Your ShelfYour Projects

Review and Herald, Vol. 47, No. 11.

THE INCREASE OF CRIME

Review and Herald

Mar 16, 1876

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Mar 16, 1876

THE INCREASE OF CRIME.

By Editor

The following article from the Bridgeport (Conn.) Standard, appears under the heading, “The Increase of Crime.” It strikes us that it should have a more significant title than that, if one can be found. For when large bodies of people organize themselves into a society for crime, and carry on their nefarious business by system, under rules and regulations, it is more than simply an increase of crime; it is a defiance thrown into the face of lawful government and civilized society; it is an outburst of iniquity of such virulence that no fitting terms can be found to adequately describe it. And such, it seems, is beginning to be the moral aspect of our times. Let those who are consoling themselves with the idea that the world is growing better read and ponder. The Standard says:—
“It is becoming a serious question how long it will be before the forgers, swindlers, defaulters and other ‘irregular practitioners’ will come together and outvote the few men left with an honorable reputation. The majority rules, but when there is a majority of thieves and plunderers, what is the minority going to do about it? That seems to be the coming conundrum. How long we may have to wait before it comes upon us for immediate solution we can hardly say, but as an evidence of the progress being made in that direction we instance the following from the testimony of Gen. Chamberlain, warden of the Massachusetts State prison, before a committee of the legislature of that State, last week:—
“I know from my own knowledge that there exists in the city of Boston a regularly organized society of criminals, with a president, vice-president, secretary and treasurer. This society has a regular form of admitting members. The prison a member has graduated from, his offense, with information in regard to the prison, all are duly recorded. The society discuss the most approved plans for burglary, tools, equipments, etc.; they also keep a regular register of the best criminal lawyers in the country, and of the judges of the courts, and they know at once what the prospects are for a brother criminal. If his case comes before what they call a “hard judge” they raise the money to secure a postponement of the case. They also have a fund for mutual support and protection, and through this source they are often able to send delicacies to their brethren when sick in the prison hospital.’”
“It will hardly do to put aside this matter as a mere ‘curiosity of crime,’ since its meaning is more than that, and recent events ought to have taught us that there are influences at work, which, if not checked, may so utterly undermine the foundations of all stable things as to destroy much of that mutual trust upon which social and business affairs are largely based, if not to reverse the relations now existing between criminals and honest men. A few more Jacksons, Ponds, and Winslows in Massachusetts will give that State a bad pre-eminence which not even Dio Lewis or Charles Francis Adams, backed by the Springfield Republican, can entirely counterbalance.”

STARTLING FACTS AND FIGURES.

By Wm. Covert

I GIVE a few statistics taken from a paper published in the city of Omaha, Nebraska, the population of which is 25,000. The commercial interest for 1875 is quite fully given. I notice a few items. Money value of dry goods sold, $1,000,000; flour, $200,000; wines and liquors, $1,304,769; cigar boxes, $16,000; cigars manufactured, 1,894,200; barrels of beer manufactured, nearly 15,000—sold, over 15,000. Thus it will be readily seen that there was enough expended for wines and liquors to pay for the dry goods and flour, and the public expenses of the county. The amount expended in this city for buildings, all told, was $360,000. This was published to indicate the rapid growth of the place; yet one distillery firm paid $316,000 revenue tax to the government for the same year.
This firm sold $700,000 worth of their vile liquors, using about 150,000 bushels of grain. The breweries used more than 20,000 bushels. It appears from these figures that there was grain enough used in the different liquor and beer manufacturing establishments to have furnished the people with bread, while charitable institutions and individuals were donating to the sufferers.
The editor referred to the success of this large distillery with evident pride, remarking that such establishments are of inestimable value in building up the interest of a city and country, as they furnish labor to vast numbers who are seeking employment, and market for the products of the farm; and he might have added, employment for the lawyers, convicts for the prisons, business for the hangman, paupers for the poor-houses, lunatics for the asylums, millions of bereaved homes and broken hearts for angels to weep over, and vast multitudes for eternal destruction.
Wm. COVERT.

