Earlier text: Strength of WillCamp-Meeting at Walla Walla, W. T.
By Editor
THIS meeting was held in a grove of balsams on the bank of Mill Creek, in the city of Walla Walla. Tents were pitched close on the bank of the creek, which is a beautiful, swift-running stream. The meeting was well attended by the churches, a larger number camping on the ground than at the other meetings at which we have been present in this Conference. The general arrangements were good; but little cooking was done on the ground except at the restaurant, where most of the families boarded. This gave excellent opportunities to attend all the meetings. To the credit of the management we can say that in all our camp-meeting experience, which is not small, we never before had a tent so perfectly fitted up for personal convenience, for writing, and for consultations. In this expression our associate ministers united. Another encouraging feature of this meeting was that almost all were on the ground early. We spoke to a fair audience on Wednesday evening, and very few arrived after the time for the beginning of the meeting. The condition of the people at the commencement was not the most fortunate for a profitable time. Points of doctrine subversive of the message had been introduced, and to some extent been received, which had weakened the faith and courage of many. Reports had also been circulated against most of those who are bearing responsibilities in the work, which caused many to distrust the work itself; and by these means a spirit of complaining had been fostered. All this was sufficient to bring darkness into the Conference, and to make it somewhat difficult to reach the hearts of the people. But our faith embraced a revival of the work of God in that field, and we were not disappointed. Sister White was much worn when she started to the meeting, and she arrived in Walla Walla in a feeble state; and, unfortunately, she was not the only one in that condition. But from the time of the first effort she made to speak, her strength revived, and she not only had health and strength to give her testimony whenever required, but the blessing of the Lord rested upon her continually; and she enjoyed peace of mind and good courage throughout. From the beginning of the meeting it appeared evident that "the set time to favor Zion" in that field had come. The labors of the first Sabbath gave direction to the entire meeting; the Lord manifestly granted the presence and aid of his Spirit. Hearts were touched, and the way was opened to reach the people. No effort was made to "call forward" any this day, as they were not yet prepared to appreciate it. The morning talks of Sister White were all timely, and had a good effect. The preaching was largely suited to the present circumstances of the people, and the instruction given was well appreciated. The Bible-readings were a marked feature of the work, those on the work of the Spirit being specially effective, because they were specially needed. The same may be said of the readings on tithing. Two years ago Brother Colcord asked our advice in regard to occupying his position at the head of that Conference longer. We advised him to hold on until Providence should open the way for his release. At this meeting the way seemed to open in that direction. Before leaving California, we had held consultations over the wants of the wide field in Eastern Washington and Oregon, and Idaho, and had considered the advisability of either Elder Corliss or Elder Loughborough remaining in this north country a part of the coming year. It appeared to be the wish of the brethren that Elder Loughborough should take charge of the Conference, and he was accordingly elected to that position. After due consideration and prayer, he accepted the office. This will not require him to spend all of the year in the Conference; other duties will not permit that. But he can spend part of his time there, and superintend the work while he is absent. We believe this is a wise arrangement. On the last Sabbath a good move was made, about thirty coming forward after an effective discourse by Sister White. Some started for the first time; some started anew after backsliding; and some, who had long resisted the truth, yielded to its claims. One case was of special interest. A young man living in Wallowa Valley, over one hundred miles from Walla Walla, dismissed the school which he was teaching, with the understanding that he would make up the time. He was not a professor of religion, but rather skeptical; except himself, the family kept the Sabbath. He heard, believed, and was baptized. Three others were also baptized, the place of baptism being in the creek, almost immediately beside the large tent. The last Sunday afternoon Sister White spoke on temperance. She had much freedom; several said it was the best address they ever heard her give on that subject. A deep interest was manifested by the large audience, and we heard of some, outside of our people, who gave up the use of tobacco after hearing her remarks. The general attendance from the city was small; larger toward the last than at first. Only a few times was there what we could call a large congregation. We were convinced that strong efforts were made in the way of "Sunday amusements," to keep the people from attending. But so many were deeply interested that it was considered necessary for Brother and Sister Colcord to remain there and spend some time in public and private labor for their benefit. Although there were no such outbursts of joy as we have often witnessed, we think we never attended a meeting where the progress toward the light was greater; where God more manifestly wrought for the upbuilding of his work. Doubts and murmurings were removed; unity and brotherly love were restored. Confidence in the work returned; and we believe the brethren and sisters have now a better understanding of the nature