This question would be completed by adding: Or does it mean the place of departed, disembodied spirits, in a conscious state of joy or misery, as many believe? The terms by which the Bible designates the place, or describes the condition, into which human beings pass in the event of death, become a subject of absorbing interest to every thoughtful mind; but whether we think of the place to which man goes in death, or of the condition he is then in, the Bible, by the terms it uses respecting those subjects, must make known to us how much of the man goes there, and what his condition is when there.
In the terminology of the Scriptures, we have been wont to believe that there are two terms,—sheol, in the Hebrew, and hades, in the Greek,—which are identical in meaning, and both of which, in the conditions revealed concerning them, determine the condition of man in death. But the place and conditions made known in the Bible respecting those who go into sheol or hades, as the sacred writers use these terms, does not harmonize with the ideas that have grown up in the religious world, through long ages of theological evolution; hence a resort to the expedients of addition, where some new device is wanted; subtraction, where there is more than can be used; or a denial altogether, when it would seem more convenient to the new theology to have the Scriptures out of the way entirely; or any other imaginable device, to make apparent harmony with the Scriptures, under which the new adjustment can conceal itself.
Our views of man in death must be governed by what the Bible says on the points in question; hence the importance of having the true understanding of its testimony. For if the grave is a place of intelligence and activity, and the dead have life and consciousness when they are said to be in the grave, then Spiritualism has a divine backing, and the hero worship of paganism, the Mariolatry of Catholicism, purgatory, masses for the dead, prayers to saints, and a thousand other forms of error and superstition, deadly in their spiritual and physical influences, can clear themselves from all the adverse criticisms of their opponents. But if there is no part of man, which, in a conscious and intelligent condition, survives the death of the body, then all these theological dogmas stand forth in their true colors, as the working of the mystery of iniquity, by which mankind have been led away into the darkness of an apostate world, and as a last-day deception, by which the great enemy of God and man seeks to complete his work of ruin. And it becomes us to shield ourselves against the danger, by earnestly searching to discover the nature of these deceptions, and rejecting their presumptuous claims. <q>Beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness.</q> 2 Peter 3:17.
A brother has sent us a portion of a recent pamphlet, in which an effort is made to sustain what is called the orthodox view of the state of man in death, on which he desires a word of comment. In behalf of his contention, the author of the book puts forth the claim that the word <q>sheol,</q> though thirty-one times translated <q>grave,</q> never once means grave, but <q>always the place of departed spirits,</q> sometimes the <q>place of torment,</q> and sometimes the <q>place of comfort.</q> The reason, he says, why the translators rendered it <q>grave</q> was that <q>they did not apprehend that it was a place of two apartments; and so when the Old Testament saints spoke of going to sheol, they thought it could not mean ‘hell,’ and so they translated it ‘grave.’</q>
As stated above, this assertion must be tested by the definition of the word, and its use by the sacred writers. In Bagster’s Analytical Hebrew Lexicon, the first definition given to the word <q>sheol</q> is <q>grave.</q> Then a second definition is added: <q>2. The abode of departed souls. It is so called, either from its devouring and ever-craving character, or the root may be, in signification, the same as shoal, hollow.</q>
When we consider that there is no such thing as a disembodied, <q>departed spirit,</q> in the theological sense of the term, we can judge how far the definition is influenced by early theological training. Such definitions will not influence those who study the Bible for themselves. By common acknowledgment the Hebrew word <q>sheol</q> is the same as the Greek word <q>hades,</q> the first definition of which, in Greenfield’s Lexicon, is, <q>The invisible abode or mansion of the dead, . . . the grave.</q> These words denote, as their use in the Scriptures proves, a place of <q>silence, secrecy, sleep, darkness, corruption, and worms.</q> They are names for the common receptacle of the dead, both the righteous and the wicked. The righteous dead are there; for at the resurrection they raise the victorious shout, <q>O death, where is thy sting? O grave [hades], where is thy victory!</q> 1 Cor. 15:55. And the wicked dead are there; for at the resurrection to damnation, it is said that <q>death and hell [hades] delivered up the dead which were in them.</q> Rev. 20:13.