A WONDER EXPLAINED.

By Charles B. Reynolds

“I WONDER—if the seventh day is the Sabbath of the Lord, and there is not one text in the Bible to justify our working on that day, no verse, or even part of a verse that commands or instructs us to keep Sunday—why it is that so many wise, good, prudent, and learned men, observe and preach that Sunday is now the true Sabbath? This is certainly a marvelous state of affairs, and we cannot but wonder at it.”
The Bible answers this question, foretelling this very wonder and why it should exist. “Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men, therefore, behold, I will proceed to do a marvelous work and a wonder; for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.” Isa. 29:13, 14.
What proof have we that this has any reference to obedience to the commandments of God? Turn to the testimony of the only ever safe and reliable commentator.
“Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoreth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men.” Matt. 15:7-9. “He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoreth me with their lips, but their heart is far from me. Howbeit in vain do they worship me, teaching for doctrines the commandments of men. For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups; and many other such like things ye do. And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. For Moses said, Honor thy father and thy mother; and, Whoso curseth father or mother, let him die the death. But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. And ye suffer him no more to do aught for his father or his mother; making the word of God of none effect through your tradition.” Mark 7:6-13.
Do not these words apply as much to the violation of the fourth commandment as the fifth? Would not Jesus, if now here on earth, make the same declarations in regard to rejecting the commandment of God to keep holy the blessed and sanctified seventhday—the Sabbath of the Lord—and obeying the tradition of men, by observing the heathen festival of Sunday?
Do not Matthew, Mark, and Luke, who wrote six, ten, and twenty-three years after the crucifixion of our Lord, each declare that the Sabbath of the Lord is past—ended before the first day begins? Matt. 28:1; Mark 16:1, 2; Luke 23:56; 24:1. Of a verity it is marvelous! WONDERFUL!! “Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?” Surely the wisdom of the wise hath perished, and the understanding of the prudent is hid. CHAS. B. REYNOLDS.

THE COST OF TRUTH.

By Sel.

Great truths are dearly bought. The common truth, Such as men give and take from day to day, Comes in the common walks of easy life, Blown by the careless wind across our way.
Bought in the market at the current price, Bred of the smile, the jest, perchance the bowl, It tells no tales of daring or of worth, Nor pierces e’en the surface of the soul.
Great truths are dearly won, not formed by chance, Not wafted on the breath of summer dream; But grasped in the great struggle of the soul, Hard buffeting with adverse wind and stream.
Not in the general mart, ’mid corn and wine; Not in the merchandise of gold and gems; Not in the world’s gay hall of midnight mirth, Nor ’mid the blaze of regal diadems;
But in the day of conflict, fear, and grief, When the strong hand of God put forth in might, Ploughs up the subsoil of the stagnant heart, And brings the imprisoned truth-seed to the light.
Wrung from the troubled spirit in hard hours Of weakness, solitude, perchance of pain, Truth springs, like harvest, from the well ploughed field, And the soul feels it has not wept in vain.
—Sel.

RUSSIA ARMING.

A correspondent of the St. Louis Globe Democrat, writing from St. Petersburg, Russia, says:—
“You have heard, doubtless, of the active preparations for war which have been going on in this country for some time past. These preparations are far more active than is, or can be, known outside of Russia, where, as you are aware, everything political or military—the two things are the same here—is conducted with the greatest possible caution and secrecy.
“The entire empire is getting ready for offensive hostilities, as is evident to any observer who travels to any extent through the dominions of the Czar. The present movement is, indeed, so palpable that the officers of the Russian army hardly deny, when asked by civilians they are intimate with, that a great war is imminent. Of course they don’t say yes—in truth, they have no positive knowledge on the subject—but, on the other hand, they don’t say no, because a negative would indicate very little intelligence in the face of incontestable facts.
“You know that Americans are much liked in this country. They have means and facilities for gaining information which no other nation has. I have been trying zealously for a number of weeks to get a clear clue to the existing situation, and I think I have got it. It is possible that I may not be right; but there are so many apparent corroborations of what I am about to tell you, that you will admit my views to be very plausible at least.
“It is generally believed that the object of the present martial activity is the seizure, occupancy, and absorption of Turkey by Russia, though it is not understood how or when Russia is to execute the plan she has so long and so ardently cherished. This government rarely, if ever, does or attempts to do anything without ample deliberation and thorough equipment.
“Russia, of course, expects to be victorious. She believes that her victory will result in the crippling of England, and the removal of all obstacles to her own further advancement in the East; lastly, to her undisputed control of Turkey, and her long-desired attainment of a sea-board.”

