Review and Herald, Vol. 50, No. 7. (8/9/1877)

Review and Herald

Aug 9, 1877

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Aug 9, 1877

THROUGH ALMOND EYES.

American Manners and Morals as Seen by a Japanese.

Extract from “Moral Reflections by a Japanese Traveler.”—A Glance at Christian Doctrine and Practice.

The following article from the North American Review purports to be a view of American customs and American manners and morality by a Japanese traveler. If the Japanese, who are considered as heathens, and to whom missionaries are sent, can thus accurately weigh the apparent workings of the professed Christianity of this country and find it so sadly wanting in so many particulars, what is the prospect of bringing them to a profession of it? Or in what respect would they be made better if they should embrace it? But even if the article is suppositions, the truths it states are so notorious and palpable that the professed Christians of our time should hide their faces with shame, as they look into this mirror:—

The American people have been so very kind in receiving my political reflections, that I take the great liberty of writing again my observations and feelings about their country. I would not, however, do this without having been asked, because to offer opinions too freely often gives offense when it is not intended. So I wish clearly to explain that what I write now is in consequence of urgent request, and is not my own proposal. No doubt many will laugh at my opinions this time, just as they laughed at my political reflections, but I cannot understand why they laugh. I read Senator Morton’s paper on American Constitution. He said almost exactly the same things I did. This astonished me very much and it also satisfied me, because I found this very clever Senator agrees so closely with me. But I observe newspapers did not laugh at him; then I thought, if I had signed his paper and he had signed mine, they would have laughed at his paper, and approved mine. American people look too much at names. They think, when a paper is signed by great name, they must approve, never mind what is in the paper; if foreigner or unknown man signs, then they don’t approve—or pass by silently.

I observe in every country there is different kind of morality, different kind of vice. Although all the countries may be Christian, still vices in Catholic countries differ from vices in Protestant countries; vices in old countries differ from vices in new countries, vices in countries where church is paid by the Government, differ from vices in countries where churches are not paid by the Government, vices in countries where there is rich and idle aristocratic class, differ from vices in countries where everybody is equal and everybody is busy making money. As I am writing for Americans, I will leave all these other countries out of the question, and describe the vices which I observe in a new country which is chiefly Protestant, where the churches are not paid by the Government, where everybody is equal, according to the Constitution, and all are busy making money.

I will not say anything about their virtues, not because they have not got any; indeed, they have most excellent virtues and high qualities, but it is not necessary for me to tell them. They describe them very fully themselves, both in conversation and newspapers, therefore there would be nothing new in this; but their vices are not so often described, except sometimes with bitterness. But I will describe them with great affection, because I have received so much kindness from American people. In the first place, Americans, quite naturally, like all other Christians, think their religion best in the world, therefore they must try and make other nations adopt it; for that reason they send missionaries to Japan. If missionaries could come alone, without sailors or merchants, I think they might do some good. Generally, they are very good men, though missionaries of different Christian sects quarrel among themselves more than any other people; still, individually, they try to set a good example, only their religion does not prevent them from hating each other when they do not agree on religious subjects.

I have examined into religious matter a good deal, and I find no religion where difference is so great between what religion teaches, and what the people practice as in Christian religion. Mahometan religion does not teach such high and pure morality as Christianity, but Mahometans practice their religion much more closely. They are never ashamed to pray, even when they are alone among strangers; they perform all observances very faithfully. They do not depart from teaching in order to make money, therefore they cannot make it when they are near Christians, because when Christians (so-called) want to make money, they do not care much what their Bible teaches, but Mahometan cares what Koran teaches. Bible says, it is not good to lend money on usury, but Christians always charge interest. Koran says same thing, therefore among themselves Mahometans do not charge it, and so in many other cases Mahometans obey Koran, but Christians do not obey Bible. Therefore, Christians (so called) advance rapidly in material progress, because they sacrifice their religion to this kind of progress. Therefore, they quickly become highly civilized, but Mahometans will not sacrifice their religion, therefore they remain, like early Christians who had all things in common, rather barbarous.