That the hades of the New Testament is the same as the sheol of the Old Testament, is proved by Ps. 16:10 compared with Acts 2:29. Thus Ps. 16:10 reads: <q>For thou wilt not leave my soul in hell [sheol]; neither wilt thou suffer thine Holy One to see corruption;</q> and the New Testament makes a direct quotation of this passage, in Acts 2:27: <q>Because thou wilt not leave my soul in hell [hades], neither wilt thou suffer thine Holy One to see corruption.</q> This passage Peter applies, in verse 31, to the resurrection of Christ; and in both these passages the word <q>hades</q> takes the place of the word <q>sheol</q> in the Old Testament.
All members of the human family alike go into sheol. Thus Jacob says, <q>I will go down into the grave [sheol] unto my son mourning.</q> Gen. 37:35. This utterly disproves the assertion that sheol contains two apartments, one of misery, and one of comfort, which the tract in question designates <q>paradise.</q> For Jacob would go into the apartment of comfort, if any one would go there, but to whatever apartment he went, he went in suffering—<q>to my son mourning.</q> It simply means that he would end his life in mourning, and go into the grave, where there is no knowledge, wisdom, device, consciousness, good, or evil, till the resurrection.
Korah and all his company went down into sheol. Num. 16:30, 33. In these instances the word <q>pit</q> is from sheol. As stated above, all mankind go there. Ps. 89:48: <q>From the hand of the grave</q> [sheol]. When a person goes into sheol, how much of him goes there? Does he go as a whole, or only in sections? The author under review says that the Bible does not <q>speak of the body going into sheol.</q> But when the Scriptures assure us that the whole person goes there, does not that include the body?411Thus Jacob expected to go down, with his <q>gray hairs,</q> into sheol. So with Korah, Dathan, and Abiram; they went down, bodily, into sheol. But take what is supposed another part of man; the Saviour’s soul, according to the promise, was not left in sheol, but at his resurrection came from it. Acts 2:31.
Where do the Scriptures locate sheol? Our friend says that they do not locate it; but let us see. Sheol is translated many times by the words <q>hell</q> and <q>pit.</q> And when these places are located, it is the location of sheol. And these places are almost always spoken of as <q>beneath, in the interior of the earth, the nethermost parts of the earth,</q> etc. See Num. 16:30, 33. Referring to the fires now preying upon the interior parts of the earth, and which shall cause it to melt at last with fervent heat, the Lord, through Moses, says: <q>For a fire is kindled in mine anger, and shall burn unto the lowest hell [sheol], and shall consume the earth with her increase, and set on fire the foundations of the mountains.</q> Deut. 32:22.
The dead, as we have seen, are in sheol; and the figure most commonly taken to represent death is sleep. There must be, then, some analogy between a state of sleep and the condition of death; and that analogy must pertain to that which makes sleep a peculiar condition. But one’s condition when he is asleep differs from his condition when awake, only in this: that when one is soundly asleep, he is entirely unconscious of all about him. It is in this respect, then, that death resembles sleep; that is, the dead are entirely unconscious of life and all its phenomena. When, therefore, one is in sheol, he is not a conscious, disembodied spirit, intelligent, wide awake, with power to flit about to the ends of the earth, and to come back to twitter, peep, and mutter to mortals in Spiritualistic séances.
The dead in sheol have no knowledge of anything in heaven or earth. Of a dead man Job says: <q>His sons come to honor, and he knoweth it not; and they are brought low, but he perceiveth it not of them.</q> Job 14:21. Surely, if the real, intelligent man is conscious in sheol, he would follow the history of his own sons with great interest; and as it is positively asserted that he does not do this, it follows that he has no consciousness, and no intelligence as to what is occurring here upon the earth.
Again: when the Lord was about to bring judgments upon Jerusalem, he told Josiah that he should go to his grave in peace, and that his eyes should not see the evil. But if he was to be as conscious and sensitive in death as he was in life, would he not be aware of it all, and feel it all?—Most assuredly. This proves, therefore, that those who are in sheol are wholly unconscious of earthly events.
And these views do not rest upon deductions wholly. The positive declarations of Scripture everywhere support them. Thus in Ps. 146:4 David, speaking of princes, says: <q>Put not your trust in princes, nor in the son of man, in whom there is no help. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.</q> David here refers to the weakness and inability of men to be of service to their friends, because they are subject to death. They lose the breath of life, and their bodies go back to the dust. Then, as David declares, their very thoughts perish. The word here rendered <q>thoughts</q> means more than simply their plans and purposes in life. It means the act and operation of the mind, in the process of thinking and reasoning. In the day of one’s death that power will perish, or cease to be available.
