Earlier text: Getting "Stirred Up."North Pacific Camp-Meeting.
By Editor
THIS meeting was held in East Portland, Oregon; the place first selected, Sellwood, being inaccessible for the people. There was no shade upon the ground which was used, but in every other respect it was most desirable. A grove of young evergreens near at hand was being cleared away, which afforded material for decorations; and these were also set up by a number of the tents, which added much to the appearance of the ground, and gave a pleasant shade at the doors. The weather was varied, ranging from dry and hot to cold and very stormy. But the meetings were not broken up at any time, though the people outside the camp were kept away from a few. From the first it was evident that the meeting would be one of hard labor. The condition of the people was not favorable; most of the members of the principal churches had taken quite a decided stand against the action of the General Conference, which made it very difficult to reach them. Our working force was found to be none too strong for the occasion; and had it not been for the pointed testimonies of Sister White, we have every reason to fear the meeting would not have accomplished the object desired. Three years ago, at the Cornelius camp-meeting, we plainly saw and deeply deplored the condition of this Conference; but they were not prepared at that time to accept our view or take our advice, and they yielded to the suggestions of the enemy, by which means darkness was brought upon nearly the whole field. We told them at Cornelius that the time would come when they would be convinced that we were right, and we could but thank God that that time came at the East Portland meeting. We were thankful, not for our own sake, but for their sake, and the sake of the cause, which was suffering in that Conference. The partial acceptance of the truth by Elders Snashall and Barnes proved to be a detriment to the work in Oregon. It is always a detriment to the cause in any Conference to have ministers in the field who are not thoroughly converted to, and sound in, the faith. At the camp-meeting in Salem, two years ago, we saw that unless a prudent, careful course was pursued toward these men, the cause would suffer through them. And here again our cautions were forgotten, and they (and especially Elder Barnes) were supported by the sympathies of those whose judgment would have led them to adopt a different course. Sympathy is a good quality, but its perversion is a great evil; and we know of no field which has suffered so deeply because of perverted sympathy as Oregon. But we trust the spell is fully and completely broken. Though it seemed harder to approach the people here than in the meeting at Walla Walla, there was a more thorough work done at the East Portland meeting than at the other. Almost all broke down and made an entire surrender of their prejudices and opposition to the action of the General Conference. Hearty confessions were made, and strong pledges to stand by whomsoever should be sent to help them. Elder Boyd was very cheerfully re-elected president, and we believe he has consecrated associates in his fellow-officers. This movement opened the way for effectual devotional efforts, and on the last Sabbath, after a discourse by Sister White, almost the entire congregation signified a desire to draw near to God and to start anew in his service. Quite a number came forward who had never professed religion at all. On Monday, June 30, twenty-five were baptized in the Willamette River near the camp-ground. The Council was approved by all, as none could fail to see the benefit of consultations of the representatives of the several Conferences. Its organization was as simple as it could possibly be made, and all cheerfully acquiesced in its recommendations. To those unacquainted with the circumstances it might appear strange that Elders Jones and Raymond were taken for a season from fields so destitute; yet it was perfectly consistent with our plan of educating and training our laborers. Their privileges of associating with those who were experienced in the work had been very limited; and all saw and acknowledged the propriety of this recommendation. Sister White's remarks on the course of those who mount some favorite hobby and run it to the detriment of the great work in which we are engaged, were pointed, forcible, and timely, and we are glad to record the promise that they will be furnished for publication. The cause in Oregon and Washington has been greatly injured by this course. In the work of establishing this truth it was far different. Those whom God evidently set forth to develop this faith, labored for unity, not distraction. They carefully and prayerfully examined the points, and when they had constructed their argument, they submitted it to the judgment of their brethren, and only taught and published it after it was approved. And if by any means a point was put forth upon which there was not agreement, its projectors carefully abstained from further teaching it. And God blessed this method, and his Spirit approved their work. But men have always come up who gave no evidence that the Lord had set them forth to bring out the faith, who seize upon some point, either untrue or unimportant if true, and without consulting their brethren of experience, thrust it before the weak and inexperienced as new truth which is calculated to greatly strengthen the message! But wherever such a work is found, confusion and distrust are sure to follow. The withdrawal of confidence and support from the General Conference, left many in the northern field peculiarly open to such deceptions, and the enemy was not slow to take advantage of the