Ridicule Often Wields More Power Than Severity

By Horace

RIDICULE is often employed with more power and success than severity.—Horace.

ANOTHER BLOW AT THE PAPACY.

By Uriah Smith

IMPORTANT news from France gives the result of the elections in the formation of a new National Assembly. These elections have resulted in a great Republican triumph, and a signal defeat of the Monarchists. It is said to be a stunning blow to the priestly party; and we may add, a stunning blow to the “Napoleon-the-destined-monarch-of-the-world” party, in this country.
U. S.

THE FULFILLMENT COMING.

By Uriah Smith

I SEND the following item, thinking it may be of interest to the readers of the Review. What may we look for next?
J. DORCAS.
“A special session of the Iowa Peace Society, was held in the Senate Chamber at the capitol on Thursday, Feb. 20. It was a large assembly, and included several members of the legislature.
“The resolutions were all interesting and important, and the following remarkably so:—
“Resolved, That, having on our roll of membership the names of generals, majors, captains, privates, and chaplains, of the volunteer force in the late war of the rebellion, we respectfully submit to them the propriety of responding to the call of the President of the Peace Union, to furnish implements of warfare to be placed on an anvil at the Centennial Peace Forge.
“The grand conception of forming at Philadelphia a huge procession of workingmen, bearing the Centennial anvil, swords, bayonets, and other implements of war from the different States of the Union to be melted in a furnace, and then actually transformed by willing blacksmiths into ‘plowshares and pruninghooks,’ is one of the sublime and marvelous developments of the progress of ‘peace on earth,’ and will be a literal fulfillment of the ancient prophecies of God and Isaiah.”
If this move was an index of the real state of feeling existing in the world it would be a happy and beautiful transaction. But viewed upon the background of the gigantic preparations for war now going forward all over the world, who cannot see that it will be a mere form and farce? And who can really take this to be a fulfillment of the prophecy which is interpreted to mean the cessation of war in all the earth, and the universal reign of peace? But then, perhaps they might as well consider it so as any way; for it is the nearest approximation that will ever be made to the fulfillment of the prophecy as they interpret it.
U. S.