of this work than they ever had before; they are better forewarned, better fortified against the devices of the enemy. We have strong hopes for the future of this Conference. It contains many warm-hearted, devoted lovers of the message, who will do all in their power to help it on. And may God bless their efforts. The resolution concerning Healdsburg College elicited a very interesting discussion. Professor Brownsberger was present to speak in its behalf, and to answer questions. It was freely expressed by the friends there that the improvement of those who had attended the College was the highest recommendation that could be given to it. The expectation was also expressed that it would, in due season, furnish qualified teachers for the various sections where schools may be needed. There are several places where, even now, there are children and youth enough to form a good school, who cannot go to Healdsburg; but the teachers having the proper qualifications cannot be obtained. Schools of a high grade, that is, where college benefits can be received, cannot be built up in many places by our people. We need a few colleges, with many other schools. It costs much to found and keep up a college; and it was felt by all who were present at the meeting in Walla Walla, that Healdsburg College is a Pacific Coast college, and not merely a California school. Altogether we feel greatly encouraged by the Upper Columbia camp-meeting of this year. It was by all means the best ever held there. We have ever felt a deep interest in that field, and strongly attached to the friends of the truth there. And our interest is now increased. We shall watch their future progress with great solicitude. And we hope they will realize that with the increase of their privilege their responsibilities are increased. The Lord will hold them to greater faithfulness and consecration than they have ever shown before. To no one was the meeting in Walla Walla a greater blessing than to Elder Raymond. He had been somewhat in darkness for some time. In his early experience in this cause he did not receive the instruction which he needed, and he failed to fully realize the nature of the work in the message. He was led into doubts and questionings which loosened his hold on points of precious truth. In this meeting he was caused to see his way more clearly, and to take a decided stand in favor of unity with the body, both in faith and spirit. God blessed him in this movement, and it was made a blessing to the meeting. May God ever, more and more, unite the hearts and efforts of the workers in the Third Angel's Message. We are now on the Oregon camp-ground, a beautiful situation in East Portland, overlooking the city of Portland and the harbor. We have strong confidence that the Lord will also give the victory in this meeting. EDITOR.
June 19, 1884. Condemned and Justified.
By Ellet Joseph Waggoner
IN the two preceding articles on the law we have considered it simply in the light of Christ's declaration to the young man: "If thou wilt enter into life, keep the commandments." No one who contemplates the breadth of the law, and believes the inspired statement that it is perfect—the righteousness of God—can feel disposed to deny the statement of the wise man, that to fear God and keep his commandments is the whole duty of man. Obedience to a perfect law must produce a perfect character, and perfection is all that can be required of anybody. But while we have been making these statements upon the authority of the Bible, some reader has doubtless called to mind the fact that Paul says that "by the deeds of the law there shall no flesh be justified;" and he wants this harmonized with what has been said; or, possibly, he may think that it entirely overthrows our argument. We will examine it. The passage in full reads thus: "Therefore by the deeds of the law there shall no flesh be justified in his sight; for by the law is the knowledge of sin." Rom. 3:20. To understand this verse we must take it in its connection. But first, to the verse itself. Why can no flesh be justified in the sight of God by the deeds of the law? The last clause of the verse gives the answer: "For by the law is the knowledge of sin." Well, why does the fact that the law gives the knowledge of sin make it impossible for any one to be justified by it? Read from the ninth verse onward, and you will see. Paul says: "We have before proved both Jews and Gentiles, that they are all under sin." This he has done in the first and second chapters. "As it is written, There is none righteous, no, not one; there is none that understandeth; there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one." Rom. 3:10-12. After particularizing somewhat on this point, the apostle says: "Now we know that what things soever the law saith, it saith409 to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God." Verse 19. Then follows the conclusion, "Therefore by the deeds of the law there shall no flesh be justified in his sight." Now we can see the force of Paul's conclusion. Since the law gives us the knowledge of sin, by pointing it out, it condemns the whole world, for there is no man that has not sinned; all the world are guilty before God. And this is a sufficient reason why no one can be justified by the law. The law that justifies a criminal is a bad law; but the law of God is "holy, and just, and good;" it will not justify a sinner. Let us illustrate this by a familiar example. Here is a man who has been taken in the act of robbing a store. He is brought into court for trial. Now will he stand up before the judge, and declare that he wants no counsel; that all he desires is simple justice, and then demand that the law be read, and declare his willingness to rest his case upon that alone? Certainly not, unless he desires to live in prison. He knows that the law does not justify any man in committing robbery; and he will