I have not been in India, therefore I cannot tell about Hindoo religion, but there is one thing I remark which is very important. From all I can learn, neither Mahometan, nor Buddhist, nor Hindoo says, if you do not believe my religion you will be burnt to all eternity in hell fire with brimstone. Only Christian says this. For this reason many Japanese refuse, the moment they hear this, to become Christian. Suppose Japanese woman wants to become Christian, and her husband, and brothers, and sisters, and children refuse, then she says, “How can I become Christian and all my family go to hell fire for eternity? Better for me also to go to hell fire with them.” * All kinds of cheating and fraud have now been taught by Christians to Japanese, of which they were quite ignorant twenty years ago.

When I try to compare the small number of new virtues they have learned since that time, by observing the practice of Christians, with the large number of new vices they have learned from them, I am quite pained and distressed for my dear country to think of it. People who know how to make money by trying to get it from each other they call civilized people; people who have not learned all the tricks by which money can be made out of each other they call uncivilized people. After much consideration of this subject, I can find no other distinction but this. I think quite differently. Civilization consists in people being pure and good in their lives, not in being rich and smart in their business. In what Buddhist or Mahometan city would such corrupt government be possible as existed in New York during time of Tweed? I can tell people of New York who laugh at seppukku and despise heathens, that such robbery and fraudulent government would be quite impossible in Japan. *

It is not yet possible for any Japanese city to be governed by a man who is known to be bad and dishonest. When I read your newspapers, it does not seem possible for your cities, and even your States, to be governed by any other kind. Take, for instance, what has been said of Governor Packard, and, before him, of Governor Kellogg in Louisiana. I do not know whether it is true or not, but in uncivilized country I come from, such men could not be accused of such things and live. Either they must prove that they are not true, and then people accusing them must be punished, or else, if they are true, they would be punished themselves.

When I read newspapers, I feel sure it would not improve Japan to have civilized and Christian journalism introduced into that country, though, unhappily, some Japanese are trying to imitate this also. If newspapers were written to make politicians forgive each other and love each other, then, perhaps, they might do some good, but Christian newspapers only make people more angry with each other, and therefore more unchristian. Same thing with religious newspapers. Only they do not abuse politicians so much as they abuse each other. What is the use of churches and clergymen, if they do not preach against such bad things? Best men in this country say that they cannot be politicians, because politicians generally dishonest, or else suspected of being dishonest, and nearly always called dishonest, and because

to succeed, it is necessary “to go through so much dirt”; therefore they say, “we are obliged to leave to more mean kind of men to be politicians and to rule over us, and spend the revenue of the nation for us, and represent our interest in foreign countries; but we think you Japanese are still quite barbarous, because you have different kind of government, which obliges you to choose more high and pure kind of men; therefore we recommend you to become more advanced and civilized like we are.” I observe very curious things. Perhaps, in politics or in commerce, a man is attacked this way in the newspapers, may be rightly, may be wrongly; if he is candidate for some high office, almost always he is accused of stealing money, or if he makes money very quickly in Wall street, also others who lose their money accuse him of stealing it—quite openly they accuse him in newspapers, like they accuse Mr. Tilden, or like they accuse Mr. Gould.

