCA Historical Center’s research library. Apparently this was one of three volumes that were published between 1900 and 1930. Few copies have survived. The first was a slim volume of 53 pages, then another of 72 pages, which we have in photocopy, and the last, our recent accession, is a booklet of 111 pages. From that last booklet, I have selected one sermon to post here today, to give a better sense of Brother Bryan’s ministry and also because this particular sermon has some additional biographical insights:

EVERY LIFE WITHOUT PRAYER IS FAILURE.
(March 26, 1927)

Prayer to God is the lifting up of the soul to God. It is the pouring out of the heart unto God, our Father, in adoration, praise, confession and submission.

Someone asked the question, “What is the need of the Christian Life?” Another person answered, “Love for Jesus Christ.” We know this is true. You cannot love anyone unless you are acquainted with them. You cannot love Christ unless you are well acquainted with Him. You become acquainted by reading the Bible and especially by communing with Him in prayer. The people whose lives have counted for the most in the world have been people who were intercessors unto God.

Think a minute of Moses, how he interceded for God’s people, who had forgotten God. He spent 40 years in the school of prayer in the desert of Midian. It was his prayer life that made his life powerful. Prayer to God is asking what we wish, expecting to receive the things according to God’s will. We go to our Heavenly Father knowing that He will not withhold from us the best things for us.

Think of Elijah praying to God, the heaven’s being shut for three years and six months. I can hear him praying for rain and the heavens opened and the rain came. God’s people in the time of Samuel sent for him and begged that he not fail to pray for them.

Is your life a life of prayer? We have a great many church workers in this country but we need more church prayers. Praying is not saying your prayers. Christ taught us to enter our rooms and pray to our Father in secret. Christ teaches us to pray always.

Paul writes, pray without ceasing. Then he says: “I exhort first of all the prayers, supplications, intercessions be made for all people.” Do you enjoy praying? How much time a day do you spend in prayer? How many people have you on your prayer list? I am sure that I cannot meet the trials, the temptations, the burdens, the sorrows of life, without spending much time in prayer.

Martin Luther said, “I have so much to do I spend the ealry hours of the morning in prayer to God.” If you haven’t anyone else to pray for, pray for the writer of this note.

The calls come thick and fast, day and night. I have just returned from a cottage over the mountain, a father dying in one room, mother and children in sorrow, in the other. Pray for hundreds in that condition. The phone has just rung bringing the news of old people in a certain section of this city, unable to work, without food or fire. Pray to God that He will supply the needs of hundreds; that He will heal thousands of broken hearts. “There are lonely hearts to cherish, while the days are going by. There are weary souls that perish, while the days are going by.”

If Christ felt the need of spending whole nights in prayer and rising before day and going to the mountainside to pray, do you not feel the same need? Certainly you do. Christ is praying for us now. He is the only advocate between God and man. He presents our case to the Father. One of the sweetest recollections that I have of my earthly father is this: he took me to Charleston, S.C., when I was a small boy. Late at night when everything was still in the hotel, I heard a voice; in the dim moonlight that shone through the window I saw my father on his knees. I heard him praying for me. I think of that scene most every day and think of the prayer that I heard him offer. Maybe our children do not need so many material things but they need our prayers and they need to be taught to pray. You cannot have a spiritual life, without prayer.

Will you not pray more? Will you not pray for your own city, for every man, woman and child, that Christ may take His rightful place in every life? Pray that all of the people will be intercessors unto God.

Words to Live By:
Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained ^[a]by the world.—James 1:27, NASB.

Here’s a great sermon illustration, drawn from an earlier time, before GPS navigation.  (Our March date is a bit off, but what can you do?)

WITHOUT POSITION
by C. Laing Herald, Ph.D.
[The Presbyterian 98.10 (8 March 1928): 6-7.]

