WHILE many Protestants are drifting toward Rome, it is encouraging to note that some Catholics are opening their eyes to the superstitions and traditionary errors of Rome. Some who are true patriots become aroused at seeing Rome’s plotting against our Government, while others, finding no peace in soulless forms, and no consistency in Romish error, have sought Jesus Christ as the only Saviour, and the Bible as the only guide.
Among those who have been instrumental in turning many Catholics away from the darkness of Rome, is “Father” James A. O’Connor, formerly a Catholic priest. He has held services for the past ten years at Masonic Temple, Sixth Avenue and Twenty-third Street, New York City. During this time hundreds of Roman Catholics have turned to Christ. A missionary society was organized and incorporated in 1887, known as “Christ’s Mission.” “Father” O’Connor desired to have it incorporated under the title, “Christ’s Mission for the Conversion of Roman Catholics,” but two Protestant judges of the Supreme Court refused to sign it for fear of offending the Catholics. It was at last incorporated under the above title, signed by a Catholic judge.
Mr. O’Connor receives no regular salary, trusting to contributions and the circulation of his magazine, the Converted Catholic. He has formed no new church, his object being to lead men from Rome to the Bible and Christ, and then decide for themselves as to what church they should join. His teaching, as he says, is “salvation by the blood of Christ; I know only one way,—repentance towards God and faith in the Lord Jesus Christ; I know only one rule of faith and practice,—the Bible as the revealed word of God, to be believed from cover to cover.” His work deserves support from those who are able. May God bless him, and give him many souls for his hire, who shall be led into all truth. His address is, Rev. Jas. A. O’Connor, 60 Bible House, New York City.
WHY NOT?
By Editor
We clip the following from the Congregationalist of March 21:—
“Dr Parker proposes, over his own name, a set of seven propositions for public discussion, the first of which is:—
“The total abolition, as final tests of orthodoxy, of all ecclesiastical creeds, standards, and catechisms, as largely responsible for the infidelity and the hypocrisy of the world.”
“Why not insert the word ‘Bibles’ after ‘and catechisms’? What is the use of scolding at the water when nothing is said about the spring from which it flows?”—Congregationalist, March 21, '89.
If the “creeds, standards, and catechisms” came from the Bible, there would be force in what the Congregationalist says; but the Bible cannot be held responsible for the conflicting creeds now dividing Christendom. That book teaches “one Lord, one faith, one baptism, one God and Father of all.” The creeds and standards no doubt contain Bible truth, but they also contain much error. They are like pure water contaminated and corrupted with foreign and poisonous substances. Many of them are unhealthful reservoirs, a long way off from the spring. Why not drink from the uncorrupted fountain? Why does the Congregationalist object to the Bible as a “final test”?
“WATCHMAN, WHAT OF THE NIGHT?”
By J. W. Scoles
As the faithful prophet of God many years ago looked forward and beheld the closing scenes of this world’s history, this question was asked, “Watchman, what of the night?” And the answer given was of such a character as to thrill with gladness the hearts of those who wait to-day with almost bated breath, to see the ushering in of the reign of their King. “The watchman said, The morning cometh, and also the night.” But while the coming day will bring gladness to those who are waiting for their Lord, what sadness, oh, what sadness will be the portion of those who are unprepared. The half-hearted Christian, the worldly professor, the back-slider at heart, these will be among the unbelieving, to be cast forth into outer darkness.
And how will it fare with thee, careless, thoughtless one, walking on, perhaps, in open violation of the claims of God upon you? While mercy still is pleading, and pardon may be found, are you yet abusing the tender kindness and long-suffering love of your best Friend? Remember that the morning cometh, but “also the night.” And what a blackness of darkness that night will be to you if you cannot claim Christ as your Saviour! Perhaps you cannot realize this now, intoxicated with the whirl of life, and blinded to your own best interests by the dazzling but deceptive light placed before your eyes by the prince of darkness; but the time is coming, and coming soon, when these things will be realized with awful vividness, and to many it will come, alas, too late! The brief day of pleasure you have enjoyed here will suddenly darken, as the clouds of God’s wrath come upon you. Delay not to seek his favor while yet he may be found. As ambassadors for Christ, we beseech you, be ye reconciled to God. The shadows are falling fast, the day of grace is soon to close. The night cometh.