BAPTISM

By E. Goodrich

The object of the following remarks is not to give a complete and exhaustive exposition of the subject of baptism, but to briefly consider that oft-repeated question: “Is baptism a saving ordinance?” The question seems pertinent enough, yet it is not a proper question, because it can neither be answered in the affirmative nor in the negative without leaving the one who gives the answer in an unpleasant position. If one answers, “Yes, baptism is a saving ordinance,” then it will be replied, “Of course, all who are not baptized will be lost.” But if it be answered, “No, baptism is not a saving ordinance,” then the question will arise, Why baptized at all? Or, if at all, what is the difference as to the mode?
The question itself is evidence of its own weakness; for it admits that baptism is an ordinance. An ordinance is an external rite or ceremony. The religion of the Bible has both an inside and an outside—it has its heartfelt joys, its emotions and sentiments, and it has also its sacraments and outward observances. Baptism belongs to the latter, and not to the former.
Baptism is an initiatory rite by which men are inducted into the visible church of Christ. It is a means of open profession of faith in Christ and the doctrines which are taught in the Bible. It is an ordinance in which we take upon ourselves the name of the God we believe in and worship.
The object of an ordinance or ceremony is evident. The object is to define and witness to certain relations that already do or shall hereafter exist. All our rights and duties are the natural outgrowth of relations sustained; some of which are natural, others of which are assumed and artificial. Natural relations demand no rites nor ceremonies; assumed relations always do. A native-born citizen need not obtain naturalization papers, but is already known to be a citizen, and is entitled to all the rights and immunities of citizenship. But if one is born an alien or a slave, before he can become a citizen and a free man he must become naturalized or emancipated, as the case may be. And this is done through the instrumentality of ceremonial law sustained by civil law. Yea, it is the papers duly signed, sealed, and delivered, that make the act lawful.
The ordinance of baptism seems to sustain the same relation to religion and religious life as the marriage ordinance does to social life. No one supposes that the marriage ordinance has anything in particular to do with the affections. Marriage is only a social, civil, and ceremonial arrangement to define the assumed relation of parties. And if the hearts of those thus united in marriage are not already joined and blended, a performance of and compliance with the ceremony will have but little to do in uniting those hearts. Hymen may join the hands, but it is Cupid that unites the hearts. Nevertheless, an observance of this ceremony is every way lawful, right, and proper, because every person contemplating this relation owes to himself, to his friends, and society, a duty which can only be discharged by an observance of this ordinance. There is no event in one’s life that ought to be more interesting than that of marriage. And when one (perhaps a lady) is married to the man of her choice, the one she loves, and one every way worthy of her, it is then and in that way she answers a good conscience to all her friends and to society.
Conscience is judgment. A well-defined and regulated sense of that which is right and proper on any subject is conscience. A man may have a mechanical conscience, a literary conscience, a social conscience, or a moral and religious conscience. The Jewish council, who would not enter into the judgment hall of Pilate for fear of being defiled so that they could not celebrate the passover, had a very fine religious conscience; yet they had no moral conscience; for they had already conspired to put to death a righteous person.
These remarks seem proper, because no one will contend that baptism has anything to do in changing the heart or affections. If one has never been converted, has never tasted of the good word of God or the powers of the world to come, nor even repented of his sins, it is not probable that baptism will do him any good. Baptism is neither to wash away the filth of the flesh nor the guilt of the conscience.
Baptism is the answering of a good conscience; it is also a figure of salvation. Thus we read of the flood and the few souls saved—saved from the old to the new world through a flood of waters: “The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God) by the resurrection of Jesus Christ.” Here are two figures, both teaching the same thing, namely, salvation through Christ and the resurrection from the dead. We are saved (or are to be saved) from this life through death to a future life; and we are saved from this world of change and decay to the new world and to the everlasting age. This is the doctrine of baptism. But how are we to answer a good conscience toward God in the observance of this ordinance? A good conscience is a true and right judgment. And to answer a good conscience is to respond to our enlightened convictions of truth and duty.
If we confess a truth when we see it, or discharge a duty when it is made known to us, we certainly answer a good conscience, whether in giving our hearts to God or in the observance of any rite or ceremony.
In the former dispensations God was known by such appellations as, The Lord God, The Almighty God, The I Am, and The Jehovah God. But in the ordinance of baptism (according to the gospel commission), in which ordinance we take upon us the name of the God we worship, he is known as the Father, Son, and Holy Ghost.
Now if this be the truth, as it most certainly is, then it follows that to believe and confess this truth is to answer a good conscience toward God. And this subject is yet made plainer if we take into the account the religious history and condition of the world at the time of our Saviour’s first advent. At that time almost the entire world was in profound darkness and ignorance as to the true and living God. They worshiped almost every conceivable object and element in heaven or in earth. Their religious philosophies attempted to account for every cause of good and evil in our world. And although some of the nations taught the existence of a supreme Deity, yet they believed him so far above and removed from the affairs of men as to have no hand in creating this world, and no care in how it was governed. They believed in a multitude of inferior gods, the descendants of the supreme Deity, some of which were good, and some of which were evil, who had been appointed to rule over the destinies of this world. They also believed that the souls of departed heroes and of illustrious women became gods after death. All these they venerated and worshiped. And judging from their worship and the homage paid to these deities we may well exclaim, as did the apostle Paul, “But I say, that the things that the Gentiles sacrifice, they sacrifice to devils, and not to God; and I would not that ye should have fellowship with devils.” 1 Cor. 10:20. To be baptized in the name of any or all of these would not answer a good conscience. But when we are baptized in the name of the Father, Son, and Holy Ghost, as the true and living God, our Creator, Preserver, and Saviour, we at once and forever renounce and separate ourselves from every kind and species of idolatry and false worship.
How comprehensive our confession of faith and how complete our renunciation of error in this ordinance.
E. GOODRICH.
Edinboro, Erie Co., Pa.

