Earlier text: The Dominican Cloister of Newark, New JerseyTHE twenty-fourth chapter of Matthew has well been called "Our Lord's Great Prophecy." As such it ought to receive the careful and candid attention of every follower of our absent Saviour. But it does not receive such attention; many professed lovers of the Son of God pay but little attention to it, and feel but little interest in it. Why is this? We can find but one answer to this question. The Scriptures inform us that the doctrine of which it treats, the Lord's coming, will not only be unpopular, but even called in question, in the last days. The Saviour, in this same chapter, speaks of two classes which he will find when he comes: One, watching, and giving the household (of faith) meat in due season; the other, joining with the world in its pleasures, and saying, "My Lord delayeth his coming." These do not actually deny his coming; they only put it off when they ought to "know that he is near, even at the doors." Peter has another view of the same thing. He says: "There shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation." He then proceeds to tell wherein they are ignorant, and says they are "willingly ignorant" of the word of the Lord on this subject. Alas, that there should be so much willing ignorance among the professed servants of Christ on such a glorious and important theme as this. There are few chapters in the Bible which are more misunderstood, or rather, misconstrued, than this twenty-fourth chapter of Matthew. Whether it refers solely to the destruction of Jerusalem by the Romans, or to some spiritual or mythical work not easy to define, but which is called the coming of the Lord, has been a matter of much controversy. But it needs no very close scrutiny to see that it is mainly an answer to the question, "What shall be the sign of thy coming, and of the end of the world?" To this question Jesus gave a definite answer; that his disciples may know when his coming is near, is the object of the instruction of Matt. 24. In answer to a letter on this subject, several weeks ago, we gave proofs that it is God's will that his people shall know when the coming of the Saviour draws near, and that it is a fearful thing not to know, even as it was fatal, in the days of Noah, not to know that the flood was coming. And if the Lord desires that we shall know, and has even commanded us to know, as he did in Matt. 24:33, and pointed out the extreme danger of not knowing, he surely will give us the means of knowing. For in this matter we must be entirely dependent on his word, it being utterly impossible for us to know anything about it except by direct revelation. Amos was inspired to write these words: "Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets." Amos 3:7. All the great purposes of God toward man, whether of blessing or of judgment, have been with foretokening or warning. God always clears his own throne and leaves man without excuse. Ps. 51:4. And shall this, the greatest of all events, closing up human probation, withdrawing the offer of salvation from the impenitent, bringing full redemption and immortality to all the faithful, come without any warning being given? If so, it is not only something new in God's economy of grace, but directly in violation of the declarations and promises of his word. Yet nothing is more common than to hear these words, often from the lips of professed believers in the Bible: "We cannot know anything about it." There are in the Scriptures certain consecutive prophecies, giving connected chains of events, by means of which we are able to locate chronologically almost all things recorded in the "sure word of prophecy." Chief among these are the books of Daniel and the Revelation. We will briefly notice a few of these lines. Dan. 2 contains the description of a great image of a man seen by Nebuchadnezzar, king of Babylon. It consisted of four main parts; the head of gold, the breasts and arms of silver, the body of brass, and the legs of iron. The interpretation says directly to the king of Babylon: "Thou art this head of gold." After his kingdom arose that of the Medes and the Persians, which was followed by the Grecian, and that by the Roman. We thought to give proofs on all these points from Scott, Clarke, and Barnes; but the agreement is such that it seems unnecessary. It is true that some recent expositors have suggested that the fourth kingdom, the iron, did not represent the Roman Empire, but the fragments of Alexander's empire. Against this there are overwhelming proofs. Barnes says:— "By the application of the term iron, it is evidently implied that the kingdom thus referred to would be distinguished for strength—strength greater than its predecessors—as iron surpasses brass, and silver, and gold, in that quality. But this was not true of the confused reigns that immediately followed Alexander. They were unitedly weaker than the Babylonian and the Medo-Persian, and weaker than the empire of Alexander, out of which they arose. Comp. chap. 8:21, 22. It was true, however, of the Roman power, that it was so much superior to all its predecessors in power, that it might well be represented by iron in comparison with brass, silver, and gold. The fourth monarchy represented in Nebuchadnezzar's dream is evidently the same which is represented by the fourth beast in Dan. 7:7, 8, 23, 25. But it