Then very often these same men profess to be very religious men; they buy very expensive pews in churches, and give a great deal of money to keep up clergymen and Sunday schools. Immediately, when they are so publicly accused of stealing, quite naturally clergymen should ask, “Is this true? At once you must prove to me this is not true, or otherwise I will turn you out of my church, and throw back your money to you, and sell your pew to some honest man.” I have asked great deal about this, but never have I heard of clergyman who did this thing. Only sometimes if a man is very poor and cheats, then they do it, but if he is very rich they take his money. They do not inquire how he made it. *

Bible is strongly opposed to all money-making for any kind of people. I think one of great beauties in Christian teaching is constant attack upon rich people and love of money. It says, “Love of money root of all evil”; “Haste not to be rich.” Then, money-changers were scourged out of temple for buying and selling inside, and rich young man was told he must give up all he had and give to the poor. Indeed, that teaching is most beautiful. When I first read all that, certainly I thought I must become Christian. Even now I believe thoroughly all this teaching, but to practice it I must go back to Japan. There a man could still live in daily life this teaching; here it would not be possible. Certainly he would starve immediately. It seems to me that in Christian countries everything is done exactly opposite to Christian teaching, so high, and pure, and noble, and self-sacrificing—but quite openly everything is done exactly on opposite principle. Then I say, why do you profess so much and do so little? This is most bad of all vices to be hypocrite, because man who is hypocrite lives constant lie. All the time he is pretending to be one thing, and is actually entirely different. Many men who have been considered most religious and ceremonious of men in church matters, get exposed in the newspapers, and then we find all the time that they have been practicing most wicked things.

If Christians would obey teaching of Confucius closely, even then, they would be better than they are, and it is because we try to follow his teaching, we have morality quite as good as morality in Christian countries. And this is not because Christian teaching is not high and beautiful, but because Christians laugh at their own teaching, therefore we cannot respect them, and we feel that they have no right to call us barbarous and uncivilized, until they try to follow their moral teaching, at least as well as we follow ours. *

When Japanese first came in contact with Western countries, immediately we began to have financial affairs with them. Then at once we found ourselves badly

cheated. First, came currency question in Japan, when all the merchants applied under all kinds of different names, not their own, for silver, so as to escape the rule of the Treaty. After losing great deal of money, we finally got that settled; then Americans sold Japanese Government bad steamers for great deal more than they were worth, and again we were cheated. Then people came from England to persuade Japanese Government to make a large loan; then we did not understand foreign principle of emitting loan, and again in London we were cheated. Finally, I determined to study financial matters myself, first in London, then in New York. Then I found financial men in London cheat on different system from New York. I don’t know which cheat worse.

I thought it must be duty of every clergyman, before he takes money from so-called pious financial man, to ask, first, this important question, “Are you in any Ring?” As I was studying moral question, immediately when I thought this, I called on a clergyman, rather celebrated man, and I asked him, “Do you always ask this question?” Then he got rather angry. He said, not possible to ask such questions, financial man would immediately answer, “Mind your own business!” Therefore, he could not ask. Then I replied, in the words of Confucius, what was duty of moral teacher like him; because Confucius explains very fully on this point. He says superior man must “examine very narrowly inferior man who pretends to be superior;” but clergyman immediately answered, “Confucius is only heathen teacher.” Since that time I have not talked with clergymen on religious subjects.

One day I visited a beautiful island in one of the great American Lakes. There I found lovely little island, with beautiful cottage upon it, full of clergymen of all kind of different sects. Then I inquired how so many clergymen of different sects could, nevertheless, be living together peacefully in one house on this beautiful island. Then it was explained to me that they were all invited to come and rest together and recover health there, by a most powerful financial man, who had immense railway plans; then, when his plans failed because from the beginning they were bad and hollow, in all the congregations of these clergymen great many bonds and stocks of this railway plan, which now had no value, were found. Since then, I quite well understand why it is very useful for financial man also to profess to be religious.

