Earlier text: Items of Current News"EXAMINE YOURSELVES."
By George Herbert
By all means use some time to be alone,
Salute thyself; see what thy soul doth wear.
Dare to look in thy chest; for 'tis thine own;
And tumble up and down what thou find'st there.
Who cannot rest till he good fellows find,
He breaks up house, turns out-of-doors his mind. Sum up by night what thou hast done by day,
And in the morning, what thou hast to do;
Dress and undress thy soul; mark the decay
And growth of it; if, with thy watch, that, too,
Be down, then wind up both; since we shall be
Most surely judged, make thine accounts agree.
—George Herbert. DON'T TALK ABOUT YOUR TROUBLES.
By Christian Witness
SITTING by my window the other day, I saw a little fellow who was running on the sidewalk, stub his toe and fall with a great thump. It must have hurt him severely, and I expected to hear a tremendous outcry. Instead of that he got upon his feet as soon as possible, rubbed his head, looking around to see if there was anybody to pity him, and not discovering anyone, trotted on without a whimper. "There," said I to myself, "that is about the way we grown folks act. Our troubles are never half so serious when there is no one to whom we can explain how dreadfully we are hurt." Whereupon I fell into a brown study upon the folly of giving voice to every little discomfort. The habit certainly develops our selfishness. The common human infirmity is for each to make himself the center of the universe, and to look upon every event as of more or less consequence in exact proportion as it affects his interests. He glances over the newspaper account of the flood that swept a village away and drowned twenty-five people, giving it scarcely a thought; but he speaks again and again of a freshet that carried off a rod or so of his fence and did sundry other small damage. He talks it over on every occasion, with all its tiresome details, because, forsooth! it touched his sacred possessions. He can dispose of a calamity under which another may be writhing, with some old threadbare proverb; and he fancies that he has settled the matter handsomely; but let some disagreeable thing be said of him, you'll not hear the last of it for some while. And the worst of it is, like the story of the three black crows, the grievance grows with every repetition, till you take him as the most cruelly injured individual upon the planet. Since this is an infirmity of the race to which we belong, it is only common prudence for us to guard against it. If it makes us selfish to demand sympathy in every little trouble, let us see to it that we avoid speaking of our trials. By talking about discomforts we give them proportionately more attention, and by so much we increase their power to annoy us. If we have something to take our thought, a hot, dusty day on the railroad train will pass by without seriously incommoding us; but let us give our time to fanning and fretting, constantly commenting upon the heat and dust, and the frequency of stops, and we will get all the discomfort possible out of the trip. If one gets up in the morning with a pain in his head, and begins to tell everybody who asks after his health how much he is afraid that he is about to have one of his dreadful nervous headaches, and what untold agony he suffers with them, and how he has worn out this and that remedy, etc., if it is at all possible, he will probably bring about the result he fears. Not infrequently a little bright, thankful talk, casting the care most fully upon, and getting an added touch of faith, and a shining in the joy of the Lord, will help one over the bad places so easily that his morning headache will be forgotten long before night. Give What You Have
By Longfellow
Give what you have. To someone it may be better than you dare to think.—Longfellow. It requires far more ability to recognize beauties than to perceive defects, in any object which is before the mind. Whether it be of a personal character, or a creation of nature, or a work of art, its defects are likely to be apparent to very many who are incapable of seeing its real beauties. Yet only he who can point out the merit of that on which he passes is competent to show its departure from the perfect standard. Any man can see the roughness of a bit of stone. It requires a trained eye to see that such a bit is a diamond in the rough. And whether the diamond be that of mineral, of metal, or of moral worth, the measure of power in its recognition is much the same. And because faults and flaws are more common, as well as more apparent, than beauties and merits, the man of nobler sense and keener vision is ever more alive to the latter than to the former, as worthier of his finding. It is to these that his eyes are open, and his ears are attent; and never until he has gauged and measured the good before him, does he turn his thoughts to the shortcomings of that which he admires. And here is a standard by which critics themselves are to be judged. He who on seeing a bit of natural scenery, or an exhibit of human character, or a production in the realm of literature, of painting, of sculpture, of architecture, of music, of oratory, or of personal endeavor of any sort whatever, thinks first of its faults and its lack, thereby proves himself incapable of competent criticism. If, therefore, a man would be thought a capable and an intelligent critic, whether he is one or not, let him have a care to speak first of that which is to be commended in any object of his criticism, as giving him a right to suggest, subsequently, his opinion of its shortcomings and defects.