Earlier text: SINAI NOT EXTINCTThe Sabbath-School.
By J. W. Scoles
THE WAGES OF UNRIGHTEOUSNESS.
(Lesson 25, June 22, 1889.) 1. How was Balak, king of the Moabites, affected by the success of the Israelites? "And the children of Israel set forward, and pitched in the plains of Moab on this side Jordan by Jericho. And Balak the son of Zippor saw all that Israel had done to the Amorites. And Moab was sore afraid of the people, because they were many; and Moab was distressed because of the children of Israel. And Moab said unto the elders of Midian, Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor was king of the Moabites at that time." Num. 22:1-4. 2. To whom did he send messengers? "He sent messengers therefore unto Balaam the son of Beor to Pethor, which is by the river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt; behold, they cover the face of the earth, and they abide over against me." Verse 5. 3. What did he want Balaam to do? "Come now therefore, I pray thee, curse me this people; for they are too mighty for me; peradventure I shall prevail, that we may smite them, and that I may drive them out of the land; for I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed." Verse 6. 4. When the elders of Moab brought the rewards of divination to Balaam, what did he say? "And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak. And he said unto them, Lodge here this night, and I will bring you word again, as the Lord shall speak unto me; and the princes of Moab abode with Balaam." Verses 7, 8. 5. What did the Lord tell Balaam? "And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people; for they are blessed." Verse 12. 6. Did Balaam plainly understand that the Lord did not want him to go to curse Israel? "And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land; for the Lord refuseth to give me leave to go with you." Verse 13. 7. When Balak received Balaam's reply, what did he do? "And Balak sent yet again princes, more, and more honorable than they. And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me; for I will promote thee unto very great honor, and I will do whatsoever thou sayest unto me; come therefore, I pray thee, curse me this people." Verses 15-17. 8. What reply did Balaam give to the messengers? "And Balaam answered and said unto the servants of Balak, If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more." Verse 18. 9. Nevertheless, how did he show that he greatly desired to go? "Now therefore, I pray you, tarry ye also here this night, that I may know what the Lord will say unto me more." Verse 19. 10. How much permission did God give him? "And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, and go with them; but yet the word which I shall say unto thee, that shalt thou do." Verse 20. 11. Did Balaam go on this permission? "And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab." Verse 21. 12. Was God pleased with Balaam's course? "And God's anger was kindled because he went; and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him." Verse 22. 13. Relate what followed. "And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand; and the ass turned aside out of the way, and went into the field; and Balaam smote the ass, to turn her into the way. But the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side. And when the ass saw the angel of the Lord, she thrust herself unto the wall, and crushed Balaam's foot against the wall; and he smote her again. And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. And when the ass saw the angel of the Lord, she fell down under Balaam; and Balaam's anger was kindled, and he smote the ass with a staff. And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me; I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay." Verses 23-30. 14. When Balaam's eyes were opened, what did he see? "Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand; and he bowed down his head, and fell flat on his face." Verse 31. 15. What did the angel of the Lord say of Balaam's course? "And the angel of the Lord said unto him, Wherefore hast thou smitten thine ass these three times? Behold, I went out to withstand thee, because thy way is perverse before me." Verse 32. 16. What did he say would have been done to him if the ass had not turned aside? "And the ass saw me, and turned from me these three times; unless she had turned from me, surely now also I had slain thee, and saved her alive." Verse 33. 17. How much more could the Lord have said and done to show that he did not want Balaam to go to Balak? 18. Notwithstanding this, what did Balaam say? "And Balaam said unto the angel of the Lord, I have sinned; for I knew not that thou stoodest in the way against me; now therefore, if it displease thee, I will get me back again." Verse 34. 19. What did the angel of the Lord reply? "And the angel of the Lord said unto Balaam, Go with the men; but only the word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak." Verse 35. 20. When people show a strong determination to have their own way, regardless of the expressed will of God, how does the Lord deal with them? "But my people would not hearken to my voice; and Israel would none of me. So I gave them up unto their own hearts' lust; and they walked in their own counsels." "They would none of my counsel; they despised all my reproof. Therefore shall they eat of the fruit of their own way, and be filled with their own devices." Ps. 81:11, 12; Prov. 1:30, 31. 