The greatest vice I find in America is hypocrisy. Of all vices it is the worst. Then I ask you, my American friends, with great affection, because this is most serious matter, what would your churches live upon, and how long would they last, if there were no longer any hypocrites in this country? Also I hope clergymen also will excuse me, if I ask them especially this same question. Do not think because I ask this question, therefore I am attacking Christian religion. Religion is one thing; churches, another thing quite different. When the great Teacher of Christian religion came, first thing he did was, to attack Jewish church because Jewish church was not following religion, but was full of hypocrisy. Therefore, always he said, “Woe unto you, scribes and Pharisees, hypocrites!” Very often he repeats this. All great moral teachers feel that most serious danger to real religion is hypocrisy. Therefore, he hated hypocrites most of all. Nevertheless, so-called religious men to-day do almost exactly the same things he blamed in Jews. They “do alms to be seen of men,” they “love to pray in the synagogues,” and “do their works to be seen of men,” and “lay up treasure for themselves on earth;” therefore, he says “Woe unto you that are rich!” For these sayings, “the chief priests and the scribes sought to destroy him.” I almost think again they would do so.

It seems to me when people become immensely rich, then they need not be hypocrites any longer, because in this country money can do anything. I do not think, if a man had five millions of dollars he could be hung in this country, even when murder was quite clearly proved. Somehow he would escape. I think, if he had fifty millions he could elect presidents and everybody he chose; then, of course, no longer any occasion to be a hypocrite.

So, then, I find three great powers in this country: first is money, second is hypocrisy, third is “Rings.” To use American expression, these three powers “run the country.” Only real pure virtue has no power, because almost certainly whoever was strictly superior man, according to Confucius, must seem like a fool to all smart men. He cannot succeed like other men, therefore he must retire.

I could write a great deal more on this subject, but partly I am afraid of saying things that may offend. If I knew English language better, I could write in more flowing kind of style, so I might even tell many true things in a manner that would not seem rather rude. Still, it is not my intention to be rude, only to be quite honest and sincere. *

I have written frankly, because my purpose in writing has been quite pure. Now most earnestly I beseech you to stop making money, because it is not possible to spend your life in becoming rich, and still have time to discover and practice the “way of Heaven.”—North American Review, for July.

THE STRIPE OF PROGRESS.

By J. G. Whittier

In the war which truth or freedom wages With impious fraud and the wrong of ages, Hate and malice, and self-love mar The notes of triumph with painful jar, And the helping angels turn aside Their sorrowing faces the shame to hide. Never on custom's oiled grooves The world to a higher level moves, But grates and grinds with friction hard On granite boulder and flinty shard. The heart must bleed before it feels, The pool be troubled before it heals: Ever by losses the right must gain, Every good have its birth of pain; The active virtues blush to find The vices wearing their badge behind, And graces and charities feel the fire Wherein the sins of the age expire: The fiend still rends, as of old he rent, The tortured body from which he went.

But time tests all. In the over-drift And flow of the Nile, with its annual gift, Who cares for the Hadji's relics sunk? Who thinks of the drowned-out Coptic monk? The tide that loosens the temple's stones, And scatters the sacred ibis-bones, Drives away from the valley-land That Arab robber, the wandering sand, Moistens the fields that know no rain, Fringes the desert with belts of grain, And bread to the sower brings again.

So the flood of emotion deep and strong Troubled the land as it swept along, But left a result of holier lives, Tenderer mothers and worthier wives. The husband and father whose children fled, And sad wife wept when his drunken tread Frightened peace from his roof-tree's shade, And a rock of offense of his heart-stone made, In a strength that was not his own began To rise from the brute's to the plane of man. Old friends embraced, long held apart By evil counsel and pride of heart: And penitence saw, through misty tears, In the bow of hope on its cloud of fears The promise of Heaven's eternal years,— The peace of God for the world's annoy,— Beauty for ashes, and oil of joy. —J. G. Whittier.

DECISION OF CHARACTER.

By Jos. Clarke

“IMMEDIATELY I conferred not with flesh and blood.” Gal. 1:16.

In the first and second chapters of Galatians, Paul relates his experience. He tells us how he was called of God to the ministry, and then how promptly he obeyed the summons, not hesitating or doubting in the least.

