Earlier text: CREDULITY FOR SLANDERThe Sabbath-School.
By M. C. Wilcox
(Lesson 20, May 18, 1889.) 1. WHAT name was given to the place where the people lusted for flesh?
"And he called the name of that place Kibroth-hattaavah; because there they buried the people that lusted." Num. 11:34. 2. Where did they go from that place?
"And the people journeyed from Kibroth-hattaavah unto Hazeroth; and abode at Hazeroth." Verse 35. 3. What fault did Miriam and Aaron find with Moses?
"And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married; for he had married an Ethiopian woman." Num. 12:1. 4. What showed that this complaint was due solely to envy?
"And they said, Hath the Lord indeed spoken only by Moses? hath he not spoken also by us? And the Lord heard it." Verse 2. 5. What testimony is here thrown in as to the character of Moses?
"Now the man Moses was very meek, above all the men which were upon the face of the earth." Verse 3. 6. What promise has the Lord made concerning such people?
"The meek will he guide in judgment; and the meek will he teach his way." Ps. 25:9. 7. Why will the Lord guide the meek rather than any others? See note. 8. Although the meek may be despised, of what are they sure at last?
"But the meek shall inherit the earth; and shall delight themselves in the abundance of peace." Ps. 37:11.
"Blessed are the meek; for they shall inherit the earth." Matt. 5:5. 9. Did the Lord overlook the envy of Miriam and Aaron?
"And the Lord spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle of the congregation. And they three came out. And the Lord came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam; and they both came forth." Num. 12:4, 5. 10. How did the Lord say he would reveal himself to a prophet?
"And he said, Hear now my words: If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream." Verse 6. 11. What showed that Moses was greater than an ordinary prophet?
"My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold; wherefore then were ye not afraid to speak against my servant Moses?" Verses 7, 8. 12. What direct statement have we concerning the high standing of Moses?
"And there arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face, in all the signs and the wonders which the Lord sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land, and in all that mighty hand, and in all the great terror which Moses showed in the sight of all Israel." Deut. 34:10-12. 13. How did the Lord talk to Moses?
"With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold; wherefore then were ye not afraid to speak against my servant Moses?" Num. 12:8.
"And there arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face." Deut. 34:10. 14. What punishment was inflicted upon Miriam?
"And the anger of the Lord was kindled against them; and he departed. And the cloud departed from off the tabernacle; and, behold, Miriam became leprous, white as snow; and Aaron looked upon Miriam, and, behold, she was leprous." Num. 12:9, 10. 15. What prayer and confession did Aaron make?
"And Aaron said unto Moses, Alas, my lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned. Let her not be as one dead, of whom the flesh is half consumed when he cometh out of his mother's womb." Verses 11, 12. 16. Did Moses cherish any resentment in the case?
"And Moses cried unto the Lord, saying, Heal her now, O God, I beseech thee." Verse 13. 17. How did the Lord show that Miriam's sin was not a light one?
"And the Lord said unto Moses, If her father had but spit in her face, should she not be ashamed seven days? let her be shut out from the camp seven days, and after that let her be received in again. And Miriam was shut out from the camp seven days; and the people journeyed not till Miriam was brought in again." Verses 14, 15. 18. If this envying of Moses had not been checked, what would have been the result?
"For where envying and strife is, there is confusion and every evil work." James 3:16. 19. What lesson is this designed to teach us?
Ans.—That those whom God places in high position, and honors with his special presence, are not to be lightly spoken against. Not to be afraid to speak evil of dignities is a characteristic of the grossly wicked. 20. What instruction did Paul give to Timothy, who was himself placed over many churches?