21. What will be the final consequence to such? "For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them." Prov. 1:32. 22. What was the fate of Balaam? "And Moses sent them to the war, a thousand of every tribe, them and Phinehas the son of Eleazar the priest, to the war, with the holy instruments, and the trumpets to blow in his hand. And they warred against the Midianites, as the Lord commanded Moses; and they slew all the males. And they slew the kings of Midian, beside the rest of them that were slain; namely, Evi, and Rekem, and Zur, and Hur, and Reba, five kings of Midian; Balaam also the son of Beor they slew with the sword." Num. 31:6-8. 23. What was the secret of Balaam's intense desire to comply with Balak's request? "Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness." 2 Peter 2:15. 24. What is said of those who will be rich? "But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition." 1 Tim. 6:9. 25. What of the love of money? "For the love of money is the root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows." Verse 10. 26. What is said of those in the church who, like Balaam, are greedy for gain? "Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. These are spots in your feasts of charity, when they feast with you, feeding themselves without fear; clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness forever." Jude 11-13. 27. What are the real wages of unrighteousness? "For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." Rom. 6:23, first part. 28. And what is the gift of God?—Ib., last part. 29. What is indicated by this? Ans.—That while those who die as a punishment for their sins, get only what they lawfully deserve, eternal life cannot be earned, but is something infinitely beyond the power of any human being to earn. God does not pay us for what we do, for we cannot do anything that is worth paying for; at the best we are but unprofitable servants. But he gives us all that we have, and all that we can ever receive, because of his own wondrous love and mercy, and the merit of Jesus Christ in whom we live. IT was customary in most Eastern countries, and the practice is still prevalent there, to never approach an individual of prominence or rank for the purpose of obtaining a favor without first bestowing some suitable present upon him. And while the custom was possibly innocent enough in some cases, as, for instance, in Gen. 32:13-20, and 43:11, it was liable to prove a snare. But it appears that on this occasion there were sent gifts of a different character in addition, viz., rewards of divination. Had Balaam been walking in the counsel of God, the fact of these rewards being offered him would, alone, have been sufficient evidence to have justified him in refusing to have anything to do with the messengers of Balak. Sorcery, divination, magic, necromancy, and all such things were expressly forbidden of the Lord, as coming from an evil source. We can, therefore, only draw the conclusion that it was the covetousness of Balaam which caused him to hearken to a proposition whose acceptance would render it necessary for him to walk in direct opposition to the people and work of God.346 A PROPOSITION of somewhat similar character was made hundreds of years afterwards, by Simon Magus, who offered money to the apostles, in hopes that the power to work miracles would be given him in return for it; but Peter, indignant at the insult thus offered to God, said, "Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money." Acts 8:20. Had Balaam's heart been as consecrated as was Peter's, this would at once have been the feeling actuating him when the messengers made known their errand. How often we see people to-day repeating Balaam's experiment, dallying with some sin which they know to be wrong, prompted by Satan to hope that in some way God will make it right for them to engage in it. And God does sometimes allow men, to-day, as he did Balaam of old, to walk in their own ways; but when this is the case, they find, as did the disobedient prophet, that the end thereof is death. OCCASIONALLY we hear people express the idea that it was unjust in God to deal as he did with Balaam, inasmuch as Balaam had told the messengers the morning after their first visit that he could not go with them. In reply we will only say that the prophet was deserving of no credit for this, for every feature in the case points out the fact that Balaam was only hindered from going by the direct refusal of the Lord to permit it. His desire was to obtain the reward, unrighteous though he well knew it to be; and so great was this desire, that at the second visit of the princes of Balak, he went even beyond the permission God had already given him. THE Lord had told Balaam upon the occasion of this second visit that if, in the morning, the men of Moab came to call him, he might go with them. They, however, were so disappointed and annoyed that they did not make any further request, doubtless expecting nothing but refusal. But Balaam, in his greed for gain, so far misapplied the words of the Lord, that, when