Paul was a man of great energy and ability, and he also possessed decision, and prudence, and honesty of purpose. Tarsus, as we learn from Acts 22, was his native city, his birthplace; it was a place where were congregated men of all nations and languages. This city was a center for trade, and a thoroughfare of commerce and travel. Paul early learned practical lessons of human life. His parents gave him opportunities of education, of social standing, and of mental and physical improvement, both at home and abroad. They also gave him a trade and taught him habits of industry and economy.

Paul was not only a good mechanic and diligent scholar, but he was also a professional man, a lawyer, a Pharisee. Probably he was a graduate from the school of Gamaliel, the greatest teacher of that age.

Believing in the truths of Inspiration, and having unbounded confidence in the Rabbis of his time, Paul did not for a moment doubt the correctness of the teachings of the Rabbis, or the justice of the decisions of the Jewish Sanhedrim. He was honest, true to what he believed to be right, and zealous to such a degree as to merit the title of a cruel persecutor of the church.

Having proved his fitness for the office of persecutor, he proposed a raid upon the Christian church in Damascus. Armed with documents and bills of indictment, he set out on his way to this beautiful city. His spirits were yet buoyant with youth, and he was elated at the prospect of soon enjoying the fragrant air, the mild climate, and the beautiful scenery of the city of Abraham, with its cooling baths, and its delicious fruits, and refined society. Not a doubt crossed his mind but that Jesus was, as the Rabbis had represented to him, a base pretender. Still it is highly probable that the spirit he had seen manifested on both sides of the question had roused his mind to inquiry, and he was anxious to know something more certainly of the man of whom so much had been said and surmised.

But his curiosity is to be fully satisfied. He journeys on, and comes near to the city. Its palaces of marble, its gardens and groves, are spread out before him in all their richness and beauty. And he is no doubt sustained by the consideration that he is the accredited agent to this city of the Jewish Sanhedrim, to destroy and crush out of existence the most dangerous heresy that had yet arisen. He fortifies his mind to endure the tears and prayers of the victims his peers have doomed to destruction at his hand. The young and the old, the beautiful youth and the dignified and noble in age and station, all must yield, and he must brave out the scenes he is well aware are to follow his mission.

But suddenly a light from heaven appears, growing more and more brilliant, until the proud persecutor and his guards are prostrate on the earth; and a voice of terrible majesty asks of Paul, “Why persecutest thou me?” Ah, indeed! the tables are turned. The great inquisitor, with his girdle full of documents and the hated sect almost within his grasp, is now on the ground blinded by the presence of the heavenly messenger, and with a trembling voice he inquires what Jesus would have him do.

Paul now changed his base of operations. Would he confer with those base men who had deceived him, and led him on to destroy the cause of the Man of sorrows? What could he hope for from them? There was only one way for him, and that was to look to the Lord alone, who left him not in this important crisis.

But what were the feelings and experience of Paul during those three days of blindness, in which he neither ate nor drank? Was not the whole plan of redemption unfolded to his mind, and the agreement of prophecy with facts in the life and death of Christ all made clear to him?

What a surprise was this to the mind of the rising Pharisee! How it dispelled his visions of earthly honor and glory! How small did the things of earth appear to him as he thought of the voice which said, “I am Jesus of Nazareth, whom thou persecutest.” Alas! how terrible the thought that he had delivered to death the innocent and the good. He vowed entire consecration to the cause he came to destroy. Damascus was not the theater of his authority now, but a place of bitter repentance and sorrow of heart. How could it be that he could make war with Omnipotence?

But it is over now, and Paul delays not to go forth on his new mission and with his new-found authority. No documents from the high priest encumber his girdle now (he does not tell what became of those important State papers); but he bears in his heart, on his brow, and on his lips a seal of high authority. Every obstacle has to be removed from his path, devils tremble at his approach, and diseases are healed.

Paul’s commission bears its own evidence, and he has no need to confer with flesh and blood. He does not even need instruction in this new doctrine. It is all made clear to him as the noonday sun by the Spirit of God. Jos. CLARKE.