But while this is true, it is also true that the morning cometh for the weary, waiting ones. The day of deliverance for God’s people is soon to dawn. And what joy should fill our souls as we realize that the long, dark night of our pilgrimage is so nearly spent. See! the shadows are already beginning to break away, and the mountain-tops are aglow with the rapidly increasing light of the coming dawn. Brother, are you weary with your load? Do difficulties beset your path? Look up! Lift your eyes toward the hills from whence our help cometh. The precious light of truth is falling around you on every side. Walk in it, rejoice in it, and press forward toward the approaching day. Behold, the morning cometh!
J. W. SCOLES.
WHAT DOES HE WANT?
By Editor
A CORRESPONDENT of the New York Observer, Rev. Carlos Martin, claims that New York is "the most foreign of American cities." He says:—
"According to the statistics of Mayor Hewitt, in his letter to the aldermen on the question of raising the Irish flag over the City Hall, there are nearly a million of our people, out of an estimated population of 1,600,000, who are Irish and German—counting foreign-born parents and their native-born children. Add our large Italian, French, Bohemian, Scandinavian, and such-like colonies, and see how high the figures mount. Read the names on the business signs for another test. You might think yourself in Naples, Stockholm, Paris, Berlin—anywhere else than in America."
But notwithstanding the large foreign element, "in New York," says Mr. Martin, "Sunday revolutionizes the city. One of the most restless and noisy of towns becomes one of the most quiet. The day is (as the statute directs) dies non. It is struck out of the calendar in so far as business is concerned—and pleasure, too, in its more ostentatious and offensive forms. The theaters are closed. The opera is not given. The entire business quarter is locked and barred. Lower Broadway is like a country road."
"The week-day rush and roar is strangely hushed."
And yet the gentleman is not satisfied; he says:
"The outward quietude is something to be thankful for. It supplies a congenial environment for Christian worship and work. Let us preserve what we have, and pray and labor for more."
Just what "more" he wants is not explained. Is it a law compelling everybody to go to church?
WHY NOT?
By C. P. B.
THE question is often asked those who observe the seventh day, "Why do you keep Saturday?" For answer the counter-question, "Why not keep it?" might appropriately be asked; or, "Why keep any other day?" Saturday is the seventh day, and the fourth commandment enjoins the observance of that day. It reads:—
"Remember the Sabbath-day, to keep it holy. Six days shalt thou labor, and do all thy work; 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; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath-day, and hallowed it." Ex. 20:8-11.
Can the Sunday-keeper give so good a reason for his practice? Can anyone cite a text that says, The first day is the Sabbath of the Lord thy God? No, indeed, for there is no such text, nor does the Bible contain an intimation that the first day is in anywise a sacred day, nor that the sanctity has ever been removed from the seventh day.
But, again, Why not keep the seventh day? It is the memorial of creation, and the fact that God made the heaven and the earth, the sea, and all that in them is, and rested the seventh day, is just as much a fact now as it was when the commandment was given amid the thunders of Sinai, or as it was when God first blessed and sanctified the seventh day (Gen. 2:3); indeed, it can never cease to be a fact, and it can never cease to be a fact that God set apart the seventh day as the memorial of his rest after he had created all things. Then why not keep the Sabbath of the Lord?
But says one, "The Sabbath was made for the Jews." Not so; the Saviour says (Mark 2:27): "The Sabbath was made for man;" how then can we limit it to any one nation or people? The Bible nowhere says that it was only for the Jews. It nowhere intimates such a thing. The reason for giving the Sabbath ought to teach us that it is for the race, that all may honor God by recognizing the memorial of his creative work. To keep the Sabbath is to testify to one's faith in the divine declaration that "in six days God made heaven and earth;" it is to acknowledge God's sovereignty; it is to honor him by obeying his word. Then why not keep holy the seventh day, as God has commanded us?
AFTER the institution of the supper, the account of which formed the basis of our last lesson, Jesus led his disciples forth into the garden of Gethsemane, and coming to a certain place he said to them, "Sit ye here, while I shall pray." And taking with him Peter, and James, and John he "began to be sore amazed, and to be very heavy; and saith unto them, My soul is exceeding sorrowful unto death; tarry ye here, and watch." Mark 14:34.
THEN after having prayed he returned to the three and found them sleeping, and he said "unto Peter, Simon, sleepest thou? couldest not thou watch one hour? Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak." Three times did he thus return, and coming to them the third time he said: "Rise up, let us go; lo, he that betrayeth me is at hand." Mark 14:37, 38, 42.