position. When this work of discord is checked, the cry of "persecution" is often raised; but they who draw away from their brethren must not complain if their brethren draw away from them. We have always contended that every denomination has its rights. We did not believe that Prof. Swing and Dr. Thomas were persecuted by the Presbyterians and Methodists. No honorable man will try to teach contrary to the faith of the denomination whose name he bears, and under whose authority he teaches. No man has any right to make others responsible for that which they do not believe and which his church does not allow. The right of private judgment we do not dispute, but if one chooses to disagree with his brethren, he ought to be willing to bear the responsibility. We have assurances that these restless spirits will multiply among us, and it is our duty to watch over the interests and welfare of the flock, and to contend earnestly for the faith. Elder Boyd labored untiringly, and under great discouragements, to establish the work in East Portland, according to the counsel of the General Conference Committee and the advice of the President of the International Tract and Missionary Society. A meeting-house was built and a reading-room and city mission established; and, allowing for some defections from the faith, the membership of the church was more than doubled. Outside of this locality but little was done during the past year,—not enough to make up for the losses sustained by means of selfish and unconverted workers. It pains us to record such facts; but they are facts open to all. And it cheers us much to know that a new era has dawned upon the work in the North Pacific Conference. Had a faithful and judicious course been pursued in the past, churches might now dot the Willamette Valley, and the cause be strong in that field. We hope that all may now strive to "redeem the time" by diligence in every good word and work. Nearly $5,000 were pledged on the ground to build up the several interests of the cause. This was cheerfully done, and of their own suggestion. We believe that "the people have a mind to work" in Oregon, and that the coming year will show good results. We greatly rejoice that Elder Loughborough was assigned to the northern field, and that, by recommendation of the Council, he will assist Brother Boyd in establishing the work in Oregon. We regret, however, that there is such a scarcity of laborers, especially in Upper Columbia. How greatly they need to importune the Lord of the harvest for help in this time of need. Brother Ings remains in those Conferences for a season, which we trust will be a great benefit to the churches. Altogether we are cheered with the prospect in the northern Conferences. Never since their organization has the outlook appeared as hopeful as at the present time. We had full confidence, when we started for those camp-meetings, that the time for a revival of the work there had fully come, and we were not disappointed. Our prayers shall still be for them, and our heart will go with the workers in that large and important field. A New Creature in Christ.
By Ellet Joseph Waggoner
WE have shown from the Scriptures that the whole duty of man is to keep the commandments, and that only by so doing can we gain eternal life. We have also found that the law, being perfect and holy, condemns the whole world, and that we can be freed from this condemnation only by faith in Christ. The law condemns; Christ has opened the way for pardon. When the sinner has acknowledged his guilt, and has accepted Christ as his Saviour, he can say, "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." Rom. 5: 1. We now inquire, What is his relation to the law from this time on? and, Does this condition of things make any less true the statement that to fear God and keep his commandments is the whole duty of man? In 2 Cor. 5: 17 Paul describes a man in this justified state: "Therefore if any man be in Christ, he is a new creature; old things are passed away; behold all things are become new." We have heard this text quoted to prove that a man in Christ has no more use for the law, that such old things as that are done away. The absurdity of such a claim is manifest on its very face; for if that supposition were true, it would amount to saying that the law is abolished only for Christians, but that it is in full force until a man becomes a Christian; and since Christians and sinners live side by side in this world, we would have the anomaly of the law being both abolished and in full force at the same time! But the eighteenth verse tells what the new things are: "And all things are of God, who hath reconciled us to himself by Jesus Christ." If a man in Christ does all things that are of God, he certainly will not violate God's law. The statement of what Christ did for us, proves this: "Who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them, and hath committed unto us the word of reconciliation." Verse 19. The act of reconciliation implies that certain425 parties have been estranged from each other—have been enemies. So Paul, in Rom. 5: 8-10, shows that while we were sinners—transgressing the law—we were the enemies of God, and that we are reconciled by the death of his Son. The prophet Isaiah (ch. 30: 9) shows very clearly in what rebellion against God consists, where he says that "this is a rebellious people, lying children, children that will not hear the law of the Lord." And Paul also states that the carnal mind is enmity against God, simply because "it is not subject to the law of God." Rom. 8: 7. Since, then, our enmity to God while we were sinners consisted simply in disobedience to his law, it must necessarily follow that when we are