"Against an elder receive not an accusation, but before two or three witnesses." 1 Tim. 5:19. THE reason why the Lord will guide the meek rather than any others, is because they are the only ones that he can guide. The proud trust to their own judgment, and will not follow the leadings of God's Spirit. And since "it is not in man that265 walketh to direct his steps," it follows that "pride goeth before destruction, and an haughty spirit before a fall." But those who "have no confidence in the flesh" (Phil. 3:3), are in a condition to accept the wisdom that comes from above. God desires to guide all men in judgment, and lead them in the right way; but since he will not force any to go contrary to their wishes, the meek, who distrust themselves, are the only ones whom he can guide. How much better for a man not to lean to his own understanding, when he can have the benefit of God's wisdom. Happy is the man who can say from the heart,
> "I'd rather walk in the dark with God,
> Than walk alone in the light." KIBROTH-HATTAAVAH (pronounced, Kib-roth-hat-tá-a-vah) is the name given to the place where they buried the people who lusted for flesh. It means, as may be seen from Num. 11:34, margin, "the graves of lust." The name was not a pleasant reminder to Israel; but it would ever serve to remind them of their sin, and thus lead them to humility. "Graves of lust" is a very suggestive term. It may have a double meaning. It may mean to us, as to the children of Israel, that those who are therein buried were so wedded to their unholy lusts that they yielded all to them, and were destroyed, because every faculty and power of being was by these unlawful lusts debased and corrupted. A man himself becomes evil in such a case, and fitted only for destruction. The lesson to learn from such an example is to take warning betimes. "Now these things were our examples, to the intent we should not lust after evil things, as they also lusted." 1 Cor. 10:6. "GRAVES of lust" may become to us a better term. It is true that the carnal heart, the unregenerate old man, "is corrupt according to the deceitful lusts" (Eph. 4:22), that "the flesh lusteth against the Spirit, and the Spirit against the flesh" (Gal. 5:17); but it is also true that we may "through the Spirit" "mortify the deeds of the body" (Rom. 8:13); for "they that are Christ's have crucified the flesh with the affections and lusts." Gal. 5:24. Lusts have been crucified, or put to death; it is only the proper thing to do, to bury them forever. "Therefore we are buried with Him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life" (Rom. 6:4), as obedient children, not fashioning ourselves according to the former lusts in our ignorance, but following the Holy One, of whose Spirit we are partakers. 1 Peter 1:14-16. Thus baptism becomes to every truly converted man the grave of his unlawful lusts. They are buried there forever. And when the strong desire (for lust is overstrong, or unlawful, desire) for anything contrary to God's holy will or the great Exemplar, asserts itself, by the power of God's Spirit, through the grace of his gospel, we can there conquer, and bury the lust ere it bears fruitage in deeds. Such graves would then be tokens of God's wondrous love and power. Let us be sure that our Kibroth-hattaavah cover not ourselves as children of lust, but our lusts alone. THE wife of Moses is here called the Ethiopian woman, or, literally, the Cushite. Some have supposed that this woman was a second wife of Moses, because it is said that the father of Zipporah was a priest of Midian, and therefore doubtless a Midianite, while in Num. 12:1 the wife of Moses is called a Cushite. But the probabilities are that Moses had no other wife than Zipporah, and that it was pure jealousy which led Aaron and Miriam to do as they did, and to call her a Cushite in contempt. She might have also had Cushite blood in her veins. GOD had honored Moses because Moses had honored God. It was honor unsought and deserved, but Aaron and Miriam, in order to exalt themselves, must bring Moses down; and, finding naught against his character, they endeavor to lessen the respect of the people for him by casting reflections upon his marriage. They felt something as did Haman when he said, "Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate." Esther 5:13. ENVY is one of the most devilish characteristics of the carnal heart. It is defined as, "Pain, uneasiness, mortification, or discontent excited by the sight of another's superiority or success, accompanied by some degree of hatred or malignity, and often or usually with a desire or an effort to depreciate the person, or with pleasure in seeing him depressed." This was the feeling held by Aaron and Miriam. They could not bear to have anyone above them, however worthy or well fitted he might be for the place. It pained their selfish hearts and made them discontented. Their only hope of being exalted, they thought, was to have Moses brought down, and so they took the course they did. Envy is a manifestation of selfishness. It is often the result of pride. If cherished, it stops at nothing to gain its object. As the Scripture expresses it, "Wrath is cruel, and anger is outrageous; but who is able to stand before envy?" Prov. 27:4. The Jewish rabbins have a story of two men—one covetous, the other envious—to whom a certain one promised to give whatever they desired, but a double portion to him who asked last. The covetous man would not ask first, because he wanted most; and the envious man would not ask first, because he could not bear that his neighbor should receive a greater blessing than himself. But as the covetous man in his desire for self alone would not choose, the envious man finally wished that one of his eyes should be put out, in order that his neighbor might lose both of his. "Base envy withers at another's joy,
And hates that excellence it cannot reach."