therefore seek in every way possible to evade it. But there is no possibility of evading the law of God, and consequently all the world stand condemned. No one can fail to see that if the law justified sinners, then sin would cease to be sin; theft, murder, and adultery would be legal acts, and anarchy would prevail and be confirmed throughout the land. If, however, an innocent man is accused of a crime, he may with all confidence appeal to the law. He does not wish to have anybody turn aside the law from its true meaning. He is anxious that his acts be compared with the plain reading of the law. And when that law is read, it justifies him, because he has done nothing but what it commends. By these two examples we see the working of a good law; it condemns the guilty, and justifies the one who has scrupulously obeyed its requirements. That this is the case with the law of God is seen by our Saviour's words: "For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." John 3:20, 21. It is plain that under no circumstances can a good law justify crime. The man may say, "This is the first time I ever violated the law." But the judge would reply, "You ought not to have violated it this time; perfect obedience is what the law requires." Or if he professes his determination to keep the law strictly forever afterward, that will not justify his sin, for he never can do more than his duty, and thus make up for past neglect. Whichever way he turns, the law stands in his way condemning him. Now shall we say that because the law thus condemns sin it is unworthy of respect, and ought to be abolished? By no means; no one but a confirmed reprobate would desire such a thing. The fact that it condemns the sinner shows it to be a good law, and lovers of the right will rejoice to see it maintained. The position, then, thus far, is this: To keep the commandments is the whole duty of man; it is only by keeping them that we can have eternal life. But no man has kept them, neither can any man show a perfect record in this respect. "All have sinned, and come short of the glory of God." Rom. 3:23. How, then, it may well be asked, can any one be saved? How can we become justified? The answer comes: "Being justified freely by his grace through the redemption that is in Christ Jesus; whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness; that he might be just, and the justifier of him which believeth in Jesus." Rom. 3:24-26. Christ was sinless; the law was in his heart. As the Son of God his life was worth more than those of all created beings, whether in Heaven or on earth. He saw the hopeless condition of the world, and came "to seek and to save that which was lost." Luke 19:10. To do this he took upon himself our nature, Heb. 2:16, 17; and on him was laid "the iniquity of us all." Isa. 53:6. In order to save us, he had to come where we were, or, in other words, he had to take the position of a lost sinner. Thus the apostle says: "For he hath made him to be sin for us, who knew no sin." 2 Cor. 5:21. It was this fact that caused him such anguish in the garden. He felt that the sins upon him were shutting him away from God. It was this that caused him, when hanging on the cross, to utter that cry of bitter agony, "My God, my God, why hast thou forsaken me?" It was not physical pain that crushed the life out of the Saviour of the world, but the load of sin which he bore. "The wages of sin is death." Rom. 6:23. Sin will cause the death of every one who is not freed from it, for "sin when it is finished, bringeth forth death." James 1:15. And because Christ was "numbered with the transgressors," he suffered the penalty of transgression. But the suffering of Christ was not on his own account. "He did no sin, neither was guile found in his mouth." 1 Peter 2:22. He was one who could safely appeal to the law to justify him, for he had never violated it. The law had nothing against him. "But he was wounded for our transgressions, he was bruised for our iniquities." Isa. 53:5. He alone has done more than his duty—more than was required of him; consequently he has merit to impart to others. This grace is freely given to all who believe in him. Thus: Our past life has been nothing but sin, for whatever good we may have thought to do, it was far from perfect. But we believe implicitly in Christ, and have faith in the efficacy of his sacrifice; and because of this simple faith, Christ will take our load of sins upon himself, and we will be accounted as though we had never committed them. He can take them without fear of any evil consequences to himself, because he has already suffered the extreme penalty of the law for them. And since our sins are taken from us, we are as though we had never broken the law, and therefore it can have nothing against us—it cannot condemn us. So we stand before the court justified. Justified by what? By our works? No; justified by faith in Christ. Our works condemned us; Christ has justified us. And so Paul's conclusion is true, that "a man is justified by faith without the deeds of the law." Rom. 3:28. We now see that Paul does not contradict himself when he says (Rom. 2:13), "For not the hearers of the law are just before God, but the doers of the law shall be justified," and when he says (Rom. 3:20), that "by the deeds of the law there shall no flesh be justified." Both are true. The doers of the law are always justified, as we have before shown, and the only reason why there is no one who is justified by the law is because there is no one who has done all the law. In this article we have given only a brief outline of the way by which the sinner is justified. In subsequent articles we shall consider his relation to the law after he is justified, and also how, although no one is justified by the law, our Saviour's words apply with equal force to all, "If thou wilt enter into life, keep the commandments." E. J. W. The Promise of His Coming.
