A SHORT time since, an article appeared in the SIGNS in regard to the coming of Christ. Certain lines of prophecy, reaching down to the end of time, were briefly examined, to show that we are very near the end. It was shown that but little yet remains to be done before that event, the enforcement of Sunday as the "Christian Sabbath," and the warning against such an act being all that is not already fulfilled. The National Reform Association is actively engaged in trying to bring about the first, and those who love and keep the Sabbath of the Lord, are doing the second. After reading that article, a gentleman in the northern part of the State writes as follows:—
"You as in duty bound pray for the coming of the Lord, hope for it, work for it; and you say that but one point in the line of prophecy remains to be fulfilled, and that one point is this one sought for by the National Reform Association. Now how can you have the heart to work against that consummation? Why oppose the coming of your Lord? If this image of the first beast is to be made, why oppose the making? Would it not be better to work with all your might for a consummation so devoutly to be wished?"
We can show the fallacy of this position by stating a similar proposition. In 2 Thess. 2:1–8. Paul corrects an error that had obtained in the Thessalonian Church in regard to the coming of the Lord. They thought that it was then close at hand, but he says: "Let no man deceive you by any means, for that day shall not come except there come a falling away first, and that man of sin be revealed," etc. Now it would not have been a mark of wisdom on the part of those Thessalonian brethren to say, "The coming of the Lord is what we earnestly desire, and since it cannot take place until after there has been a great falling away from the truth, it will be a pious act for us all to apostatize, and thus hasten the desired event." Such a course would have been the height of folly.
Again, Paul says that "in the last days perilous times shall come," because of the selfishness of mankind, and19that men shall be "covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God." 2 Tim. 3:1–5. Here is a list of grievous sins that the inspired record says shall be prevalent just before the coming of the Lord. Now would our friend say, "Why work against that consummation? Why not begin to commit these sins with all your might, and by increasing the amount of wickedness on the earth hasten the coming of the Lord?" He would not take any such position. He would say that the apostle's admonition to "turn away" from those who do such things, and to "reprove, rebuke, exhort with all long-suffering and doctrine," ought to be obeyed.
The Bible says that these things will take place, but it does not oblige any body to take part in them. There is opportunity for every one to do right; but He who sees the end from the beginning, and knows the perversity of the human heart, could plainly see that the majority of mankind would not do right. Therefore the condition of things is portrayed, in order that those who desire may be warned. Christ said, "Woe unto the world because of offenses! for it must needs be that offenses come; but woe to that man by whom the offense cometh."
Thus it is in the case under consideration. Just as the apostasy was foretold, which culminated in the papal abomination, so it is foretold that just before the coming of the Lord men will have so far departed from God, that they will be ready to exalt a rival power to the position which he should occupy, by yielding allegiance to its laws; that they will trample the Sabbath of the Lord under foot, and keep a day which is the badge of authority of the pope of Rome. Now shall those who love the Lord and long for his coming, think to hasten that event by joining his enemies? Preposterous! If our friend had read Rev. 14:9–12 he would hardly have suggested such a thing.
But it will be urged that the National Reform movement differs from these other cases cited, in that it is carried on by Christian men, clergymen and other eminent men, men who are actuated by love to Christ. Still we claim that the cases are exactly parallel. Paul says that those who commit the sins enumerated in 2 Tim. 3:1–5, have a "form of godliness;" they are members of the church. It is the professed church of Christ, and not infidels, from whom the most is to be feared. All the persecutions that Christians have ever endured, have been the fruit of religious zeal. When men were burned to death at the instigation of the papacy, it was styled an "act of faith." Professed followers of Christ exerted themselves to punish so-called heretics, and the depth of their piety was measured by the zeal in persecution which they manifested.
We are therefore not led astray by the professions of those who would exalt Sunday above the Sabbath. That there is much good in them, we admit. They set themselves against intemperance and many kindred vices; but this fact does not atone for their stand against the Sabbath. We acknowledge the good that is in the movement, and earnestly lift our voices against the manifest sin. We do not say that they sin intentionally, but that they are deceived. Many there are who will yet see their position, and will, like Paul, find pardon, because they did not sin willfully. Others will continue in their delusion.