PHYSIOLOGY OF THE TONGUE.

By H. F. Phelps

It may appear to be no place in a paper like this to talk of physiology; but when we remember that physiology is only a term applied to uses of an organ, it may be excusable, especially as the tongue is often put to some uses that are not right in the sight of God. The tongue is a wonderful member. It is worthy of some thought. Its uses are many. One very important use is that of rolling our food in the mouth while the teeth are doing their work. This is a good work surely, and it should be done well. But what shall we say of those who put it to the unhealthy use of rolling tobacco as a sweet morsel?
Another very important office that it was made to fill, is that of praising God, and asking him for what we need. But how often do we find it used in cursing God, and complaining of his providences.
Again, it was made to speak kind, comforting words to our companions, who are the sharers of our trials and sorrows. But how often is it made to be the instrument of speaking harsh, cutting words—words that burn like coals of fire, and cut to the very heart.
Once more. It was made to communicate words of instruction to those children whom God has given us, that they may form characters for eternity. But do we always do it? No, indeed we do not!—a great shame upon us, who are looking for Him who was dead, and is alive.
And yet again. It was made to confess our faults to God, and to one another. But how often do we find it put to the use of confessing the faults of others, not before God, but before those who should not hear them.
If we see faults in another (and who does not?) the tongue is to be the very instrument by which we are to humbly tell him of his fault, between us and him alone. We so read in the words of the great Teacher, and by this means we may be the humble instrument of restoring the erring. Let us return to the simplicity of our first works. “He who steals my purse, steals trash, but he who filches from me my good name, robs me of that which will not enrich him, and makes me poor indeed.”
H. F. Phelps.

STRONG DRINK.