will appear, from the exposition of that chapter, that the reference there is to the Roman Empire. See notes on these passages. There can be no well-founded objection to this view on the ground that this kingdom was not properly a succession of the kingdom of Alexander, and did not occupy precisely the same territory. The same was true of each of the other kingdoms—the Medo-Persian, and Macedonian. Yet while they were not, in the usual sense of the term, in the succession, they did in fact follow one after the other, and with such accessions as were derived from conquest, and from the hereditary dominions of the conquerors, they did occupy the same territory. The design seems to have been to give a representation of a series of great monarchies, which would be, in an important sense, universal monarchies, and which should follow each other before the advent of the Saviour. The Roman, in addition to what it possessed in the West, actually occupied in the East, substantially the same territory as the Babylonian, the Medo-Persian, and the Macedonian, and like them it had all the claims which any ancient sovereignty had to the title of universal monarchy. Indeed no kingdom has ever existed to which this title could with more justice be applied." And Dr. Scott, on verses 40-43, says:— "These verses evidently describe the Roman Empire as succeeding to that of the Macedonians. It was as strong as iron, and like iron it brake and subdued all before it. No people had ever made such extensive conquests through so many ages as the Romans did; in the former part of their prosperity, they were remarkable only for valor, hardiness, frugality, and poverty, of which iron is a proper emblem. . . . The ten toes into which the feet divided represented the ten kingdoms into which at length the whole empire was broken." There can be no manner of doubt that the several parts of this image are identical as symbols with the several beasts of Dan. 7. On this there is a marked agreement among commentators; and well there may be, for there is no room for disagreement. There were four universal empires, as already mentioned; no more ever existed. The fourth, the Roman, was divided or broken up into ten kingdoms, as represented by the toes of the image and the horns of the fourth beast. In chap. 7 the ten horns are declared to be ten kings, or kingdoms, for these words are used interchangeably in this prophecy. In chapter 2, after the image is complete, toes and all, there appears a stone moving from a mountain, which smote the image upon the feet, and not only brake the whole image in pieces, but utterly destroyed its several parts so that "no place was found for them;" and the stone itself "became a great mountain, and filled the whole earth." The stone is explained to mean the kingdom which the God of Heaven shall set up, which shall stand forever. We have the chronology or date of each of these events except of the setting up of the kingdom of God. Thus Clarke says of the head of gold: "This was the first monarchy, begun by Nimrod, A. M. 1771, B. C. 2,233; and ending with the death of Belshazzar, A. M. 3,466, B. C. 538, after having lasted nearly seventeen hundred years." Of the silver he says: "The Medo-Persian Empire, which properly began under Darius the Mede; . . . by the capture of Babylon, B. C. 538, he [Cyrus] terminated the Chaldean Empire." Of the body of brass he says: "The Macedonian or Greek Empire, founded by Alexander the Great. He subdued Greece, penetrated into Asia, took Tyre, reduced Egypt, overthrew Darius Codomanus at Arbela, Oct. 2, A. M. 3673, B. C. 331, and thus terminated the Persian monarchy." The iron or Roman Empire did not succeed to universal dominion by a single decisive act of conquest, as did Persia and Greece, but "waxed exceedingly great," subduing Syria in B. C. 65, and Egypt in B. C. 30, which left it master of the world. Of the kingdoms represented by the toes of the image and the horns of the fourth beast, Dr. Scott notices the remarks of Mr. Faber and the enumeration by the historian Machiavel, and says: "The same catalogue is exhibited by that excellent chronologist, Bishop Lloyd, who adds the dates when these ten kingdoms arose." He gives the date of each, all coming between the years A. D. 356 and 483. These he names the "ten primary kingdoms." It is well known that great changes took place in after years, which seem to be foreshadowed by the prophet in chap 2:43, as follows: "And whereas thou sawest iron mixed with miry clay [in the feet and toes], they shall mingle themselves with the seed of men; but they shall not cleave one to another." Which means that there would be transitions and revolutions, but there would be no permanent union, that the empire would never again be consolidated after the ten kings arose. Napoleon Bonaparte made the last great effort to effect a consolidation, or intimate union; but He who sees the end from the beginning had said it should not be, and how vain the efforts of this ambitious ruler proved. Of these changes Scott further remarks: "It is, however, certain that the Roman Empire was divided into ten kingdoms; and though they might be sometimes more and sometimes fewer, yet they were still known by the name of the ten kingdoms of the western empire." Allowing the correctness of the chronology given, that the ten kingdoms appeared in this empire by A. D. 