How much better the gospel rule, "In lowliness of mind let each esteem other better than themselves." Phil. 2:3.
WE are not to understand from Num. 12:6-8 that what God revealed through Moses was any more a revelation from God, or was any more inspired, than what the Lord revealed through Daniel, Isaiah, Jeremiah, or any other prophet. The difference in the manner of God's revealing himself to Moses and other prophets was not a discrimination between the scriptures given through these prophets, but the discrimination was between the men, as one will see if he reads the text carefully. God was exalting his "servant Moses," who was faithful in all his house. Moses was not simply an organ through which the Holy Spirit transmitted truth to others, but his own mind was divinely illuminated. He understood the prophecies and revelations which God gave through him. But the other prophets did not fully comprehend their own writings. 1 Pet. 1:10, 11. Daniel did not understand. Dan. 12:8-10. They ministered not to themselves, but to generations to come. 1 Pet. 1:12. But their writings were not less inspired than were those of Moses. The same God spoke through them all, the same Spirit inspired their words. The illumination of the minds of the prophets was one thing, the inspiration of their writings was quite another. FROM the very nature of Moses' work and position, we can see a reason why God should so greatly enlighten him. 1. Moses was of that character that the Lord could reveal to him his way in an especial manner. He was not only meek, but meek above all men; and the meek, God will guide in judgment and teach his way. Ps. 25:9. 2. The people needed especial instruction. They had just come out of the ignorance of Egyptian bondage, and God especially fitted Moses for the work of instruction. Ex. 24:12. 3. He was the type of the greater Teacher, the meek and lowly One who was to come, who is to bring the true Israel from the greater bondage of sin to the better country, even the heavenly. Deut. 18:15, 18. For these reasons God honored him above all other prophets; he understood more of that which the Lord revealed through him. SOMETIMES God reveals things in the plainest language without symbol and figure, as he did through Moses (Lev. 26; Deut. 28), and as Christ taught (Matt. 24); sometimes through symbols and figures, as by Daniel, John, and other prophets, or by parables, as Jesus often spoke. But all are the word of God, all equally inspired by the same Spirit; but the persons through which this Spirit reveals God's will may be more or less illuminated. Thus Moses understood more than Ezekiel; Paul than John, perhaps; but the messages that they bore to the world were equally inspired. THE true beauty of meekness is shown in the character of Moses. He was learned in all the wisdom of the Egyptians, the then greatest and most enlightened nation (from a worldly view) upon the face of the earth. God honored him as he had honored no other prophet, talking face to face with him as a man to his friend. Mighty miracles were wrought through him. But this mighty man of God, belonging to the chosen people of God, is not above taking advice from Jethro, the priest of Midian. Teachableness is a characteristic of meekness. Moses envied not Eldad and Medad because they prophesied, but wished that all were where God could bestow his Spirit upon them. He is willing to divide his burdens and honors with the council of seventy. Meekness is unselfish. And when Aaron and Miriam plot against him in what was necessarily a very tender and embarrassing point to Moses, he prays that God may forgive the sin. Meekness is tender and forgiving. WHEN God places responsibility upon individuals, if they are humble and teachable, he will fit them and strengthen them to fulfill their duty and bear the responsibility. It is the duty of those under them to pray for them, and to support them in every good word and work. If we have excellent council and advice to give, let us offer it in the fear of God, and it will be received by the meek in the same spirit. But if our advice is not followed, we should not be disappointed nor offended. It may not be the best advice. It may not be God's time to apply it, and his providence may not be able to use the present instruments to apply it effectually. But whether our way or our advice is followed or not, let us pray and labor to support those in authority just the same. But let us never murmur nor find fault. Let us learn from Moses, or, better, from the meek and lowly Jesus, our mighty Redeemer.