Our friend, like many others, misapprehends our position in regard to this movement. We have no idea that we can stop it. We would not waste our time in trying to do so. But we do intend to call attention to the evil, and warn men against taking a stand against the law of God. Having received the light, the blood of souls would be on us if we did not make it known to others. We are commanded to "cry aloud," to "sound an alarm," and we pray to be enabled to do this more effectually. And by so doing we are not hindering the Sunday movement, but in reality are hastening its consummation. If Christ, when on earth, had kept silent, the priests would have had no desire to put him to death; but every discourse, every act of mercy that he performed, only made them the more active in their opposition. If no one observed the Sabbath, and none were teaching its observance, there would be no activity among the observers of the Sunday. The more the light spreads in regard to the Sabbath, the more sharply is the line drawn between truth and error, and the sooner will the final decision be made. We expect that our motives will be misunderstood, and that we will be accused of joining the enemies of law and order, but this is nothing more than Christ himself had to endure, and "the servant is not greater than his Lord." We have the example of thousands of learned, eminent, and professedly pious men, to warrant us in choosing the path of error, but we are not to take any man as our pattern. Taking the word of God as our guide, we shall endeavor to follow its teachings, looking steadfastly unto Jesus, the author and perfector of the faith.
The Bible Sanctuary.
By John Nevins Andrews
The eighth chapter of Daniel is a prophecy of wonderful interest; for it gives the prophetic history of the world from the rise of the Persian Empire till the final destruction of all earthly kingdoms by the God of Heaven. The succession of earthly empires was presented to the prophet under the symbols of a ram, a goat, and a little horn that became exceeding great. And when these had been shown to him, he was told by the angel Gabriel that the ram represented the kingdom of Media and Persia; and that the goat was the kingdom of Grecia; and the horn which became exceeding great, though not called by name, was identified by several decisive facts, among which are these: That it should be the great destroyer of the people of God, and that it should put to death the Prince of princes. These facts show that the Roman power is intended.
In connection with these symbols which represent the great empires that have since arisen, the prophet learned the duration of his vision. For he heard Gabriel ask Michael, "How long shall the vision concerning the daily sacrifice, and the transgression of desolation to give both the sanctuary and the host to be trodden under foot?" And Michael, who answered the question to Daniel, said: "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." Verses 13, 14.
Now, it is plain that the period of twenty-three hundred days cannot be understood to mean so many literal days; for this would not quite seven years, and would cover only a very small part of the duration of one of the three great empires of this vision. But we should remember that in this vision the great empires of the world are represented by symbols, and thus are given on a scale which brings them distinctly before the eye of the observer. It is necessary that the time should be given on a scale that corresponds with this in order not to involve an absurdity, for the Persian, Grecian, and Roman Empires have in all continued between 2000 and 3000 years. Now when these empires were represented by beasts, if the time that the empires were to continue was given without a corresponding abatement, we should have these beasts living a thousand years apiece! This would be absurd. But it would not be absurd to represent them as living and acting that number of days.
The days must therefore represent longer periods of time. If we compare spiritual things with spiritual, we shall find the key to the interpretation of these days, for the different inspired writers were all led by the same Spirit of truth. They were like so many workmen engaged in building a temple. If we can find the rule which governed one of them, we shall find that same rule governing all the rest in like circumstances. Now God gave this rule to Ezekiel in the interpretation of the symbols of his own vision: "I have appointed thee each day for a year." Eze. 4:6. We shall find in Gabriel's explanation of this vision of Daniel given in the ninth chapter, that the days in Daniel's prophecy are so many years.
This period of two thousand and three hundred days was certainly given for the benefit of the people of God. But it cannot benefit them unless they are able to understand it. We have indeed ascertained that it must be two thousand and three hundred years. But if we do not know when this period commences, we shall be none the wiser for having the period given in Daniel's prophecy. But there is a certain great event to take place when this period expires, and God designed to give his people knowledge of the time. The event is called the cleansing of the sanctuary. We shall find the subject one of very deep interest when we come to examine the Bible to learn what it teaches respecting the sanctuary and its cleansing.