—Sel. THE words, "The just shall live by faith," which were commented upon last week, in the article, "Living by Faith," suggested a few other thoughts that could not, for lack of space, be given in that article. The apostle quoted only the last half of the verse, as it was all that specially applied to the subject he was considering, but we may well note the whole. It is this: "Behold, his soul which is lifted up is not upright in him; but the just shall live by his faith." Hab. 2:4. This text connects faith and humility in the closest relation. Faith exists only in connection with lowliness of mind. This is shown by those texts which teach that only the humble can please God. Prov. 11:2 says that "when pride cometh, then cometh shame; but with the lowly is wisdom." The prophet says too: "For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit," and that "trembleth at my word." Isa. 57:15; 66:2. It is through the prayer of faith that we receive grace to help in time of need; and Peter says that "God resisteth the proud, and giveth grace unto the humble." 1 Peter 5:5. So both faith and humility are requisite, and faith cannot exist without humility, as we shall see. Faith is dependence upon another. If we have faith in Christ, we depend upon him. The man who is full of self-confidence will not depend upon another. No man will use crutches until he finds that his unaided limbs will not support his body; so no man will depend upon Christ for salvation until he finds that he cannot be saved by his own works. But to find out that one's own righteousnesses are but as filthy rags; to be fully sensible that one is wretched, and miserable, and poor, and blind, and naked, must produce humility; or, rather, to be sensible of such a condition is itself humility. But one must realize and acknowledge himself to be in this condition before he will accept Christ, who alone can give him health, food, raiment, and true riches. The man who feels that he is starving will gladly accept food when it is offered; so the sinner who comes to himself, and realizes that his only food is husks, will eagerly take the bread of life. He who thinks that his filthy rags are a prince's garment, will not accept anything better; but he who sees his condition just as it is will gladly accept the robe of Christ's righteousness. But in Christ are hid all the riches of wisdom and knowledge (Col. 2:3), and the lowly of heart will accept him, and so it is that "with the lowly is wisdom." "Behold his soul which is lifted up, is not upright in him;" that is, the soul of the proud is not just; "but the just shall live by his faith." Therefore the just man is not lifted up. Walking humbly with God is what is required of men, which shows that without humility one cannot walk with God. This is shown, also, by the invitation of Christ: "Come unto me all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." Matt. 11:28-30. A yoke of humility and meekness cannot be easy to the neck of pride. From this we can understand how it is that everyone that is proud in heart is an abomination to the Lord. The reason is that everyone that is proud in heart is corrupt in heart; for, says the Scripture, "Only by pride cometh contention." Prov. 13:10. For one to lift himself up in pride is to set himself against God. It was this that caused the fall of Satan in Heaven. Says the Lord through his prophet: "Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness." Eze. 28:17. He became so puffed up with a sense of his own importance that he could not receive commands from the Lord, and as the result he was cast as profane out of the mountain of God. If that was the effect upon one of the highest angels in Heaven, how heinous pride must be in one who is poor and vile. "The just shall live by faith." That means that a man can live a just life only by retaining that humble simplicity that will lead him to distrust himself and to trust God. If when he has run well for a season, by the grace of God, he begins to think that the strength which has enabled him to gain victories resides within himself, then he will fall; for says the Scripture, "A man's pride shall bring him low; but honor shall uphold the humble in spirit." Prov. 29:23. So it is that "pride goeth before destruction, and an haughty spirit before a fall." Prov. 16:18. When a man is high up, he is apt to become dizzy-headed; and when he is in that condition, and has no strength at all, then he must surely fall. But there is no such danger to the humble-minded man, for, as Bunyan aptly puts it— "He that is down needs fear no fall." "Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time." 1 Peter 5:6. Humility leads to exaltation, that is, if the individual humbles himself, the faith which he exercises as the result of humility, makes him one with Christ, and in Christ he is lifted up to sit in heavenly places. This exaltation is nothing less than being owned as a son of God; but the world will not recognize it, because it knew him not. "That which is highly esteemed among men is abomination with God;" consequently that which is most esteemed by God is regarded as of little value among men. Therefore whoever would follow the Lord, must make up his mind to be of little repute. If all men speak well of him, and applaud him, he may know that his way is not pleasing to God. May the Lord help us to see ourselves, not as others see us, but as he sees us; and then may we accept his grace and righteousness, so that he may see us as he wishes to see us. THE DIVINITY OF CHRIST.