By Ellet Joseph Waggoner
THAT there was once upon this earth a man called Jesus of Nazareth, scarcely any one will now deny. Whatever conflicting views different ones may hold concerning his nature and office, all agree on this one fact. That he was taken, “and by wicked hands crucified and slain,” is quite generally conceded. All, however, are not aware that the admission of these facts is virtually an admission of the inspiration of the Bible, but so it is. Those very things, which no human wisdom could foresee, were recorded by holy prophets hundreds of years before they occurred. This fact shows that these prophets were inspired, or, as Peter declares, they “spake as they were moved by the Holy Ghost.” 2 Peter 1:21. But this much being true, we must admit further that that which they wrote of the mission of Jesus was also true. Paul sums it up in brief when he says that “to him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.” Acts 10:43. Christ is, then, as all Christians agree, the “only begotten Son of God;” he is “the Lamb of God that taketh away the sin of the world;” he is the divine Word that, having been with God in the beginning, was made flesh and dwelt upon the earth. John 1. The incidents of his life, his subjection to his parents, his baptism, his temptation in the wilderness, his wonderful teachings, his marvelous miracles showing at once his tenderness and his power, his betrayal and crucifixion, and finally his triumphant resurrection and ascension to heaven,—these are familiar to hundreds of thousands. Aside from his wonderful sacrifice, which demands the unending love of all creatures, the character of Jesus as a man was most lovable. His disciples who had been with him night and day for more than three years, had learned to love him devotedly, both for what he was and what he promised them. On him all their hopes centered. Their feelings were well expressed by Peter, who, when they were asked if they would leave Jesus, said, “Lord, to whom shall we go? thou hast the words of eternal life.” We can imagine, then, to some extent, their grief when Jesus said to them: “Little children, yet a little while I am with you. Ye shall seek me; and as I said unto the Jews, whither I go, ye cannot come, so now I say to you.” John 13:33. It was as the blasting of all their hopes; their hearts were filled with anguish. Jesus, whom they loved, was to go away, and even though they should lay down their lives for him, he would not take them along. But the compassionate Saviour would not leave his children in torturing suspense. Noticing their despondent looks, he said: “Let not your hearts be troubled; ye believe in God, believe also in me. In my Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.” John 14:1–3. “Ye believe in God, believe also in me.” What can these words mean, but that the words which he was about to utter were the words of God himself, true and unchangeable? Whatever this promise means, then, it will as surely be fulfilled as that God is a God of truth. We can rely upon it implicitly. And now as to the meaning of the promise. How could it be made more clear? The gist of it is contained in these simple words: “I will come again.” He was here then, a real being. The word “again,” meaning “once more,” implies a repetition of the same thing. That is, that he would come in the same form in which he then was,—glorified, of course, as we shall see,—but a real, tangible being, Jesus of Nazareth. There is a great deal contained in the three verses which we have quoted, but at410 present we are concerned only with the simple fact that Christ has pledged his word to come again. The time which Jesus spent on this earth, from his birth in Bethlehem until his ascension from the mount of Olives, is known as the first advent (or coming) of Christ. There is no question but that he had been upon this earth many times before, but that was his first appearance in connection with the great plan of salvation. And so, although he has since been on earth continuously, by his representative, the Holy Spirit, his second coming must be limited to that one mentioned in the promise, “I will come again.” This promise cannot be fulfilled by anything except by his personal presence in glory. It will be his second coming in connection with the great plan of salvation—this time to complete the work by taking his people to himself. That we are not mistaken in saying that Christ, in comforting his disciples, gave promise of a second coming, is proved by the words of Paul, in Heb. 9:27, 28: “And as it is appointed unto men once to die, but after this the Judgment; so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.” This places the matter beyond dispute. This text also settles another much mooted question, that of a future probation. “It is appointed