“Without position” is a nautical term ; it savors of the sea. Years ago, if one sailed the seas on a sailing ship, or wind-jammer, as such vessels were rudely called, one would have become familiar, more or less, with this term. Two vessels at sea, while passing each other within signaling distance, always exchanged the courtesies of the sea by giving their respective nautical positions. Each ship ran her colors to the masthead, thus displaying her nationality; then a board, painted black, was lashed to the shrouds of the mizzen rigging; and on this board was written in large letters, with chalk, the latitude and the longitude each captain thought his ship was in, according to his latest observations. In this way, for the sake of safety, the two captains compared positions. Sometimes, however, especially after a period of heavy or foggy weather, the words written on the board were, “without position.” In other words, the captain of the ship who wrote these words admitted that he did not know where his ship was nautically; that he was really without position; having failed to obtain observations of sun, or the moon, or the stars, so that he might learn from them his latitude and longitude, and being in doubt as to the accuracy of his “dead reckoning,” he was all “at sea” as to his position. Therefore, the words “without position” are significant. 

The science of navigating consists in the knowledge necessary to conduct a ship safely across the ocean, enabling the mariner to determine, from the position of the celestial bodies, with a sufficient degree of accuracy, the position of his vessel at any given time. And while navigation is a science to itself, yet, in a practical sense, it must, of course, be supplemented by seamanship.

There are three ways of determining the position of a ship at sea; namely, by piloting or bearings, by dead reckoning, and by observation of the celestial bodies, the sun, the moon, and the stars. The first is simple, primitive, and answered so long as a ship remained in sight of land. In this way the position of the ship is determined from the visible objects along the shore, and from soundings. Dead reckoning consists in keeping an hourly and careful record of the course the ship is steering from a known point of departure, the rate of speed she is making, with due allowance for leeway, caused by drift, ocean currents and tides. This method of navigation is largely guess-work, and is, therefore, far from being accurate and trustworthy. The science of navigation really consists in the observation of the celestial bodies and the consequent calculations of the ship’s latitude and longitude from these observations.

But even this science is subject to interruption, and, therefore, subject to error and consequent danger and loss. Suppose, for example, that a captain, because of cloudy or foggy weather, cannot obtain an observation of any of these bodies for several days; suppose that tides and ocean currents, unknown or misunderstood by the navigator, carry the ship out of her course; and suppose that magnetic influences due to atmospheric conditions, or particular latitudes, or induced by the nature of the ship’s cargo, affect the ship’s compass, even her chronometer; under these conditions what is to be done? The most careful calculations of the navigator will of necessity be affected by one or by all of these conditions, and, as a result, his calculations will be erroneous. Thus the ship may be entirely out of position.

But when I think of a ship at sea without position, my thoughts turn in particular to that large, important and necessary institution, the Christian church. Now be careful, you say. Yes; I shall be careful. Do not lay profane hands on the Ark of the Lord, you warn. No; I shall not, for I have in mind the fate of Urriah, who forgot himself and profaned the Ark. Notwithstanding, the church of to-day reminds me so forcibly of a ship without position that I cannot refrain from the reference and its necessary implications. Although I shall speak as one outside of the church, yet I shall speak with reverence, for I regard the church as the most necessary institution to our existence as a nation and to our well-being as individuals. And although, in my criticism, I may be severe, yet I shall try to be just.

It is to be admitted, gladly and gratefully, that the church is the largest, the wealthiest, the most intellectual, and the most necessary organization in American life. And this being true, it is only honorable, on the part of the church, that she stand true in her obligations to the people she professes to serve and to save. Malfeasance in office is one thing the American people will not stand for—not on the part of church officials. No later than yesterday, one of the professors in the university was in my home, and when asked his opinion of a certain minister, replied at once, “Oh, he is not reliable.” This unreliability was not applicable to the morals of the minister, but to his theology, his teachings; or, in nautical words, to his science of soul navigation. How long would the owners of a valuable ship tolerate a captain who was unreliable in his knowledge of navigation and seamanship, and who would, consequently, run their ship upon the rocks? No, no, it will not do. Then what is one to think of these unreliable ministers, these “sky-pilots,” as they are called, in navigating our souls to the next world?

