p. 36 | Review and Herald, Vol. 27, No. 5. (1/2/1866)

The Discussion in Portland, Me.

QUESTION. The Seventh-day Sabbath observed by God's people prior to the crucifixion of Christ, is still binding upon mankind. Affirmative, M. E. Cornell. Negative, T. M. Preble.

(Continued.)

Cornell. Refers to the four questions proposed by Eld. P. in his first speech. Had answered two of them the last evening, by showing that it is the highest presumption for a person to attempt to decide which work is the greater, creation or redemption, in the absence of all revelation upon the subject, and that God's sanctification of the seventh day in the beginning, could not have reference to the seventh day that was then past, but must have reference to the seventh day for time to come, and hence that it was to be kept in regular order from creation onward.

On the third question remarks: Christ did not refer to a commandment outside of the ten. Loving God was the principle Christ referred to, and that is the vital principle, and the very essence of the first four commandments. On these two principles of loving God, and loving our neighbors, Christ says all the law hangs. Without these the ten commandments could not exist for a moment. Therefore Christ referred to something which was in the commandments, and the very basis of them, not to something which was outside of them. And he said it in answer to the question, "Which is the great commandment in the law," not outside of it.

To the 4th question. Does not the change of penalty involve a change of the law? Bro. C. replies that it does not. The penalty for murder in Michigan was once death. That penalty has been changed to imprisonment for life; but the law against murder exists now as it did then. Again, the penalty of the Sabbath law has not been changed to any greater extent than the penalty of the other nine commandments; and if they exist in this dispensation, the Sabbath does also. But the real penalty of the law has not been changed. Eld. P. affirms that temporal death was the penalty of the law. I deny it. Let him prove it. That death was not the full penalty of the law. The real penalty for sin, the transgression of the law, ever has been, is, and ever will be, the second death; and that will be inflicted in the future on those who die sinners in this dispensation, as well as upon those who thus died in the former.

Having answered Eld. P.'s questions, Bro. C. returned the compliment by asking him the following: 1. How do we know that we should observe a day to commemorate redemption? 2. If so, how do we know that we should keep the first day of the week for that purpose? 3. If we are to keep a day, should we not, inasmuch as we have redemption through his blood, keep the day on which he shed his blood? 4. If God sanctified the seventh day after any six of labor, do not the Mahometans, who keep Friday, observe the Sabbath as much as those who keep the first day? [The only answer Eld. P. made to this question, was, I should not have thought my brother would have asked such a question as that.] 5. What law is violated by working on the first day of the week?

Refers again to Preble's admission that if it could be shown that every seventh day from creation was sanctified, he would give up, &c., and argues further on the sanctification of the Sabbath. Gives the definition of the word sanctify from Webster, and shows its Bible use from the following texts, Josh. xx, 1; Joel i, 14; ii, 15; 2 Kings x, 20, 21; Ex. xix, 12, 23, showing that to sanctify anything means to set it apart to a special use, by divine appointment, or by giving a commandment how it shall be used. For whose use did God set apart a day in the beginning? Not his own, but man's. What day did he thus set apart? The seventh. Here Bro. C. re-argued the point that the day on which God had rested was past when God blessed and sanctified the seventh day. Therefore these acts could not have reference to the day that was past, but must have reference to the seventh day of each week for time to come. The fourth commandment merely gives a history of what God did at creation. In Genesis it says that God sanctified the seventh day. The commandment says he sanctified the Sabbath day; therefore it was the Sabbath day in the beginning when God sanctified it. They are one and the same thing, and no distinction can here be allowed. Refers to Heb. iv, and denies that it has reference to Christ. Eld. P. assumes that. I wait for proof. Eld. P. says Christ purchased redemption on the first day of the week. I say he paid the purchase money on the day he shed his blood, which was not the first day of the week. Redemption was not completed on the first day of the week. The work which Christ came to do here on earth he declared was finished just before his death. John xvii, 4; and if the entering into rest in Heb. iv, refers to Christ, as Eld P. affirms, then he rested not on the first day of the week, but on the seventh while he lay in the grave.