"EVEN while these words were upon his lips, the footsteps of the mob that was in search of him were heard. Judas took the lead and was closely followed by the high priest. Jesus turned to his disciples, as his enemies approached, and said, 'Rise, let us be going; behold, he is at hand that doth betray me.' The countenance of the Saviour wore an expression of calm dignity; no traces of his recent agony were visible as he stepped forth to meet his betrayer.
"HE stood in advance of his disciples, and inquired, 'Whom seek ye?' They answered, 'Jesus of Nazareth.' Jesus replied, 'I am he.' As these words were uttered, the mob staggered back; and the priests, elders, soldiers, and even Judas, dropped powerless to the ground. This gave Jesus ample opportunity to escape from them if he had chosen to do so. But he stood as one glorified amid that coarse and hardened band. When Jesus answered, 'I am he,' the angel who had lately ministered unto him moved between him and the murderous mob, who saw a divine light illuminating the Saviour's face, and a dove-like form overshadowing him. Their wicked hearts were filled with terror. They could not for a moment stand upon their feet in the presence of this divine glory, and they fell as dead men to the ground.
"THE angel withdrew; the light faded away; Jesus was left standing, calm and self-possessed, with the bright beams of the moon upon his pale face, and still surrounded by prostrate, helpless men, while the disciples were too much amazed to utter a word. When the angel departed, the Roman soldiers started to their feet, and, with the priests and Judas, gathered about Christ as though ashamed of their weakness, and fearful that he would yet escape from298their hands. Again the question was asked by the Redeemer, 'Whom seek ye?' Again they answered, 'Jesus of Nazareth.' The Saviour then said, 'I have told you that I am he. If, therefore, ye seek me, let these go their way'—pointing to the disciples. In this hour of humiliation Christ's thoughts were not for himself, but for his beloved disciples. He wished to save them from any further trial of their strength.
"JUDAS, the betrayer, did not forget his part, but came close to Jesus, and took his hand as a familiar friend, and bestowed upon him the traitor's kiss. Jesus said to him, 'Friend, wherefore art thou come?' His voice trembled with sorrow as he addressed the deluded Judas: 'Betrayest thou the Son of man with a kiss?' This most touching appeal should have roused the conscience of the betrayer, and touched his stubborn heart; but honor, fidelity, and human tenderness had utterly forsaken him. He stood bold and defiant, showing no disposition to relent. He had given himself up to the control of Satan, and he had no power to resist him. Jesus did not reject the traitor's kiss. In this he gives us an example of forbearance, love, and pity, that is without a parallel.
"THOUGH the murderous throng were surprised and awed by what they had seen and felt, their assurance and hardihood returned as they saw the boldness of Judas in touching the person of Him whom they had so recently seen glorified. They now laid violent hands upon Jesus, and proceeded to bind those precious hands that had ever been employed in doing good.
"WHEN the disciples saw that band of strong men lying prostrate and helpless on the ground, they thought surely their Master would not suffer himself to be taken; for the same power that prostrated that hireling mob could cause them to remain in a state of helplessness until Jesus and his companions should pass unharmed beyond their reach. They were disappointed and indignant as they saw the cords brought forward to bind the hands of Him whom they loved. Peter in his vehement anger rashly cut off, with his sword, an ear of the servant of the high priest.
"WHEN Jesus saw what Peter had done, he released his hands, though held firmly by the Roman soldiers, and saying, 'Suffer ye thus far,' he touched the wounded ear, and it was instantly made whole. He then said to Peter, 'Put up again thy sword into his place; for all they that take the sword shall perish with the sword. Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the Scriptures be fulfilled, that thus it must be?' 'The cup which my Father hath given me, shall I not drink it?' Jesus then turned to the chief priest, and captains of the temple, who helped compose that murderous throng, 'and said, Are ye come out as against a thief with swords and with staves to take me? I was daily with you in the temple teaching, and ye took me not; but the Scriptures must be fulfilled.'
