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his full heritage of his Father's estate, it is an unconscious yearning for His appearing.
Shall Christians, then, resort to the mind-healers? Assuredly not. The old Bible receipt is good enough for them. "Is any man afflicted? let him pray." A Christian is on low ground, indeed, who does not know that it is his privilege to lay hold by faith of the life that lives in all things, and the power that renews all things. Or, if he needs the support and stimulus to faith which kindred souls can give, let him obey that other direction: "Is any sick among you, let him send for the elders of the church, and let them pray over him.anointing him with oil in the name of the Lord." As this last was a remedial measure among Orientals, it suggests to us the employment of approved remedies. We would by no means exclude the Christian physician. But the power of God residing in all of nature's forces, His resources of grace and power laid open to us in the name of the Lord, and through prayer, this is our reliance, this the agent behind all human agencies, for the healing of all our diseases.
"Christian Science " is a protest against the wide-spread confidence in medication and in mere human agents apart from the power of God which operates in all things. It is an assertion of the right of spirit to subdue and control to its uses the forces which reveal themselves to us through matter. It is a reaction against the apathy and unbelief which has come over the Christian Church which was at first endowed with the powers of the world to come. It is a blind yearning for the coming of that day when the Church shall be reunited and refurnished as a fit and chosen vehicle of these powers for the redemption of the world. But it is not itself the gospel of this salvation. Much less is it any substitute for it. So far as it makes this pretence, it is from beneath and not from above.
A CHINAMAN'S VIEW.
Seldom have we met with a more humiliating exposure of the shame and weakness of a divided Christianity, nor with a more convincing reason why the Church of to-day should abase itself before God and implore Him to heal its divisions, than is found in an article in the last North American Review, in which Wong Chin Foo, whom we take to be a Chinese student, graduated at Yale University, tells us why he remains a heathen. He is, of course, incapable of appreciating Christianity. But his article, although unfair, will serve a useful purpose in furnishing Christians some things which they need to think about.
We make from it these extracts:
The main element of all religion is the moral code controlling and regulating the relations and acts of individuals toward "God, neighbor, and self;" and this intelligent '' heathenism '' was taught thousands of years before Christianity existed or Jewry borrowed it. Heathenism has not lost or lessened it since. Born and raised a heathen, I learned and practised its moral and religious code; and acting thereupon I was useful to myself and many others. My conscience was clear, and my hopes as to future life were undimmed by distracting doubt. But, when about seventeen, I was transferred to the midst of our showy Christian civilization, and at this impressible period of life Christianity presented itself to me at first under its most alluring aspects; kind Christian friends became particularly solicitous for my material and religious welfare, and I was only too willing to know the truth. But before qualifying for this high mission, the Christian doctrine I would teach had to be learned, and here on the threshold I was bewildered by the multiplicity of Christian sects, each one claiming a monopoly of the only and narrow road to heaven.
I looked into Presbyterianism only to retreat shudderingly from a belief in a merciless God who had long foreordained most of the helpless human race to an eternal hell. To preach such a Woctrine to intelligent heathen would only raise in their minds doubts of my sanity, if they did not believe I was lying. Then I dipped into Baptist doctrines, but found so many sects therein of different "shells," warring over the merits of cold-water initiation and the method and time of using it, that I became disgusted with such trivialities ; and the question of close communion or not, only impressed me that some were very stingy and exclusive with their bit of bread and wine and others a little less so. Methodism struck me as a thunder-and-lightning religion—all profession and noise. You struck it, or it struck you, like a spasm,—and so you "experienced" religion. The Congregationalists deterred me with their starchiness and self-conscions truegoodness, and their desire only for high-toned affiliates. Unitarianism seemed all doubt, doubting even itself. A number of other Protestant sects based on some novelty or eccentricity—like Quakerism—I found not worth a serious study by the non-Christian. But on one point this mass of Protestant dissension cordially agreed, and that was in a united hatred of Catholicism, the older form of Christianity. And Catholicism returned with interest this animosity. It haughtily declared itself the only true Church, outside of which there was no salvation—for Protestants especially; that its chief prelate was the personal representative of God on earth; and that he was infallible. Here was religious unity, power, and authority with a vengeance. But, in chorus, my solicitous Protestant friends beseeched me not to touch Catholicism, declaring it was worse than my heathenism—in which I agreed; but the same line of argument also convinced me that Protestantism stood in the same category. In fact, the more I studied Christianity in its various phases, and listened to the animadversions of one sect upon another, the more it all seemed to me "sounding brass and tinkling cymbals."
Call us heathen, if you will, the Chinese are still superior in social administration and social order. Among 400,000,000 of Chinese there are fewer murders and robberies in a year than there are in New York State. True, China supports a luxurious monarch whose every whim must be gratified; yet, withal, its people are the most lightly taxed in the world, having nothing to pay but from tilled soil, rice and salt; and yet she has not a single dollar of national debt
Christians are continually fussing about religion; they build great churches and make long prayers, and yet there is more wickedness in the neighborhood of a single church district of one thousand people in New York than among one million heathen, churchless and unsermonized. Christian talk is long and loud about how to be good and to act charitably. It is all charity.Jand no fraternity—"there, dog, take your crust and be thankful!" And is it, therefore, any wonder there is more heart-breaking and suicides in the single State of New York in a year than in all China?
The difference between the heathen and the Christian is that the heathen does good for the sake of doing good. "With the Christian, what little good he does he does it for immediate honor and for future reward; he lends to the Lord and wants compound interest. In^fact, the Christian is the worthy heir of his religious ancestors. The heathen does much and says little about it; the Christian does little good, but when he does he wants it in the papers and on his tombstone. l,ove men for the good they do you is a practical Christian idea, not for the good you should do them as a matter of human duty. So Christians love the heathenyes, the heathen's possessions; and in proportion to these the Christian's love grows in intensity. When the English wanted the Chinamen's gold and trade, they said they wanted "to open China for their missionaries." And opium was the chief, in factj only, missiouary they looked after, when they forced the ports open. And this infamous Christian introduction among Chinamen has done more injury, social and moral, in China than all the humanitarian agencies of Christianity could remedy in 200 years. And on you, Christians, and on your greed of gold, we lay the burden of the crime resulting; of tens of millions of honest, useful men and women sent thereby to premature death after a short, miserable life, besides the physical and moral prostration it entails even where it does not prematurely kill! And this great national curse was thrust on us at the point of Christian bayonets. And you wonder why we are heathen? The only positive point Christians have impressed on heathenism is that they would sacrifice religion, honor, principle, as they do life, for—gold. And then they sanctimoniously tell the poor heathen: '' You must save your soul by believing as we do!" ....
We heathen are a God-fearing race. Aye, we believe the whole universe-creation—whatever exists and has existed—is of God and in God, that, figuratively, the thunder is His voice and the lightning His mighty hands; that everything we do and contemplate doing is seen and known by Him ; that He has created this and other worlds to effectuate beneficent, not merciless designs, and that all that He has done is for the steady, progressive benefit of the creatures whom He endowed with life and sensibility, and to whom as a consequence He owes and gives paternal care, and will give paternal compensation and justice; yet His voice will threaten and His mighty hand chastise those who deliberately disobey His sacred laws and their duty to their fellow-man.
"Do unto others as you wish they would do unto you," or