483, it is then settled that the great image of Nebuchadnezzar's dream covered a period, dating from the dream and its interpretation when that monarch was declared to be the head of gold, of 1086 years, namely from B. C. 603, to A. D. 483. After that date nothing is mentioned in chap. 2 until the stone smote the image, that is, until the setting up of the kingdom of God.329 The only error in interpretation which we find in the commentaries, such as those of Scott, Clarke, and Barnes, is that of locating the setting up of the kingdom of God, or the smiting of the image by the stone, in the days of the first preaching of the gospel, not later than A. D. 33. That cannot be true. It is not possible to fix the date of the ten kingdoms earlier than A. D. 483, and it is to be remembered that the image was complete in all its parts before the stone made its appearance, and that it smote the image on its feet; then all parts of the image were destroyed together. But the feet were not in existence in the days of Christ and the apostles. A word in regard to the fitness of this part of the symbol. This prophecy could not have originated with man; it was not devised as man would devise it. Man would have had the image smitten on the head in order to its destruction, or upon the breasts; upon some vital part. This would have appeared to be more reasonable and consistent. But the fulfillment, as far as it has already progressed, has shown that the most consistent order is that of the prophecy. The power of the first beast, or the head of gold, has never ceased. It was transferred to the silver, by Cyrus; to the brass, by Alexander; to the iron by the Romans; and when the Roman Empire was broken up, it passed into the ten kingdoms. Now, to destroy the monarchies or powers of earth, it would serve but little purpose to smite Babylon, or Persia, or Greece,—the gold, the silver, or the brass. But the balance of power lies with the European States, the kingdoms which occupy the territory of the old Roman Empire. When these are smitten to their ruin the world will all be involved; no earthly power can escape. The power of the image is now in the feet and toes; the power of the four beasts is now in the ten horns. These are the kingdoms which are to be smitten by the stone when the time comes for the God of Heaven to set up his kingdom. Christian Statesman and the Jews.
By Editor
THE following paragraph was published in the Statesman some time ago, but it is of greater interest to-day than it ever was before, as we are nearing the consummation of the persecution foreshadowed in its utterances:— “The Jewish Times publishes the Address to the American Citizens prepared by the National Liberal League. A number of Jews were in the Liberal Congress, and some of them were elected officers. If the Jews can be generally enlisted in the movement, it will add much to its strength. Of course, the principles of the League are in direct contradiction to the Hebrew Scriptures; but the Jews have no such faith in the Bible as would keep them from political atheism.” Under existing circumstances, it is hard to determine just how much “political atheism” there is in the action of those Jews, as the party of which the Statesman is the organ does what it can to compel them to take that course. It is true the position of the Liberal League is not in accordance with the Hebrew Scriptures; nor is that of the Statesman and its party. It stands in direct conflict with the teachings of the Hebrew Scriptures. The Liberal League does not propose to circumscribe their privilege to act according to the teachings of the Scriptures, but the Statesman party does. It proposes to compel them to observe “the venerable day of the sun,” contrary to the teachings of the Scriptures. A prominent advocate of the Religious Amendment, writing on this very point, said:— “But it may be asked, Would not the Jew be denied equality of rights by legislation protecting the Christian Sabbath and ignoring the Jewish? The answer is, We are not a Jewish, but a Christian, nation; therefore, our legislation must be conformed to the institutions and spirit of Christianity.” And Dr. Jonathan Edwards, in his address before the National Convention in New York, classed, not only the Jews, but, all who keep the seventh day, with Atheists and the lawless, to be treated as he would treat the insane if they came in the way of his privileges! Is it any wonder that the Jews unite with the enemies of a movement which promises only intolerant treatment of those who do not bow to its arrogant usurpations? The history of the Jews contains too many dark scenes of persecution, which they cannot forget, to allow them to unite with the Amendment Party. We regret their affiliation with the Liberals, but it is only what we might expect from the attitude assumed by the very illiberal Amendment Party. The whole movement is calculated to engender strife, and to foster the feelings of religious bigotry and intolerance now so largely prevailing. If the Statesman would heed the teachings of the Hebrew Scriptures, or the words of prophecy in the Christian Scriptures, it would pause in its unwise course, and no longer seek to involve us in a religious struggle which must be as disastrous in its results to the piety of the conquering party as it will be to the rights of the conquered. Sin Against the Holy Ghost.