Preble. Cannot see the bearing which the last speech of the affirmative has upon the question, therefore has but very little to say concerning it. Eld. C. says the question was concerning a commandment in the law, not outside of it. I did not say outside of the law, but outside of the decalogue. I say so still. I pass over all his denials. I have asked him to give the place where any particular day was sanctified in regular succession for God's people. Eld. P. here turned to Genesis ii, and re-iterated his assertions that God blessed and sanctified only that particular seventh day on which he had rested, and which was past, and no other, and asks, Will you believe the sophistical reasoning which would make anything else of it? In relation to Heb. iv, Eld. C. denies. Let that speak again for itself, and see whether it refers to Christ, or to an indefinite being that no one can tell anything about. The Bible is good yet. Reads verses 5-10, and asks, Who was it that has ceased from his own work as God did from his? I call on him to tell who it is if it is not Christ? I do not know who it can be. Who will he get? I want a little proof of the old Jewish Sabbath. I cannot see enough force in what he says about Christ's shedding his blood to purchase redemption, to spend much time with it. I propose now to introduce some things mentioned last evening. Eld. C. says he never claimed Eld. Preble, and yet reads from a certain book, that Eld. Preble first called the attention of Adventists to the Sabbath question, &c. My brother has introduced a witness, but does not tell us what book he quoted from. He makes a serious charge against me that I am trying to do away the ancient Sabbath. I am not trying to do it away. It is holy to the end of the world; but God may change the day on which it is to be observed. It is still esteemed by God's people as honorable, and is a delight to them now. The idea of the Sabbath as an institution being different from the day on which it is holden, is not new with me. The apostles held the same idea. The reason it is so good is because it is so old. Eld. C. denies that redemption is greater than creation. In the first place he denied the idea of Christ's having redeemed the world. Luke i, 68. "Hath visited and redeemed his people." Gal. iii, 13. The work is accomplished, it is done. 1 Pet. i, 18; Heb. ix, 12 were also referred to.

Eld. P. here produced his strong argument to show that redemption is greater than creation, as follows: Let us remember that God the Father created the world at the beginning, called in the Hebrew, tehvehl. Ps. xc, 2; Jer. x, 12. But the Lord is going to burn up or melt this world as we learn from Nahum i, 5; 2 Pet. iii, 7, 12. Thus we see that this present world, this kosmos, created by the Father, is under the curse, and is doomed to pass away by fire. Therefore if it is not redeemed it must be lost. What would it be worth then? The Hebrew word meaning world, is in the New Testament kosmos; and this is to be redeemed or saved by Christ. John iii, 16. "For God so loved the world," &c. Chap. iv, 42. "The Saviour of the world;" the Saviour of the kosmos. What does this kosmos embrace? Matt. xiii, 38. The field is the world. Dan. vii, 27. The kingdom under the whole heaven. Matt. xxv, 34. Kingdom prepared from the foundation of the world, kosmos. Jesus redeems this and saves it from its lost state. But he did not come merely to redeem the globe but the race upon it. 1 Tim. i, 15. Christ came into the world to save sinners, of whom I am chief. Not only the

whole globe is lost without redemption, but the people of God are lost also. Our race is lost unless redeemed by Christ. Has my brother lost any friends by death? Which then would be the most to him, the fact that they were once created, or the fact that they are going to be redeemed?

