Not long since the assertion was made in an influential Nonconformist paper in London, that the Pope made a blunder when he issued his decree to his spiritual subjects in Ireland. So it appeared, no doubt, to those who had not studied well the sure word of prophecy and the signs of the times. It is true that there was a spirit of restlessness engendered in Ireland by the decree—an apparent desire to resist the interference of the Pope in political matters, where so much seemed at stake; where the people so deeply felt that their rights were involved. And what made the matter more humiliating, yes, more irritating, to the Irish people, was that the leading dignitaries of the church in Ireland had made efforts to secure the influence of the Pope in behalf of their people in their controversy with the Government. But the pontiff “made no sign.”
On the occasion of the Pope’s Jubilee, the queen quite nearly outraged the feelings of her own church people, as well as those of her Nonconformist subjects, by sending to the Vatican the costly vessels for the service of the mass,—a service which she is in duty bound, according to the principles of the church of which she is the head, to regard as superstitious, and even blasphemous. This was followed by a cordial acknowledgment from the Pope, with the assurance that it was his earnest desire to open friendly diplomatic relations with England; and this again was followed with a visit to “his holiness” from a high official of the crown.
Then the Protestant papers of England, as well as many secular papers, declared that the Government had gone over to the Pope—that the throne of Great Britain had prostrated itself before the triple crown of Rome.
The readers of the Present Truth may remember that, in an article on the positions and aims of the Papacy, published at the time when the Pope was solicited to interfere for Ireland, we said that the time had not yet come for the Pope to speak on Irish affairs; that Leo XIII. was a diplomatist of far too much shrewdness to throw away his opportunities; that he would speak whenever by so doing he could bring the British Government to feel under obligation to him; and that he would no doubt preserve his silence until he was requested by the British crown to speak.
In due time Leo spoke, and he spoke just as we expected that he would speak. And then the Protestant papers were jubilant over the idea that the Pope had blundered; that he had ruined his influence for all time in Ireland. One paper, which assumes considerable foresight into political affairs, claimed that the action of the Pope was sufficient proof that the Papal system was sinking into insignificance, and that it was on a rapid decline. Indeed, if we had trusted their prognostications, we should have thought that Leo XIII. was destined soon to be considered one of the weakest men that had ever occupied the chair of St. Peter.
But we did not read the future of the Papacy through their glasses. We looked upon Leo as one of the most crafty men that ever ruled in Rome, and we have not changed our mind. We did not think he had lost any prestige by his decree. To the contrary, he had gained great influence just where he had been seeking it—with the Government of England. He could have no fear of any great or permanent loss in Ireland. Roman Churchism is the strongest and severest despotism now existing on the face of the earth. As a certain Catholic writer said: “The Pope is not a foreign prince to a true Catholic in any part of the world.” And his subjects believe that his jurisdiction is not only paramount and supreme in this world, but carries the same authority into the world to come. The loyalty of the “true Catholic” to any other Government on earth, is secondary to his loyalty to the Pope; his devotion to any other interest is always in direct reference to the interest of the Pope’s church. Leo well knew that he could control the bishops and the priests, and with their united aid he could sway the laity at his will. They may feel that they are aggrieved, injured; but with a threat of being deprived of priestly intercession, the threat of a church curse, and the loss of Christian burial, which means much more than purgatory to their ruined souls, the downtrodden masses dare not assert their rights, or whisper their convictions. What had the Pope to fear from the frowns of such subjects?
A short time has passed, and how do matters now stand? People are beginning to realize that the Pope has not ruined his influence, either in Ireland or anywhere else; that he is not losing prestige among the great powers. A work recently published in Paris—or announced to appear—gives the following view of matters:—
“Lord Salisbury is bound to confess to himself that measures of coercion, however sternly carried out by Mr. Balfour, break down before Irish tenacity. The Government of England, renouncing all those principles of liberty which are indisputable in Great Britain, may, on the other side of St. George’s Channel, prosecute and suppress newspapers, prohibit meetings, imprison according to its whim, send members of Parliament to lie in the gaol side by side with thieves and murderers, scour the country with soldiers and constabulary; it may spread over it a sort of stillness and gloom, but the fire is smoldering, feeding upon all the anger, the resentment, the thirst for vengeance, that such oppression excites.”