Account for it as one may, the feeling is abroad in the land that the church at the present time is without position. She does not have her headings; she is off in her dead reckoning; in other words, she is all at sea in her theology. Therefore, she is not capable of saving the souls of men.

What has caused the church to lose her position? Have murky skies, thick fogs, heavy storms, contrary winds, uncertain tides, treacherous currents, been the cause?

There are probably two principle reasons : First, certain men occupying the pulpits of the church, like some college professors, have become too brilliant intellectually; at least they think they have; second, sinful nature is essentially opposed to the fundamental teachings of the Bible; the devil hates the truth like the devil. As to the first reason, nearly all the ministers occupying our pulpits are college-bred. While in college, they were taught to believe that the Bible was such an old Book it was out of date, behind the times, and that modern philosophy and science were far in advance of what the Bible taught. These men, being weak mentally and morally, and without a deep religious experience, accepted the teachings of these professors, and have carried these superficial unreasonable, skeptical and dangerous notions into their pulpits; thus they have turned from the Old Book to their own superficial thinking and irrational conclusions.

In other words, they have become wiser than what is written. Accordingly, they have thrown the Compass overboard, and are navigating the ship in accordance with what they think is the right course to steer. I cannot imagine the captain of a ship being such a blockhead. When the captain of a ship does such an irrational thing as to throw the compass overboard, the ship is doomed and all hands with her. Second, inasmuch as this is a fast, wealthy, pleasure-loving, luxurious period in the history of the American people; and inasmuch as the Old Book calls for self-denial in the things which are harmful, and for simplicity in living, the pulpit has surrendered to this appeal of the age; the pulpit has conceded, yielded, compromised; and now it is deceiving. Ministers enjoy popularity; to many of them, life without this vanity is drab, colorless. Hence they are making the popular appeal by preaching a supposed new doctrine, a doctrine which never entered the divine mind, and which, therefore, is not found in the Book. They have given up the ship; they have struck their colors to the enemy. Nevertheless, they are deceived themselves; for, instead of their preaching being popular, common-sense, thinking men reject it, lose respect for the minister, ignore and neglect the church.

As an outsider, let me say there are men in our pulpits to-day I would not go to hear, neither would I commit the souls of my family to their guidance in spiritual matters. Moreover, there are millions of men who feel just as I do in this matter, for these ministers are just what the university professor said they were—unreliable. They are wreckers. I should hate to cross the ocean with the captain of a ship who did not understand the science of navigation, and shaped his course according to his notion of things. And how true it is that I will not attend a church the pastor of which does not understand the science of theology, and who is likely, therefore, to wreck my soul and the souls of my family. Enter the different churches to-day—there are noble exceptions, thank God!—and listen to the pseudo-sermons. From these sermons does one receive clear and definite directions of the way to glory? Exactly what course to steer in order to reach that Haven of Rest? Indeed not! Compass overboard, chart torn to pieces, the sky overcast, no observations, contrary winds, treacherous currents, uncertain tides, and the church without position!

As I have said, “without position” is a nautical question. In the sense in which I have tried to elucidate it, it may be a naughty question. Nevertheless, one must grant that it is a knotty question.

Wellston, Ohio.

[Robinson’s Ministerial Directory (1898, p. 306) indicates that Rev. Charles Laing Herald was born in Scotland and educated at Queen’s College, Ontario, B.A., 1884 and McCormick Theological Seminary, 1892. Rev. Herald was ordained May 1892 by the Presbytery of Bloomington and installed as pastor of the Presbyterian church in Wenona, IL, where he served from 1892-94. He then answered a call to serve as pastor of the Tontogany, Ohio church, beginning in 1894. Apparently he remained in the general Ohio area throughout his ministry.]

Located among the correspondence in the Robert Dick Wilson Manuscript Collection at the PCA Historical Center, there is this letter from Dr. H. G. C. Hallock, worthy of our attention today.