UNMANLY MEN.

Is there any joy greater than that which is experienced by one person when he helps another person? There are some men so low down that it is said they cannot bear to have the smell of their clover go into the highway, for fear that other folks will get something that belongs to them without paying for it; there are some men who are said to begrudge bees the honey which they take from their flowers without leaving anything behind; but that is doubtless imaginary. A man whose heart does not respond to an act of doing good or giving happiness is no longer a man. He has passed the line of manhood, and should be ranked among beasts.

Anecdote of Asbury.

By J. Lamont

The following anecdote of Bishop Asbury, from “Heroes of Methodism,” by J. B. Finley, may serve as a warning to some who belong to the second generation of Adventists:—

“We stopped with a Methodist family. As we passed through the parlor, we saw the daughter and some other young ladies dressed very gaily. The daughter was playing on the piano, and as we moved through the room we doubtless elicited from those fashionable young ladies some remarks about the rusticity of our appearance; and the wonder was doubtless excited, Where on earth could those old country codgers have come from?”

“The bishop took his seat, and presently in came the father and mother of the young lady. They spoke to the bishop, and then followed the grandfather and grandmother.

“When the old lady gave the bishop her hand, he held it, and looking her in the face, while a tear dropped from his eye, he said, ‘I was looking to see if I could trace in the lineaments of your face the likeness of your sainted mother. She belonged to the first generation of Methodists. She lived a holy life, and died a most triumphant death. You,’ continued the bishop, ‘and your husband belong to the second generation of Methodists. Your son and his wife are the third; and that young girl, your granddaughter, represents the fourth. She has learned to dress and play on the piano, and is versed in all the arts of fashionable life; and I presume, at this rate of progress, the fifth generation of Methodists will be sent to dancing school.’ This was a solemn reproof, and it had a powerful effect on the grandparents.

“The first Methodists were a peculiar people in their personal appearance and

manners, and could be distinguished at a single glance. Their self-denial led them to the abandonment of all the lusts of the flesh. They were simple-hearted, single-eyed, humble and devoted followers of the Saviour. They loved God devotedly, and one another with pure hearts fervently; and though scoffed at by the world, hated and persecuted by the devil, they witnessed a goodly profession of godliness and faith.”

Are we, Seventh-day Adventists, progressing in the same direction? Who that is acquainted with the facts will dare say no? Have we not progressed as far in a decade of years as the first Methodists did in a generation? “What shall be the end of these things?” Shall we not “ask for the old paths, and walk therein?”

J. Lamont.

WOULDN'T BE PLEASED.

Some time ago, there lived in Edinburgh a well-known grumbler named Sandy Black, whose often recurring fits of spleen or indigestion produced some amusing scenes of senseless irritability, which were highly relished by all except the brute's good, patient little wife.

One morning Sandy rose bent on a quarrel. The haddins and eggs were excellent, done to a turn, and had been ordered by himself the previous evening; but breakfast passed without the looked-for compliment.

“What will you have for dinner, Sandy?” said Mrs. Black.

“A chicken, madam,” said the husband.

“Roasted or broiled?”

“Confound it, madam; if you had been a good and considerate wife you would have known before this what I liked,” Sandy growled out, and slamming the door behind him, left the house. It was in the spring, and a friend who was present heard the little wife say:—

“Sandy’s bent on a disturbance to-day; I shall not please him, do what I can.”

The dinner time came, and Sandy and his friend sat down to dinner. The fish were eaten in silence, and on raising the cover of the dish before him, in a towering passion he called out:—

“Boiled chicken! I hate it, madam. A chicken boiled is a chicken spoiled.”

Immediately the cover was raised from another chicken roasted to a turn.

“Madam, I won’t eat roast chicken,” roared Sandy: “you know how it should have been cooked!”