the messengers did not call for him, he determined that he would overtake them and accompany them to their land. This action on his part, as we can readily see, deprives his previous deeds of any virtue. He might easily have avoided going with the messengers the second time, and would have obtained God's rich blessing by allowing them to return without accompanying them. It was this willful walking in the ways of temptation that caused the wrath of the Lord to be kindled against him. MEN sometimes take great credit to themselves because they do not yield to temptation, when, if the truth were known, the only reason for their not yielding is the lack of opportunity to carry out their designs. There is no more virtue in such work as this than there was in Balaam's case. He did not join the forces of Balak at the first call because the Lord absolutely refused him permission. Men who are restrained from stealing the property of others simply because such property is placed beyond their reach, certainly need not pose as saints before their fellow-mortals. The man who reflects upon the possibilities of committing any sin, and yet does not engage in it only because a suitable opportunity fails to present itself, is as guilty in the sight of Heaven as though he had already actually performed it. And this principle is capable of being applied to all the surroundings and circumstances of our every-day lives. Such virtue as this never gained a victory over temptation, and never will. FOR the sake of obtaining earthly treasure, Balaam forfeited the blessing of God, which would have been worth more to him than all the wealth of Moab. Not only this, but he at last forfeited his own life as the result of his covetousness. Truly "the love of money is the root of all evil." Yet we see men to-day who, rather than take the easy yoke of the meek and gentle Master upon themselves, and be at peace through the riches of his grace, are staggering along under their heavy burdens of selfishness and sin, in their insane thirst for the riches of this world. Will we be so foolish as to imitate their example? Shall we esteem the gold that perisheth to be of greater value than the unsearchable riches of Christ? May God help us to be so faithful in the use of the unrighteous mammon which he gives us here that we may be found worthy at last to have the true riches committed to our trust hereafter. "The blessing of the Lord, it maketh rich, and he addeth no sorrow with it." Prov. 10:22. Notes on the International Lesson.
By Ellen G. White
(June 15, Mark 15: 21-39.)
WHO can comprehend the love here displayed? The angelic host beheld with wonder and with grief Him who had been the Majesty of Heaven, and who had worn the crown of glory, now wearing the crown of thorns, a bleeding victim to the rage of an infuriated mob, who were fired to insane madness by the wrath of Satan. Behold the patient Sufferer! Upon his head is the thorny crown! His life-blood flows from every lacerated vein! All this was in consequence of sin! Nothing but that eternal, redeeming love, which will ever remain a mystery, could have induced Christ to leave his honor and majesty in Heaven, and come to a sinful world, to be neglected, despised, and rejected by those he came to save, and finally to suffer upon the cross. WONDER, O heavens, and be astonished, O earth! Behold the oppressor and the oppressed! A vast multitude inclose the Saviour of the world. Mockings and jeerings are mingled with the coarse oaths of blasphemy. His lowly birth and humble life are commented upon by unfeeling wretches. His claim to be the Son of God is ridiculed by the chief priests and elders, and the vulgar jest and insulting derision are passed from lip to lip. Satan was having full control of the minds of his servants. In order to do this effectually, he commences with the chief priests and elders, and imbues them with religious frenzy. They are actuated by the same Satanic spirit which moves the most vile and hardened wretches. There is a corrupt harmony in the feelings of all, from the hypocritical priests and elders down to the most debased. CHRIST, the precious Son of God, was led forth, and the cross was laid upon his shoulders. At every step was left blood which flowed from his wounds. Thronged by an immense crowd of bitter enemies and unfeeling spectators, he is led away to the crucifixion. "He was oppressed, and he was afflicted, yet he opened not his mouth. He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth." HIS sorrowing disciples follow him at a distance, behind the murderous throng. He is nailed to the cross, and hangs suspended between the heavens and the earth. Their hearts are bursting with anguish as their beloved Teacher is suffering as a criminal. Close to the cross are the blind, bigoted, faithless priests and elders, taunting, mocking, and jeering: "Thou that destroyest the temple and buildest it in three days, save thyself." If thou be the Son of God come down from the cross. Likewise also the chief priests mocking him with the scribes and elders, said, He saved others; himself he cannot save. If he be the king of Israel let him now come down from the cross, and we will believe him. He trusted in God, let him deliver him now, if he will have him; for he