Henry Galloway Comingo Hallock, was born on 31 March 1870, and prepared for ministry at the Princeton Theological Seminary, 1893-1896. Upon graduation he immediately took a post as a PCUSA missionary to China. In 1905 he withdrew to independent ministry and teaching, serving later as Professor of Homiletics in the department of theology at the University of China, Chenju, Shanghai, 1925-1927.  For a time he had also been connected with the National Tract Society for China. Among some Princeton alumni information, there is indication that he remained in China up until at least June of 1942. Later returning to the United States, he died on 16 January 1951.

The letter that follows is a powerful testimony from the field of conflict. It is a revealing letter, telling the truth about evil, and a hopeful letter, speaking the truth about our Lord who sovereignly prevails over evil, purifying His Church, raising up a strong testimony to His grace and glory. Today, Rev. Hallock’s “prophecy” of China’s future rings true.

C.P.O.Box No. 1234, Shanghai, China, March 22, 1927.

Dear Friend,

I have written several times about our Bible School and of our work among its students and about our students’ work among the chil­dren and with the people in the country villages, I hope you are inter­ested and that your heart has prompted you to help. There has not been time for a reply from you, as it takes a month each way for letters to go and come; but let me write again and tell you more. We are having very serious troubles in China. Fighting and unrest are all about us. I hear cannon booming and see many houses burning in Shanghai now as I write. Tho’ our Bible School is in the danger zone yet we have not been molested in the least. The militarists have closed a secular school of 600 pupils near us, as the generals feared the students were cutting the telegraph wires, R.R. tracks, and doing other mischief; but our Bible School goes on without interference. We are very glad and thankful to our Heavenly Father. We are grateful also that you have been praying for us.

Pray much also for China. An idea is abroad that a spirit of nationalism is among the people. This is largely a mistake. I do wish there were a spirit of real nationalism abroad, the leaders seeking the real good of their country and people; but I am sorry it is not so. The people are driven about in fear—like a flock of sheep pursued by mad— dogs or wolves—by men in the pay of Bolshevists. Lest these beasts of men be moved by pity for their own people the Bolshevists enlist perfect strangers from a distance to carry on propaganda, terrorize people, stir up strikes and shoot those too poor to strike, initiating a reign of ter­ror, making the workers afraid to work—lest they be killed for working or their wives and children be killed while they work. As soon as ample protection is provided the people are very glad to flock back to work. The so-called Nationalists, led by the Bolshevists, say they are seeking the good of the people; but wherever they go they rob and kill the people and smash up schools, hospitals, churches and Chinese temples. You friends in good old America don’t want them and can largely keep the Bolshevists out; but the Chinese are not able to do so, so these fiends carry on with a high hand. There seems to be no limit to their deviltries. They cry, “Down with imperialists! Give the people freedom!” but they themselves are tyranic imperialists, and crush freedom. They are domineering over­lords making a comparatively free people slaves. Freedom is impossible where they come. Like fierce, wild animals they are over-running the country, and the people, poor and rich alike, are fleeing for their lives.

But amid the deep gloom there appears a bright cloud still. God will overrule it all to His glory—is doing so. The church is being tried as by fire. The true Christians will remain true—will become more “loyal and true—and the dross will be removed. The “rice Christians” and all who are not true will desert and so the church will be refined. The church needs purging and it is being purged “with a vengeance.” And then, too, the scattered loyal Christians, as in the times of the Acts of the Apostles, are preaching the Gospel wherever they flee. The Bolshevists try to beat out the fire; but they only scatter the sparks. The flames spring up in numbers of unthinkable places. The missionaries have had to leave their stations; but it casts their Chinese Christians wholly into the loving arms of the dear Lord where they renew their strength, running and not weary, walking and not faint. Now is the time to bear the Christ­ians up in the arms of prayer as you have never done before. Pray much, too, for the native preachers and Bible women, and also for the young men in our Bible School. They are staying firm in the school tho’ dangers are all around. — Shanghai just captured. Many Chinese killed. I can’t well flee. God guards. P.O. is closed. If this arrives you’ll know all’s well.

Yours in Christ’s glad service,

(Rev.) H. G. C. Hallock.

[emphasis added]