M. C. W. THUS speaks the Rev. Theo. A. Waterman, in the Christian at Work, of March 28, concerning Lent:— "And yet, we may say for the general observance of Lent, as of anything else helpful in deepening the spiritual life, 'If there be any virtue, think on these things.' The argument of numbers always has weight. At this season we find nine-tenths of those professing and calling themselves Christians on their knees, especially during the last week of Lent." And this is how Mr. Waterman will have the various denominations come into the observation of this Catholic institution:— "Either the week of prayer will have to be a thing of the past, or there will have to be a change to some other time of observance, hence the force of the argument both of numbers and of expediency. Why not a change to the time universally admitted the best for extraordinary acts of devotion, the last week of Lent? Why divide forces in keeping up an Episcopal and a non-episcopal Lent?" Furthermore, not content with one week of Lent, Mr. W. continues:— "One evening during the week throughout most of the year is among all denominations devoted to a lecture or prayer-meeting; why not at the commencement of the forty days devote one other evening each week to devotional purposes?" Yes, why not?—and then after a while the whole forty days. And if the ordinary church member can be brought to observe with a show of devotion a certain period of the year, the devil will lead him to believe that the rest of the time can be spent about as the flesh wills. That is about the way all the heathen institutions came into the church and corrupted the simplicity of the truth. Yes, the argument of numbers always has weight; but it is true, nevertheless, that we should "not follow a multitude to do evil." Ex. 23: 2. These innovations are a kind of will-worship displeasing to God, because they hide, to the extent of the importance, time, and expense accorded them, the institutions appointed of God. Like the professed people of God of old, it can be said of modern Christianity now: "Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies; because thou didst trust in thy way, in the multitude of thy mighty men." Hosea 10: 13. M. C. W. Notes on the International Lesson.
By E. G. White
THE ANOINTING AT BETHANY.
THE attention of the people was entirely engrossed in the subject of Jesus and his wondrous works. The priests and rulers saw that they were losing their hold upon the minds of the people, and their rage against Jesus was increased; they could hardly wait for him to come and give them the desired opportunity of gratifying their revenge and removing him forever from their way. As the time passed, they became excited and restless, fearing that after all Jesus might not come to Jerusalem. They were fearful that he had read their purposes against him, and would therefore remain away. They remembered how often he had divined their thoughts, exposed their hidden motives, and baffled their murderous designs. They could illy conceal their anxiety, and questioned among themselves, “What think ye, that he will not come to the feast?” A HASTY council of the priests and Pharisees was called to determine how to proceed with regard to Jesus, in view of the excitement and enthusiasm of the people on his account. They decided that it would be dangerous to seize upon him openly on any pretext, for since the raising of Lazarus the sympathies of the people were greatly in favor of266 Jesus. So they determined to use craft and take him secretly, avoiding all uproar or interference, carry on the mockery of a trial as quietly as possible, and trust to the fickle tide of public opinion to set in their favor when it was known that Jesus was condemned to death. But another consideration came up: If they should execute Jesus, and Lazarus should remain as a witness of his miraculous power to raise from the dead, the very fact that a man existed who had been four days in the grave, and whose body had begun to decay, yet had been called to life and health by a word from Jesus, would sooner or later create a reaction and bring disaster upon themselves for sacrificing the life of Him who could perform such a miracle for the benefit of humanity. They therefore decided that Lazarus must also die. They felt that if the people were to lose confidence in their rulers, the national power would be destroyed. To such lengths do envy and bitter prejudice lead their slaves. In rejecting Christ, the Pharisees placed themselves where darkness and superstition closed around them, until, continually increasing in hatred and unbelief, they were ready to imbrue their hands in blood to accomplish their unholy ends, and would even take the life of one whom Infinite Power had rescued from the grave. They placed themselves where no power, human or divine, could