But the date of this great period is not given in the eighth chapter of Daniel. In that chapter, however, the commandment is given by Michael thus: "Gabriel, make this man to understand the vision." Verse 16. And yet, in verse 27, he tells us that he "was astonished at the vision, but none understood it." The angel in explaining to him this vision, set before him the destruction of the mighty and the holy people, and the cruel death of the Son of God. The prophet could bear no more, for he "fainted, and was sick certain days;" so Gabriel reserved the remainder of the explanation till another time.
But in the ninth chapter we find Daniel earnestly seeking God with reference to his sanctuary. Verses 3, 17. He seems to have connected his own vision of the sanctuary with that of Jeremiah respecting the desolation of the temple at Jerusalem. Verse 2. His mind was upon the subject of time. He knew that the seventy years of Jeremiah's prophecy were just expiring, and he was intently studying that period, doubtless in connection with the period which Michael told him marked the cleansing of the sanctuary. It was necessary that he should now be made to understand the reckoning of the great period revealed to him in his vision of the eighth chapter.
And so while he was engaged in importunate prayer for the people of God and for his sanctuary, the angel Gabriel touches him, saying, "I am now come forth to give thee skill and understanding." Verse 22. And calling attention to the vision which he had been commanded to explain to him, he says: "Therefore understand the matter, and consider the vision." Verse 23, compared with chapter 8:16.
Thereupon he gives to Daniel the key to the reckoning of his great period. "Seventy weeks," says he, "are determined upon thy people and upon thy holy city," &c. Verse 24. The word "determined" does not express the full sense of the Hebrew word used by the angel. The word spoken by the angel was "cut off." The translators, not seeing the propriety of such a word in this place, for they did not note the fact that the ninth chapter is the key to the eighth, and so thought nothing of the long period in that chapter, could not understand how the seventy weeks could be said to be cut off, and so departed from the literal meaning, and said that seventy weeks were "determined," that is, appointed, upon thy people and thy city. But with the prophet the case was different. The angel had bidden him "consider the vision." And nothing was more natural when told that seventy weeks were cut off than that he should recur to the long period revealed to him without a date in that vision.
This shorter period being cut off from that long period gives us the key to the reckoning of that period from which it is cut off. When we ascertain the date of the seventy weeks, we have also ascertained the point from which the twenty-three hundred days are to be reckoned. And this date the angel next gives us.
"Know therefore," said Gabriel, "and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks and threescore and two weeks." Verse 25. The commandment for the restoration of Jerusalem, which city then lay in ruins, is the event which marks the commencement of this period. Cyrus gave the Jews permission to return and build the temple, but did not say anything respecting the city itself. Ezra 1. This decree Darius renewed when the Jews were hindered by their enemies, and he provided means for the expense of finishing the temple. Ezra 6. But Artaxerxes added to the work of Cyrus and Darius the full restoration of the city to its ancient privileges, and the re-establishment of the law of God as the law of the city; and he authorized the rebuilding of its walls. Ezra 7:11-26; 9:9. The commandment is the prophetic commandment of the God of heaven (Isa. 44:26-28; 45:13), and was carried into effect by Cyrus, Darius, and Artaxerxes, whose successive action is recognized as the legal establishment of that commandment by the authority of the Persian Empire. Ezra 6:14.
The decree of Artaxerxes, which marks the going forth of the commandment, was in the year B. C. 457 (see margin of Ezra 7), a date which has been established by the infallible testimony of many eclipses. Sixty-nine weeks, or 483 prophetic days, extend from this date to the Messiah, that is, to Christ. This period was fulfilled in exactly 483 years, which proves that we have made no mistake in reckoning Daniel's days as years, nor in fixing their date at B. C. 457. J. N. A. (To be Continued.)
Healdsburg College.
By W. C. Grainger
OPENING OF SPRING TERM.
OUR school entered upon its second term January 3, with a largely increased attendance over last term. About thirty new students have been enrolled, and a number of others are expected within a few days. All have found good homes, and there are still a few places for others.