By Uriah Smith
WE believe that during our many years’ connection with this work, more questions have been asked upon this subject than upon any other one. And perhaps there is no subject upon which the enemy seems more ready to tempt and harass exceedingly conscientious souls than upon this. To bring no railing accusation against the prince of darkness, we may say, at least, that he is destitute of every vestige of candor, and every species of honor; and if he cannot succeed in lulling the consciences of men to sleep, and causing them to live in a state of carelessness and indifference, he will then take advantage of their awakened and watchful conscientiousness, and endeavor to drive them to despair over the supposition that they have committed the unpardonable sin, and therefore cannot be saved. If any are now tempted in this direction, we invite them to look carefully at a few facts connected with this subject. The circumstances under which mention is first made of the sin against the Holy Ghost, furnish a key to the meaning of that expression. These are recorded in Matt. 12:22–32. Christ had wrought a notable miracle. One was brought unto him possessed with a devil; and so terribly malignant was the influence of the evil one upon the unfortunate person, that he was rendered both blind and dumb. Christ cast out the devil, and the individual was healed so that he both spake and saw. All the people were amazed, and began to give expression to their conviction that Christ was indeed the Messiah, by the question, “Is not this the Son of David?” For the impression prevailed that when the Messiah should come, he would cast out devils, and that none but he could do such a work. Christ’s works testified of him, and there was enough in them to convince the most obstinate of the truthfulness of his claim. But the Pharisees, a class, we are sorry to say, not yet extinct, ever standing around watching with envious and jealous eyes the movements of Christ, despising him in his humility, grieved and maddened that the people should be inclined to accept him, and determined at all hazards to resist and overthrow his work, now found themselves in a very critical position. The devil had been cast out, and the dumb and blind both spake and saw. None could deny that. Christ had done this good work by the power of his word. This was equally evident. Now what were these Pharisees to do? If they admitted that Christ had wrought this work by the Spirit of God, they would admit that he was what he professed to be, and then all their opposition to him would recoil disastrously upon their own heads. Their insane hatred against Christ and his work would not permit them to acknowledge the truth. There was but one other course open to them; and that was to attribute the wonderful work which Christ had wrought, not to the power of the Spirit of God, but to that terrible embodiment of evil, the prince of darkness; and rather than acknowledge the truth, they hazarded that bold venture, and said contemptuously, “This fellow doth not cast out devils, but by Beelzebub, the prince of devils.” Their claim was as foolish as it was blasphemous. This Christ showed by referring to the obvious principle that a kingdom, city, or house, divided against itself, cannot stand, and that if Satan cast out Satan, he was divided against himself, and would work his own destruction. Then comes the announcement respecting the sin against the Holy Ghost. These Pharisees had committed this sin, which was, attributing to the devil the performance of a work which, in its very nature, gave ample evidence of having been done by the Holy Ghost; and doing this to avoid an acknowledgment of the truth. This it was that called forth the denunciation of Christ, and this, then, is what constitutes that sin. Reader, have you ever, for the sake of denying the truth, which you would otherwise be obliged to confess, attributed any work to the devil, which gave evidence of being the work of the Spirit of God? If you have, you have reason to fear that you have committed this sin. But if you have become so hardened as that, you will not have fears of anything of the kind. The Pharisees were not alarmed about themselves at all. Their consciences were utterly hardened and at ease. So will be that of every one who has committed this sin. If your sin is a burden to you, that is in itself evidence that you have not committed the sin that is unpardonable. U. S. The Increase of Crime.