reach them; they sinned against the Holy Spirit, and God had no reserve power to meet their case. Their rebellion against Christ was settled and determined; he was a stumbling-block and a rock of offense to them; they would not have this man Jesus to reign over them. WHILE all this plotting was going on at Jerusalem, Jesus was quietly resting from his labors at the house of Lazarus. Simon of Bethany, whom Jesus had healed of leprosy, wishing to show his Master special honor, made a supper and invited him and his friends as guests. The Saviour sat at the table, with Simon, whom he had cured of a loathsome disease, on one side, and Lazarus, whom he had raised from the dead, on the other. Martha served at the table, but Mary was earnestly listening to every word that fell from the lips of Jesus. She saw that he was sad; she knew that immediately after raising her brother from the dead, he was obliged to exclude himself in order to escape the persecution of the leading Jews. As she looked upon her brother in the strength of perfect health, her heart went out in gratitude to Jesus, who had restored him to her from the grave. JESUS in his mercy had pardoned the sins of Mary, which had been many and grievous, and her heart was full of love for her Saviour. She had often heard him speak of his approaching death, and she was grieved that he should meet so cruel a fate. At great personal sacrifice, she had purchased an alabaster box of precious ointment with which to anoint the body of Jesus at his death. But she now heard many express an opinion that he would be elevated to kingly authority when he went to Jerusalem, and she was only too ready to believe that it would be so. She rejoiced that her Saviour would no longer be despised and rejected, and obliged to flee for his life. In her love and gratitude, she desired to be the first to do him honor, and, seeking to avoid observation, anointed his head and feet with the precious ointment, and then wiped his feet with her long, flowing hair. HER movements had been unobserved by the others, but the odor filled the house with its fragrance and published her act to all present. Some of the disciples manifested displeasure at this act, and Judas boldly expressed his disapprobation at such a wasteful extravagance. Simon, the host, who was a Pharisee, was influenced by the words of Judas, and his heart filled with unbelief. He also thought that Jesus should hold no communication with Mary because of her past life. Judas, the prime instigator of this disaffection among those who sat at the table, was a stranger to the deep devotion and homage which actuated Mary to her deed of love. He had been appointed treasurer of the united funds of the disciples, and had dishonestly appropriated to himself the means which were designed for the service of God. HE had indulged a spirit of avarice until it had overpowered every good trait in his character. This act of Mary was in such marked contrast with his selfishness that he was ashamed of his avarice, and sought to attribute his objection to her gift, to a worthier motive. Turning to the disciples he asked, “Why was not this ointment sold for three hundred pence, and given to the poor?” Thus he sought to hide his covetousness under apparent sympathy for the poor, when, in reality, he cared nothing for them. HE longed to have the avails of the expensive ointment in his own hands to apply to his own selfish purposes. By his professed sympathy for the poor he deceived his fellow-disciples, and by his artful insinuations caused them to look distrustfully upon the devotion of Mary. Whispered hints of prodigality passed round the table: “To what purpose is this waste? for this ointment might have been sold for much, and given to the poor.” Mary was abashed as the eyes of the disciples were bent sternly and reproachfully upon her. She felt that her deed of devotion must have been wrong, and tremblingly expected Jesus to condemn it also. BUT the Saviour had observed all that had transpired, and knew the motives of all who were there assembled. He read the object of Mary in her costly offering. Though she had been very sinful, her repentance was sincere, and Jesus, while reproving her guilt, had pitied her weakness and forgiven her. Mary's heart was filled with gratitude at the compassion of Jesus. Seven times she had heard his stern rebuke to the demons which then controlled her heart and mind, and she had listened to his strong cries to his Father in her behalf. She knew how offensive everything impure was to the unsullied mind of Christ, and she overcame her sin in the strength of her Saviour. She was transformed, a partaker of the divine nature. MARY had offered her gift in the grateful homage of her heart, and Jesus explained her motive and vindicated her deed. “Let her alone,” he said. “Why,” he