At that instant a broiled chicken, with mushrooms, was placed on the table.

“Without green peas?” roared the grumbler.

“Here they are, my dear,” said Mrs. Black.

“How dare you spend my money in that way?”

“They were a present,” said the wife, interrupting him.

Rising from his chair, and rushing from the room, followed by a roar of laughter from his friend, he clenched his fist and shouted:—

“How dare you receive a present without my leave?”—Sel.

STARTING IN THE WORLD.

Many an unwise parent labors hard and lives sparingly all his life for the purpose of leaving enough to give his children a start in the world, as it is called. Setting a young man afloat with money left him by his relatives is like tying bladders under the arms of one who cannot swim; ten chances to one he will lose his bladders and go to the bottom. Teach him to swim, and he will never need the bladders. Give your child a sound education, and you have done enough for him. See to it that his morals are pure, his mind cultivated, and his whole nature made subservient to the laws which govern man, and you have given what will be of more value than the wealth of the Indies.

Thoughts of Heaven.

By Mary Howitt

Thoughts of Heaven! they come when low The summer-eve’s breeze doth faintly blow; When the mighty sea shines clear, unstirred By the wavering tide, or the dipping bird; They come in the rush of the surging storm, When the blackening waves rear their giant form, When o’er the dark rocks curl the breakers white, And the terrible lightnings rend the night— When the noble ship hath vainly striven With the tempest’s might, come thoughts of Heaven.

They come where man doth not intrude, In the untracked forest’s solitude; In the stillness of the gray rock’s bight, Whence the lonely eagle takes his flight; On peaks where lie the eternal snows; In the sun-bright isle, mid its rich repose; In the healthy glen, by the dark, clear lake, Where the fair swan sails from her silent brake; Where nature reigns in her deepest rest, Pure thoughts of Heaven come unrepressed.

They come as we gaze on the midnight sky, When the star-gemmed vault looks dark and high, And the soul, on the wings of thought sublime, Soars from the dim world and the bounds of time; Till the mental eye becomes unsealed, And the mystery of being in light revealed; They rise in the gothic chapel dim, When slowly bursts forth the holy hymn, And the organ’s rich tones swell full and high, Till the roof peals back the melody.

Thoughts of Heaven! from his joy beguiled, They come to the bright-eyed, artless child; To the man of age in his dim decay, Bringing hope his youth has not borne away; To the woe-smit soul in its dark distress, As flowers spring up in the wilderness; And in silent chambers of the dead, Where the mourner goes with soundless tread; For as the day-beams freely fall, Pure thoughts of Heaven are sent to all.

—Mary Howitt.

GO FORWARD.

By Lilla D. Avery

“Speak unto the children of Israel, that they go forward.” Ex. 14:15.

The Lord had led his chosen people thus far by the strength of his omnipotent arm. He had brought terror and destruction upon their enemies, and had miraculously delivered Israel. His people had been eye witnesses of his power as manifested in Egypt. He had wrought wonders, not only to induce the sin-hardened Pharaoh to let his people go, but that his own chosen people might never have cause to doubt his power. Then, too, he wished them to forsake the heathen gods of the Egyptians, with which many of them had corrupted themselves.

And now God, wishing to prove them, brings them to a trying place. They have reached the waters of the Red Sea. Their enemies are pressing close upon their rear. Towering mountains form an impassable barrier to the right and left, and escape seems impossible. They fail to bear the test, and murmur at their faithful leader. Moses, on his part, has done all that could be done, and now nothing remains but for God to make bare his almighty arm, and save them.

The faith of the calm leader remains unshaken; his courage never fails. And in tones of mild rebuke he bids that mighty host, now helpless and fear-stricken, “Stand still, and see the salvation of God.” What a moment! How pregnant with important results to that vast army!