After this statement of the conscious inability of the British Government to deal with the trouble, by ordinary means, the author notices how the Government turns to the Pope, as the last resort, to give a peaceful solution of the matter:—
“The policy of Leo XIII. is to give himself out as the incarnation of the conservative party of Europe. He is the main-stay of every Government that represents the principle of authority. He feels that the fate of the Holy See is bound up with theirs, and he537wants to show that he is necessary to them. To be sure, he has achieved successes that may well have flattered his pride, showing, as they have, that he has imparted a new luster to the Holy See. Prince Bismarck, who had sworn never to go to Canossa, went and asked him for his help to deal with the German Catholics. Lord Salisbury, representing the old traditions of Protestant England, comes begging in his turn to help him subdue invincible Ireland. Leo XIII. has let himself be tempted by Lord Salisbury, and he has done for him what he has done for Prince Bismarck.”
But a strange blindness seems to have stricken the wise of the world. The same writer proceeded to build a hope on the apparent determination of the people of Ireland to resist the decree of the Pope, and he anticipated a triumph for the people. But Leo spoke a second time, and directly to the bishops of Ireland. The same paper that some time ago rejoiced over the Pope’s blunder, and prophesied his speedy decline, now speaks as follows:—
“Not only is Leo XIII. energetically demonstrating against the Italian Government, but he continues to intervene in the current of Irish affairs. His attitude is that of a Pope who intends to be obeyed, and he has made this clear in a letter addressed to the Catholic bishops of Ireland. In this letter he declares that he cannot disguise that the tidings which have recently come to him from Ireland have deeply pained and grieved him. . . . His duty forbade him to suffer that so many Catholics, whose salvation must be his first care, should pursue a hazardous and unsafe course, leading rather to disorder than to the relief of distress. The bishops are enjoined to let the people seek to advance their lawful interests by lawful means, and most especially, as is becoming in Christians, without prejudice to justice or to obedience to the Apostolic See—virtues in which Ireland has in all times found comfort and strength.”
In his dealing with the difficulties that sprung up between the Government of Prussia and the Catholics of that country, Leo apparently struck at the best interests of his church, in a manner calculated to repress the zeal of his people. But what has been the result? Bismarck has been quietly led to Canossa; not, indeed, barefoot and in sackcloth, but smilingly, and adorned with a Papal decoration. But the victory of the Pope is complete; Prussia is governed quite in reference to his pleasure, and his people have learned to place implicit confidence in his management. The triumph of Leo XIII. over Bismarck is as complete as was that of Gregory VII. over Henry IV., and of more real value to the Papal See.
And Leo’s management with the crown of England is of the same nature, and directly tending to the same result. It must be highly gratifying to Leo to have secured the friendship of these two Governments—the great representatives of Protestant national religion in Europe. And their friendship is not merely complimentary; in both Germany and England the principles and practices of the Catholic Church are not only being strengthened in its own circles, but are fast finding their way into the highest circles of the established churches. Well may the writer quoted above say that Leo has achieved successes that may well flatter his pride; he has, indeed, added new luster to the Papal See.
And his conquests in Europe are not confined to England and Prussia. He is strengthening his influence in France, in many places having created the greatest enthusiasm. He has succeeded in every move that he has made; at first his success was altogether owing to his craft and shrewdness. His popularity is now so great that success is assured before he moves.
Of his policy and its fruits in France we may speak hereafter.
J. H. W.
The Missionary.
By John Norton Loughborough
HUMBOLDT COUNTY CAMP-MEETING.
THIS meeting was held, as previously appointed, at Rohnerville, from August 8 to 15. The site used for the meeting was a portion of the fair grounds. Here we had the free use of sheds for horses, water, etc., which was highly appreciated by the campers.
As the result of the tent-meetings held in the place the past summer, and meetings held by Brother Hollister, six miles up Eel River, a number had already commenced to keep the Sabbath. These, with other interested parties, greatly enjoyed the camp-meeting. It also tended to confirm them in the faith.