By W. N. Glenn
NOTWITHSTANDING the daily testimony of the newspapers, there are many religious teachers who claim that the world is growing better, and that the millennium of peace through human effort is fast approaching. Any one forty years old can remember when a murder anywhere in the United States caused a ripple of astonishment all over the country. But at the present time not a day passes without more or less murderous work; indeed it has become so common as to attract only passing notice, as the ordinary news of the day. And the murders form but a small portion of the crime committed in the land. But general assertions like this are not usually convincing to those who do not themselves draw comparison with former days, or who are interested in making an opposite showing. Hence, a few figures may be interesting, if not otherwise effective, in considering the situation. In 1850, the State of New York had a native-born population of 2,436,771. Her native-born criminals then numbered 649, or one to every 3,754 native inhabitants. With all the efforts of that great State, in the way of educational and religious enterprise, during the succeeding thirty years, we find in 1880 the following result: There was a native-born population of 3,807,317; native criminals, 5,177, or one to every 741 inhabitants—a proportionate increase of criminals of over 500 per cent. in thirty years. Verily, it will require an act of Congress, or some other short cut, to make a Christian nation of the United States if this rate of retrogression is kept up.330 But what is the cause of this wonderful increase of crime? While some would fain close their eyes to the facts, and endeavor to offset the appalling result of the calculation by counter-tables of denominational gains, etc., there are others who seem to realize the situation and attempt to give the reasons for it. One journal claims that the public school system is wholly responsible for the decline in morals; but, unfortunately for the position, it also shows that in one year, while the number of school children in New York increased 21,000, the actual attendance decreased over 10,000. This, with the writer's undoubted showing that there has been criminal waste of public school funds, would tend to prove that demoralization in the schools was an effect of the general decline in morals, rather than that the schools were a cause of the decline. It might as well be claimed that the increase of crime was due to the increase in the denominational religions of New York, and compare the proportions of membership and money expended to the growing ratio of criminals. On such a theory, the Catholic Church would come in for the heaviest share of responsibility, for she has grown more in wealth and influence in that State than any other denomination; and from the official figures submitted by the writer above referred to, it appears that the increase in the ratio of criminals is far greater than in any other State cited. While we admit that the public schools, the churches, the courts, the legislatures, and about every element in our political and social system, are being sadly degraded in the general decline, we must also admit that these results are but the effect of a cause farther back; and are but steps toward a culmination in more dire results. Inspiration has foretold the condition of things which we see to-day; therefore Inspiration must give us the key to the cause. It is a fact that, ever since the creation of the world, whenever the Lord would do a special work for his people, Satan has strenuously opposed it. Necromancy and infidelity have ever been his weapons. These implements of Satanic warfare were specially brought to bear when the Lord, by the hand of Moses, would deliver Israel from Egypt. Again, when the great Deliverer himself came, the whole Satanic host were in arms to defeat his beneficent design. The Egyptian nation was never so demoralized as when the messenger of God came to rescue his people. The Jewish people were never so blasphemous, reckless, and cruel as when the Lord himself appeared amongst them on a mission of mercy. Demons possessed the people on every hand. So with reference to his second advent, to finally redeem his saints, the Saviour has told us "there shall arise false christs, and false prophets, and shall show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect." Matt. 24: 24. And Paul forewarns us, 2 Thess. 2, of the "working of Satan, with all power, and signs, and lying wonders;" also, that because the people will not receive the love of the truth, "God shall send them strong delusion," &c. He also tells us, 2 Tim. 4, that "in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils." We learn from these and other scriptures that Satan will work mightily in the last days, when God has a special work to perform. During the thirty years covered by the statistical figures above alluded to, the proclamation of the Lord's coming, together with the warning to prepare for the Judgment, has been sounding; hence, during that time, Satan has been unusually active, which accounts for the moral decline throughout the country. It is not alone in New York that crime has increased, but from ocean to ocean. During those thirty years, modern necromancy (Spiritualism) has risen and developed beyond any precedent; and infidelity has taken rapid strides. They have besieged the churches, and well-nigh captured the schools; while intemperance and corruption hold sway in the halls of legislation. "While they promise them liberty, they themselves are servants of corruption;" and "when they speak great swelling words of vanity, they allure through the lusts of the flesh." 2 Pet. 2: 19, 18. Yes, Inspiration has foretold the situation, and the cause. Nor is the remedy in the power of puny man, or his puny Government. The only safety against the "perilous times" (2 Tim. 3) of the "last days" is in obedience to the commandments of God and the faith of Jesus. Such as take refuge here are the only ones that escape the "last plagues." Rev. 14. Such have this promise of the Spirit: "Thou shalt not be afraid for the terror by night, nor for the arrow that flieth by day; nor for the pestilence that walketh in darkness, nor for the destruction that wasteth at noonday. A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee. Only with thine eyes shalt thou behold and see the reward of the wicked." Ps. 91: 5-8. Second Annual Meeting of Stockholders of Healdsburg College.