said, I am the Son of God." NOT one word did Jesus answer to all this. Even while the nails were being driven through his hands, and the sweat-drops of agony were forced from his pores, from the pale, quivering lips of the innocent Sufferer a prayer of pardoning love was breathed for his murderers: "Father, forgive them; for they know not what they do." All Heaven was gazing with profound interest upon the scene. The glorious Redeemer of a lost world was suffering the penalty of man's transgression of the Father's law. He was about to ransom his people with his own blood. He was paying the just claims of God's holy law. This was the means through which an end was to be finally made of sin and Satan, and his vile host to be vanquished. OH, was there ever suffering and sorrow like that endured by the dying Saviour! It was the sense of his Father's displeasure which made his cup so bitter. It was not bodily suffering which so quickly ended the life of Christ upon the cross. It was the crushing weight of the sins of the world, and a sense of his Father's wrath, that broke his heart. The Father's glory and sustaining presence had left him, and despair pressed its crushing weight of darkness upon him, and forced from his pale and quivering lips the anguished cry, "My God, my God, why hast thou forsaken me?" JESUS had united with the Father in making the world. Amid the agonizing sufferings of the Son of God, blind and deluded men alone remain unfeeling. The chief priests and elders revile God's dear Son while in his expiring agonies. Yet inanimate nature groans in sympathy with her bleeding, dying Author. The earth trembles. The sun refuses to behold the scene. The heavens gather blackness. Angels have witnessed the scene of suffering until they can look on no longer, and hide their faces from the horrid sight. Christ is in despair! He is dying! His Father's approving smile is removed, and angels are not permitted to lighten the gloom of the terrible hour. They could only behold in amazement their loved Commander suffering the penalty of man's transgression of the Father's law. EVEN doubts assailed the dying Son of God. He could not see through the portals of the tomb. Bright hope did not present to him his coming forth from the tomb a conqueror, and his Father's acceptance of his sacrifice. The sin of the world with all its terribleness was felt to the utmost by the Son of God. The displeasure of the Father for sin, and its penalty, which was death, were all that he could realize through this amazing darkness. He was tempted to fear that sin was so offensive in the sight of his Father that he could not be reconciled to his Son. The fierce temptation that his own Father had forever left him, caused that piercing cry from the cross, "My God, my God, why hast thou forsaken me?" CHRIST felt much as sinners will feel when the vials of God's wrath shall be poured out upon them. Black despair like the pall of death will gather about their guilty souls, and then they will realize to the fullest extent the sinfulness of sin. Salvation has been purchased for them by the suffering and death of the Son of God. It might be theirs if they would accept of it willingly, gladly; but none are compelled to yield obedience to the law of God. If they refuse the heavenly benefit, if they choose the pleasures and deceitfulness of sin, they can have their choice, and at the end receive their wages, which is the wrath of God and eternal death. They will be forever separated from the presence of Jesus, whose sacrifice they had despised. They will have lost a life of happiness, and sacrificed eternal glory for the pleasures of sin for a season. FAITH and hope trembled in the expiring agonies of Christ, because God had removed the assurance he had heretofore given his beloved Son of his approbation and acceptance. The Redeemer of the world then relied upon the evidences which had hitherto strengthened him, that his Father accepted his labors and was pleased with his work. In his dying agony, as he yields up his precious life, he has by faith alone to trust in Him whom it has ever been his joy to obey. He is not cheered with clear, bright rays of hope on the right hand nor on the left. All is enshrouded in oppressive gloom. Amid the awful darkness which is felt even by sympathizing nature, the Redeemer drains the mysterious cup even to its dregs. Denied even bright hope and confidence in the triumph which will be his in the near future, he cries with a loud voice, "Lord, into thy hands I commit my spirit." He is acquainted with the character of his Father, his justice, his mercy, and great love. In submission he drops into the hands of his Father. Amid the convulsions of nature are heard by the amazed spectators the dying words of the Man of Calvary, "It is finished."347 NATURE sympathized with the sufferings of its Author. The heaving earth, the rent rocks, and the terrific darkness, proclaimed that it was the Son of God that died. There was a mighty earthquake. The vail of the temple was rent in twain. Terror seized the executioners and spectators as they beheld the sun vailed in darkness, and felt the earth shake beneath them, and saw and heard the rending of the rocks. The mocking and jeering of the chief priests and elders was hushed as