The attendance of our people from other parts of the county was about the same as last year. There were twenty-one tents in the camp, and on the Sabbath there were seventy-two who took part in the Sabbath-school exercises. The class contributions, for the London Mission, amounted to $36.30. Last year the contributions amounted to $33.15, which went to the African Mission.
Aside from those who had been laboring in the county, the ministerial help at this meeting consisted of Brethren J. H. Cook, Wm. Ings, J. F. Hanson, N. C. McClure and wife, and the writer. The discourses were of a practical character, relating largely to the unity, simplicity, and consecration which should characterize the lives of the people of God. Harmony and peace pervaded the grounds from first to last. As the people of God sought to press together the angels of God drew near.
Brother and Sister McClure conducted a meeting each day for the children, and their testimony is that they never before conducted a meeting of that character so free from inattention as these. It seemed that every child was eager to grasp the instruction given, and in fact all wished to obey the Lord.
The early morning prayer-meetings, the eight o'clock meetings in the tents, and in fact all the devotional exercises, were marked with earnestness on the part of the people, and the rich blessing of the Lord came in response to the same. There have been some elements of confusion among our people in the county. This has tended to dishearten the workers, but as the active ones press together, the disaffected ones will either rally and reform or else will grow colder and colder. The mind of those assembled in the camp is well expressed by the psalmist, "Behold, how good and how pleasant it is for brethren to dwell together in unity!"
One new feature, to us, in this camp-meeting, was lessons of instruction to those who wished to labor for their friends upon the grounds. These instructions were given by Brother Cook. During the meeting there were four persons baptized by Brother McClure. One of these was a deaf mute, who has embraced the truth at Eureka, and goes to reside in Santa Barbara County. Another was an old gentleman who attended a tent-meeting that Brother Bourdeau and the writer held in Healdsburg in 1869. After pondering over these things so many long years, himself, wife, and daughter have taken their stand to obey the Lord, in keeping all of his commandments.
As our camp-meeting broke up, on the morning of the 15th, our people returned to their homes with renewed courage and faith to toil on in the heavenly way. Brethren Lamb and Hollister will follow up the interest that has been awakened above Rohnerville, on Eel River, and Brother Hanson will spend two weeks among the Scandinavians in the county.
Our people say in all respects it was the best camp-meeting they have ever had in the county. When the question was raised whether they wanted another meeting in the county next year, the unanimous testimony was, "It is indispensable. We cannot get along without a camp-meeting." May the Lord bless that dear people in Humboldt County is our earnest prayer.
J. N. LOUGHBOROUGH.
Pagan Features at a Christian Fundraiser
In order to raise needed money for the association, the ladies of the auxiliary of the Y. M. C. A. of Oakland, gave a series of tableaux last week. After the tableaux there was an "expurgated Greek symposium, or drinking banquet, with libations to the gods." In harmony with the expurgated character of the occasion, however, lemonade was substituted for wine. The distinctively pagan features of the entertainment, such as the "song of praise to Phœbus Apollo, the pagan sun-god," and the "chaste representation of Venus Aphrodite," by a young lady, are said to have been very much admired.
ARROYO GRANDE, CAL.
By Roderick S. Owen
A CHURCH was organized at Arroyo Grande, San Luis Obispo County, Sabbath, July 21. It was indeed a time of refreshing. All felt the presence of the Holy Spirit. The ordinances were celebrated for the first time, and as the brethren and sisters followed the example and command of their Lord, hearts were drawn closer together, and all felt that they were indeed the children of one loving Father being brought near and made children and heirs by the precious blood of Jesus. We trust that the spirit of unity and harmony which now exists may continue to prevail, until the world shall know that they are Christ's disciples, because they have love one for another.
On the following Sabbath one was baptized. Two others were to have been baptized, but were prevented by sickness. The organization now consists of ten adults. There are a goodly number of others who are in sympathy with us and who meet with us in our Sabbath-school, and we hope that at no distant day they will more fully identify themselves with the little company who are striving to keep the Third Angel's Message, before the people of that vicinity.
Rec'd on accounts and sales, - - - - - $180 10
" on membership and donations, - - - 29 95
" on periodicals, - - - - - 119 75
" for missions, - - - - - - 58 32
" for reserve fund, - - - - - - 62 00
Total, - - - - - - $450 12
MRS. L. A. FERO, Secretary.