reconciled we will keep the law. Indeed, the very act of reconciliation implies submission on our part to the requirements of God. Paul goes on to say (2 Cor. 5: 20) that having received the commission from God, "we [that is, the ministers of Christ] are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God." This means simply that the work of the gospel is to persuade men to keep the law of God. The thing is stated in plain words by the apostle Peter, when he says, "The grass withereth, and the flower thereof falleth away; but the word of the Lord endureth forever. And this is the word which by the gospel is preached unto you." 1 Peter 1: 24, 25. The point, however, is established beyond all controversy by the closing words of 2 Cor. 5: "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." The turn which some give to the first part of this verse, viz., that Christ was made a sin-offering for us, robs the text of all its force. It is true that Christ was our sin-offering, but that is not what the apostle here states. God made Christ (the sinless one) to be sin for us. He was made in all things "like unto his brethren;" and that means not simply as to the outward, physical frame, but that he bore sin, just as we do. The sins that he bore were not his own, but ours. He "knew no sin," yet "the Lord hath laid on him the iniquity of us all." Isa. 53: 6. Although the sins that he bore were ours, they were counted as his own; and so caused his death. "He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed." Isa. 53: 5. And why was this done? Why was the spotless Lamb of God made to be sin for us? Paul answers: "That we might be made the righteousness of God in him." What is the righteousness of God? We have already shown from Isa. 51: 6, 7 that it is nothing else but the law of God. Then Paul's words mean that Christ was made to be sin for us, in order that, in him, we might be conformed to the law of God. This, then, is what it is to be a new creature in Christ; it is to put away the old life of sin, and to become reconciled to God by keeping his law. In the second chapter of Ephesians Paul briefly states the change from being dead in trespasses and sins to being quickened, and made to sit in heavenly places in Christ Jesus. This is done because God is rich in mercy. We read: "For by grace are ye saved through faith; and that not of yourselves; it is the gift of God; not of works, lest any man should boast." Verses 8, 9. The term "saved" is sometimes used in an accommodated sense. We are really saved only when we are given the victory over death, and are made immortal in the kingdom of God. This salvation is brought to us "at the revelation of Jesus Christ." 1 Peter 1: 13. But since this everlasting salvation is given only to those who overcome their sins (Rev. 3: 21), we are said to be saved when we are freed from our past sins through the pardoning mercy of God. If we continue in this condition, we will receive our full salvation. In this place the word may be taken in both senses. "Not of works, lest any man should boast." Simply a repetition of Rom. 3: 28. God was not under obligation to save us, and we could not atone for past sins, and thus earn salvation. Our salvation is wholly due to the infinite mercy of God through the merits of Christ, and consequently we have nothing whereof to boast. Shall we conclude from this, then, that Christ does everything for us, that is, in our stead, and that we have no call to work for ourselves? Paul does not so teach. "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." Eph. 2: 10. By being "created in Christ Jesus," we are made new creatures in Christ; and for what? That we might be able to perform good works, for that is what God from the beginning designed that we should do, and this is our whole duty. And now we are able to understand fully Christ's reply to the young ruler who asked the way of life. Matt. 19: 18-21. While he said, "If thou wilt enter into life keep the commandments," you will notice that he did not leave him with that. Christ well knew that the man, in spite of his self-righteousness, was a sinner. By a simple test he showed that the young man was not only covetous, but that he did not love his neighbor as well as he did himself, and that he did not love God with all his heart. He was selfish, and loved himself and his property more than he did God and his neighbors; and so he was a violator of all the commandments, for he broke the two great precepts upon which they hang. (Matt. 22: 36-40.) Christ well knew that the young man could not justify himself, nor even keep the commandments as they should be kept, in his own strength, and so he added the words, "Come and follow me." What for? That in Christ he might be a new creature; that, whereas by himself he had utterly failed of fulfilling the righteousness of God, in Christ he might attain to that; in short, that he might be enabled to keep the commandments. And so it still remains a fact that to fear God and keep his commandments is the whole duty of man, and Christ has simply come to our aid, to help us to do our duty. While he assumes the responsibility of the sins which the believer has committed in the past, and thus sets him once more in the right way, justified before God, he tells him that "without me ye can do nothing." We are "created in Christ Jesus unto good works," but it is only while we abide in him that we can bear any fruit. Without Christ our efforts to obey God are vain struggles; with the strength which he gives we can do all things, and at last stand "complete in him." And this opens the way for us to understand how it is that Christ is the end of the law, which will next be considered. Manner of Christ's Coming.