MAY 2, 1884, 9:30 P. M.
PURSUANT to the call of the Trustees, the stockholders of Healdsburg College met at the time and place mentioned above for the annual election of Trustees and for the transaction of other business. The chairman, W. C. White, called the meeting to order, and Eld. J. H. Waggoner offered prayer. Upon roll-call it was found that 649 shares of stock were represented. As certificates for 1,332 shares of stock have thus far been issued, a representation of 667 was required for a quorum. Eighteen were wanting to secure a quorum, and the meeting therefore adjourned to May 3, at 7:30 P. M. Stockholders met as per adjournment at 7:30 P. M., in the chapel of South College Hall. The roll-call showed a total representation at this session of 802 shares. Minutes of the annual meeting of 1883 were read and approved. Eld. J. N. Loughborough then made some remarks relative to the schools established among our people, their relation to the cause, and what has been accomplished by them in preparing workers for the missionary field. He made an appeal also for subscription of stock to the College; in response pledges were made to the amount of $220. A Committee on Resolutions was appointed consisting of Eld. J. N. Loughborough, Eld. J. H. Waggoner, and Prof. C. C. Ramsey; on Nominations, J. Creamer, G. W. Mills, and J. M. Church. While the committees were in consultation, the chairman, W. C. White, urged those who have not paid their pledges to pay immediately, and requested the secretary to issue certificates as fast as payments were made. Seven certificates were issued, aggregating thirty-one shares. The Committee on Nominations then announced readiness to report, and submitted the names of the following persons to be elected as a Board of Trustees for the ensuing year: Elders J. N. Loughborough, J. H. Waggoner, W. C. White, and M. C. Israel, and Wm. Saunders, J. Morrison, S. Brownsberger. Ballots were circulated and the result was the casting of 833 votes, and the election of the persons nominated. The Committee on Resolutions then submitted the following partial report:—
Resolved, That we heartily indorse the resolution passed last year to unite study and labor; that it has proved to be highly beneficial to the school, and to the students; that it has not only trained them in useful labor whereby they are better fitted to meet the responsibilities of life, but it has served to preserve their health and keep them in a cheerful frame of mind; and further, that we commend the students for the work they have done on the grounds and in and about the buildings at North College Hall. Resolved, That we express our heart-felt thanks for the good that has been accomplished by the College during the past year; though it may not have fully met its expenses since its establishment, its benefits to the cause of education, and to the cause of truth by training people to labor in the missionary field, cannot be estimated in dollars and cents; and we invite the friends of the work to give it their support by taking stock in the corporation, by sending their youth to the school, and by giving it their influence and their prayers. After remarks upon these resolutions by Elders White, Waggoner, and Loughborough, they were adopted, and the meeting adjourned to May 4, 9:30 A. M. Eld. J. N. Loughborough offered prayer. Minutes of preceding sessions were read and approved. The following financial report of the College for the fiscal year ending May 1 was then read:—
S. BROWNSBERGER IN ACCT. WITH HEALDSBURG COLLEGE. Dr.
To cash on hand at last report... $ 11 30
" " rec'd on sale of stock... 4104 75
" " donations... 20 00
" " loans... 19964 00
" " tuitions... 2656 42
" " book-sales... 757 01
" " students' fund... 1035 00
" " board... 5339 30
" balance to credit of apple acct't... 7 43
" " " groceries and provisions... 147 28
" " " deposits... 2179 78
" " " am't owed on salaries and credited below... 693 40—$36915 67
Cr.
By am't paid for real estate... $ 1975 00
" " library... 120 66
" " college supplies... 128 34
" " book-stand... 826 52
" " boarding-house material... 2432 61
" " labor... 2084 30
" " furniture... 1795 10
" " general expenses... 2200 21
" " boarding-house supplies... 4445 53
" " teachers' salaries... 4253 70
" " interest on loans... 699 24
" " boarding-house help... 1033 36
" " janitor's services... 11 28
" paid on bills payable... 10310 00
" " for groceries and provisions... 142 36
" " from students' fund... 316 65
" " for printing office... 863 64
" " improvements... 897 40
" cash on hand... 18 47
" am't paid on deposits reported last year... 761 30—$36915 67
INVENTORY OF HEALDSBURG COLLEGE PROPERTY.
ASSETS, MAY 1, 1883.