Christ commended his spirit into the hands of his Father. The astonished throng began to withdraw, and grope their way in the darkness to the city. They smote upon their breasts as they went, and in terror, speaking scarcely above a whisper, said among themselves, "It is an innocent person that has been murdered. What if, indeed, he is, as he asserted, the Son of God?" JESUS did not yield up his life till he had accomplished the work which he came to do, and exclaimed with his departing breath, "It is finished!" Satan was then defeated. He knew that his kingdom was lost. Angels rejoiced as the words were uttered, "It is finished." The great plan of redemption, which was dependent on the death of Christ, had been thus far carried out. And there was joy in Heaven that the sons of Adam could, through a life of obedience, be finally exalted to the throne of God. Oh, what love! what amazing love! that brought the Son of God to earth to be made sin for us, that we might be reconciled to God, and elevated to a life with him in his mansions in glory. And, oh! what is man that such a price should be paid for his redemption? WHEN men and women can more fully comprehend the magnitude of the great sacrifice which was made by the majesty of Heaven in dying in man's stead, then will the plan of salvation be magnified, and reflections of Calvary will awaken sacred and living emotions in the Christian's heart. Praises to God and the Lamb will be in their hearts and upon their lips. Pride and self-worship cannot flourish in the hearts that keep fresh in memory the scenes of Calvary. This world will appear of but little value to those who appreciate the great price of man's redemption.—Mrs. E. G. White. THE language of the Bible grows more harmoniously luminous with the growing light, when its words are read and interpreted simply; as words still living they are found to give the spiritual message which each age requires—the one message made audible to each hearer in the language wherein he was born.—Canon Wescott. The Missionary.
By J. W. Scoles
THE LAND OF THE CZARS. NO. 4.
VIEWED from anything like a liberal standpoint, the restrictions exercised over its subjects by the Russian Government are almost unbearable. One scarcely knows which to manifest the greatest wonder over, the thought that there is not more of the revolutionary spirit manifested than there is, or the fact that under the oppressive surveillance and espionage of the present system the people have any mind of their own left at all, and are not simply controlled, like so many cattle. A recent article by George Kennan, in the Century, so clearly sets forth the almost universal power assumed by the Government that we quote from it, as follows:— “There is probably no country in the world where the public power occupies a wider field, plays a more important part, or touches the private personal life of the citizen at more points, than it does in Russia. In a country like England or the United States, where the people are the governing power, the functions of the police are simple and clearly defined, and are limited, for the most part, to the prevention or detection of crime, and the maintenance of order in public places. In Russia, however, where the people are not the governing power, but hold to that power the relation of an infant ward to a guardian, the police occupy a very different and much more important position. “The theory upon which the Government of Russia proceeds is that the citizen not only is incapable of taking part in the management of the affairs of his country, his province, or his district, but is incompetent to manage even the affairs of his own household; and that, from the time when he leaves his cradle and begins the struggle of life, down to the time when his weary gray head is finally laid under the sod, he must be guided, directed, instructed, restrained, repressed, regulated, fenced in, fenced out, braced up, kept down, and made to do generally what somebody else thinks is best for him. The natural outcome of this paternal theory of government is the concentration of all administrative authority in the hands of a few high officials, and an enormous extension of the police power. Matters that in other countries are left to the discretion of the individual citizen, or to the judgment of a small group of citizens, are regulated in Russia by the Minister of the Interior, through the imperial police. “If you are a Russian and wish to establish a newspaper, you must ask permission of the Minister of the Interior. If you wish to open a Sunday-school, or any sort of school, whether in a neglected slum of St. Petersburg or in a native village in Kamschatka, you must ask the permission of the Minister of Public Instruction. If you wish to give a concert or get up tableaux for the benefit of an orphan asylum, you must ask permission of the nearest representative of the Minister of the Interior, then submit your program of exercises to a censor for approval or revision, and finally hand over the proceeds of the entertainment to the police, to be embezzled or given to the orphan asylum, as it may happen. If you wish to sell newspapers on the street you must get permission, be registered in the books of the police, and wear a numbered brass