If any one should be inclined to doubt that this is the intent of the passage, let him listen to David’s illustrious son, who speaks upon the same subject: <q>For the living know that they shall die; but the dead know not anything, neither have they any more a reward; for the memory of them is forgotten. Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion forever in anything that is done under the sun. . . . Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave [sheol], whither thou goest.</q> Any ordinary degree of intelligence will not mistake the meaning of such language, and any ordinary degree of candor will find it impossible to evade it. It would be in vain for one to claim that it applies to the body alone, in distinction from an immortal soul; for no one holds that the thoughts (dialogismos, thoughts, reasoning; Greek of the Septuagint), which David says perish in death, ever were an attribute of the body, merely, but of the soul, which is claimed to be the knowing, intelligent part of man. But according to Solomon, that which knows when a man is alive, knows nothing when the man is dead. There is but one way to avoid the force of this testimony, and that is to deny it as inspired evidence. But that amounts to nothing, unless one can make that denial good. We have met a few persons reckless enough to undertake this, but fortunately their number is small.
Bear in mind that we are learning quite definitely what the condition is of those who go into sheol. The object of this is to show the fallacy of the view that it is a place of two apartments for conscious, immortal souls, some of whom are in misery, and some in bliss. The Bible brings to view no such complex and embarrassing arrangement. The Bible system is plain and simple, not blind and tangled. It is easy to be understood, and very full of comfort.
On this subject the Bible abounds with testimony of the same import; but it is unnecessary to remind those who read this paper, of the evidence that those who are in sheol are in the dust of the earth, located plainly enough. See Isa. 26:19. In sheol men praise not the Lord. Ps. 6:5. They have not ascended to heaven. Acts 2:29, 34, 35. Without a resurrection, even the dead in Christ have perished. 1 Cor. 15:18. The Bible scheme is better.
U. S.
MEN OUGHT ALWAYS TO PRAY.
By William Warren Prescott
Through the faithful testimony of Daniel and his companions the gospel of the kingdom was proclaimed in Babylon, and the knowledge of the true God was spread abroad throughout all the realm. And although “Babylon, the glory of kingdoms, the beauty of the Chaldees’ excellency,” had fallen, because Belshazzar, the king, had lifted up himself against the Lord of heaven, with a full knowledge, too, of God’s dealings with Nebuchadnezzar, yet Daniel, who was in himself a representative of the kingdom of God, was brought safely through this crisis, that he might still be a witness to the superiority of the principles of the kingdom of God, and their power to bring salvation to those who accepted them. As the God of heaven had made himself known in the court of Nebuchadnezzar, king of Babylon, so he would do in the court of Darius the Median; and the way was opened for this in both cases by the loyalty to principle on the part of those who were known to be his worshipers. That same “excellent wisdom” which brought to Daniel the highest honors which Belshazzar the king had it in his power to bestow, was recognized by King Darius in the reorganization of the affairs of the kingdom, and Daniel was again given a leader’s place.
“It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; and over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage. Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm.”
Under this new plan for the administration of the affairs of the kingdom, the responsibility of guarding the interests of the king was equally divided between three men (see Revised Version), each one of whom had the same opportunity for promotion; but Daniel’s loyalty and faithfulness to the King of heaven made him a faithful servant to King Darius, and thus he exemplified in his experience the gospel instruction that all service should be rendered “in singleness of your heart, as unto Christ; not with eyeservice, as men-pleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men.”
The contrast between the service which was rendered upon such a basis as this, and that which was prompted by merely selfish policy, soon attracted the attention of King Darius, and naturally led him to the conclusion that it would be for his own interest to intrust Daniel with the charge of the whole kingdom. But the unfaithful servants, who were thinking only of themselves, and not of the good of the kingdom, were not willing that the character of a leader should give to one the place of a leader, and so they laid their plans to prevent it.
“Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him. Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God. Then these presidents and princes assembled together to the king, and said thus unto him, King Darius, live forever. All the presidents of the kingdom, the governors, and the princes, the counselors, and the captains, have consulted together, to establish a royal statute, and to make a firm decree, that whosoever shall ask a petition of any god or man for thirty days, save of thee, O king, he shall be cast into the den of lions. Now, O king, establish the decree, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not. Wherefore King Darius signed the writing and the decree.”
What a testimony was here borne to the superiority of the principles of the heavenly kingdom when they have been given an opportunity to reveal themselves in practical life? With an eagerness and a keenness stimulated by the envy of their own selfish hearts, these men hunted for the evidence upon which to base a charge against Daniel, which would defeat the plan to promote him above them; but after the closest examination they could find nothing against him. No record of a mere politician would stand such a scrutiny as this. It was the triumph of principle over policy. A thousand mere sermons would not have preached the gospel of the kingdom like that faultless record of public life. The testimony borne concerning Jesus, “the Apostle and High Priest of our profession,” is that he “was faithful to him that appointed him,” and thus he revealed the character of “the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations.” So of Daniel it is written that “he was faithful, neither was there any error or fault found in him.” Thus his administration of public affairs was a living testimony to the perfection of him “who did no sin, neither was guile found in his mouth.”
The plan which these men adopted in order to get Daniel within their power, as they supposed, and to preserve their own dignity of position by destroying him, was in itself a testimony to their confidence in his faithfulness to the God whom he worshiped. The success of their plan depended wholly upon the certainty that Daniel would not be prevented from offering his tribute of praise and thanksgiving to God, even when forbidden to do so under pain of death. Thus their own course in this matter was the strongest evidence that Daniel had in his life proclaimed that faithfulness to God was the true basis of faithfulness to man, and that although he was himself in high position, yet he regarded himself as simply a servant of the most high God. This is the true gospel of the kingdom.
Of course it was envy which led these presidents and princes to seek some evidence to be used against Daniel. They were not looking for a weak point in his character, in order that they might help him to strengthen it. They could not bear the thought that he should be preferred above them, even though the excellent spirit which was in him suggested the promotion, and showed that he was worthy of it. This is the spirit of “this present evil world.” It is the spirit which was at the foundation of the12whole rebellion against God and the law of his kingdom, and which led Lucifer to say, “I will exalt my throne above the stars of God. . . . I will be like the Most High.” And as this spirit could not endure the revelation of the character of God in his Son, and sought his destruction when he was manifested in the flesh, so it has in a special manner directed its efforts against those who have in any marked degree represented the divine character. Thus Korah, Dathan, and Abiram “envied Moses also in the camp, and Aaron the saint of the Lord.” Thus “the patriarchs, moved with envy, sold Joseph into Egypt.” Thus when Jesus was brought before Pilate, “he knew that for envy they had delivered him.” And so in Daniel and his accusers we have presented before us in striking contrast the spirit of the two kingdoms.
W. W. P.
(To be concluded.)
WEST INDIES.
By E. W. Webster
TRINIDAD.—The interest our people have had in the work in this island has deserved more frequent reports from the workers. It is not because there has been nothing to report that we have said so little in the Review; but partly because we have been very busy, and also because of the reports in the Missionary Magazine. I hope that all the brethren have read that good journal, and are already informed in regard to the work in Trinidad; so I will write of the present conditions of the work, and mention some of its great needs.
We are all convinced that the Lord is coming soon, and that what is to be done must be done quickly. The sooner we do the work, brethren, the sooner we shall be in the kingdom, enjoying the results of our labors and the joys of our Lord. Then let us give of our time, our strength, our money, our prayers, with more zeal than ever before, to the work of making all nations know that their salvation is near. And even though you may not be personally acquainted with the workers in these far-off lands, toiling alone for perishing souls, you can not tell what a great help it would be to them to receive a letter from you. They may not have time to answer you; but write, not for your own benefit, but for their encouragement. Try it. Some day you may hear that your letter cheered the weary worker over a hard road, and encouraged him to labor on, and you will share in the reward. These laborers are men and women of like passions as yourselves; so just think how you would like to read a good, encouraging letter from those who you suppose are supporting you in your work; then write a cheerful letter to first one in this part of the world, then to another in some other place. You will be surprised to see how your interest will deepen in our mission work all over the world. Perhaps our tract societies can take a hint from this too.