"WHEN the disciples saw that Jesus did not deliver himself from his enemies, but permitted himself to be taken and bound, they were offended that he should suffer this humiliation to himself and them. They had just witnessed an exhibition of his power in prostrating to the ground those who came to take him, and in healing the servant's ear, which Peter had cut off, and they knew that if he chose he could deliver himself from the murderous mob. They blamed him for not doing so, and, mortified and terror-stricken by his unaccountable conduct, they forsook him and fled. Christ had foreseen this desertion, and in the upper chamber had forewarned them of the course which they would take at this time, saying, 'Behold, the hour cometh, yea, is now come, that ye shall be scattered every man to his own, and shall leave me alone; and yet I am not alone, because the Father is with me.'
"JUDAS was himself surprised that Jesus should deliver himself into the hands of those who sought to destroy him. He had frequently known the Saviour's enemies to lay plans to take him, but Jesus would quietly depart and defeat their murderous designs. Now the betrayer saw with astonishment that his Master suffered himself to be bound and led away. The false disciple flattered himself, however, that Jesus had only permitted himself to be taken that he might manifest his power by delivering himself from his enemies in a miraculous manner. He knew that nothing else could free him from that armed band. For three years the Jews had been secretly planning to take him, and now that they had accomplished this they would not let him escape death, if they could prevent it.
"JESUS was hurried off by the hooting mob. He moved painfully, for his hands were tightly bound and he was closely guarded. He was first conducted to the house of Annas, the father-in-law of the high priest, the man whose counsel was sought and carried out by the Jewish people as the voice of God. Annas craved the fearful satisfaction of first seeing Jesus of Nazareth a bound captive. Having once been shown to Annas, he was hurried away; for the priests and rulers had decided that if they once had possession of his person, there should be no delays in his trial and condemnation. This was because they feared that the people, remembering his acts of charity and mercy among them, would rescue him out of their hands."—Mrs. E. G. White.
WHERE WILL YOU BE FOUND?
By M. C. W.
EVERY reform movement or special message that God has given the world has developed three classes. One class will believe that message, and turn to the Lord with all their heart. Another class will profess to believe, but will rush into extremes and fanaticism, and thereby bring reproach upon the work of God. A third class, and by far the larger one, in their worldly wisdom, reject the truth.
The message which is going to the world to prepare a people for the coming of the Lord is no exception to this rule. The three classes will be developed. 1. There will be developed a class of which it is said, "Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus." Rev. 14:12. They will be watching and waiting, hence will not be in darkness. 1 Thess. 5:4, 5.
2. There will be another class who, while professing to believe the message, fail to be sanctified thereby, and are left a prey to Satan. He will lead them into "time setting," gross error, and fanaticism, thereby bringing reproach upon the truth.
3. The third class, and, sad to say, the larger one, will reject the message. They will be the dwellers upon the earth, not the pilgrims and strangers, consequently will be taken in a snare. Luke 21:34, 35. They will be lulled to sleep by the cry of "peace and safety," and "that day" will overtake them "as a thief in the night," sudden destruction will come upon them. 1 Thess. 5:2, 3.
Reader, in which class will you be found? God's word is very plain in regard to these great truths. Eternal destruction awaits the last two classes; eternal redemption the first. Are you washing your robes of character in the blood of the Lamb? Are you keeping the commandments of God? If not, why not? Where will you be found? M. C. W.
"LORD'S DAY."
By Dudley Marvin Canright
WHAT is the meaning of this term? It is applied by Christians generally to the first day of the week, or Sunday; but have they the right, we mean scriptural right, to do this? What says the Bible? We find the term used but once in the whole word of God. This is in the following text: "I was in the Spirit on the Lord's day." Rev. 1:10. But the context does not tell us what day this was. Neither does the apostle give us any light in his gospel narrative, which was written one or two years subsequent to the Revelation, though he does mention the first day of the week. See John 20:1, 19. No other Bible writer uses the term Lord's day. In the absence of all Bible evidence, is it not the height of assumption to apply the term to the first day of the week? "But," says one, "has not the Lord one day that he calls his?" We reply, Certainly; Ex. 20:10 states, "the seventh day is the Sabbath of the Lord thy God;" Isa. 58:13 calls the Sabbath, or seventh day of the week, "his [or God's] holy day;" our Saviour says, "The Son of man is Lord also of the Sabbath." Mark 2:28. Now, candidly, dear reader, are we not forced to the conclusion that the seventh-day Sabbath is at once both "the Sabbath of the Lord thy God" and "the Lord's day"? M. C. W.
AN UNHOLY AMBITION.