We are gratified to see the interest manifested by our people in our College, not only in subscribing liberally of their means for its establishment, but also in sending their children here to be educated. Several of the newcomers are men of mature years, who have come to fit themselves for the ministry. We receive such gladly, and only regret that there are not more of them. Ministers are greatly needed in our Conference, to meet the demands upon it now. How much greater will be the demand in the near future! Now is the time to make preparation to meet this demand. Men of other professions, in order that they may become more efficient in their business, find it necessary to receive a special training for their work. Teachers attend normal schools; doctors, medical colleges; and lawyers, law schools; How much more necessary that those who labor in the cause of God have a special training for their work. We desire that the training of young men and women for labor in spreading the Third Angel's Message shall be the prominent feature of Healdsburg College.
We have many valuable books in our library, but not all that we desire. Many of our brethren, no doubt, have valuable books that they do not read. Brethren, donate them to our library; and also specimens for our museum, if you have any good ones. I would suggest that our ministers solicit books and specimens for our College.
We teachers feel greatly encouraged in our work, and consider that the future prospects of our school are very bright indeed. W. C. GRAINGER.
Healdsburg, Jan. 5, 1883.
The Missionary.
By E. J. W.
Tract and Missionary Societies.
IN the last article it was shown how each individual may be a missionary. It was shown that it is not optional with the individual, but that every one who professes Christianity must be a missionary; that his standing as a Christian is measured by his diligence and earnestness in working for Christ. The Saviour's words were quoted, "He that is not with me is against me; and he that gathereth not with me, scattereth abroad." Christians must let their light shine. Not only are they commanded to do so, but it is a necessity. If men have any light, it must shine forth, it cannot be hid; and if they have no light, then they are not Christians. To be a Christian means to be like Christ. But there is no union or similarity between Christ and the world; the word of God declares that whosoever will be a friend of the world is the enemy of God. James 4:4. It therefore follows that the disciples of Christ will be different from the world. The daily life of the true Christian will be such that those who see him can at once detect the difference between him and his worldly associates, without being told of his profession. Does any one say that this rule is too strict? Then tell us of what use it is to profess to be a Christian, or even to be one. If Christianity does not make a man better than the unchristian world, then it is a failure, and worse than a failure, for that is what it professes to do. But there is no question about the matter; true Christians are different from the world. Two things that are entirely unlike cannot be mistaken for each other. Light is never mistaken for darkness; but there is no more difference between light and darkness than there is between the real follower of Christ and the unbelieving world.
Some will say, "If this is the case, if Christians are so easily distinguished from the world, then there are but few who are Christians indeed." We are obliged to admit this. The Bible plainly teaches that the followers of Christ will ever be few in number, and that many who are the loudest in their profession, are not recognized by Christ as being his followers. Matt. 7:22, 23.
But while we are doing this sort of work for Christ, we may also be doing what many would term "active labor." To this end various missionary societies have been started. All Protestant denominations have engaged in this work, and some have obtained in foreign fields many converts that for piety and zeal often put to shame those who have been brought up under Christian influence. These missionary enterprises afford a field of labor for many earnest workers. The world will never know the sacrifices that have been made by the devoted men and women who have literally "left all" for Christ's sake. And whatever their success may have been in obtaining converts, it is safe to say that their own souls were watered. This is one of the invariable accompaniments of laboring for the good of others; the worker gains strength for himself.
But all cannot go to foreign lands, yet all must be missionaries. There are comparatively few that can take part in these active missionary labors, even though they were prepared for it. To be sure, missionary societies are often organized in various churches, and occasional reports are read from the foreign missionary, and each one has an opportunity to contribute for the support of the mission. Still it is impossible for the majority to get in full harmony with the work, although they wish it well. The foreign field is to them a vague, indefinite place; it is difficult for them to realize the situation of things in India, Africa, and China. They do not feel any personal interest in the work, but give of their means to support it because it is a duty. And from simple inability to realize the situation, they do not give any adequate sum for the support of the cause, and that little is given in a half-hearted manner. Of course, these persons who take little or no interest in missions of any kind, must suffer spiritually. They literally freeze to death; they do not work enough to keep themselves warm. The lack of interest in missionary work must be regarded as the great cause of the spiritual lethargy which is now so prevalent. It is evident that if every member of the church could have some personal work to do in the missionary line, it would add greatly to the spiritual life of the church. There is a great deal of useless material in the church that might be put to good service. A person who is doing nothing is worse than useless, for he hinders those who are engaged in work.