The three organized churches, Port of Spain, Couva, and Indian Walk, are composed of about one hundred and sixty members; while another church of a dozen or fifteen will soon be organized at San Fernando. The tent was pitched in Port of Spain for seventeen weeks. The interest was good, resulting in twenty-six persons being baptized and uniting with the church, while others are keeping the Sabbath. One of these was a devoted missionary, who has gone to work in the message. The tent was pitched in San Fernando for sixteen weeks or more; and although the opposition was severe from the ministers of all other denominations, the Lord so blessed the work that a company of twelve or fifteen are now rejoicing in the truth. We praise the Master for his blessings.
At Couva a church school has been in operation for several months; and the results are already manifest in the children, and also in the parents and the homes. If these brethren rightly appreciate the privilege God has placed before them in this school, they will keep it up, even at great sacrifice, and have their children taught in the Lord's way. The public schools there are filled with corruption.
The church at Indian Walk now has a membership of more than twenty, with a prospect before them of doing much good for those about them. They are engaged in building a church, taking most of the materials from the mission farm, and working them up themselves. It is encouraging to see these churches stand fast with so little ministerial help,—a worthy example to those who are supposed naturally to have more strength of character.
A deserted mission company at Dabadie sent for me to come and minister to them the Lord's Supper. I consented to do so after I had given them some instruction on the subject. After holding meetings for a few weeks, ten or twelve persons accepted the Sabbath, and were baptized and united with the Port of Spain church. Thus the Lord is working, and believers are springing up all over the island. These need the help of at least three ministers continually.
Several thousand dollars' worth of books has been sold on the island. It is a difficult task to sell the large books, as the people are mostly poor. Tracts and small books are readily sold if we are fortunate enough to find the people with a little money by them. The agents plan to deliver or sell all our publications on pay days; for in a few hours the money is gone, and the people have nothing with which to buy. What is greatly needed there, as in all the West Indies, is small, low-priced, illustrated books, written in clear, simple language. This demand must be met before we shall succeed with our literature in these islands as we ought to.
Tobago, eighteen miles east of Trinidad, and a dependency, is being canvassed by two of our native brethren from Jamaica. The Lord has so blessed their work that hundreds of dollars' worth of our books has been placed in the hands of the people. Fruit is being borne already, and soon a minister must go there to develop the interest.
I wish I could tell you how these dear people sacrifice and suffer for the truth, and how they greatly rejoice in it in the midst of all the suffering. I have known many a one to go without a mouthful of food for more than a day at a time for the truth's sake; and scarcely a Sabbath passes but several are present at all the services, without a mouthful of food all day long, and often the day before too. I have known some of them to work till so faint from hunger that they fell exhausted, when they would pray, and then go to work again; and all this, while the children in their homes were also suffering from hunger, rather than give up the truth and go back to a lucrative employment.
You may ask, Why do they not do something else to make a better living? That is more easily asked than answered. The circumstances and conditions are peculiar, and must be seen to be appreciated. While many are willing to exist in any way, if they have a little to eat and wear, this is not the case with all; and when the truth gets hold of them, they become as industrious as any of our people, and if they had the advantages others have, would soon be as independent, and surely as liberal as the best. It is touching to see them bring their tithe and offerings regularly and faithfully when I know they are going without necessary food in order to do so. They have come to me with one cent tithe at a time, two or three times a day, rather than run the risk of using it for food when pressed by hunger or other great need. Such persons need our help and encouragement; and I believe all will regard it a pleasure to give of their more easily earned money to help forward the work among this people.
The tithe of the island for 1899 was $488.47. Having a membership of 141, this gives a rate of $3.46 per capita, or an average of more than three times that of the entire church. Such figures ought to move us to faithfulness, and to do all in our power to help on the work in this needy field.
What are the needs of the cause there beyond their ability to meet?—The first and greatest is that of a church building and mission in Port of Spain. The rent already paid for halls would almost have built a good church and mission, if we had had it all in the beginning. To purchase the lot and put up the necessary buildings will take three thousand dollars. But it will be the best investment that can be made for the work there. People say that we are not a church because we have no church building. Missions are in disrepute, not only because they draw away people from the established churches, but also because of their own misconduct. They get to quarreling among themselves, break up, and often leave their converts to go back to the world or to their old churches. The customs of the established churches forbid anything new or separate from the church. If we had a building to which to invite the people, they would see that we have “come to stay,” which would establish their confidence in our work, and thus enable us to reach more of them; for they do not think it is worshiping God to have “prayers” in any place but a church. Scores of persons in Port of Spain wish to attend our meetings, and would do so, but they regard it a lowering of Christianity to go to an “unconsecrated” hall to worship God. Brethren, what shall be done for this work? We know you love the work, and are interested in it. Will some of you make special contributions for this enterprise?