South College property... $ 8825 00
Improvements on building... 191 61
Book-case for library... 76 00
Furniture and supplies in South College Building... 2080 11
Improvements on grounds... 200 00
Books, stationery, and supplies in book-stand... 601 16
Library in South College... 530 80
Museum... 75 00—$7609 68
Recent purchase of 4-acre lot and improvements on same... 2000 00
Purchase price of North College lot... 1350 00
Labor on boarding-house... 6916 40
Material and other expenses connected with same... 10934 25—17850 65
Wood-house, barn, and pump-house... 1708 78
Labor on same... 400 00—2108 78
Other general improvements on b'd'g house lot... 200 00
Groceries and provisions... 456 53
Boarding-house furniture and supplies... 6215 75
College printing office... 863 05
Credits on book accounts... 1077 73
Am't uncollected from book-stand... 143 85
" due on tuition... 57 50
$40043 52
LIABILITIES.
Bills payable—
Loans from Cal. Conf. without interest... $ 4795 00
" " at 5 per cent... 13459 00
" " 6 " "... 1600 00
" " 7 " "... 1000 00
" " 8 " "... 400 00
" " 8 1/2 " "... 750 00—$22004 00
Debits on book accounts... 4795 09
Bills on file unpaid... 43 45
Accrued interest to date... 465 39
Total liabilities... $27305 93
Assets... $40043 52
Liabilities... 27305 93
Assets above liabilities... 12737 59
Rec'd cash on stock to date... $13371 10
" " donations to date... 1127 00
Total cash receipts... $14498 10
Assets above liabilities... 12737 59
Total loss during three years... $1760 51
Upon motion to accept the report, remarks were made by W. C. White and S. Brownsberger, explanatory of the report; it was stated that the inventory had been made on a liberal basis, discounts being freely made from the cost of many articles in San Francisco, not taking into account the cost of freight. Eld. Loughborough said that he was agreeably surprised at the report, which showed so little running behind financially during the first three years of the existence of the college. He thought that it would be unparalleled in the history of colleges for an institution to meet its expenses at first, especially since but little stock has been paid in, thus making it necessary to depend largely upon loans for improvements made.331 This has brought the burden of quite a heavy interest upon the College from the first; were it not for this extra burden, expenses would have been nearly met.
The reading of the resolutions was then resumed, and the following were taken up and adopted in order:—
Resolved, That we recommend that the professors spend the summer vacation in the field, visiting our churches, working up the interests of the College, and in doing missionary work as Providence may open the way before them.
Resolved, That we express our gratitude to Him in whose hand are the hearts of the children of men, that the minds of so many aged and middle-aged people have been turned toward the school as a means of fitting them for usefulness in various vocations, especially in laboring in the cause of God; and that we urge the friends of the cause to put forth every effort to induce adults to attend the College, especially the Biblical course.
WHEREAS, Experience having proved that many of the students who take the Biblical course will not attend the entire school year, and it appearing to be inexpedient to have so many of them leave before the school year ends, as it has a discouraging influence on the minds of those who remain; therefore,
Resolved, That we recommend a rearrangement of the school year, so that it may close with the end of the Biblical course; and we further recommend a special term for the lower classes, so that, while the college classes may perhaps have a longer vacation, the primary department may have a much shorter vacation than that of the year as now arranged.
WHEREAS, The interests of the cause in all the States and Territories on the Pacific Slope are closely connected, and each Conference ought to be benefited by the experience of others; therefore,
Resolved, That we recommend that Prof. Brownsberger attend the camp-meeting in Oregon and Washington, to become acquainted with those who are especially interested in the cause of education in those Conferences.
WHEREAS, We believe that in many places throughout the States our people ought to have the advantages of school on a different basis from the schools in their several localities, and knowing that the great difficulty before them is the want of suitable teachers; therefore,
Resolved, That we urge upon our churches the necessity of encouraging those among them who they believe will make efficient and consecrated teachers, to come to the College to receive the proper training with a view to establishing such schools wherever it may be advisable.
Remarks were made in favor of the adoption of these resolutions by Elders J. H. Waggoner, J. N. Loughborough, and W. C. White, and Professors C. C. Ramsey, S. Brownsberger, and W. C. Grainger, after which the meeting adjourned sine die.
W. C. WHITE, Chairman.
S. BROWNSBERGER, Sec.