Cornell. Admits the truthfulness of most of the negative's last speech. Believes with him in the redemption of the kosmos, but wants to know what that has to do with the question. We can have no memorial of an event not yet completed. The whole argument is in my favor. Denies that there is any divine law except what is written, and calls upon the negative for a little Bible for Sunday. He asks me to show who is meant, if not Christ, in Heb. iv. He says it is Christ, I deny. It is not my business to prove a negative. Let him show that it is Christ. To return to the question. If another day is to take the place of the one for which we have a divine command, we must have the most unequivocal testimony for it. That is the course pursued by all law-makers. No power can change a law, but the one that made it. Calls for a record of the change, and denies the fact of the alleged change, because no record of it is to be found. Bro. C. called upon the negative to show one single reason or fact, necessary to make a Sabbath, that belonged to the first day of the week, or to show that God had ever performed one act in reference to the first day, that he did to the seventh, to make it a Sabbath. The rest of this speech was occupied in re-arguing some of the main points already presented, and in endeavoring to stir up the negative in some way to meet the argument.

Preble. Claims that he has proved by four texts that the work of redemption is completed. Endeavors to make a distinction between redemption and the work of redemption. Admits that redemption is not yet completed, but the work of redemption is finished. Eld. C. denies that Heb. iv, refers to Christ, so I shall have to read. Goes back to the third chapter and reads to the 10th verse of chapter iv, and re-iterates his assertion that it must be Christ who enters into his rest; as no other one could be referred to. [Bro. C. subsequently answered this by showing that the entering into rest refers to the believer, and that we enter in by faith.] Says that Eld. C. has not answered what he said about Paul's preaching at Troas. Hopes he wont deny that. Hopes he wont talk about his stealing the sanctity of the Sabbath to make a memorial for redemption. Thinks he knows what is meant by the remarks thrown out about Ash Wednesday, Holy Thursday, &c., that is, that Sunday rests upon no better ground than these, because the Papacy has tampered with it. Then prayer, that Lord's supper, the seventh day, &c. &c., are all gone by the board, because it has tampered with them all. Hopes the affirmative will not take any special pains to rouse him up; for I may, said he, overreach myself, I have a little of the blood of old Commodore Preble running in my veins. [That some of the audience should be reminded by this language of the significant caution given by Mrs. Davis to the captors of Jeff. was not strange. They were very pardonable. Eld. C. afterward explained that he did not wish to rouse him up in the sense of getting him excited, but to stir him up to the proof of his position, and provoke him, if possible, to bring forward some evidence for his side of the question. So the matter was got along with, and nobody hurt.] Before answering the questions proposed by Bro. C. he wanted a little time for reflection. Claimed that God must have sanctioned the keeping of the first day of the week, though he admitted that there was no precept for it. Asks the affirmative to show where any other apostle has first observed the seventh day, and claims that he observed it because of the Jews, just as he circumcised Timothy and Titus. Promises to show that Paul held meetings on the first day of the week.

(To be continued.)

The New Year.

By Editor

We stand upon the threshold of another year. “We again change the final figure of our date, and write 1866 upon the virgin page which is to receive the record of the new year.” Concerning the year that is past, we dare make only one record—thank God that we can make that—“The blood of Jesus Christ, his Son, cleanseth from all sin.” In this gracious provision, let us, through repentance and forgiveness, bury all our wrongs and follies past, and pausing a moment to make new resolves, and seek a fresh consecration to God, go forth into the coming year to fill up its days and months with nobler efforts in the Christian life.

Judging from the past, and the sure word of prophecy which is the only lamp to our feet through these dark and perilous times, the year 1866 will reveal to us more startling events than any gone before. They who are waiting and watching for the consolation of Israel will see much to strengthen their faith and revive their hope. Let us be awake.

“Budding fig-trees tell that summer Dawns o’er the land; Signs portend that Jesus’ coming Is nigh at hand.”

Reverence for Those Who Suffer

"I LOOK," said Channing, "with scorn on the selfish great of the world, and with pity on the gifted prosperous in the struggle for office and power; but I look with reverence on the obscure individual who suffers for the right, who is true to a good but persecuted cause."

Spiritualism in Battle Creek.

Spiritualism in this place has now received three stunning blows.

The first was when Moses Hull, standing within the strong defenses of the truth, gave Mr. Wardsworth, Spiritualist, a complete and utter discomfiture, showing up the inconsistencies and the hideously immoral tendencies of the doctrine.