By Ellet Joseph Waggoner
LAST week we gave two texts (John 14:1-3; Heb. 9:27, 28) which contain a direct promise of Christ’s second coming. If the subject were mentioned nowhere else in the Bible, these two texts would be sufficient. They are unequivocal statements of a fact, and the promises of God are not yea and nay. From those texts we concluded that the second coming of Christ must be as real and literal as his first. We shall now produce positive testimony to that effect. We would first, however, remind the reader that every text that speaks of the manner or object of Christ’s coming, is additional proof of the fact that he will come again. In his first letter to the Thessalonians, the apostle Paul warns the brethren against indulging in hopeless sorrow for their dead friends, as though they were lost. He assures them, "by the word of the Lord," that those who live until the Lord comes will have no precedence over those who fall asleep in Jesus. We will not be with Christ any sooner than they are. And then he proceeds to tell how this can be. "For the Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord." 1 Thess. 4:16, 17. We shall have occasion to use this text again, and we pass it for the present. Turning to the first chapter of Acts, we read the account of Christ’s ascension. In his gospel, Luke had previously written, "And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven." Luke 24:50, 51. In Luke’s second narrative we have this account: "And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." Acts 1:9-11. There is no mistaking these words. Christ was there in person. "In bodily form, while in the act of blessing his disciples, he ascended to heaven. And the angels declared that "this same Jesus"—"the Lord himself," 1 Thess. 4:16—should come in exactly the same manner as he had left the earth. Now, as showing the perfect harmony of the Bible narrative, we quote right here the words of John: "Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him; and all kindreds of the earth shall wail because of him. Even so, Amen." Rev. 1:7. The one who claims that the coming of Christ is death, or conversion, or anything else than a literal return to earth, squarely contradicts these plain texts. Our Saviour foresaw that before his return many would be engaged in this very work. In order to draw the attention of men away from the real advent of Christ, as described in the Bible, Satan and his angels will transform themselves, not merely into angels of light, but into the appearance of Christ himself, and will "show great signs and wonders; insomuch that if it were possible, they shall deceive the very elect." Matt. 24:24. They will claim that Christ has already come, and will work miracles to support the claim. How, then, can we be sure that they are not the Christ? Here is the sure guide: "Wherefore, if they shall say unto you, Behold, he is in the desert; go not forth; behold, he is in the secret chamber; believe it not. For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be." Matt. 24:26, 27. The reason why it will be impossible to deceive the elect, is because they will remember and implicitly believe the plain declarations of the Bible. These texts prove not only that the coming of the Lord is a literal event, but that it is yet future. Do you still say that it took place on the day of Pentecost? We answer that Paul’s words in Heb. 9:28 were written many years after that time. None of the apostles had written a line at that time, and, since the resurrection of Christ, had engaged in no public work whatever. But they all speak of that day as still future. Is it claimed that the destruction of Jerusalem answers to the coming of the Lord, we remind you that the book of Revelation was written more than a score of years after Jerusalem was conquered by Titus; and in that book, besides the description already quoted (Rev. 1:7), almost the closing words are these: "And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be." Rev. 22:12. "He which testifieth these things saith, Surely I come quickly." Verse 20. These426 forbid the application of the promise to any event before the close of the first century. Again, no event has ever yet occurred comparable to the coming of the Lord as described in the Bible. Peter, in answer to those who, professing to be able to see no signs of such an event, derisively ask, "Where is the promise of his coming?" says: "But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also, and the works that are therein shall be burned up." 2 Pet. 3:10. The psalmist says: "Our God shall come, and shall not keep silence; a fire shall devour before him, and it shall be very tempestuous round about him. He shall call to the heavens from above, and to the earth, that he may judge his people. Gather my saints together unto me; those that have made a covenant with me by sacrifice." Ps. 50:3-5. The heavens have not departed as a scroll when it is rolled together; not yet has the glorious appearing of the Son of man in those opening heavens dazzled every eye as does the vivid lightning flash. Not yet have "the kings of the earth, and the great men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb." Rev. 6:15, 16. The time is still future when the voice of the Archangel and the trump of God shall call the dead in Christ from their graves, and when the living righteous, with glad accord, shall unite in the exclamation: "Lo, this is our God; we have waited for him, and he will save us; this is the Lord; we have waited for him, we will be glad and rejoice in his salvation." Isa. 25:9. That day will not pass and leave saints and sinners alike unconscious of its arrival. The Lord comes, not as an intercessor, but as a king, "without sin." There is thenceforward no more mercy for sinners—they receive according to their deeds; no more trials for saints—he appears to them unto salvation. This being so, it is manifestly fool-hardy in any one to say, "We shall know more about it when it comes than we do now." Yes, we will; but those who put off their knowledge of it until it comes, will learn to their sorrow. While the signs that show that coming near are fulfilling all around us, let us search the Scriptures that we may be children of the light, and, having our lamps trimmed and burning, be able to hail our Lord with joy when he returns. The Age to Come Herald, in a supplement to its last issue, says:— "The territory of the kingdom under the new covenant will be the same as under the old, but enlarged, with the curse removed. The subjects will be the same twelve tribes of Israel, with the great increase in numbers, and in a righteous state as Christ is righteous, with the same law, revised [Italics ours], written in their hearts and minds, instead of on tables of stone—and in a book. The capital will be the same city, Jerusalem, risen from the dust and ashes and sins of her desolate state, with her beautiful garments and great strength, in righteousness and praise before all nations, the capital of the whole earth." We will not ask the Herald for proof of all these wonderful assertions, but one thing we would like. Will it kindly favor us with a copy of that "revised law," which is to be the rule of life in the age to come? We have long been looking for it, but never before got so closely on its track. If the Herald will forward it by return mail, and send us the bill, we will settle promptly. We want a copy of that revised law, whatever it may cost. "I AM a stranger in the earth; hide not thy commandments from me." Ps. 119:19. North Pacific Conference Proceedings.
THE annual session of the North Pacific State Conference of Seventh-day Adventists was held at the East Portland camp-ground, June 19-30, 1884. FIRST MEETING, JUNE 20, 9 A. M.
President, Eld. C. L. Boyd, in the chair. Opening prayer, by Eld. J. N. Loughborough. Secretary, John E. Graham, being absent, H. W. Reed was elected pro tem. Credentials presented by delegates as follows: Salem—John Osborne, George Fulton; Coquille City—J. C. Bunch; Renton, W. T.—G. W. Davis; Beaverton—J. C. Hall, J. D. Fleck; Damascus—J. T. Chitwood. Brother Withers was received to represent the church at Scio. Delegates were accepted to represent the following companies: Carrollton—Hannah Warren; Rainier—Columbus Washburn; Yaquina Bay—Fred Kundert; Corvallis—Fred Will; Alsea Bay—H. A. Baxter. All ministers from abroad, and all members of good standing were invited to participate in the deliberations of the meeting. The chairman appointed the usual committees, as follows: On Nominations—J. C. Bunch, H. Atkinson, J. T. Chitwood. On Credentials—T. H. Starbuck, R. D. Benham, G. W. Davis. On Auditing—J. E. Graham, R. D. Benham, H. Atkinson, J. T. Chitwood, G. W. Davis, George Fulton. On Resolutions—J. N. Loughborough, T. H. Starbuck, O. Dickinson. SECOND MEETING, JUNE 21, 9 A. M.