By Editor
THE unholy ambition of unregenerate Christendom (if the term may be allowed) is manifesting itself in the Old World among the nonconformist denominations as well as in America. In this country we have the National Reformers, who are trying to bring everything under their rule; and the following utterance from a celebrated English Baptist divine, Dr. J. Clifford, in an address at Brixton College some time ago, represents a rapidly growing sentiment in England:—
"Religion is to direct and control everything,—legislators as well as churches, peers as well as peasants, trade as well as worship, social customs as well as sermons, the equitable distribution of wealth as well as the individual well-being, the treatment of subject and suspected races as well as our own towns."
Jesus said, when this ambition was manifested among the uninstructed anciently:—
"Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you; but whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant; even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many." Matt. 20:25-28.
Is not this instruction as good now as it was then? We commend it to National Reformers.
Old Testament History.
By J. W. Scoles
THE REBELLION OF KORAH.
(Lesson 22, June 1, 1889.)
1. WHAT instance have we already had of envy because of the exalted position of Moses?
2. How did God regard that manifestation?
3. How was rebellion again fomented?
"Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men; and they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown; and they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them; wherefore then lift ye up yourselves above the congregation of the Lord?" Num. 16:1-3.
4. Against whom were they really rebelling?
"Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself to do the service of the tabernacle of the Lord, and to stand before the congregation to minister unto them? and he hath brought thee near to him, and all thy brethren the sons of Levi with thee; and seek ye the priesthood also? for which cause both thou and all thy company are gathered together against the Lord; and what is Aaron, that ye murmur against him?" Verses 9-11.
5. When Moses sent for the conspirators, what did they reply?
"And Moses sent to call Dathan and Abiram, the sons of Eliab; which said, We will not come up; is it a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us? Moreover, thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards; wilt thou put out the eyes of these men? we will not come up." Verses 12-14.
6. What false accusation did they bring against Moses?—Ib.
7. How did Moses repel their charge?
"And Moses was very wroth, and said unto the Lord, Respect not thou their offering; I have not taken one ass from them, neither have I hurt one of them." Verse 15.
8. What did the Lord tell the people to do?
"And the Lord spake unto Moses, saying, Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram." Verses 23, 24.
9. Why was this order given?
"And he spake unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins." Verse 26.
10. What did Moses say the Lord would do to test the truth of the charges that had been brought against him?
"And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord." Verses 28-30.
11. What was done to Korah, Dathan, and Abiram?
"And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them; and the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods." Verses 31-33.
12. What was done to their fellow-conspirators?
"And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense." Verse 35.
13. What was done to keep this rebellion and its result in mind, and as a warning to others?
"Speak unto Eleazar the son of Aaron the priest, that he take up the censers out of the burning, and scatter thou the fire yonder; for they are hallowed. The censers of these sinners against their own souls, let them make them broad plates for a covering of the altar; for they offered them before the Lord, therefore they are hallowed; and they shall be a sign unto the children of Israel. And Eleazar the priest took the brazen censers, wherewith they that were burnt had offered; and they were made broad plates for a covering of the altar; to be a memorial unto the children of Israel, that no stranger, which is not of the seed of Aaron, come near to offer incense before the Lord; that he be not as Korah, and as his company; as the Lord said to him by the hand of Moses." Verses 37-40.
14. Notwithstanding the fate of the rebellious princes, what wicked charge did the people still bring against Moses and Aaron?
"But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord." Verse 41.
15. What did the Lord say to this?
"And the Lord spake unto Moses, saying, Get you up from among this congregation, that I may consume them as in a moment. And they fell upon their faces." Verses 44, 45.
16. How quickly was the judgment of God visited upon them?
"And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them; for there is wrath gone out from the Lord; the plague is begun. And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people; and he put on incense, and made an atonement for the people." Verses 46, 47.
17. How many perished in this plague?
"Now they that died in the plague were fourteen thousand and seven hundred, besides them that died about the matter of Korah." Verse 49.
