Earlier text: General ArticlesJACOB and Theodore Schoonerhoven were brothers, and strikingly alike in some things; among which was quick and strong perception, which gave them a talent for making property; for honest labor makes property, and shrewd perception takes it. Jacob and Theodore were strikingly unlike, in what philosophers call conscientiousness. The face of each projected over the eyes, like the cornice of a house; but whether they were alike in the higher organs of the brain, where conscience is supposed to dwell, I cannot tell. Theodore, who was two years the elder, often said to his brother, “Come on, Jakey, what if mother did forbid it, she will never know it. It is a little thing, and mother is notional.” Thus Jacob, by the greater energy of his brother, was often drawn into mischief, for which he lay sleepless and weeping at night, until his pillow was drenched with tears; and he often slipped from his bed in the earliest morning light, to confess faults to his mother of which she had never heard. They were educated in the sternest Calvinism. Theodore, who, from his peculiar constitution, expected every good thing, and that every advantage belonged to him, was rather pleased with the doctrine of election, having a vague but comforting assurance that he was elected, if anybody was. Jacob, however, who was constitutionally generous and unselfish, felt that if anybody was reprobated, it was most likely to be himself. When the brothers were sixteen and eighteen, a fatal epidemic prevailed, and many were dying. A general awakening occurred, and religious meetings were held night and day. Theodore was frantic with fear, when his confidence in election was shaken by a doctrinal sermon. He screamed aloud in the congregation, and rent the air with cries for mercy, distressed not so much by reflection on particular sins, and on the bearing of such sins on the law and honor to God, and the welfare of men, as by a general idea that he was a sinner, and exposed to hell. The struggle was not long. He was soon rejoicing in an assurance of pardon. Whether he was influenced by constitutional peculiarity, or not, it seemed comparatively easy for Theodore to be satisfied that he was pardoned and accepted. Jacob wore a serious countenance, sometimes wept, yet said but little, and attracted little notice. He was, however, pained beyond description by a view of his sins, seen in the light of the divine character and law, as seen in their bearing on human welfare, and most of all, as seen in the light of the divine goodness. When he received the “oil of joy for mourning,” he put on “the garment of praise” with great meekness, and quietly adored God, the beauty of whose attributes, character, will, laws, and government, he beheld with new eyes; he heard the voice of God with new ears, and his melting heart received every divine impression. Every one said, “What a remarkable display of divine power in the conversion of Theodore Schoonerhoven. Jacob is rather thoughtful and may become pious, but Theodore is a perfect Gideon: what a gift in prayer and exhortation and how he shouts!” Theodore was foremost everywhere, urged on, flattered, and praised. Everybody knew him. Jacob labored by precept and example to save men, making no display. Few knew him. Jacob Schoonerhoven was asked to give his views of “sanctification.” The interrogator walked him into the altar, and each seated himself in a chair. It was the interval between services, and they were alone. “It is forty years,” said Mr. S., “since my brother Theodore and myself experienced religion. Soon after our conversion, he professed sanctification, and urged me to seek for it. I considered the subject. Theodore, after being sanctified, was more forward, more confident, but no more disinterested. He was greedy of gain, shrewd in speculation, taking advantage of his keen perception to amass wealth; having his constitutional selfishness still strong, still blinding his judgment, and causing him to think he ought to be favored with all good fortune; men ought to work for him cheap; he ought to receive higher wages for public service or mechanical labor; what he sells ought to bring a higher price; what he buys ought to be got for little. My brother has never scrupled to buy property at a low price, which he knew was about to rise in value, and to sell at a high price which was about to fall; he has not scrupled to buy cheap as possible, young animals of great promise, from men who knew not their value, and to shift off young animals of no promise to men who knew not their worthlessness. All this, he said, was according to law, upheld by public sentiment, and agreeable to his conscience. I considered the subject of sanctification in the light of loving God with all my heart, and loving my neighbor as myself—not so much a work of the emotions as of the judgment—a work not of one moment, but of a life-time; agreement, union, and harmony with God; self-lost in humanity; self-lost in God; living for the honor of God and for human welfare, at all times, seven days in the week, three hundred and sixty-five in the year; in all places, at home or abroad; in the sanctuary, at the mill or at the market; in all business; laboring, buying, or selling. “I went into the woods and prayed for sanctification, when the Lord said: ‘Jacob, dost thou love my will, my law, and my government with all thy heart?’ I said, I do, Lord; and the Lord said: ‘Dost thou love thy neighbor as thyself?’ I answered, I do, Lord. The Lord said: ‘Very well, and now, Jacob, prove thy word in thy life.’ “I went to my house in a happy frame, singing hymns. A week after this, I took down a work on military science, and was reading, having a great ambition for martial fame. The Lord said: ‘Jacob, remember thy word.’ I saw my ambition was self; I dropped the book, and never took it up again. “I had made an arrangement to join a lodge of Masons, was on my way, riding fast, when the Lord said: ‘Jacob, remember thy word.’ I saw that my desire to be a Mason was self; I turned and rode home. I had coveted two colts which I knew would become horses of great value. They were rough and lean, and the owner, not knowing their value, would sell them low. I was on my way to buy them. The Lord said: ‘Jacob, remember thy word.’ I saw I was not loving my neighbor as myself; I went on, and said: ‘Peter, keep your colts; they will make the most valuable horses among all I know.’ Peter said, ‘I did not think them valuable; but I believe you, for you and your brother know more about horses than any men I ever saw; I would give a thousand dollars for your knowledge. But now Mr. Schoonerhoven, the fact is, I must sell them to save my house and land which is mortgaged.’ ‘I will lend you the money,’ I said, ‘to save your house; keep your colts.’ He did keep them, and finally sold them for five hundred dollars. “A man came to me to buy some city lots. I was about to take the price which he offered, when the Lord said: ‘Jacob, remember thy word.’ I said: ‘Mr. Broderick, I cannot in conscience sell you those lots; that part of the city must fail in a few years.’ It did fail, and I turned those lots into a farm. “Thus my sanctification went on. These lessons were never forgotten; self was banished from my buying and selling; the quick discernment of the value of property, and the foresight of coming changes which the Creator had given me, I no more used for my own increase and wealth. It was evident to me that no man could gain wealth by speculation, and yet love his neighbor as himself. I have instructed hundreds of the honest, industrious poor, and kept them from the gins of speculators. My eye was single, my light increased, and my knowledge of right and wrong, of justice and humanity; my perception became keen to understand what was consistent with loving my neighbor as myself, to understand what it was to do to others as I would be done by. “One morning I was awakened by the voice of the Lord: ‘Jacob, arise, and be sanctified. Remember thy word.’ ‘I arose, and, coming from my lodging room, I met a committee of three, informing me that for the part which I took in an anti-slavery meeting, I must recant, or come to trial. I remembered my word, stood my trial, and was excluded. To be separated from the church of my early choice, tore my heart. The Lord said: ‘Jacob, lovest thou me more than these?’ I answered, ‘Yea, Lord, I love thee more than all.’ The cause of temperance long before cost me a similar trial. “I had from early life set apart all of my income, above the plain support of my family, for charity, and with much prayer sought for the most needy. I had passed a day under the clear impression that a sore trial was coming. At evening, I stopped in my barn, and cried: ‘Speak, Lord, for thy servant heareth.’ The Lord said: ‘Jacob, art thou ready to be sanctified in the loss of all?’ I said: ‘Yea, Lord, take all. Thou gavest, and if thou takest away, blessed be thy name.’ “I answered a rap by stepping to the door. Three fugitive slaves, a mother and two daughters, were there. The mother mournfully said: ‘Will you send us back?’ And the Lord said: ‘Jacob, wilt thou obey my laws or the laws of man?’ I answered: ‘I will obey my laws, Lord.’ Come in, I said. I landed them in Canada. I went to jail, and lost all—house, land, herd, and flock. I have gathered a little by hard work in old age. This little cottage is mine, with a few acres of land. My God is reconciled, my peace is like a river, and my treasure in Heaven. “I believe, Bro. Schoonerhoven, that you do not profess sanctification. I never heard you speak of it.’ ‘I never speak of it,’ said Jacob; ‘the word has become a term of reproach. Selfish, willful, proud men make high professions of sanctification. My brother Theodore is often referred to as a model sanctified man. He has amassed a fortune of a hundred thousand dollars by speculation, has always sought popular favor and civil office; has ever remained pro-slavery, opposed to the Maine Law, and has gone with the most profane and debauched political party. The judge, by whose decision I was stripped of all my possessions, professed sanctification. I deem it my duty to make no noisy professions. We should, however, be sanctified every day in all our volitions, motives, purposes, and designs; in our affections, in our temper and spirit, and in all our business transactions. All other sanctification is mere emotion, excitement, and enthusiasm; and is consistent with selfishness, cruel oppression, and grinding the faces of the poor.”—Wes. Meth. Magazine. Tale Bearers--or Ministerial Indiscretion.