By John G. Matteson

The use of strong drink is one of the greatest curses under which the human race is suffering. The evils produced thereby cannot be calculated. Strong drink does neither satisfy hunger nor quench thirst. It irritates the nerves and stupefies the brain. Men live longer and far happier without it.
Many insist that it is right to use strong drink moderately. But we have seen many sad instances of this moderate drinking. It creates strife and envying, and excites the baser passions.
No man becomes a drunkard at once. This degree in the school of King Alcohol is not reached except through some education. Men advance by degrees in said school. At first they use strong drink as a medicine, then from desire, and at last as slaves of a destructive habit. Yet every drunkard praises the qualities of strong drink; for what a man loves he will also speak well of.
We do not desire to extend our hand of fellowship to those who continue to use strong drink, after they have been enlightened and warned. We would rather be delivered from members in our church who love strong drink more than they love God and his word and church. Those who do not love the fellowship of the children of God more than their carnal desires would do well to separate from the congregation. Especially is this sin increased in the eyes of the public when such people drink in saloons.
It is said that the word of God recommends strong drink. There is but one place in the Bible where this is the case, and that is under peculiar circumstances. “Give strong drink unto him that is ready to perish.” Prov. 31:6. When a person is near dying from some peculiar cause, for instance, being bitten by a poisonous serpent, strong drink may perhaps sometimes be useful. But in general the word of God condemns the use of strong drink.
The Israelites did not drink wine or strong drink during their forty years’ journeyings in the wilderness, which was a type of the children of God under the new covenant. Deut. 29:6; 1 Cor. 10:11. The children of God are still pilgrims and strangers in the earth, as they seek the heavenly country. Heb. 11:13–16. The Lord gave his people manna from heaven and water from the flinty rock. Their clothes did not grow old, neither did their shoes wear out. The Lord can still forgive all our iniquities, and heal all our diseases. Ps. 103:3. But many have more confidence in strong drink than in the blessed gospel of Christ.
“Wine is a mocker, strong drink is raging; and whosoever is deceived thereby is not wise.” Prov. 20:1. “Look not upon the wine when it is red, when it giveth his color in the cup, when it moveth itself aright. At the last it biteth like a serpent, and stingeth like an adder.” Prov. 23:31, 32. Sweet, unfermented wine, which can be preserved like canned fruit, is a wholesome drink. But when it moves or sparkles in the cup, it is fermented. It is strong drink, the use of which should be shunned as one would shun the sting of a serpent. The Bible does not say, Be moderate. Don’t drink too much. Be careful you do not get drunk when you use it. No! It says, Look not upon it. Flee from it as you would from a serpent. At the last it is a strong poison.
Who has woe? who has sorrow? who has contentions? who has babblings, wounds without a cause, red eyes, and poverty? “They that tarry long at the wine; they that go to seek mixed wine.” Prov. 23:29, 30. Red eyes and dim eyes, as well as red noses, are the heritage of those who use strong drink.
“Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink.” Isa. 5:22. The woe or curse of God rests upon saloon-keepers and liquor-dealers. His blessing cannot follow those who visit saloons and keep up the liquor-traffic. “Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them!” Verse 11. They have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel; “therefore their root shall be as rottenness, and their blossom shall go up as dust.” Verse 24.
The great day of the Lord draws nigh, when the curse shall utterly devour the earth. Then the joy of the harp shall cease, when the mirth of the land is gone, and there is a crying for wine in the streets. Then “they shall not drink wine with a song; strong drink shall be bitter to them that drink it.” Isa. 24:6–11. Then the imagined blessings depart from them that use strong drink. Their strengthening drink is turned into bitterness and pain.
The prophet shows further that even some among the residue of God’s people will err through wine. “But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment.” Isa. 28:5–7. Surely, there is a strong call for Bible temperance in such an hour as this.
Of unfaithful ministers who do not lift up their voice against sin, but themselves partake in it, the man of God spoke thus: “His watchmen are blind, they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. . . . Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to-morrow shall be as this day, and much more abundant.” Isa. 56:10–12.
Those people who love and use strong drink are best fitted for churches in which the minister and members can keep company, and be joyful together around tables laden with luxuries and wine.
The Lord warns us by the prophet Micah to tear loose from the corruptions and evil habits of this present world. “Arise ye, and depart; for this is not your rest; because it is polluted, it shall destroy you, even with a sore destruction.” Micah. 2:10. He shows also that it will be a difficult matter for a strictly temperate man in those days to preach so as to please the people. “If a man walking in the spirit [Danish, walks after his own spirit] and falsehood do lie, saying, I will prophesy unto thee of wine and of strong drink; he shall even be the prophet of this people. [Danish, he shall truly be one who can prophesy to please this people.]” Verse 11.
The angel of the Lord, announcing the birth of John the Baptist, said, “And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God.” Luke. 1:14–16. If we have a part in the same work—the work of turning many to the Lord—it will also be safe for us to abstain from wine and strong drink.
Let us walk as the children of light. Let us watch and be sober, and thus wait for the coming of our Lord
JOHN G. MATTESON.
Ft. Atkinson, Wis.

Catholic Tablet on Moody's Earnest Testimony

The Tablet (Roman Catholic) says that Mr. Moody affords, “in the midst of an age of mockery and unbelief, a kind of earnest testimony to Jesus; and we cannot find it in our hearts to say it is not of God.”
Continue reading: THE GREAT APOSTASY AND THE MAN OF SIN