UPPER COLUMBIA TRACT SOCIETY PROCEEDINGS.
By Mrs. L. A. Fero
THE eighth annual session of the Upper Columbia Tract Society was held in connection with the camp-meeting at Dayton, W. T., May 30 to June 6.
The first meeting was held at 4 P. M., May 31, President Elder H. W. Decker in the chair. Minutes of the last annual session were read and approved. The president then appointed the usual committees, as follows: On Nominations, Elder J. Bartlett, Moses Hunt, T. L. Ragsdale; on Resolutions, Prof. E. M. Morrison, Elder D. T. Fero, Sister H. Scoles.
The second meeting, at 9 A. M., June 5, was opened with prayer by Elder W. C. White. The Committee on Resolutions being called upon reported, requesting that the resolutions of last year be reaffirmed. After some discussion the report was referred back to the committee.
The Committee on Nominations presented the following report: For President, Elder H. W. Decker; Vice-President, Elder D. T. Fero; Secretary and Treasurer, Mrs. L. A. Fero; Directors: Idaho, H. W. Carr; Washington Territory, L. D. Cargill; Oregon, T. L. Ragsdale. The report was adopted by considering each name separately, and each was elected to the office designated.
The president called attention to the fact that Montana having been added to our Conference, steps should be taken to organize the Tract and Missionary work there. On motion of Elder Fero it was voted that Montana constitute District No. 4.
The Committee on Resolutions presented the following report:—
Resolved, That we labor to introduce the great truths of the Third Angel's Message to the traveling public, by placing the SIGNS OF THE TIMES and the American Sentinel in public reading-rooms, and by furnishing them to such of our leading hotels as will give them a permanent place in their parlors or reading-rooms.
WHEREAS, The canvassing work is one of the most effectual means of spreading the truth and warning the people; and,
WHEREAS, It has been demonstrated by work done last year, that canvassing can be made a success in this Conference; therefore,
Resolved, That we enter upon the work of canvassing this year with renewed energy and perseverance.
WHEREAS, The American Tract Society has issued a $500 prize essay on the Sunday question, and the American Sunday-school Union has issued a $1,000 prize essay on the same subject; and,
WHEREAS, These two publications being issued by these representative bodies may justly be considered the strongest presentation of the subject that can be made; and,
WHEREAS, Under the title, "The Abiding Sabbath and the Lord's Day," the Pacific Press has issued a thorough and valuable review of both of these prize essays; therefore,
Resolved, That we will make an earnest and continued effort to place this pamphlet in the hands of all classes of readers.
These resolutions were considered separately. The first was discussed by Elders A. T. Jones, E. R. Jones, H. W. Decker, and others, and an effort made to impress forcibly upon us our duty with reference to circulating our periodicals, and especially the Sentinel at this time.
The second resolution called out remarks from Professor Morrison, Elders Decker, White, and others, to the effect that canvassing can be made a success financially in this Conference, and for demonstration of this, called upon Bro. W. W. Steward to relate his experience. Elder A. T. Jones was in favor of the brethren helping in the canvassing work by word, deed, feed, etc., and his ideas were approved by a rising vote. Elder White remarked that the devil and all his agents are doing all they can to discourage every worker, and we don't want to join their ranks.
After the reading of the third resolution, Elder A. T. Jones was asked to explain the contents of the pamphlet, "The Abiding Sabbath and the Lord's Day," which he did. The resolutions were unanimously adopted.
UNDER date of July 15, Brother A. La Rue writes as follows from Hongkong:—
"I was indeed glad to receive letters from America by the last mail. It had been over three months since I had heard from any of my friends there. The climate here, so far as I have been able to judge, is unhealthful. Just at present there is a good deal of cholera in this city.
"Our mission rooms are on the third floor of a new building on one of the principal streets of Hongkong, only a short distance from the Wesleyan Methodist mission. This street is nearly level and is about three miles long. The mission rooms are light and airy. At first we paid $19 per month rent, but it has now been reduced to $16, and though I am pretty well acquainted here now, I do not know where I could do as well for twice the money.