THE following extract of a letter is from an old number of the London Evangelical Magazine. It is very natural for children to tell tales of each other; God's children frequently do so. I remember in a congregation where I once labored, one of my hearers told me a story of another, but begged I would say nothing about it. This, by the way, is a vile way. I gave full credit to the report; this, by the way, was wrong. I felt very much hurt on the occasion, and expressed myself with some degree of asperity. This was soon carried to the offender, and lost nothing of the asperity in its passage. Reports which tend to mischief are like snow balls, the further they roll the more they gather. The offender was in his turn, offended: he spake also with asperity; said, "he would not be so treated, he would be no man's slave, he was not accountable to any one, he would go no more to the meeting," &c., &c. Soon, very soon, was all he said communicated to me. I was assuredly right, and would let him see I would not be his slave; nay, I would not be his servant; I would call no man master on earth; I had but one master. This gentleman was one of the first characters in the meeting; he was not at meeting the next Sunday; I was not sorry; I secretly hoped he never would be there again. The storm began to thicken, the parties began to form; some affirmed that he was very censurable, others thought I was as much so: I should have gone to him, in the first instance and talked to him, not of him. I soon found I was wrong, but the difficulty was how to get right. Observe, not to know, what was right, but to bring myself to do what was right. You must know, when I first set out in my present mode of life, my gracious Master provided me with a tutor who was to accompany me as a mentor. I could not see him, but I could very sensibly feel his reproofs and understand his admonitions. He advised me to retire with him a while. I felt my face glow at the motion, I knew what it was for; I dreaded the severe account I was going to be brought to; but there was no avoiding it; with trembling dread I retired. "Come," said my mentor, "sit down." I began; he certainly was wrong--"stop," said my mentor, "it is you I have now to deal with; you have done wrong; you, who by precept and example, ought to lead in the way of peace." But I ought to exhort, and reprove, and rebuke. "Stop, Sir," said my mentor, "and call to mind that the snuffers on the altar should be pure gold. Reproofs and rebukes come with a very ill grace from an offender. An offender! "Yes, an offender; and of the worst cast; an offense in you, and of this nature, is peculiarly offensive." "Suppose any of your hearers in like circumstances, what advice would you give them? Suppose them offended by a brother, you would advise them to be calm, to suspend their judgment, to seek an opportunity alone with the supposed offender, address him in the language of love, of charity, hope it was not so bad as was expected; at least you would hope the intention was not bad, &c., &c. Thus you would have advised your hearer,--thus you have not done; you have by your conduct, in this instance, injured your cause--injured your Master's cause, and, perhaps, made wounds that may never be healed. You know not, at this moment, what this kind friend is suffering; what his dear wife, his venerable parents, each of whom having a regard for both, can say nothing, but must suffer in silence. Oh! you have done very wrong." The tears gushed in my eyes, I thought of praying. "No," said my mentor, "not yet; you should first do right. Go and acknowledge your fault." "I cannot." "You must, indeed you must." "But he will treat me roughly." "You deserve it, you must bear it; you will at least have the pleasure of knowing you did all you could in your present circumstances, to repair the wrong you have done. When thus you have done, should you not meet forgiveness and reconciliation from him, you may apply to your offended master, and peradventure, you may find forgiveness and reconciliation from Him." I went out with an aching heart, experiencing the full force of the truth as I went along--"The way of the transgressor is hard." I arrived at his dwelling; I entered his doors; but oh! with what different sensations when unconscious of offense! Oh! how painful is a guilty conscience! I found him reading; he did not