unto men once to die, but after this the Judgment.” How long after death the Judgment takes place must be determined by other texts. The general truth is stated that men die but once, and that after that their future fate is determined by the Judgment. “So Christ was once offered to bear the sins of many.” That is, since men have but one life—one probation—which ends with their death, so Christ was only once offered. His offering had reference only to men in this present life. If man were to have two or more probations, then it would be necessary for two or more offerings to be made in his behalf; but there was only one offering. At his first advent, Christ was offered “to bear the sins of many.” The Lord “laid on him the iniquity of us all.” Isa. 53:6. “In his own body,” he bore our sins on the tree, 1 Pet. 2:24. In order to save us from sin, he was made to be sin (2 Cor. 5:21); the innocent One was counted as guilty, in order that the guilty might be accounted innocent. The benefits of this sacrifice are now free to all who will accept it, while Jesus is pleading its merits before the Father. But when he comes “the second time,” it will be “without sin;” he will then no longer act as substitute for sinners; no longer will he assume any responsibility in their behalf. The sins of the righteous will have been blotted out, and those of the impenitent rolled back upon their own heads. There can then be no more probation for them unless Christ should again take upon himself their sins and make another sacrifice; for there is no salvation in any other. Acts 4:12. And since Christ makes but one offering, it follows that their sins remain upon them, to sink them into perdition. In the texts already quoted, there is sufficient proof that the promised coming is not at the death of saints, neither the conversion of sinners. He appears “to them that look for him;” to those who “love his appearing.” And this coming is not death, for it is only the “second” coming; if death were that coming, then there would be many millions of comings, for not an instant of time passes in which men do not die. He said that he would come “again;” now we submit that this can with no propriety be applied to death, unless his first coming was death, and they were all dead when he was speaking, for “again” signifies repetition. But we have an inspired comment on this point in the last chapter of John. Christ had just signified to Peter by what death he should glorify God, when that disciple, turning about, saw John following, and asked, “What shall this man do?” “Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me.” Verse 22. Now if the coming of Christ is at the death of his saints, these words of Christ are equivalent to this: “If I will that he live until he dies, what is that to thee?” But such a substitution makes utter nonsense of the passage. Then when Christ spoke of his coming, he had no reference whatever to death. This will be still more evident as we consider texts that describe the manner of his coming. Ellet Joseph Waggoner. The Law of the Lord Is Perfect
“THE law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes.” Ps. 19:7, 8. Upper Columbia Conference.
THE fourth annual session of the Upper Columbia Conference of S. D. Adventists was held at Walla Walla, W. T., June 6-16, 1884. FIRST MEETING, JUNE 6, 9 A. M.
Eld. G. W. Colcord in the chair. Prayer by Eld. J. H. Waggoner. Credentials of delegates called for and presented as follows: Walla Walla church, three; Milton, three; Dayton, two; Pataha, one; Farmington, one; Echo, one; church of Lostine, Oregon, eleven members, one delegate, admitted into Conference. Unorganized companies admitted to representation as follows: Alba, one; Alpowai, one; Idaho, one. All visiting brethren from General Conference and California, were invited to participate in the deliberations of the Conference. Minutes of last session read and approved. Remarks of great encouragement and devotion to the cause were made by Elders J. N. Loughborough and J. H. Waggoner. Committees were named by the president as follows: On Resolutions—Elders J. H. Waggoner and A. T. Jones, and Prof. S. Brownsberger. Nominations—I. M. Johns, N. L. McCormick, J. Bartlett. Auditing—Wm. Russell, Anderson Johnson, W. R. Jones, T. Chabot, J. Cochran, and Aaron Miller. Credentials—Ambrose Johnson, J. Hammer, and Wm. Semple. SECOND MEETING, JUNE 8, 9 A. M.
Brother Womach, of Basket Mountain, and Bro. Geo. Rogers, of Butter Creek, Oregon, were admitted as representatives of their respective fields. Church at Goldendale, nine members, one delegate, admitted into Conference. Reports of laborers were called for, and reports made by Elders A. T. Jones, J. O. Corliss, G. W. Colcord, and by Licentiates W. A. Gibson and C. L. Ford. THIRD MEETING, JUNE 10, 6:15 P. M.