plate as big as a saucer around your neck. If you wish to open a drug store, a printing office, a photograph gallery, or a book store you must get permission. If you are a photographer and desire to change the location of your place of business, you must get permission. If you are a student and go to a public library to consult Lyell’s ‘Principles of Geology’ or Spencer’s ‘Social Statics,’ you will find that you cannot even look at such dangerous and incendiary volumes without special permission. If you are a physician, you must get permission before you can practice, and then, if you do not wish to respond to calls in the night, you must have permission to refuse to go; furthermore, if you wish to prescribe what are known in Russia as ‘powerfully acting’ medicines, you must have special permission, or the druggist will not dare to fill your prescriptions. If you are a peasant and wish to build a bath-house on your premises, you must get permission. If you wish to thresh out your grain in the evening by candle-light, you must get permission or bribe the police. If you wish to go more than fifteen miles away from your home, you must get permission. If you are a foreign traveler you must get permission to come into the empire, permission to go out of it, permission to stay in it longer than six months, and must notify the police every time you change your boarding-place. In short, you cannot live, move, or have your being in the Russian Empire without permission.” It can readily be seen that the amount of patronage which must necessarily exist under such a system as this can only be productive of great injustice to those who are so unfortunate as to come under the jurisdiction of the Government in the capacity of law-breakers. It makes little difference what the offense is, the accused party must always remain in confinement for the law to take its course, until his case has been passed from petty officer to superior officer, and from superior officer to judicial officer, and so on, through an almost interminable round of investigation, until at last it comes up before some official who may have hundreds of such cases on his hands already. The result is that the matter is remanded back to its original starting-point, or, as happens in too many instances, the case never reaches trial at all, but the victim is simply exiled by what is called “administrative process.” Concerning this most cruel and unjust way of dealing with suspected parties, I will defer writing until another time.
J. W. SCOLES. ANNUAL MEETING OF HEALDSBURG COLLEGE ASSOCIATION.
THE sixth annual stockholders' meeting of Healdsburg College was held at South College Hall, in pursuance of notice published in the Sonoma County Tribune, and also in the SIGNS OF THE TIMES. Meeting was called to order by the president, W. C. White. On calling the roll, it was ascertained that a quorum was not present. While awaiting the arrival of other stockholders, a report, by the secretary,348 of the workings of the college during the past year was listened to, after which the president spoke of the nature and aim of true education. In the course of his remarks he said much by way of encouragement to the students. Other stockholders having arrived, a quorum was secured and the business of the meeting began. The number of shares represented was 1,449, out of a total of 2,283. The minutes of the last annual meeting were read and approved. The treasurer then read his financial statement of receipts and expenditures for the year ending April 1, 1889. The following is a summary of said report:— Resources, — — — — $53,094 33
Liabilities, — — — 29,999 78
Present worth, — — — $23,094 55 Net worth, April 1, 1888, — $22,599 82
Received on donations and stock, 610 00
Total, — — — — — — $23,214 82
Net loss, — — — — 120 27
Net worth, April 1, 1889, — — $23,094 55 On motion, the president was authorized to appoint the usual committees. He appointed on Nominations, Wm. Saunders, Geo. W. Mills, James Creamer, J. W. Bond, and J. F. McCutchen; on Resolutions, Elder E. R. Jones, R. S. Owen, W. C. Grainger, Wm. Ings, and G. W. Rine. In order to give the committees time to prepare their reports, the meeting adjourned to 3 P. M. Meeting at 3 P. M. opened with prayer. Elder W. C. White in the chair. The report of the Committee on Nominations was called for. The following names were submitted by Wm. Saunders, chairman of the committee, as candidates for trustees for the ensuing year: W. C. White, J. N. Loughborough, R. S. Owen, W. C. Grainger, Joseph Leininger, N. C. McClure, James Creamer. Ballots were distributed and the vote taken, which resulted in the election of the persons nominated. The Committee on Resolutions reported, through their chairman, Elder E. R. Jones, as follows:— WHEREAS, We regard and acknowledge all success and efficiency as blessings from God; therefore, 1. Resolved, That we humbly and heartily express to him thanksgiving and praise for the prosperity that has attended the college work during the year, for its comparative success financially, and for the general good health of the students. 2. Resolved, That we express our appreciation of the careful and constant labors of the teachers in the school, and that we extend to them our hearty sympathy in their work, and will sustain them by our influence and our prayers. 