lift up his head, he did not speak: I could not. His dear companion blushed, she trembled, she spoke. However, he read on. I attempted once and again to bring out what my mentor charged me to do--I failed. At length, for I must come to it, I said, with a faltering voice,--you are justified, Sir, in your conduct on this occasion; I deserve it all; and all this, yea more, I can bear, with much more ease than I can the reproaches of my own heart. I am come to give this troubled heart some ease, Sir, by acknowledging my error; I have done wrong, Sir, in taking up a report of you, or saying anything about you to any but yourself: I beseech you forgive me--and was going to add; but he got up, his countenance suffused with tears, and would have spoken, but could not; he gave me his hand, however, and it was filled with as warm a heart as ever beat in a friend's bosom; it has never cooled since, though this was many years ago. On my return I was congratulated by my kind mentor, and then poured out my soul to my heavenly Father, whose consoling language was, "Neither do I condemn thee; go and sin no more." Power of the Holy Spirit.
By Independent
An engine is of little practical worth until the steam be admitted to the cylinder. Then it becomes mighty. Vast power is generated. The wheels begin to revolve, they in turn communicate motion to others; and thus a whole factory, with its hundreds of workmen, becomes a scene of activity. And so a soul in its natural state, unbaptized by the Spirit of God, is unfitted for the Master's service. There is in it no impulsive force in the direction of spiritual results. But when all barriers are removed—all obstacles of pride and selfishness taken away—and the Spirit of God is admitted and allowed full sway within, the dormant energies begin to be awakened. The power of God is felt in the life, and the man is qualified by a divine energizing to enter upon active, effective Christian work, and to communicate a quickening spiritual impulse to others. Every one feels its influence. Christians realize a new stimulus. Backsliders are recovered. The cold and distant are warmed into new life, and the impenitent are made thoughtful. It is difficult to estimate the power for good of a soul thus thoroughly endued with energy from on high. Its influence, though it may be quiet, is yet like a silent, mighty current. And when a body of Christians, when a whole church is thus baptized, nothing can withstand its might.—Independent. Salvation of Purgatory.
By Editor
THE Protestant believes that the blood of Jesus, the Son of God, "cleanses from all unrighteousness." And, further, that nothing but the blood of Jesus can cleanse from sin. On the other hand, the Romanist believes that some are saved or purified by other means. The Catechism of "the most Rev. Dr. Challoner," entitled "The Catholic Christian Instructed," says:— "They that die in lesser or venial sins will be punished somewhere for a time, till God's justice be satisfied, and this is what we call purgatory." But they can never join that company who have "washed their robes, and made them white in the blood of the lamb;" Rev. 7:14; nor can they sing to him the new song, "Thou hast redeemed us to God by thy blood." Rev. 5:9. This doctrine of satisfying the justice of God by pains endured in purgatory, is subversive of the gospel hope of faith in Christ; it is a doctrine of "strong delusion." It is the building up of a false hope of salvation by other means than those of the gospel of pardon through Christ. It is leading blind souls to expect to enter in by some other way than by "the door." Such will be counted as "thieves and robbers" when Jesus shall count up his own. It is an awful thought that thousands upon thousands have been deceived to their ruin by that monstrous apostasy which has invented this "other gospel" to fill its coffers with filthy lucre. And yet, because it is monstrous—because it is great and strong, it receives favor from Republicans and Protestants. Such blind guides of the blind as Henry Ward Beecher laud it as a system to be esteemed,—to which we may extend the hand of Christian fellowship. It is a fearful thing thus to trifle with the eternal destiny of souls, and with the infinite justice of God. If fire and pain could purge away sin, then, verily, Christ died to little purpose. Tradition and Trine Immersion.