By W.
PERHAPS as strong an argument for the divinity of Christ as can be found in the Bible, aside from positive statements, is contained in Matt. 19:17, for it is Christ's own claim that he was God. It is even more emphatic than John 14:9. A young man, a ruler, came to Christ and said: "Good Master, what good thing shall I do, that I may have eternal life?" and Jesus replied:— "Why callest thou me good? there is none good but one, that is God; but if thou wilt enter into life, keep the commandments." What did Christ mean by his counter question? Did he mean to reprove the young man for calling him good? Did he mean to disclaim that epithet? Not by any means, for he was absolutely good; he was goodness personified. He could say with all confidence, to the wicked Jews who were constantly on his track, trying to find something to bring against him, "Which of you convinceth me of sin?" Peter says of him that he "did no sin, neither was guile found in his mouth." 1 Peter 2:22. But stronger still is the statement of the writer to the Hebrews, that he is "holy, harmless, undefiled, separate from sinners, and made higher than the heavens." Heb. 7:26. There can be no question but that he was good. Then what did he mean by saying, "Why callest thou me good? there is none good but one, that is God"? He meant to impress upon the young man's mind the fact that the one whom he was addressing as Master was not a mere man, as one of the rabbis, but that he was God. He claimed for himself absolute goodness, and since there is none good but God, he thereby identified himself with God. And with this we may connect the statement of the apostle Paul, that "in him dwelleth all the fullness of the Godhead bodily." Col. 2:9. There being this perfect likeness between the Father and the Son—this oneness—it would naturally follow that in very many instances in the Bible it is impossible to tell which one is specially referred to, and in many cases when the word God is used reference is doubtless had to both. But two or three passages which undoubtedly refer to Christ, and which give to him all the power and glory of the Godhead, must be quoted. The first is Ps. 50:1-6: "The mighty God, even the Lord, hath spoken, and called the earth from the rising of the sun unto the going down thereof. Out of Zion, the perfection of beauty, God hath shined. Our God shall come, and shall not keep silence; a fire shall devour before him, and it shall be very tempestuous round about him. He shall call to the heavens from above, and to the earth, that he may judge his people. Gather my saints together unto me; those that have made a covenant with me by sacrifice. And the heavens shall declare his righteousness; for God is judge himself." Reference may be made to this text in another connection; it is sufficient here to read it and call attention to it as describing the second coming of Christ. Another text somewhat similar is Hab. 3:3-6: "God came from Teman, and the Holy One from Mount Paran. His glory covered the heavens, and the earth was full of his praise. And his brightness was as the light; he had bright beams coming out of his side [margin]; and there was the hiding of his power. Before him went the pestilence, and burning coals went forth at his feet. He stood, and measured the earth; he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow; his ways are everlasting." Here we have unmistakable reference to the coming of the Lord. His power and Godhead could hardly be more sublimely presented. Note the words, "He had bright beams coming out of his side; and there was the hiding of his power." It was from the side of Christ that the mingled blood and water flowed, which showed that his heart had been broken for sinners. The wounds of Jesus are the pledge of his love to sinners. From his side flowed the blood which "cleanseth us from all sin." But if that blood is despised, those wounds become as powerful for wrath as for salvation. By his great sacrifice he showed his infinite power to redeem and to destroy. That the sight of the wounds of Jesus will deepen the fear and anguish of sinners is indicated by the words: "Behold, he cometh with clouds; and every eye shall see him, and they also that pierced him; and all kindreds of the earth shall wail because of him." Rev. 1:7. But perhaps the strongest language of all, as showing the divinity and majesty of Christ, is found in Isaiah. The prophet says:— "In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphim; each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts; the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts." Isa. 6:1-5. We should not know to whom this refers, if our Saviour himself had not, in John 12:40, 41, quoted Isaiah's words in the tenth verse of this chapter, and applied them to himself. From these texts we have proof not only that the inspired writers call Jesus the divine Son of God, but that Jesus himself claimed to be God. W. "FROM FAITH TO FAITH."