We know of no plan that has been devised whereby all the members of the church may be set to work, except the Tract and Missionary Societies organized by the Seventh-day Adventists. The object of these societies is to do missionary labor both at home and abroad. All the heathen are not in foreign lands, and even among Christians there are very many who need instruction in regard to many parts of the word of God. The plan adopted is substantially this: Whenever a church of Seventh-day Adventists is formed, the missionary society is at once organized. This is as much a matter of course as is the Sabbath-school. Every member is requested to join. Donations are made for the purpose of securing a supply of tracts and books. A club of from ten to five hundred copies of the SIGNS OF THE TIMES is ordered, not for the use of the members of the society, but to be re-mailed to various parts of the world, wherever interested readers may be found. The names and addresses are obtained in many ways. Sometimes a member will send the SIGNS to a friend in whose spiritual welfare he has an interest. But more often the papers are sent to entire strangers. Names and addresses are obtained from newspapers, directories, or by correspondence. It matters little who the individual may be, for the object is to reach everybody, and give all an opportunity to learn the truths for these last days.
A postal card accompanies the first number of the SIGNS that is sent, stating in few words why it is sent, requesting that it be carefully read, promising to continue sending it free, if the person addressed is willing, and asking for a reply. If no reply is received within two or three weeks, the paper is discontinued. Should a favorable reply be received, the member continues sending the SIGNS, and soon writes a letter, asking the person how the paper is regarded, and expressing, in a respectful manner, his interest in the reader's eternal welfare. The good sense of the writer must be exercised in order to give no offense, for as yet he knows nothing of the one to whom he is writing. He may already be a professing Christian, or he may be an infidel. This letter is intended to draw the reader out on these points. In this manner a correspondence is started that, if properly conducted, will result in much good. Very many instances are known where the conversion of sinners has resulted, and we cannot doubt that this has occurred oftener than is known.21Since the doctrines advocated by the SIGNS are entirely new to so many persons, it is to be expected that questions will be asked in regard to them. This is just what is desired, as it shows an interest. And now comes the most difficult part of the work, when the worker needs wisdom greater than his own. A grave responsibility rests upon him; if he should through ignorance, or rashness convey wrong ideas of truth to his interested reader, incalculable injury will be done. The truth must be correctly represented, but how is it to be done? The worker feels his inability to converse fluently on the subjects that are perfectly clear to his own mind. Even if he were able, there would be danger that, being unacquainted with his correspondent's peculiarities, his words might be of no effect. Right here the tracts come into service. Each one of these discusses a single point thoroughly. The proper one can be sent, and the inquirer has the answer to his question. As reference is made to the Bible for authority on every point, the tract cannot fail to commend itself to the candid.
It will be seen at once that such a course as this, pursued by each member of a church, must greatly increase the spirituality of that church. "He that watereth shall be watered also himself." Each one has his mind upon the work of God, and the effect cannot fail to be seen in the daily life. When each member is heartily engaged in this work, there is no room for gossip, slander, and fault-finding. Church trials are unknown in a church where each member has the missionary spirit. How could they exist? The missionary spirit is the spirit of Christ, and those who have that cannot indulge in quarrels, or in envious or jealous feelings. All church difficulties spring from selfishness, but when the individual is earnestly engaged in the missionary work, self is lost sight of; the mind is drawn out for others. Besides this the meetings of the church will never become dull, for each one is constantly gaining an experience. The minister can be left free to devote much of his time in new fields; for there will be no difficulties to settle, and the members are growing in grace.
We believe that this is the way to have a "live church." But it is necessary that every member join in this work. Just as the pastor of a church cannot be successful without the co-operation of his flock, so the church will not be really alive, unless every member is alive. Those who do not work will be dead weights upon those who do. This is not mere theory; the matter has been tested. In every church it will be found that those who are advancing spiritually, are those who are working for others. But if you find some that are cold and indifferent, who are in a backslidden condition, or who are busybodies, working trouble on all sides, you will find that they have done no real work. Shall we not all, then, who profess to love the Lord and to look for his appearing, go to work earnestly? It will do no good to sit down and mourn our sad condition; that will never cause us to advance. Let us heed the command of the Master, "Go work in my vineyard," and we may be sure that he will supply the necessary strength.