By Editor
It is well known that the Greek Church, which practices three immersions, holds tradition as equal in authority with the inspired Scriptures. Chrystal's History of the Modes of Baptism is a text book with trine immersionists, and in it he most earnestly pleads for tradition. In this he does well for his cause, for he knows that without tradition his theory of “three baptisms” would have no tangible foundation. One appeal which he makes in behalf of tradition is worthy of notice. It is found on pages 160-1 of his History, as follows:— “Almost all of every creed admit some Apostolic tradition. We admit it in making still more clear the scriptural and primitive church polity. The Presbyterian admits it when it teaches him the baptism of infants. And the Baptist admits it when it teaches that the first day of the week should be observed as the Christian Sabbath.” His point is well taken as far as infant baptism and Sunday observance are concerned. But what does this prove in favor of tradition? It would be far more easy, we are aware, to successfully meet the trine immersionists before the people, if their foundation, tradition, were not upheld in practice by the Presbyterians and Baptists. But while it is so, there is the greater need that we, who reject tradition altogether, let our light shine both in our theory and practice. The Dedication in Battle Creek, Mich.
By Uriah Smith
ACCORDING to appointment, the Tabernacle was dedicated Sunday afternoon, April 20. We were hardly prepared to have it prove insufficient in respect to size at the very first large gathering, but such was the case Sunday afternoon. Hundreds went away, being unable to obtain even standing room. The day was one of nature's best, and long before the hour of service the people were pouring in from every direction. They soon filled the entire floor below, filled the gallery, filled all the extra seats which were brought in and put into every available space, filled the aisles, filled the porches, perched all along the stairs which ascend from the pulpit to the gallery, and ran over into the basement. Yet large numbers went away unable to find an entrance. The house had been estimated to hold thirty-two hundred people, but thirty-six hundred and forty-nine were counted as they left the house at the close of the services. The order of exercises was as follows : 1. Anthem : "Hear our Prayer;" 2. Invocation by Eld. A. S. Hutchins; 3. Hymn : "Waiting and Watching;" 4. Scripture reading, selection from Solomon's prayer at the dedication of the temple, Prof. S. Brownsberger; 5. Brief History of the denominational work of S. D. Adventists in Battle Creek, U. Smith; 6. Report of the Building Committee, through the chairman, H. W. Kellogg, and the acceptance of it and of the house by S. N. Haskell, in behalf of the church in Battle Creek and the General Conference; 7. Hymn : "To the Giver of all Blessings;" 8. Dedicatory Sermon by Eld. J. N. Andrews; 9. Renewal of the covenant by the church to keep the commandments of God and the faith of Jesus, thus first dedicating themselves anew to the Lord, manifested by rising; 10. Hymn : No 503 of Spiritual Songs; 11. Dedicatory Prayer by Eld. Geo. I. Butler; 12. Anthem : "The Earth is the Lord's;" 13. Benediction by Eld. D. M. Canright. The exercises all passed off satisfactorily. We have only time here to say a word concerning the sermon by Bro. Andrews. This was one of his strong efforts. He took his text from the mottoes on the window in the rear of the pulpit; on the left hand being the text, Rom. 3:24: "Being justified freely by his grace, through the redemption that is in Christ Jesus;" in the center, the ark and cherubim, with the ten commandments in full; on the right, Rev. 14:12: "Here are they that keep the commandments of God, and the faith of Jesus." These mottoes show the law and the gospel in their holy and inseparable connection, and the prophetic union of the two in the people who proclaim the third message just before the coming of Christ. This gave Bro. A. occasion to speak of our position on the law, our position on the gospel of Christ, and our position in prophecy. It would seem impossible to condense more of the distinguishing features of the S. D. Adventist faith into one short sermon than were clearly and concisely brought out on this occasion. The house receives only commendations from those who see it. If there are any feelings of dissatisfaction