By W.
"Therein [in the gospel] is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith." THE expression has been the subject of much learned discussion by theologians, and very few of them are agreed as to its meaning. The fact that learned men are disagreed in regard to it, need not frighten us from it with the thought that it cannot be understood, for we read that things hidden from the wise and prudent are revealed unto babes. If we are but simple enough to accept the obvious Scripture meaning, as explained by the Scriptures, we need not be in darkness. One of the greatest causes of the failure of many people to understand the book of Romans, and indeed any other portion of Scripture, is a failure to hold to first principles and Bible definitions. Men attempt to define some terms according to their theological training, and find it hard work to make them fit. Then if they at one time accept the Bible definition of a term, they do not adhere to it, but give it some other meaning the next time they meet with it. This can lead to nothing else but confusion. The cause of the difficulty in understanding this text, is a failure to cling to the Bible definition of the term, "the righteousness of God." We have already seen that it is an expression indicating God's character, and that his character is set forth in the ten commandments. They sum up the whole duty of man, which is to be like God. The law, having been transgressed, cannot, as a matter of course, be perfectly represented in any person's life, and so the gospel was devised, that man might in Christ find the perfect righteousness of the law. The gospel is the power of God unto salvation to everyone that believeth, because it makes manifest the righteousness of God. Not only is the law—the righteousness of God—preached, and its majesty upheld, by the gospel, but by the gospel the fruits of righteousness are made to appear in the life of the believer. Some would make "righteousness of God" in this text synonymous with "justification." That is all right, if they do not limit the application of the text to the moment of justification from past transgression. It is the application of the law in Christ to the life of the transgressor that justifies him. Through the redemption which is in Christ Jesus, God by his grace counts the past life of the sinner who believes as though it had been in every respect, in accord with his law. This is justification. It is the revelation, or manifestation, through the gospel, of the righteousness of God. But the text says that this is revealed "from faith to faith;" and this can mean nothing else but a progressive work of righteousness. The verse teaches that the righteousness of God is revealed from one degree of faith to a higher degree of faith, and consequently that righteousness must ever be on the increase. This is shown by the quotation which the apostle makes to prove his statement. It must be that the righteousness of God is revealed from faith to faith, he argues, because it is written, "The just shall live by faith." The force of this is found in the fact that the Christian life, which is the result of faith, is progressive. The Christian life is a continual growth. Peter says: "Beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ." 2 Peter 3:17, 18. The only way to keep from falling from that which we have, is to grow. David says of the righteous man that "he shall be like a tree planted by the rivers of water." Ps. 1:3. This means continual growth. We read of the path of the just, that it "shall be as the shining light, that shineth more and more unto the perfect day." Prov. 4:18. But "the just shall live by faith;" therefore it must be that their faith increases. Again, Paul says to the Corinthians: "Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness." 2 Cor. 9:10. To the Thessalonians he wrote: "And the Lord make you to increase and abound in love one toward another, and toward all men." 1 Thess. 3:12. And again he said: "But we beseech you, brethren, that ye increase more and more." 1 Thess. 4:10. But faith works by love; that is, love is the outgrowth of true faith; therefore increasing love must be the result of increasing faith. To the Hebrews, the apostle wrote: "Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection." Heb. 6:1. And in the epistle to the Philippians, Paul said: "Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which I also am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus." Phil. 3:12-14. Here is set forth a continual reaching out for some higher attainment. The calling of God in Christ Jesus, is a calling to holy or righteous living, for we read: "But like as he which called you is holy, be ye yourselves also holy in all manner of living; because it is written, Ye shall be holy; for I am holy." 1 Peter 1:15, 16, Revised Version. This righteousness to which we are called, and for higher attainments in which we must constantly press, is obtained only by faith, as Paul expresses his desire to be found in Christ, not having his own righteousness, but that which is through the faith of Christ, the righteousness which is of God by faith. Phil. 3:9. Therefore, since righteousness comes only by faith, and it must increase, it follows that faith must also increase. So it was not a vain prayer which the disciples uttered, when they said, "Lord, increase our faith." Luke 17:5. That faith is susceptible of growth, is plainly declared by the Scriptures. Paul had hope that when the faith of the Corinthian brethren was increased, he should be helped by them to preach the gospel in the regions beyond them. 2 Cor. 10:15, 16. To the Thessalonians he wrote that he prayed exceedingly night and day, that he might see them, and might perfect that which was lacking in their faith. 