Reports of committees were called for: Committee on Nominations reported: For President, Eld. J. N. Loughborough. Discussed by Elders Loughborough, Colcord, and Jones, and referred back to the committee. It was moved by Elder Jones that Elder J. N. Loughborough be cordially invited to labor in the Upper Columbia Conference. Discussion by Elders Loughborough, W. C. White, and J. H. Waggoner, and carried unanimously by a rising vote. Committee on Resolutions reported; the resolutions were read, and consideration postponed till next meeting. FOURTH MEETING, JUNE 11, 11:30 A. M.
Consideration of resolutions was taken up, which were re-read as follows:— Resolved, That our earnest gratitude is due to God for his tender mercy toward us, and for the good counsel he has given us by his servants at this meeting, and especially through the labors of Sister White. Resolved, That it is our duty, and we hereby pledge ourselves to more earnestly endeavor to keep the "unity of the Spirit" and of work in the Third Angel's Message. WHEREAS, There are few laborers in this Conference, and because "the time is short" the needs of the cause are urgent, therefore, Resolved, That we hereby request, and encourage all who can possibly give themselves to the work of God, to use every means in their power to place themselves in the ranks of the active workers. Resolved, That we recommend that all who can do so, avail themselves of a course of Bible instruction in Healdsburg College, in order to become better prepared to perform efficient service in the cause. Adopted unanimously up to the fourth, which was read, and the Conference adjourned. FIFTH MEETING, JUNE 11, 6 P. M.
Resolution No. 4 was taken up and discussed at length by Prof. S. Brownsberger, Eld. W. C. White, Eld. J. H. Waggoner, and Bro. Wm. Nichols, and carried unanimously. SIXTH MEETING, JUNE 12, 9:30 A. M.
Committee on Nominations reported: For President, Eld. J. N. Loughborough; Secretary, Eld. G. W. Colcord; Treasurer, I. M. Johns; Executive Committee, W. J. Goodwin and T. L. Ragsdale. Moved that the report be adopted as a whole. After remarks by Elder Loughborough, it was carried unanimously. SEVENTH MEETING, JUNE 12, 5:15 P. M.
Calls for labor were heard. Strong calls were made for Colfax and Moscow, and for Weston and Centerville. EIGHTH MEETING, JUNE 13, 11 A. M.
Wm. Nichols, Treasurer, presented an itemized report showing amount received, $1,407.20; paid, $1,407.20; with a balance due on labor, of $435. The report was accepted. The Committee on Credentials and Licenses reported: For credentials, Elds. G. W. Colcord and A. T. Jones; for colporter, W. R. Jones. A motion to accept the report was discussed by Elders Loughborough and Waggoner, and adopted. Other names were referred to the Conference Committee. It was voted that a tent and camp-meeting fund of $500 be raised. Moved that Brn. W. J. Goodwin and Wm. Nichols be chosen as delegates to the Pacific Coast Council, at East Portland. Carried unanimously. It was voted the appointment of Camp-meeting Committee be left to the Executive Committee. A vote of thanks was tendered to the Oregon Railway and Navigation Company, and the Northern Pacific Railroad Company, for reduced rates of travel over their lines. NINTH MEETING, JUNE 16, 5:30 A. M.
The Auditing Committee reported all business settled satisfactorily. Calls for labor were made in favor of Alpowal, Wallowa, Grande Ronde, and Goldendale. Adjourned sine die.
G. W. COLCORD, President.
ALONZO T. JONES, Secretary. The Wisconsin Camp-Meeting.