abroad concerning it, it must be on the part of those who have by some means obtained wrong ideas in reference to it. The spire is not anywhere near as tall as that of Trinity Church, New York (!), though we learn that one man was informed that it was. It is but 108 feet from ground to finial. The clock was first suggested by the citizens of Battle Creek, they also suggesting that they would pay for it. This pledge they have redeemed almost twice, having subscribed toward the building $1,003.05, while the clock cost only $600; and the difference in the subscription above what it would have been had the clock not been put in, is more than the cost of the clock. There is, therefore, no extravagance nor debt upon the cause for this. And so many other things that might be mentioned. But the best testimony on this point is the course of those who are here to see for themselves. In large numbers our brethren have come from other places to the dedication. Many had never seen the house, and some had heard unfavorable reports. But being here, seeing it as it is, hearing the explanations on all points, and learning with what economy and care the enterprise has been managed, they came forward nobly with their means to help it through. At a meeting held in the Tabernacle, evening after the Sabbath, April 19, to see what could be done toward removing the debt, payments and pledges were made to the amount of $6,184.50. No better testimonial than this could be given to show the favor with which this enterprise is received by those who understand it. The report of the building committee showed the total cost of the building alone to be $25,475.17. Grading and clock bring it up $800, to $26,275.17. To meet this $22,956.68 is provided. Leaving still unprovided for, only $3,318.49. This is a most encouraging showing; and if the brethren abroad felt some of the enthusiasm of those who are here, this amount would be liquidated at once. A praise service was held in the evening, which was an occasion of much interest. Many encouraging testimonies were borne. The singing was excellent. The day throughout was one of success.149 The brethren seem to be of the best courage. The house is one which was needed. It meets the want. It has stood the test well. Rarely will such a demand be made upon it as was made by the crowd at the dedication. The erection of this house without accident, its successful dedication to the Lord, the free-will offerings which have so nearly met the debt, all constitute an achievement in behalf of the cause for which we have reason to be grateful. U. S. Black Plague in San Francisco!
THE Chronicle of May 2 gives an account at length of the death of a young woman, Anastasia Dee, of what appeared surely to be the black plague. The attending physician bears a good reputation for candor and ability. He says he never saw a similar case,—the disease was new to him; but from the description of the black plague, he has no doubt it is clearly a case of that disease. The report says:— “On Tuesday she was feeling too unwell to work, and she sent for her brother. He called for her with a carriage. She walked to the carriage, rode to the house of her sister, Mrs. Edward Sass, No. 1025 Folsom street, and when she arrived there she walked from the carriage to the house. She was weak, but had no other evidence of illness. This was at 2 o'clock in the afternoon. An hour later she was seized with dreadful pains in the chest and abdomen, and a physician, Dr. E. O. Schmidt, of No. 722 Folsom street was sent for, and he saw her at 6 o'clock. She was then suffering frightfully, but was conscious, and remained so until 7 o'clock. At 8 o'clock she died. Soon after death the body assumed a very dark copper color, with here and there a large number of spots of a still darker hue.” The doctor said, “I gave the cause of death in the certificate as typhus petichialis, and fully believe it to be such. It was the same as the pest.” At the time of her being taken with sickness she was residing with a Russian lady, having been in her employ three or four months. It is supposed that the disease was conveyed from Russia by letter, as it has been thus communicated in Asia. If it was really the black plague, there is no reason why it should not spread in such a place as San Francisco. Later we learn that the health officers are using every precaution to prevent the spread of the pest. The General Conference.