E. J. W.
The Law of God.
By Roswell Fenner Cottrell
BY ELD. R. F. COTTRELL.
One of the greatest of the wonders of human depravity is the idea that the moral law of God is subject to abolition or change. To suppose that that law, which was distinguished from all typical, ceremonial laws that owe their existence to the fact that sin had entered into the world, being given by the Almighty in person, by his own voice, and in his own handwriting, was only designed for a section of our race, and was subject to change or abolition, is one of the most marvelous absurdities that ever disgraced the human intellect. There is disloyalty—treason against High Heaven—in the very thought. All would know this, if they would stop to think upon it. But an eagerness for self-justification in following the customs of the world and the corruptions of apostate Christianity, blinds the mind and perverts the judgment; and the result is that we hear from the desk consecrated to the proclamation of the everlasting gospel, and from the lips of those sworn to be faithful ministers of Jesus Christ, that the holy law, the transgression of which made it necessary for the Son of God to die in order to the redemption of the transgressor, has been in part, or wholly abolished? Yes, many are the professed friends of God, who are engaged in the work of undermining and overthrowing his holy law, the only moral code he ever gave to man, and of which Jesus said that one jot or tittle should not pass from it till heaven and earth pass.
The difficulty is, they blindly work for the support of creeds and custom, not looking at the fundamental principles, nor giving a thought to the character of God, the nature of his law, and the probabilities or improbabilities of a change of the moral code of Him who has said, "I change not," and of which law the Holy Spirit testified by David that it was "perfect." Ps. 19:7. They go to work to pervert and prostitute the utterances of the New Testament which relate to the law of types and shadows that all know have been abolished, applying them to that law which is declared to be holy, just, good, spiritual, and by which is the knowledge of sin, and which is declared to be perfect and the truth itself. Rom. 7:12, 14; 3:20; Jas. 1:25; Ps. 19:7, and 119:142. They do not stop to consider how that which is perfect can be improved by a change, or what effect it must necessarily have upon the truth of God to change it.
But why all this blind antagonism to the law of God? The whole strife is concentrated upon a single point—the Sabbath of the Lord our God. But for the Sabbath, and the fact that the church, as well as the world, are trampling it under their feet, there would be no open controversy in respect to the perpetuity and immutability of the decalogue. And why should the Sabbath be singled out as unfit to have a place in the moral law, and consequently as something that must be abolished? No other answer can be given but that men have abolished the Sabbath of the Lord and substituted one of their own.
We first find the Sabbath in Eden, before sin entered the world, Gen. 2:2, 3; we trace it through the Scriptures from Genesis to Revelation, and find it one and the same thing. No other weekly Sabbath is once named in all the Book of God. And as we look to the promises of the world to come, we find the Sabbath still in existence, and all the redeemed and holy inhabitants of that bright world keeping it. Isa. 66:22, 23 Ah! if men could see the value of a part in that world, they would be willing to bear the cross of unpopular truth here. They would leave their strivings against self-evident truth, and choose the blessedness of those who keep the commandments of God, "that they may have right to the tree of life." Rev. 22:14. "If thou wilt enter into life, keep the commandments." Matt. 19:17.
Healdsburg and Napa.
In Healdsburg we have found the work required much steady labor since camp-meeting, and have given much of our time to it. In this place we have had the valuable services of Sister White and the college faculty, as well as some of the reliable workers in the church. Much good has been done, but there is need of constant care and watchfulness in this church, where so many are gathering from all parts of the conference. God is blessing the school and church here. Twenty have signed the covenant since we began the tent-meeting here just before camp-meeting. Prof. S. Brownsberger has been elected Elder of the church, and J. Morrison and F. V. Harmon, Deacons.
Christmas Eve we had a meeting at the college, and devoted the time to prayer, singing, reading, and speaking, and after a pleasant and profitable evening, took up a collection of cash gifts for the poor fund amounting to $45.55. How many of our churches are giving to the poor fund? Each church ought to have such a fund, to be kept by the treasurer and used for the poor of that church as they have need.