Prayer by Eld. Wm. Ings. Credentials presented by delegates as follows: East Portland Church—H. W. Reed, John Burden. Eld. W. C. White expressed an earnest desire that steps be taken to secure a larger attendance of our churches at this Conference session. A committee of three to secure that object was appointed, as follows: Elds. J. N. Loughborough and W. C. White and T. H. Starbuck. The minutes of last year's Conference were read. The names of Elders Barnes and Snashall were referred to the Committee on Resolutions. Eld. J. H. Waggoner suggested that the resolutions adopted June 24, 1883, be read, that we might consider how far we had kept them. The first resolution was read, and remarks were made by Elds. J. H. Waggoner, J. N. Loughborough, A. T. Jones, and W. C. White. Brother White then called for a reading of all the resolutions. THIRD MEETING, JUNE 24, 5 P. M.
Prayer by Eld. J. O. Corliss. The Committee on Resolutions presented the following:— WHEREAS, Elds. E. W. Barnes and A. Snashall have apostatized from the faith of Seventh-day Adventists; therefore, Resolved, That their names be stricken from the minutes of the Conference. After remarks by Eld. J. H. Waggoner, the resolution was adopted. Reports from churches and companies were then read. Brother Sprague was accepted to represent the company at Eugene City. Reports from the ministers were presented. Eld. C. L. Boyd gave an outline of the condition of the cause in this Conference, showing what had been done the last year. He spoke of the providence of God in opening the way to build a church and a depository, part of the latter to be used for a reading-room. Voted that a committee of nine be appointed to visit the said buildings and report. The following brethren were appointed: T. H. Starbuck, J. C. Hall, R. D. Benham, J. C. Bunch, G. W. Davis, H. Goodell, John Krumm, E. Squires, and John E. Graham. Three delegates were elected to the Pacific Coast Council as follows: C. L. Boyd, R. D. Benham, and T. H. Starbuck. FOURTH MEETING, JUNE 25, 9:30 A. M.
Prayer by Elder Loughborough. Elder Loughborough expressed the opinion that we ought to know something of the labors of Elder Barnes, and Elder Raymond was called upon to relate what he knew of his labors up to the time he moved to Salem. T. H. Starbuck spoke of his movements in that city. No favorable report of his labor could be given by either of the speakers. Eld. J. H. Waggoner made remarks that were profitable to all. Eld. J. O. Corliss spoke of the evil influence of the person in question. Mrs. E. G. White made remarks with candor and earnestness. Her testimony was very acceptable. Report of the investigation of certain views formerly held by Elder Raymond was called for. Elder Loughborough read the report, which, by a rising vote, was adopted. FIFTH MEETING, JUNE 26, 9 A. M.
Prayer by Eld. A. T. Jones. The Nominating Committee reported as follows: For President, Eld. C. L. Boyd; for Secretary, H. W. Reed; for Treasurer, O. Dickinson. Members of the Conference Committee in addition to the president, J. E. Graham, R. D. Benham. Moved and seconded that Eld. C. L. Boyd be elected president. Elder Boyd declined until more unity could be established. He presented his objections on paper, which were read and commented upon by Eld. J. H. Waggoner, followed by remarks from Eld. J. O. Corliss. Mrs. E. G. White then bore testimony which was of great importance to all who desire eternal life. Remarks by Elds. J. H. Waggoner, W. C. White, J. O. Corliss, Bros. R. D. Benham, T. H. Starbuck, and E. Squires. SIXTH MEETING, JUNE 26, 4 P. M.