The next great need is that of more laborers. The tithe and book sales of Trinidad will support two ministers, and one Conference is supporting Elder Crowther. God bless you in helping on the blessed work. E. W. WEBSTER.
THE HARVEST.
By S. H. LANE
We are told from the sacred page that the harvest is the end of the world, and that the reapers are the angels. That we have reached the time of the end no student of prophecy will for a moment question; and he who studies most critically is the most thoroughly convinced that now, as never before, the angels are working upon the minds, and moving the hearts, of the people to receive the truth for this age.
In opening the mails at the Review and Herald Office, several times each week, the writer is amazed to see how every effort to scatter and advertise the truth in the past has been more or less successful. I give a few items, which will be of interest to the readers of the REVIEW. And while I have access to the facts as they are written and read by me, I hope to occasionally give these facts to the readers of the REVIEW, that their hearts may be cheered and their hands strengthened to do more in the advancement of the glorious truths of the third, and last, message.
A gentleman in one of our prosperous Middle States writes:—
“In reading some of your books I have seen advertisements of other books. I write to inquire if you are selling them yet. If so, please let me know, sending me a list of your publications and prices.”
This list was sent. Almost as soon as the mail could bring a letter in return, an order for a book came, with the statement that he wished to order other books as soon as possible; and that his next order would be for “The Desire of Ages.” We are thankful that the Saviour has awakened in this man’s mind a longing for truth, which can be met in that admirable book, “The Desire of Ages.”
A gentleman in a Southern State writes, inquiring about our publications. He says that he wishes about one hundred books and tracts, which he has seen advertised in “Marvel of Nations.” He also wished a catalogue, and prices in full, of several of our books, which he wished to order at once. This man is a clergyman. The price list has been sent, and a letter has been written to him. The “Marvel of Nations” has not been placed on the market to any great extent for the last ten years. Yet it seems that this gentleman has been reading this book, and has become interested; and seeing a price list of our books in “Marvel of Nations,” he writes as already quoted, which clearly demonstrates that no book or tract should be issued from our publishing houses without advertising some of our books.
Here is something from another Southern State:— “Will you please send me a catalogue of your religious works? Mention especially those most fitted for one studying for the ministry.”
This gentleman is not of our faith, but is studying the word of God.
Not long ago a gentleman in one of our Eastern States, working in a manufacturing shop, left his work one evening at closing time, and was standing on the corner of the street, waiting for a newsboy to appear. While he was standing there, a strong wind laid at his feet a portion of a REVIEW. He grasped it, read it, comprehended its contents, became deeply interested, and immediately sent money to pay for it for three months, saying that he was much pleased with it, and wished to know the price of several tracts to aid him in his work. A missionary letter was written to him, and several tracts were sent. Some one had evidently cast the REVIEW aside; and one of the reapers already mentioned, seeing that there was something in the paper that would satisfy a longing in that man’s heart, caused the wind to place the paper at his feet, and by it deposited the truth of God in his heart. Thus even the wind, at the command of him who made it, for all power in heaven and earth belongs to him, became a missionary agent.413
—So, brother, sister, if you can not do missionary work in any other way, would it not be a good idea to go out near some great manufacturing institution on a windy day, and set a few of your unused papers flying on the wings of the wind, and let the reapers see that they are deposited at the feet of some person who is hungry for the truth? I do not say that this is the best way to do missionary work. It would be better to carry these silent messengers, and let the Lord use your ability, through your conversational powers, to magnify the Lord and his truth; but you had better work through the wind than not to work at all. It is better to let the wind carry the papers afar, to hungry souls, than to let the papers be tossed about the house or pasted on the wall or shelves. “The earth is the Lord’s, and the fullness thereof,” and the last message of mercy will be carried, and that, too, come what there may to stand in the way. Who will aid the heavenly reapers in their work? S. H. LANE.