It was made to stagger again, when the same Hull, having foolishly apostatized to that unhallowed delusion, received an equal discomfiture at the hands of Mr. Leland.

And now it receives its heaviest blow, in the illustration of its practical workings, as shown in the poisoning case noticed in another column.

But it may perhaps be said Spiritualists are not responsible for the acts of all who choose to call themselves by their name. They might urge this plea, but not their public action, so far as they have been able to agree in any public action, cut this off. The constitution of the Religio-Philosophical Society, the only form of organization ever generally adopted by Spiritualists, makes this very significant provision:—

"It is the duty of this Society to receive all who desire to unite herewith, by subscribing to these articles, each individual alone being responsible for views entertained or uttered, or acts performed or approved. And for these reasons no complaint or charge against members of this Society shall ever be entertained, nor shall any member of this Society ever be suspended or expelled from membership."

It is also provided, that

"No amendment shall ever be made allowing complaints to be entertained against members, nor for their censure, suspension, or expulsion; nor in anywise to restrict or hinder any person from uniting with, or withdrawing from this Society in the manner herein before provided."

Individual Spiritualists may, in spite of their doctrine, sustain a good character. But when in their teachings, and in their corporate deliberations, they make their individual members responsible to no one for their actions, the public will throw the responsibility of such actions upon them as a body, and they cannot shun it.

1866.

By J. M. A.

TIME, on its swift wing, has numbered another year among the things that are past. The record of 1865 is now completed. As a faithful witness, this record will now stand, to testify either for us, or against us. The testimony it will hear, we cannot now change if we would. It is too late.

How is it with you, my brother, my sister? Have you left a clean, pure, and spotless record for 1865? Happy, indeed, is your lot if such is the case. With bold hand and unfaltering nerve, you may begin to write upon the new page of 1866. With bright prospects, and in joyful anticipation, you may await the developments of the new-born year.

Or, is the record which you have now just completed, all dark, blotted, and besmeared with the corruptions of the world? Does it tell of unfaithfulness, indifference, and habitual neglect of duty? Does it often speak of pride, selfishness, and love of the world?

then, truly, your case is not so cheering. The new year does not open to you with prospects so bright.

But dear brother, dear sister, with the new and clean page of 1866 before you, you may still be hopeful. At the commencement of the new year you may resolve, that in the strength of God, you will yet make a record that will bear a rich testimony in your favor. The blots upon your past record may serve to forewarn you with reference to the one you are now to make.

Doubtless the year 1866 will be a period of marked interest to God's people.

“We are living, we are dwelling In a grand and awful time.”

Adventists are not the only persons that recognize this fact. Thinking men of all classes seem to be deeply impressed with the spirit of impending events. The public pulse beats in harmony with the sublime truth that the end of all things is at hand. The world's under-current, so to speak, indicates clearly enough, the boiling sea over which we are drifting. Surely, with the unerring chart of prophecy before us, in the midst of all that is transpiring about us, we may rest assured that “the great day of the Lord is at hand.”

Brethren, let us awake. Let us firmly resolve, at the commencement of this new year, to make a clean record for 1866. Let us resolve that we will daily try to overcome some fault, and make some advancement in the divine life. Three hundred and sixty-five such earnest efforts would make a good show for 1866. Let us resolve again, that we will spend at least one hour in each week in trying to do some substantial good to others,—in trying to point out the way of truth and life to our friends and neighbors. Fifty-two hours, thus earnestly and prayerfully spent in our Master's service, would tell well upon the record we now propose to make. Finally, brethren, let us make the most and best of A. D. 1866.

J. M. A.

Scatter the Books and Tracts!

By J. M. A.

THERE is no way in which the present truth may be preached more effectually than through the circulation of our Office publications. These publications must be handed out. These silent messengers must have access to the people. You, brethren, are responsible for this work in your respective localities. Think not that the preachers alone are responsible for the sounding of the third angel's message. The time has come when every faithful brother and sister must and will bear a willing hand in this work.