By Uriah Smith
This meeting, was held as per appointment, April 17-21. Much disappointment was felt by the brethren that the state of Bro. White's health did not admit of his being present, on which account they were deprived of the pleasure of the presence, and the benefit of the labors and counsel, of both himself and Sister W. In other respects the meeting was the most successful and interesting Conference ever held by our people. A larger number of delegates than ever before responded to the call, and all parts of the field not represented by delegates were represented by letters. Thirty-nine ministers were in attendance. Among these it was cheering to notice an unusual degree of spiritual life, hope, and courage. And all these were still further increased as the good meeting progressed. A short sermon from fifteen to twenty-five minutes in length was given at the opening of each business meeting. The preaching, especially on Sabbath and Sunday, was full of point, plainness, life, and power. An interesting Sabbath-school was held at the usual hour Sabbath morning, showing the convenience of the new house of worship for such occasions. The brethren were well pleased. It was similar to the grand Sabbath-school held at our last camp-meeting. On Sunday four were baptized, and six more on Tuesday, the 22d, among whom was Bro. De Vos, a young man who took a position four months ago in the job room of the REVIEW Office, and has become a full convert to our faith, and who now wishes to prepare himself to translate our works into the Holland language, and thus labor among his own people; and three from a company of fourteen Sabbath-keepers in Philadelphia, of whom we had no knowledge before this meeting, who have come to an understanding of the truth by reading our publications, and searching the word of God for themselves. The Business Proceedings were of more than ordinary interest, and much more largely attended by the church in general than heretofore. A careful reading will show the important subjects and the wide field canvassed, -matters intimately connected with the prosperity of the home work, the foreign work, the publishing work, the S. S. work, the T. and M. work, and the spiritual prosperity of our churches. We would fain pen some word which would arouse all whom it may concern to pay more regard to the doings of the Conference by carrying out the measures recommended. Here are gathered the representative men of the cause, those who see the wants and feel for the prosperity of the work, as clearly and deeply as any can. They bestow anxious thought and importunate prayer upon the subjects under consideration, and conclude that certain steps are necessary to secure prosperity in one direction, and other moves to guard against evils in other directions. Is there no importance to be attached to their action? Should it be passed over lightly? The church can render it effectual, or they can transform it into a dead letter. As a Conference, the members do their duty when their deliberations are set forth in proper form. It then remains for the church to act. And if the good which might be reached is not attained because the counsel which would secure it is not followed, upon whom will rest the responsibility? We will give the points of business when we receive the full report.—ED. SIGNS. THESE terms may sound strange to the ears of many readers, but they have been much used in the country since the session of the Prophetic Conference in New York City. The members of that Conference have been freely stigmatized as "Pessimists," because they took so hopeless a view of the future of this world without the personal return of the Lord; for pessimism is the doctrine that things are tending to the worst, of which optimism is the opposite. There are two Scripture facts which ought to put to silence all who derisively call the Advent believers pessimists. One is, that in all history, false prophets have prophesied good and never evil; always answering to the call—"preach unto us smooth things." The other is, that Paul says of the last days, when the coming of the Lord, and "the day of the Lord," are near, that men will cry, "Peace, and safety," though "sudden destruction" has been foretold and is impending. But we do not purpose at this time to argue the point. We wish only to introduce the following compend of the subject which we find in the N. Y. Independent, under the head of "Optimism and Pessimism Once More." Brief as it is, nothing more seems to be needed:— "When God had finished the work of creation, and had pronounced all things good, two angels went forth from his presence. "As they looked upon the perfect work, the one declared: 'Darkness will never enter.' The other said: 'Sin and suffering will come.' "As they heard the preaching of Noah, that God would destroy the earth with a flood, the one said: 'Nonsense! God will not destroy the work of his own hands.' The other said: 'A deluge is coming.' "As they looked upon the new world peopled from the ark, the one said: 'Man, taught by the judgments of God, will never sin again.' The other said: 'There will be another apostasy.' "As they looked upon Israel, delivered by the outstretched arm of Jehovah from Egyptian bondage, the one said: 'They will be faithful to the God who has delivered them.' The other said: 'They will bow down to a golden calf.' "As they stood over Jerusalem, in the days of Hezekiah, the one said: 'It is the city of the Great King. Evil cannot come to it.' The other said: 'One stone will not be left upon another, and Israel will be led away captive.' "As they looked upon the arrest of Jesus, the one said: 'He is the Son of God sent forth to be a Saviour. Evil cannot come to him.' The other said: 'He will be crucified.' "As they looked upon the Church of Rome, the one said: 'It is founded in faith and prayer. It cannot become unfaithful.' The other said: 'It will apostatize.' "As they regarded the Church Universal, the one said: 'It is the pillar and ground of truth. It can know no declension.' The other said: 'When the Son of Man cometh, shall he find faith in the earth?' "From the beginning, the one ever said: 'There shall be no night.' The other ever said: 'The night is coming; but after the night cometh the morning.' "Which was the pessimist? Which the optimist?"