Eld. J. H. Waggoner made some remarks, and called up the appeal of President C. L. Boyd to the Conference, concerning certain action taken by some members in regard to his relations to Elder Barnes. The appeal was sustained, and the opposition to the authority and action of the General Conference, which had been manifested in this Conference, was repudiated and condemned. On this subject Mrs. E. G. White gave a most impressive and powerful testimony in reference to the condition of the Conference when Elder Boyd was sent here, and to the condition of those who had criticized the action of the General Conference, and rejected those whom the Lord had sent to their assistance. Remarks were made also by several others, and Elder Boyd requested them to vote against his election. SEVENTH MEETING, JUNE 27, 10:30 A. M.
Prayer by Eld. W. C. White. The question of the election of Eld. C. L. Boyd was called for. The delegates expressed their choice by a unanimous vote. The privilege to vote on the question was extended to all members of Seventh-day Adventist churches present, which resulted in a unanimous vote. Eld. O. Dickinson was chosen to represent the Salem church, taking the seat vacated by John Osborn. H. W. Reed was elected Secretary, and O. Dickinson, Treasurer. John E. Graham and J. C. Hall were elected members of the Conference Committee in addition to the president. The appointing of the Camp-meeting Committee was left to the Conference Committee.427 EIGHTH MEETING, JUNE 29, 5:30 A. M.
Prayer by Eld. C. L. Boyd. The following recommendation was then presented by the committee appointed to visit the church and reading room erected the past year: "We find the work well and faithfully done, and as they seem to be what this Conference needs to accomplish its best work, therefore, we recommend that the amount needed to complete payment for these buildings be raised by the Conference. After remarks by Elders Loughborough and Waggoner the recommendation was adopted. The following resolution was then presented: Resolved, That we raise a fund of $3,000 to be used as follows: 1. To settle the indebtedness on the East Portland meeting-house and the State depository. 2. Five hundred dollars to be devoted to tent and camp-meeting purposes. The remainder to be used as a missionary fund for the support of our ship and city mission and colporter work. Brother Dickinson moved to make the sum $5,000. After remarks by Elds. J. N. Loughborough, J. H. Waggoner, and W. C. White, the motion as amended was carried by unanimous vote of the delegates. The brethren and sisters present showed their appreciation of the motion by a unanimous vote. Pledges were then made for this purpose amounting to $4,918.55. NINTH MEETING, JUNE 30, 9 A. M.
The following resolutions were presented:— WHEREAS, We see a vast field opened up before us and but few laborers to enter the same; therefore, Resolved, That it is our duty to encourage devout men and women not a few, to attend the Healdsburg College as the way to prepare themselves most quickly to be efficient laborers in this cause. Resolved, That we render devout gratitude to God for the testimonies of reproof and counsel given by the Spirit through Sister White during this camp-meeting. Adopted by a rising vote. Resolved, That we tender a vote of thanks to the proprietors of the Oregonian and Telegram for favorable notices of our camp-meeting. Resolved, That we tender a vote of thanks to the North Pacific and Oregon Railway and Navigation Cos.; Oregon and Californian Railway; also to the proprietors of the steamer, Joseph Kellogg, for reduction in fare over their respective lines of travel. Committee on Credentials and Licenses reported as follows:— That credentials be renewed to Eld. C. L. Boyd; that licenses be granted to H. W. Reed and John Burden; that colporter's licenses be granted to Mrs. C. L. Boyd and John Cole. After remarks by Eld. J. H. Waggoner, the report was adopted. The following resolution was then presented: Resolved, That we request Eld. J. N. Loughborough to spend as much time in this Conference as is consistent with his other duties; and that he and Elder Boyd visit the churches in this Conference and labor with them, in accordance with the recommendation of the Pacific Coast Council. The resolution was adopted. The treasurer reported as follows: Money received during the year, $1,407; money paid out during the year, $1,407; amount of unpaid orders, $160. Moved and seconded that the Conference send a delegate to the General Conference. After remarks by Elds. J. H. Waggoner, J. N. Loughborough, and J. O. Corliss, the motion was carried. The Conference having completed its labors, adjourned sine die. CHAS. L. BOYD, Pres. H. W. REED, Sec. pro tem.