All stand breathless and mute, as the ringing tones of Moses are heard, bidding them, in the name of the God of Israel, “Go forward!” And lo! before the trembling host can question the wisdom of the Almighty at his command, the surging waters of the sea fall back on either side. The passage is performed in safety; and on the morrow the faithless, doubting host, behold the complete destruction of their oppressors. Fear gives place to shouts of triumph; anguish and terror, to calmness and joy. And all that mighty host break forth in one grand song of victory and praise for their great deliverance.

What a grand lesson of faith and trust is here given to God’s people! Oppressed as we often are by the enemy, overtaken by doubts, hemmed in by mountains of discouragement, and the dark waters of despair almost ready to engulf us,—still the voice of our glorious Leader may be heard speaking to us, through the signs of the times, the distress of nations, war, perplexity, and famine, in tones of loudest thunder, “Go forward!”

We have already passed many of the waymarks, and we know by them that we are unmistakably nearing that blest Canaan of rest. Then shall we join with all the redeemed throng in singing the song of Moses and the Lamb.

Go forward, brother, sister, go forward! Let this be the watchword, Onward to victory; and through the strength of Israel’s God, we shall be conquerors.

LILLA D. AVERY.

Locke, Mich., July 28, 1877.

THE SACRIFICE IS TOO GREAT.

By M. A. Whalen

OFTEN, when the claims of God’s truth are presented to souls, and they are made to feel their force, the first thought is, I must obey, for God speaks. But immediately the enemy comes, magnifying the obstacles and difficulties in the way, at the same time holding up the world in its most attractive light; and oh! how careful he is to conceal all its hideous ugliness! The way he presents looks broad and easy; the other, the one the Lord has marked out, narrow, steep, and rugged; and thus deceived people turn away from the truth, feeling the sacrifice too great. If such could only realize the mighty power of God to save at this time, this deception would lose its force, and the cross which seems so heavy they would find to be light, proving the truth of the Saviour’s words, “My yoke is easy, and my burden is light.”

Or, it may be the truth has been accepted and they have been trying for some time to walk in its light; but just now has come a test they feel they cannot bear, and they say, It costs too much; I can go no farther, and so they cast away their confidence, and draw back unto perdition.

Now, let us think for a moment what it does cost to serve the Lord. Is there one power of our being or one treasure of earth that we have gotten unto ourselves by any might or wisdom of our own? No; there is none. This life, which seems to us so precious, too precious to serve God in, was purchased by the sufferings of the Son of God. This time, these talents, powers, affections, are all God-given; and yet when he asks for that which is simply his own, we cry out, It is too much, Lord. What robbery is this! and what a terrible delusion is upon the soul, when the attractions of this world look greater than those of God’s truth and work!

Then away with the thought of sacrifice. That was made more than 1800 years ago, when the Saviour cried, “It is finished,” and bowed his head in death, thereby opening the way for guilty man to recover his lost innocence, and to gain an entrance into the everlasting kingdom. What love was this! What blinded and hardened hearts are those that can resist such love! O soul, think of the agonies of Gethsemane, and then, in trembling and amazement, be afraid to reject this great salvation.

Dear reader, wherever you are, under whatever circumstances you may be placed, if this is the decision you are about making, or have made, let me entreat you to think well, think well. The day will come when you will know what this sacrifice means, but it will then be too late.

It means the sweetness of life departed; and instead of peace and joy resulting from a consciousness of duty performed, a fearful looking for of judgment and fiery indignation, which shall devour the adversaries. It means thrust out of the city of God; numbered with the filthy and unjust; never to know the sweet companionship of Christ, the angels, the pure and holy redeemed from the earth. It means all lost, the world is lost, wrested away, destroyed by the wrath of God. Heaven is lost. Nothing is left but the awful curse, Depart; ye knew your duty, but ye did it not. In a word, it means the bitter, bitter loss of the soul. Millions will make this sacrifice.

Shall I make this sacrifice? Dear reader, will you make it? This decision is for us to make.

M. A. WHALEN.

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