asked, “trouble ye the woman? for she hath wrought a good work upon me.” He justified her work to all present as evincing her gratitude to him for lifting her from a life of shame to one of purity, and teaching her to believe in him. Said he, “Against the day of my burying hath she kept this.” The ointment so sacredly kept to anoint the dead body of her Lord she had poured upon his head in the belief that he was about to be lifted to a throne in Jerusalem. JESUS might have pointed out Judas to the disciples as the cause of such severe judgment being passed on Mary. He might have revealed to them the hypocrisy of his character; he might have made known his utter want of feeling for the poor, and his embezzlement of money appropriated to their relief. He could have raised their indignation against him for his oppression of the widow, the orphan, and the hireling; but he refrained from exposing the true character of Judas. He reproached him not, and thus avoided giving him an excuse for his future perfidy. BUT he rebuked the disciples, saying, “Ye have the poor with you always, and whensoever ye will ye may do them good; but me ye have not always. She hath done what she could. She is come afore-hand to anoint my body to the burying. Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.” Jesus, looking into the future, spoke with certainty concerning his gospel; that it was to be preached throughout the whole world. Kingdoms would rise and fall; the names of monarchs and conquerors would be forgotten; but the memory of this woman's deed would be immortalized upon the pages of sacred history. E. G. WHITE. MEETING OF THE STOCKHOLDERS OF THE PACIFIC PRESS PUBLISHING COMPANY.
PURSUANT to a notice published in the American Sentinel, the fourteenth annual session of the stockholders of the Pacific Press Publishing Company convened at the place of business of said company on Monday, April 22, 1889, at 9:30 A. M. Mr. C. H. Jones, president of the corporation, was chairman of the meeting. The reading of the minutes of the last session was waived, and the chair appointed committees as follows:— On Nominations, Elders W. M. Healey, Wm. Ings, and N. C. McClure. On Resolutions, Elders E. J. Waggoner, W. C. White, and M. C. Wilcox. The meeting then adjourned to meet at the Seventh-day Adventist Church at 10 o'clock for further business. On reassembling it was found, upon calling the roll, that 2,698 shares were represented out of a total of 3,868 shares constituting the corporation. This representation was large enough to enable the meeting to transact any business that might be brought before it. The minutes of the last session of the stockholders, held one year ago, were called for, read, and approved. The next item of business was the reading by the secretary of the financial report for the year ending March 31, 1889. The total business done during the year was shown to be $233,270.03, an increase of about forty per cent. over the previous year's work. The net gain for the year was $4,938.48, and the surplus capital was $30,944.78. The president called attention to the large amount of business done during the past year, and gave many other statistics in regard to periodicals and publications issued by the institution, and nearly all showed a large increase over previous years. Elder W. C. White spoke upon the same subject. He thought the report was a very encouraging one in many respects. The important steps taken during the year were brought out during the discussion, the principal ones being the establishing of a branch of the corporation in New York City, and the changing of the American Sentinel from a monthly to a weekly periodical. Pending the acceptance of the financial report, the meeting adjourned until 2:30 P. M. The stockholders convened as per adjournment, and the meeting was opened by singing and prayer. The minutes of the morning meeting having been read and approved, the chair called for further remarks upon the financial statement, before accepting it.267 E. M. Morrison, manager of the Los Angeles branch, responded. He brought out quite a number of encouraging facts relative to this branch, and recommended that the office be continued in that city providing no other territory could be given to the canvassers who are laboring in this part of the State. A letter full of interest to the stockholders was read from T. A. Kilgore, manager of the New York branch. He requested that more help be sent there, and it was thought by the chair that a competent person should be sent to work up the book business. Following the reading of this letter, remarks were made by others, after which the financial report was accepted. Resolutions were then called for, and the committee brought in the following, which were taken up and discussed separately. REPORT OF THE COMMITTEE ON RESOLUTIONS.
