Confucius, the great Chinese sage, from his study of human nature and of government five centuries before Christ, had learned that the rule of justice in the state promoted prosperity.  At length a young ruler made him his prime minister.  The result of his wise and just measures was to bring into his country so large a number of immigrants who preferred to live in a country where justice reigned, that the prosperity aroused the envy and hostility of the neighboring states.  In consequence measures were taken to put an end to this just rule, which was felt to be so detrimental to other kings, unwilling to adopt the same just means.  Finally the wise Confucius was treacherously driven from his post, not, however, until he had proved that the counsels of justice and religion were those best suited to the welfare of the state.  This is a common experience in all lands and ages; but perhaps nowhere else has the lesson been so frequently and so thoroughly taught as in the history of the Hebrews, that the most essential factor in a statesman’s training is the acceptance of the principles of justice and righteousness.  In other words—­“God is the most important factor in human progress.”

Questions for Further Consideration.

Is it the duty of a government, in order to promote the welfare of its people, to set aside at times the personal convenience, even the personal welfare of individuals or of certain classes?  If an inheritance tax falls heavily upon the heirs of a rich man, ought the state to collect it?  On what grounds is a state justified in withholding liberty from criminals?  From children?

Many of our states compel citizens to work in repairing country roads.  Is this temporary peonage?  How do you justify a state in compelling citizens to risk their lives in war?  In what circumstances would a state be justified in compelling its citizens to labor?  Did circumstances justify Pharaoh?  Why were he and his kingdom punished?

Is it ever right, for an individual to raise his hand against a recognized and established authority?  Or, when there is an established government, should an individual ever attempt to punish crime or avenge personal wrong?  Were our revolutionary forefathers right in resisting the demands of King George?  Are numbers essential to the rightness of a cause?

In what ways does God to-day call men to do an important task?  Do you consider Lincoln a man raised up by God for a purpose and called by him to service?  If so, how did the call come?  Was Moses’ call similar?  Should a clergyman have a definite call to his life-work?  Should every man?  Does every man have such a call, if he but interprets rightly his experiences?

A working girl had seen the story of Moses at a moving picture show.  Afterwards she commented as follows:  “Our walking delegate is a regular Moses.  He said to the factory boss, ’You let my people go.’” In what respect is the labor struggle to-day similar to that in Egypt under Moses?