At Napa we had meetings last Sabbath and first-day. This is one of the oldest churches in the conference, but so many have moved away that it is getting quite small, and not one-half of the present membership are living near enough to attend meetings. Good interest is manifested by the few, and we had a profitable season with them. We go to Vacaville for quarterly meeting and spend the next Sabbath and Sunday after that in Woodland. W. M. HEALEY.
Temperance.
By E. J. Waggoner
A Case in Point.
THE NEW YORK Evening Post, although far from being radical on the temperance question, presents an argument in its favor that cannot be refuted. It is based on the difference in the expenditures of two towns nearly equal in population. The one, Vineland, N. J., actually as well legally prohibits the sale of intoxicating liquors; the other, Yonkers, N. Y., licenses 145 saloons and has in addition 70 places where liquor is sold in violation of law. Here are the figures:—
“Vineland has about 12,000 inhabitants and Yonkers less than 15,000. Yonkers spends on its police $37,000; the police duties of Vineland are performed by one constable at the annual expense of $75. Yonkers has a police judge with a salary of $4,000, and a clerk who is paid $800; Vineland has no police court and needs none. The paupers of Yonkers cost the town $12,000; Vineland has a corresponding expense of $400. Altogether these articles of expense cost in Yonkers $53,800; in Vineland $475. Making proportionate allowance for the difference in population, the government of Yonkers, so far as these expenses are concerned, cost more than ninety times as much as that of Vineland.”
If we carry the computation a little farther, it will be seen that in Yonkers the cost to each man, woman, and child is more than three dollars and a half; while in Vineland it is less than four cents to each individual. And this, we must remember, is only one of the ways in which whisky indirectly robs the people. No account is taken of the enormous amount of money which is spent every year in these 215 places where liquor is sold. Two thousand dollars a year would not be an extravagant estimate for the average receipts of each place. Some receive many times this amount, and none of them could keep up their running expenses, pay taxes, rent, and help, besides their living, on much less than this. So we have at the very lowest calculation $430,000 additional expense, or nearly thirty dollars for each man, woman, and child in the city, all of which the citizens of Vineland save.
These figures speak for themselves. They make a strong plea for prohibition. Not the strongest plea by any means, for the want and suffering, the sickness and distress, the sorrow and anguish of heart that is caused by this accursed liquor traffic, plead for prohibition in language stronger than words. But yet figures appeal more strongly to many minds. They are the only things that are taken into account by the liquor-dealers. These men say that municipal and government expenses could not be paid were it not for the liquor traffic. But Vineland and Yonkers are standing witnesses to the falsity of this claim. Just remember that for every cent which the citizens of Vineland pay into the city treasury, the citizens of Yonkers pay three hundred and sixty. And then when whisky makes this great expense, it takes away the money with which it should be met, out of the pockets of the citizens, so that their burden is increased a thousand fold.
Thus it appears that whisky is both a pauper and a robber. It does nothing for its own support, but lives off from the community; and when men put their hands into their pockets to pay for its keeping, they find that it has stolen their money besides. Can we afford to support such a thieving beggar any longer?
E. J. W.
Missionary Work in San Francisco.
By Wm. Ings
Six weeks have now elapsed since we came to this city. Much of this time has been spent in the interest of the ship-mission. Nearly three hundred ships have been supplied with reading matter. Sixty dollars' worth have been sold. Many have expressed an interest in our work, and are desirous of informing themselves on the points of our faith. If a place could be found accessible, many seamen could be induced to attend meetings and thus hear more of our views. Some who have received publications on previous voyages, have expressed great satisfaction in what they have learned, and have become missionaries while in this port, in scattering our reading matter, and thus arousing an interest and preparing the way for further work.
Some have left sea-life in order to keep all of God's commandments, and others are on the point of decision. Ships from England show the result of missionary work done there. Thus the truth is carried from ocean to ocean.
Brn. Palmer and Brorsen have assisted in this work, and all are encouraged to continue. Jan. 4, 1883. WM. INGS.