18. How can you account for such daring rebellion as was manifested by the people?299
## NOTES.
A VERY brief examination of our hearts in the light of God's word and by the aid of his Holy Spirit, will generally suffice to show us the sins which are hiding there. But of all the sins which beset us, and lurk along our pathway, probably none are more difficult of detection than that of rebellion. The Lord has truly said of it that it is "as the sin of witchcraft." It comes to us as a most subtle temptation, and is apparently only a proper and laudable desire to assert our own rights, and claim what justly belongs to us, whether it be position, influence, wealth, or friendship. So it was in the case of Korah, Dathan, and Abiram. Satan led them to think there was no rebellion in their unrighteous act. It was simply asserting their own claims, which were, to their minds at least, certainly worthy of consideration. So it always has been. Rebellion is so specious in its promptings, and so deceptive in its arguments, that if we hearken to it but for a moment it blinds our spiritual discernment, and masquerades before our mental vision in the garb of righteousness.
God's judgments are always just. The sin of Korah and his companions was simply a repetition of the sin of Satan. Presumptuous in its conception, it was blasphemous to the uttermost degree in its attempted execution. Had God allowed this wickedness to prevail, it would only have been followed by greater trespasses, and more arrogant assumptions of that power which belonged to him alone.
DATHAN and Abiram were of the tribe of Reuben, and could lay no just claim whatever to the position of the priesthood. They forgot that the honor of the priesthood had been conferred on the Levites because of the refusal of that tribe to join in the idolatrous worship of the golden calf, and being themselves descendants of Reuben, the eldest son of Jacob, they doubtless were ready to co-operate in any plan which would furnish them an opportunity for advancement.
INGRATITUDE is one of the basest of sins. How soon men forget the tender kindness of the Lord; and only when his terrible judgments fall upon them do they remember that he holds in his hands the issues of life and death for all men. When the plague smote the spies who brought back a false report, the congregation were humble and repented; when Miriam received such signal punishment, the congregation again trembled; when Nadab and Abihu offered strange fire, and died for their presumption, all the children of Israel feared before the Lord; and yet, with the very remembrance of all these things fresh in their minds, and notwithstanding the many miracles and signal blessings God had wrought for them, they were again ready to turn against him, and ignore all his long-suffering toward them.
THIS was because their repentance was occasioned by fear rather than by a true sense of the sinfulness of their course. Paul speaks of godly sorrow that works "repentance to salvation not to be repented of." 2 Cor. 7:10. This is the only kind of sorrow that is of any value in the sight of the Lord. Anything short of this avails us nothing, and if we experience no other repentance than that which needs to be repented of, the time will soon come when we will desire true repentance, but, like Esau of old, will find no place for it, though we seek it carefully and with tears.
"ALL the congregation are holy, every one of them; wherefore then lift ye up yourselves above the congregation of the Lord." Jealous inferiority always delights in casting aspersion and reproach upon those who occupy heights to which it can never attain. It was this principle which led Korah and his company to gainsay the testimony and work of the Lord's chosen servants. And it was this also which led them to make the claim that the congregation was holy, a claim which was instantly disproved by the congregation themselves in the sympathy they showed for the rebels.
IT is not necessary for us to be continually reiterating the fact that we are holy and pure. If we are truly devoted to God, and sanctified to his service, we will not desire others to be continually parading the fact. It will make itself manifest without such demonstrations as these. It is not always the loudest professions of piety that prove the individual to be the possessor of the genuine article. The adornment of a meek and quiet spirit is in the sight of God of great price.
"Be thou and all thy company before the Lord . . . to-morrow." While righteously and justly indignant at the insult offered to the Lord, Moses did not call for judgment to fall at once upon the rebellious ones. "Perhaps they might reflect upon the wickedness of their course if time were granted them. Who could tell? Wait a little season, and possibly the goodness of God would lead them to repentance. Wait until to-morrow." It is thus in pity and mercy that God deals with his erring children. How many more opportunities shall we slight, and how many more times shall he have to call us before we hearken to his loving voice?
BUT although he is a God of mercy, the Lord is a God of justice as well. His love abused and his proffers of mercy ignored, the long-suffering and long-delayed wrath of God falls at last with terrible vengeance on the heads of the ungodly. So it was with Korah, Dathan, and Abiram, and all their company. So it will be with us if we fail to heed the lesson given. "All these things happened unto them for types [margin], and they are written for our admonition upon whom the ends of the world are come." May the dear Lord help us to prove loyal to him. His loving-kindness and tender mercy are ever towards them that fear him. His promises are ours to claim, his strength is ours to accept, and his overcoming grace and precious blood will lead us on to glorious victory. He has promised it. What more can we ask?
J. W. SCOLES.