"Hongkong is the headquarters for the mission work for China, Japan, and many of the islands of the Pacific Ocean. There are a great many vessels here from all parts of the world, and it is an excellent place to do ship work. But I have been so anxious to do something on land that I have neglected the ships somewhat. In four days I sold $50 worth of our publications on ships. People in the city are nearly all willing to read, but it is very difficult to sell anything or to get subscriptions for periodicals.
"Brother Olsen is still with me; he is rooted and grounded in every point of faith. We ought to have at least ten missionaries on the coast of China and Japan. I have a directory of all the English-speaking people of China and Japan, and mean to do all that I can to spread the truth in this part of the world."
The Commentary.
THE THIRD ANGEL'S MESSAGE.
THE MARK OF THE BEAST.
(Lesson 11, Sabbath, September 15, 1888.)
1. WHO will be required to worship the beast and his image, and to receive his mark?
"And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed." "And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name." Rev. 13:12, 15-17.
2. In opposition to this what does the Third Angel's Message say?
"And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb." Rev. 14:9, 10.
3. What are those led to do who heed the voice of this message?
"Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus." Verse 12.
4. What does this show?—That the powers spoken of in Rev. 13:12-17 will put forth all their strength to compel men to do something that is contrary to the commandments of God.
5. What have we found was the principal object of the Papacy, in the fourth century? and what is the purpose of the Protestantism of to-day?—To use the power of the State to compel all people to keep Sunday as the Lord's day, or Christian Sabbath.
6. Of what day is Christ the Lord?
"Therefore the Son of man is Lord also of the Sabbath." Mark 2:28.
7. What day is the Sabbath?
"But the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates." Ex. 20:10.
8. Then what day is the Lord's day?539
9. What does the Lord call the seventh day?
"If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words." Isa. 58:13; Ex. 20:10.
10. Is there any commandment of God for keeping Sunday?—None whatever.
11. What testimonies can you give on this point from eminent first-day authorities?
The $500 prize essay of the American Tract Society acknowledges the "complete silence of the New Testament so far as any explicit command for the Sabbath [Sunday, the first day of the week] or definite rules for its observance are concerned."—Abiding Sabbath, p. 184. And the $1,000 prize essay of the American Sunday-school Union says: "Up to the time of Christ's death, no change had been made in the day." And, "so far as the record shows, they [the apostles] did not, however, give any explicit command enjoining the abandonment of the seventh-day Sabbath, and its observance on the first day of the week."—Lord's Day, pp. 186-188. See note.
12. What was the single link that in the fourth century united Church and State, which developed the beast?—The Sunday institution.
13. What is the single point in a similar movement in our day which develops only an image to the beast?—The Sunday institution.
14. What does the Papacy set forth as the sign of its authority to command men under penalty of sin for disobedience?
"The very act of changing Sabbath into Sunday, which Protestants allow of. . . . Because by keeping Sunday strictly they acknowledge the church's power to ordain feasts, and to command them under sin."—Catechism of the Catholic Christian Instructed.
15. Then what is the mark of the beast?
16. Then what is the keeping of Sunday?
"The keeping of Sunday is an homage they pay, in spite of themselves, to the Catholic Church."—Plain Talk about Protestantism.
17. Then when Protestant churches attempt to compel people by law to keep Sunday, what is that only to do?—It is only to compel men to worship the Papacy—to worship the beast.
18. But, as in the very act of compelling people to do this these churches make an image to the beast, what then will be the enforced observance of Sunday in this nation?—It will be the worship of the beast and his image.
19. But may not Sunday-keeping be enforced as a civil duty?—Never; because Sunday is wholly a religious institution; and the civil power has no right to enforce religious duties.
20. What does Christ command on this subject?
"Then saith he unto them, Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's." Matt. 22:21.
21. By what power was Sunday-keeping instituted?—The church.
22. Why were the ancient Sunday laws enacted?—The church demanded it, and it was done to satisfy and help the church.
23. Why are Sunday laws now enacted?—For the same reasons precisely.
24. Is the church Caesar?—No.
25. Is the church God?
26. Then what follows?—That as Sunday-keeping belongs neither to Caesar nor to God, there is no power in existence that can of right command it.