1 Thess. 3:10. And still later he wrote: "We are bound to thank God always for you, brethren, as it is meet, because your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth." 2 Thess. 1:3. This last text contains the whole of the argument that we have made. Their faith grew, and as a consequence their charity abounded. Charity, or love, is the fulfilling of the law. It is the manifestation of the righteousness of God, and is a result of true faith, for faith works by love, and the only righteousness which will be accepted when the Lord comes is that which is by the faith of Christ, "the righteousness which is of God by faith." Such being the teaching of Scripture, there is no reason why we should not understand Rom. 1:17 just as it reads: The righteousness of God is revealed, or manifested, from faith to faith. One or two notable instances recorded in Scripture will illustrate this. The apostle records that "by faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace." Heb. 11:31. This case has been a cause of stumbling to some who have not given careful thought to it. It is well known that Rahab lied to the men sent by the king of Jericho to seize the spies (see Joshua 2:2-6), and they imagine that in saving her God placed a premium on lying, and that it is right sometimes to lie. Neither is true. Rahab was saved, not because of her lie, but because of her faith. She, in common with all the people of Jericho, had heard how the Lord dried up the waters of the Red Sea, and how he had led the Israelites; but she alone, of all the inhabitants of Jericho, believed that the hand of the Lord was in the matter, and that he had given the land of Canaan to the Israelites. She had simple faith, but was totally ignorant of God's law. In the code of heathen morality, lying was accounted a virtue, and she knew nothing better. But her faith made it possible for her to be saved, and brought her into a place where she could learn righteousness. As a natural consequence her faith in God would increase when she learned more of him. In her case we have a clear instance of the revelation of the righteousness of God from faith to faith. The same thing is true of Cornelius. He feared God with all his house, and gave much alms, and "prayed to God alway." As a consequence, an angel was sent to him, directing him to send for Peter, who should tell him what he ought to do. The sum of the whole thing is that it is faith that brings God near to us. If we first believe that he is, he will reveal himself to us more fully. If we rejoice in that light and walk in it, our faith will be increased, and that will bring more light. As with Rahab, so with all. God does not grant us a blessing because we are righteous, but in order that we may become righteous. When our faith brings us to Christ, it is that we may learn of him. To our faith we add virtue and knowledge. But as faith comes by hearing, and hearing by the word of God, it follows that the more we really know—accept—of the word of God, the greater will be our faith. And so, increasing daily in faith, the just go on from strength to strength, until the dawning of the perfect day ushers them into the immediate presence of God. QUESTIONS ANSWERED.
By Editor
"Will the reading of Matt. 19:28, in the original, allow the interpretation like this, that those who follow Christ in the work of regeneration of the heart, will sit upon thrones?" No, neither in the original, nor anywhere else. No person can follow Christ in the regeneration of the heart, because Christ was never regenerated. He "did no sin, neither was guile found in his mouth." We can't imagine what idea one could have of Christ to imagine such a reading of the text. The meaning is obvious, namely, that they who followed Christ will in the regeneration sit on twelve thrones. When is the regeneration? "When the Son of man shall sit on the throne of his glory." Why is that time called a regeneration? Simply because it is such. "He that sat upon the throne said, Behold I make all things new." Rev. 21:5. Just as the creation of the heavens and the earth is called their generation (Gen. 2:4), and is described in the book of Genesis, which takes its name from that which it records, so the making all things new is called the regeneration, palingenesis, another genesis, the first part of the word, palin, meaning "again." The text has no reference to the regeneration of individuals. That is a work that must be done here. The man who is not born again cannot enter into the kingdom of Heaven. "In 1 Tim. 1:15, 16 does Paul mean to say that he obtained mercy because he was chief of sinners, that thereafter those who were great sinners might be encouraged to hope in God?" In verse 16 he says that he obtained mercy, that in him "Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting." Of course the fact that Paul had been "a blasphemer, and a persecuter, and injurious," would give the greater hope to those who should after believe on Christ. The fact which Paul states in verse 16, as the reason why he obtained mercy, is the same that he gives as the reason why any are saved: "But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved); and hath raised us up together, and made us sit together in heavenly places in Christ Jesus; that in the ages to come he might show the exceeding riches of his grace, in his kindness toward us, through Christ Jesus." Eph. 2:4-7. All who are saved will be "to the praise of the glory of his grace, wherein he hath made us accepted in the beloved." Eph. 1:6. "Please explain how it may be ascertained that200the pentecost was fifty days after the departure from Egypt. Can you give us Bible authority that will show that the pentecost was given as a memorial of the giving of the law, fifty days after the departure from Egypt?" The pentecost was fifty days after the passover, and the passover was the memorial of the departure from Egypt; but pentecost was not celebrated fifty days after the departure from Egypt, nor for forty years after, for it was not to be celebrated until the Israelites reached the land of Canaan, and reaped a harvest. Lev. 23:10-21. There is no Bible authority to show that it commemorated the giving of the law. The idea that it did is borrowed from a Jewish tradition, but the tradition cannot be traced back earlier than the time of Christ. So far as we can learn from the Bible, pentecost was simply a feast of thanksgiving for the harvest. There is no evidence that it had any reference whatever to the giving of the law. The presumption is against there being any connection between the two events, for if there were, the Scriptures would certainly say something about it. For that matter, it is a disputed question whether or not the giving of the law was just fifty days after the departure from Egypt. Expositors differ, and as it is not a vital point, it is not worth while to spend much time discussing it. THE MORALS OF NEW YORK.
By C. P. B.
"Is New York growing better?" is a question recently put by the Independent to a number of old residents of that city, and their replies are published in that paper of March 17. Howard Crosby, pastor of the Fourth Avenue Presbyterian Church, after stating a number of interesting facts relative to the growth of the city during the last fifty years, says:— "The people are more religious than they were. In this statement I do not include the foreign element, a large part of which is wholly irreligious, but I mean the citizens born and those who have been naturalized for twenty years. These are they who rightfully represent the city. I say they are more religious than they were. I mean that they consider practical life more from the religious standpoint. The tone of morals is higher. Drinking to excess used to prevail among all classes. Now it is mostly confined to the lower classes. Brandy is not found now, as then, on every sideboard. The open haunts of shame do not now appear. Such places are obliged now to hide. While I mark these improvements, I am well aware of prevailing evils, gross ones too, and do not consider New York a Utopia." Nearly two-thirds of the people who make up the population of New York are either foreigners or born of foreign parents, and when Doctor Crosby excludes the foreign element from his opinion it shows that he does not feel at all certain that the improvement which he fancies he sees is very marked. His statement that "they are more religious than they were" is also materially modified by the sentence which follows it, and he does well to add that he does not consider "New York a Utopia." The pastor of St. Elizabeth's Roman Catholic Church said, among other things:— "The great infidels whose principles would destroy our country, the great bank thieves, and the worst criminals generally, live in luxurious homes. They have no religion, and their numbers are increasing. While my observation of the Catholic poor and laboring classes in New York makes me say, therefore, that as to them the city has religiously improved, I cannot say the same thing of the Protestant poor. They seem to me not to be as church-going a class as they used to be. They seem to be losing religious belief, if their absence from church is a test of it." This condition of affairs the priest attributed to lack of religious education. Anthony B. Comstock, secretary of the New York Society for the Suppression of Vice, said:— "For years the crime-breeders, intemperance, gambling in its various forms, criminal illustrated papers, blood-and-thunder story papers, and dime and half-dime novels, infidel publications, licentious books and pictures, loose French art and publications, and the traffickers in articles for indecent and immoral use, have been sowing the seeds of corruption, dishonesty, criminal living, irreverence, irreligion, licentiousness, and impurity broadcast.
"And now, as the fruitage of this devil seed sowing of the past is being realized, and the harvest gathered in, the question is asked of me, 'Is New York growing better?'
"A categorical answer cannot be given. 'Yes' and 'No' might be the reply according as the particular phase of reform is considered. The preponderance of the response, in my judgment, must be in the negative. 'Be not deceived. God is not mocked; for whatsoever a man soweth, that shall he also reap.' After seed sowing cometh the harvest. So speaks the word of God, and the laws of nature." Certainly there is nothing in these replies to indicate the near approach of the fabled millennium, or that New York is a Christian city in any proper sense of the word.