WHEREAS, The record of the past year shows a large increase of business over the preceding year; and, WHEREAS, This increase has largely been in the direction of our denominational work and the spread of the truth which God has intrusted to us for the salvation of souls; therefore, 1. Resolved, That we express our gratitude to God, from whom all these blessings come, for the prosperity which has attended this institution, and that we will, by his grace, labor with more faith and humility in the year to come. 2. Resolved, That we rejoice in the increased circulation of our religious literature, amounting to over eleven million pages more than for the year previous. WHEREAS, Books published in America are more expensive, and not nearly so popular in England and the British Colonies as if published in England; and, WHEREAS, The extension of our mission work and the rapid growth of our book business in the Colonies indicate that the publishing work in London will assume large proportions, and will call for more attention and for more capital than the Mission Board can give it, and it therefore seems advisable for one of our Publishing Associations to take charge of the book business in London; and, WHEREAS, The Review and Herald Board has proposed that the Pacific Press Publishing Company take charge of this enterprise; therefore, 3. Resolved, That we approve of the decision of the directors, that the Pacific Press shall establish an office in London, and we suggest the selection of William Saunders as manager of the London office. WHEREAS, The success of our branch offices depends upon the faithfulness, efficiency, and number of canvassers in their employ; and, WHEREAS, Brother E. M. Morrison, who for several years has taken a leading part in the training of our canvassers, has been called by the General Conference Committee from the employ of the Pacific Press to engage in the subscription book work in Australasia; therefore, 4. Resolved, That we ask the assistance of the General Conference in securing a large corps of competent men, who are trained canvassers, to engage in the sale of our publications in Great Britain. WHEREAS, Our brethren in the Atlantic Coast States approve of our action in the establishment of an office in New York City, and request us to keep a full line of all our works there, 5. Resolved, That we advise the enlargement of the New York Depository, and the maintenance thereof a full line of our denominational publications. WHEREAS, The establishment of the branch offices in New York and London calls for additional investment of capital, inasmuch as those offices must carry a large and varied stock of publications; therefore, 6. Resolved, That we again earnestly request our brethren and sisters to come to the support of the work by taking stock in the Pacific Press Publishing Company, and by loaning to it funds for the proposed enlargement of its business. 7. Resolved, That we approve of the efforts of the managers during the past year, to fit up workers for our branch offices and for mission fields, and favor the continuance of this line of work. 8. Resolved, That we express our approval of the Sentinel Library, and the plans for the Bible Student's Library, and will endeavor to give them a wide circulation. 9. Resolved, That we are grateful for the success that has thus far attended the establishment, by the Pacific Press, of the evening classes, and that we urge all the employés who can possibly do so to avail themselves of this means of education to better fit them for usefulness in the cause of God. WHEREAS, The mission for which the American Sentinel was originated, the increased interest which is taken in this important publication, the living issues with which it has to do, and the rapid spread of National Reform principles, and increase of efforts towards religious legislation, make it necessary that the Sentinel should be published nearer the national capital, and the center of news, commerce, literature, population, and religious work of this country; and, WHEREAS, New York City presents unexampled facilities for the successful publication of such a journal, and excellent advantages in overlooking the great politico-religious field; therefore, 10. Resolved, That it is advisable and necessary that the publication of the American Sentinel from the New York office be begun not later than January 1, 1890. 11. Resolved, (1) That in order to be consistent with the new corporate name of this company, the word "association" be hereby changed to read "corporation," as it appears in the following named sections of the By-laws, to wit: Art. I, sections 1 and 2; Art. III, sections 4 and 5; Art. IV, section 2; Art. V, sections 1 and 2; Art. VI, sections 1 and 2; Art. VIII, section 4; Art. IX, sections 2, 3, and 4; Art. XI, section 1; and, (2) That in Art. IX, section 3 of the By-laws, the words "Pacific Press Publishing Company" be substituted for the words "Pacific Seventh-day Adventist Publishing Association." 