By G. C. Tenney
It is our privilege to report this meeting as the most interesting, and in some respects most successful one we have held in this Conference. The grounds were the same that we occupied two years ago, in the outskirts of Baraboo, a thriving town of about 6,000 inhabitants. The arrangement of the camp was superior to that of the previous meeting. There were not many trees, but nearly enough, and nature had spread a most beautiful carpet of heavy green sod mixed with white clover. Over eighty tents were pitched, and room was quite scarce.411 One omen of good at the outset was the large number present at the first meeting. The first service was held Tuesday evening, June 17. Elders Van Horn and Farnsworth were on the ground. The opening discourse was by Elder Van Horn, from Rom. 13: 11-14. The first social meeting Wednesday morning was characterized by freedom. A session of the Conference was called at 9 o'clock. Preliminary meetings of all the societies were held as early as practicable. The preaching throughout was calculated to inspire courage in the work, and to impress the idea that the real spirit of the work is the spirit of earnest labor and devotion; also that we were to seek for God's blessing, not in a happy flight of feeling, but in that spirit of humble consecration which would bring us into harmony with the divine will and unite us with the cause of God by sacrifice and labor. Eld. S. N. Haskell arrived on Thursday evening. It is three years since he was in Wisconsin, and we were glad to welcome this dear servant of God in our midst. On Friday we were made glad by the arrival of Elder Butler and wife and Bro. A. R. Henry. The weather was quite warm, and on account of his previous wearing labor Bro. Butler felt its enervating influence to quite an extent. But he was enabled to bear his usual burden in behalf of the people. His teachings were characterized by much feeling, which arose from a deep sense of the wants of the cause and the condition of the people. Sabbath afternoon Bro. Butler spoke on the encouragement to the "little flock" and the preparation for the coming of the Lord. Luke 12: 31-36. The discourse was cut short by a shower; when it had passed, the people were called together, and after an earnest exhortation by Bro. Haskell, sinners and backsliders were invited forward; a large number improved this means of seeking God, and they did not seek in vain. He drew near to his people, and it was a most precious season. Many here for the first time moved toward God. Sunday morning Bro. Butler gave an interesting account of his trip to Europe, and the work there. During the day the citizens turned out to the number of about 2,000. The preaching brought out the Message, Sabbath, and United States in Prophecy. Many good impressions were made. The town had been well canvassed, and no doubt there will be fruit of this meeting in the kingdom. Monday morning the following resolution was laid before the congregation, and adopted by a rising vote:— WHEREAS, The work of the Third Angel's Message is spreading in all lands, and calls for enlarged plans and greater sacrifices; therefore, Resolved, That we proceed immediately to raise the sum of $25,000—$5,000 for T. and M. Reserve Fund, $5,000 for city missions, $5,000 for Battle Creek College, $5,000 for Educational Fund, $3,000 for European Mission, and $2,000 for Scandinavian Mission. Then proceeding to reduce the resolution to practice, the sum of $15,432 was subscribed as fast as two clerks could take the names. At 10:30 the same day, Bro. Haskell preached on the work of the gospel ministry, from words of Paul in 1 Tim. 1: 16. It was a solemn and impressive discourse both to ministers and people, setting forth the qualifications, the call, and the evidences of the sacred office. At the close of the discourse Brn. P. H. Cady, H. R. Johnson, E. E. Olive, and J. C. Mikkleson were set apart to the work of the ministry. Ordination prayer by Eld. Butler, charge and hand of fellowship by Eld. Haskell. The blessing of God witnessed to the work in a powerful manner. In the afternoon baptism was administered to nineteen candidates by Elder Sanborn. Final business meetings of the different societies occupied the remainder of the time quite fully. Resolutions were adopted calling for renewed consecration to the work. Elder Decker was re-elected to the presidency of the Conference and Tract and Missionary Society. The report of the Tract and Missionary Society showed a gratifying increase in the amount of labor performed during the year past. On Sunday the grounds were canvassed for the various periodicals. During the meeting books were sold to the amount of $300, besides Vol. 4 "Spirit of Prophecy," and what was sold to ministers. The meeting possessed many features of interest. I will mention the case of a young man, a devoted but intelligent Catholic, from one of our cities. His wife loves the truth and by a continued prayerful and consistent life had finally broken through his prejudice, and persuaded him to come to the meeting. On the ground he gave his heart to God, and himself to the work. He loses a valuable situation, and incurs the severest displeasure of his former friends. May the grace of God sustain him. The meetings for children and youth were conducted by Elder Van Horn, and were productive of good. Services in the Scandinavian tongue were held each day. Switzerland Gleanings.
By D. T. Bourdeau
ABOUT thirty persons have been baptized since early in the winter; organization has been perfected in its different branches; and four series of meetings have been given, resulting in encouraging additions to three churches, and a company raised on new ground. Our late missionary council at Bale was a grand success. The workers were benefited by an exchange of views, by general consultation, and by becoming better acquainted with each other and with the wants of the cause in different fields. The bonds of Christian love and unity were strengthened. We all felt that the cause was one, and that we were better prepared to pray understandingly for each other. The Sabbath was set apart as a season of fasting and seeking the Lord. God drew near to his people. The best of the wine was enjoyed at the close of the feast, at the parting season. The Spirit of the Lord rested graciously upon us, renewing the pain of separation. Hope and courage filled every heart, and all felt they had been strengthened to return to their respective fields of labor. I shall now spend a season in France and Italy. D. T. BOURDEAU.