3. Resolved, That we express our thanks to the California Conference for the labor of Elder N. C. McClure in giving practical instruction in the use of the Bible, which labor was secured to the College through the action of said Conference. WHEREAS, It is a recognized fact that the most efficient laborers in any cause are those who have taken a preparatory course of study to fit them for their work; and, WHEREAS, One of the great objects in establishing our schools was to contribute to the advancement of the interests of the Third Angel's Message; therefore, 4. Resolved, That we recommend all who contemplate entering the field, to avail themselves of the advantages of the school, and further that we request the officers of our Conference to favor as far as consistent those who have taken such course of study. 5. Resolved, That we approve of the establishment of a department in cookery as a regular adjunct of the institution, and that we express our appreciation of the valuable services already rendered in this department by Mrs. N. C. McClure, and that we advise the Board to provide ample facilities for the prosecution of this line of study next year. WHEREAS, Freedom from financial embarrassment and thorough equipments in all the departments of the school are essential to the highest success of our work; and, WHEREAS, These are largely conditioned upon the resources at the command of the institution; therefore, 6. Resolved, That we invite the friends of the college to exercise all possible liberality in the purchase of stock in said institution. After the reading of the resolutions it was moved by G. W. Rine that they be adopted by considering each one separately. This motion was seconded and carried. After being duly considered, all were unanimously adopted. An opportunity was then given for any who desired to subscribe for stock in the college to do so. Twelve shares were taken. Meeting then adjourned sine die. W. C. WHITE, Pres.
W. C. GRAINGER, Sec. WHO can tell how often we are saved from peril by our heavenly Father’s care? It is sometimes so dark that we are afraid in our abiding-place because we cannot see the dangers about us; but it is only the “shadow of the Almighty,” the Father of lights. A party of Northern tourists formed a portion of a company gathered on the deck of an excursion steamer that was moving slowly down the historic Potomac one beautiful evening in the summer of 1881. A gentleman who has since gained a national reputation as an evangelist of song had been delighting the party with the happy rendering of many familiar hymns, the last being the sweet petition so dear to every Christian, beginning, “Jesus, Lover of my soul.” The singer gave the first two verses with much feeling, and a peculiar emphasis upon the concluding lines that thrilled every heart. A hush had fallen upon the listeners that was not broken for some seconds after the musical notes had died away. Then a gentleman made his way from the outskirts of the crowd to the side of the singer and accosted him with— “Beg your pardon, stranger, but were you actively engaged in the late war?” “Yes, sir,” the man of song answered courteously, “I fought under General Grant.” “Well,” the first speaker continued with something like a sigh, “I did my fighting on the other side, and think—indeed, am quite sure—I was very near you one bright night eighteen years ago this very month. It was much such a night as this. If I am not mistaken, you were on guard duty. We of the South had sharp business on hand, and you were one of the enemy. I crept near your post of duty, my murderous weapon in my hand; the shadow hid me. As you paced back and forth you were humming the tune of the hymn you have just sung. I raised my gun and aimed at your heart, and I had been selected by our commander for the work because I was a sure shot. Then out upon the night rang the words—
“Cover my defenseless head
With the shadow of Thy wing.” “Your prayer was answered. I couldn’t fire after that. And there was no attack made upon your camp that night. You were the man whose life I was spared from taking.” The singer grasped the hand of the Southerner and said with much emotion— “I remember the night very well, and distinctly the feeling of depression and loneliness with which I went forth to my duty. I knew my post was one of great danger, and I was more dejected than I remember to have been at any other time during the service. I paced my lonely beat, thinking of home and friends, and all that life holds dear. Then the thought of God’s care for all that he has created came to me with peculiar force. If he so cared for the sparrows, how much more for man, created in his own image! and I sang the prayer of my heart, and ceased to feel alone. How the prayer was answered I never knew until this evening. My heavenly Father thought best to keep the knowledge from me for eighteen years. How much of his goodness we shall be ignorant of until it is revealed by the light of eternity! ‘Jesus, Lover of my soul,’ has been a favorite hymn; now it will be inexpressibly dear.” The incident given in the above sketch is a true one, and was related to the writer by a lady who was one of the party on the steamer.—Forward.