12. Resolved, That the word "shall" be substituted for "must" in Art. II, section 8 of the By-laws, after the words, "All meetings of the directors." 13. Resolved, That Art. X, section 1 of the By-laws, describing seal, be and is hereby repealed, and that the following be substituted in place thereof:— Article X.—Seal.—Section 1. The seal of this corporation shall be within a circle two inches in diameter. The outer circle shall consist of alternate dots and dashes, about a quarter of an inch from which shall be an inner circle of dots. Between these two circles shall be the following inscription, to wit, on the upper portion from left to right, the words, "Pacific Press Publishing Company," with an ornamental dash at each end; and in the lower portion, from left to right, the words, "of Oakland, California, U. S. A." Through the center, from left to right, shall be the word "Seal," with a star before and after it. Above the word "Seal," from left to right, shall be the word "Incorporated," and below the word "Seal," from left to right, the words, "April 5, 1875." Brethren Saunders, Jones, White, Loughborough, and Glenn each spoke at some length upon the second resolution. The establishing of a London branch was presented by the speakers as quite an undertaking, and a very important matter, but it was thought the cause of God demanded the advanced step. At the close of the discussion upon this resolution the meeting again adjourned, to 7:30 P. M. Prayer by Elder M. C. Wilcox. Minutes of the previous meeting having been approved, Elder J. N. Loughborough presented the following resolution for immediate action:— WHEREAS, In the inscrutable providence of God, death has removed, in the strength and ripeness of his years, a faithful friend and co-laborer in the cause of God, one who has long held an intimate connection with our work, and especially with this publishing house, and who has greatly contributed to its success by his pen and counsel, Elder J. H. Waggoner; Resolved, That we meekly bow to the will of Infinite Wisdom, knowing that he is too wise to err, and too good to prove unkind; and, further, Resolved, That we will endeavor to learn by these sad afflictions the uncertainty of this life, and the necessity of using well every moment, that whatever the future may hold for us, will find us, through the grace of God, prepared to meet it. This resolution was seconded and unanimously adopted, first by the stockholders, and then by the entire audience rising to their feet. By request, resolution No. 9 was introduced out of order, and Elder M. C. Wilcox gave some very stirring remarks in harmony with the resolution. In connection with resolution No. 6, W. C. White suggested that a circular or articles for publication be prepared, bringing out the points in the resolution, and drawing the attention of our people in this direction. The President thanked the stockholders for the hearty support they had given the institution since his connection with it, more especially during the past year. The resolutions were then adopted by a unanimous vote. The following were then read and carried:— Resolved, That the Pacific Press Publishing Company does hereby authorize its board of directors to execute, through the president and secretary of said board, a special power of attorney, containing such powers and limitations of power as said board may deem advisable, authorizing a suitable person to represent this corporation in the branch office thereof, situated in New York City, State of New York. Resolved, That the Pacific Press Publishing Company does hereby authorize its board of directors to execute, through the president and secretary of said board, a special power of attorney, containing such powers and limitations of power as said board may deem advisable, authorizing a suitable person to represent this corporation in the branch office thereof situated in the city of London, Kingdom of Great Britain. The Nominating Committee named the following to be voted upon as directors for the coming year: C. H. Jones, Elder W. C. White, Elder J. N. Loughborough, M. J. Church, Joseph Leininger, S. C. Stickney, and E. A. Chapman. They were balloted for, and declared elected. Adjourned.
C. H. JONES, Pres.
S. C. STICKNEY, Sec. The board was organized on the evening of April 23, as follows: President, C. H. Jones; Vice-President, Eld. J. N. Loughborough; Secretary, S. C. Stickney; Treasurer, E. A. Chapman; Auditor, Geo. H. Heald.