NOTE.
QUESTION 11.—The student is at liberty to present any other testimonies on this point that he may choose.
REPORT FROM UPPER COLUMBIA CONFERENCE.
By H. W. Decker
Soon after the Dayton camp-meeting we pitched our tent in John Day Valley, six miles from Prairie City. Our congregations were not very large, but those who attended came regularly, and the interest to hear was good. We remained about three weeks, and as the result of the meetings thirteen accepted the truth. We organized a Sabbath-school and are holding meetings with the company there every Sabbath. We are now pitched in Prairie City, and have an attendance of about forty; some are deeply interested.
THE children of Israel were a people highly favored of God. Their deliverance from the land of Egypt was most wonderful. God had led them forth with a mighty hand and an outstretched arm; the people had united in a song of grateful praise, ascribing to him the honor of their deliverance at the Red Sea, and they knew full well that the same divine being who had delivered them from the power of the Egyptians, who had given them bread in the wilderness and water in the desert, had promised to drive out their enemies before them and give them the land of Canaan for a possession. But, when on the borders of the promised land, they faltered; they feared that they were not strong enough to take the land; and when the ten spies returned with their false report, the courage of the people utterly forsook them, and they determined to return to their masters in the land of Egypt.
THEY were possessed of an evil heart of unbelief. They were unwilling to endure hardships. When they met with difficulties, they regarded them as impossibilities. Their confidence in God failed, and they saw before them nothing but defeat and death. "And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron; and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness!"
To us all this seems strange; we cannot understand how the children of Israel could doubt God's ability and willingness to do for them all that he had promised. Not only had God delivered the children of Israel from the house of bondage, but for about sixteen months he had been leading them toward the land that he had promised to give to them for an inheritance; and every day his power had been signally manifested for their preservation. Three million souls had left Egypt with only food enough for two or three days, and God had fed them with manna. They had no water, and an abundance was provided by a miracle. They craved flesh, and he sent quails. Their enemies came up against them, and the Lord overthrew them and delivered his people. And yet they were filled with terror at the false report of the ten faithless spies.
THE language of faith would have been, God has promised to go before us and to give us the land, and we know that that which he has spoken he will do. Faith would have recounted past mercies, praised God for past deliverances, and trusted him for future victories; but unbelief faltered, and, as is generally the case, began to charge God with foolishness. Those men of war who ought to have been ready to go forward in the name of that God who had brought them thus far, were afraid; unbelief had made them cowards, and they asked: "Wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt?" Then they "said one to another, Let us make a captain, and let us return into Egypt."
IN marked contrast with this was the language of Caleb and Joshua. "They spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us; their defense is departed from them, and the Lord is with us; fear them not."
BUT the people were in no mood to listen to reason, and they would have stoned these faithful men, but "the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel." Thus the Lord interposed for the salvation of those who were true to him, and indirectly he also saved those who were in rebellion, for had they attempted to return to Egypt they must inevitably have perished, for they were in a special manner dependent upon God for their daily food. Self-preservation demanded that they remain loyal to the Lord, but in their mad unbelief they were proposing to take a step which at the very best promised only cruel bondage, and which, as we know, would have resulted in their speedy destruction by famine had God permitted them to take their own course.
IN all this there is a lesson for us. The history of ancient Israel is written for our benefit. Paul says: "With many of them God was not well pleased; for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted." "Now all these things happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall." 1 Cor. 10:5, 6, 11, 12. Like ancient Israel, many profess to serve God and yet have evil hearts of unbelief. Such, although favored with great light, "will lose the heavenly Canaan, even as the rebellious Israelites failed to enter the earthly Canaan."
How much like the children of Israel are those who after starting out in the service of God grow discouraged with the difficulties of the way, or become frightened at supposed dangers, and turn back! But what have they to turn back to? Simply what the Israelites had,—certain destruction. Says the Lord: "The just shall live by faith; but if any man draw back, my soul shall have no pleasure in him." How shall it be with us? Shall we be of those who draw back unto perdition? or of those who believe unto the saving of the soul?