Being thus fully persuaded that our brethren, all over the wide field, should enter most heartily into the work of disseminating the present truth through the agency of our many publications, we introduce, what might be called in legislative parlance, a sort of "enabling act," by which they, with but little trouble or sacrifice on their part, may be enabled to supply themselves with a good assortment of books and tracts, preparatory to the work in question.

I refer to the following list of publications, which we have selected and put up in nice boxes procured

for the purpose, and which we offer for the small sum of eight dollars.

Here, brethren, is a chance for you to show your willingness to work in the cause of God. We urge the duty upon you. Will you send in your orders? Who will take the first box?

These boxes will be sent by express, as may be directed. J. M. A.

The Bigot Described

THE celebrated John Foster thus describes a bigot: “He sees religion, not as a sphere, but a line, and it is a line in which he is moving. He is like an African buffalo—sees right forward, but nothing on the right or left. He would not perceive a legion of angels or devils at the distance of ten yards on the one side or on the other.”

Forgiveness.

By James White

“For if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.” Matt. vi, 14, 15.

As we would be forgiven of God, so we must forgive those who wrong us. To cherish a hard, unforgiving spirit against erring mortals, and to murmur against them, is a sin, especially in a follower of Jesus Christ. Christ should be our example. When contending with the Devil he did not rail on him, but meekly said, “The Lord rebuke thee.”

Christ led on the battle at the fall of Satan, and witnessed the fall of hosts of angels, who were once obedient to his command. Human language is utterly inadequate to express the insult of Satan, and the wrong here done to Jesus Christ. And Christ was in the great controversy with Satan—he to save, and Satan to destroy souls—from Adam to Moses; and the abused Leader of Heaven witnessed Satan leading most of the human race during that time to ruin. Yet at the grave of Moses he meekly said, “The Lord rebuke thee.” What a lesson of submission and meekness! If Christ could thus treat the Devil, his followers should be patient, and take with composure the insults of the wicked. And still more, what tenderness and pity they should exercise toward erring brethren.

Christ preached plain doctrine. He rebuked and reproved. He came not to send peace on the earth, but a sword. His truth must be preached by his ministers. The war must come on the account of truth. We must declare the truth of God. But see Christ near the close of his faithful ministry, so marked with plainness and cutting declarations, in tears over Jerusalem where he had received the greatest neglect and insult.

Here, too, let all learn a lesson. From these and other great facts I am learning a precious lesson. For twenty years my experience has been in the battle for truth. And as I review the past, I see that I have let the apostasies, rebellion, and errors of others grieve me beyond measure, which finally led to murmuring against them, and a lack of that forgiving spirit illustrated by Christ.

I rejoice that I have been enabled to take and maintain a firm stand on truth. But when vile men have assailed I should have said in my heart, “The Lord rebuke thee,” and still maintained a happy, hopeful frame of mind. And when brethren have erred, and made my labors grievous, I should have offered prayers for them, and felt pity always, instead of sometimes murmuring at their course. I now wish to say to all Christian friends, God is doing a great work for me, and I want every wrong removed. I have erred, and as a Christian delight to confess my faults, and ask those who have seen me lack patience and forgiveness toward the erring, to forgive me. Pray for me, dear friends, that I may come out of the furnace purified, and prepared to work more efficiently in the cause of truth, and finally reach the mount Zion I have loved for more than a score of years, far more than all things here.

JAMES WHITE.

Rochester, N. Y., Dec. 26, 1865.

Note from Bro. Canright.

By Dudley Marvin Canright

FRIDAY, Dec. 22, I, in company with Bro. Squire and several friends from Ithaca, started for St. Charles. We rode all day through a dense forest of pine, hemlock, &c., without scarcely seeing a house or even a living creature. We thought that this was nearly fulfilling the command, Luke xiv, 23, to carry the message into the "high ways and hedges!"

There was a goodly number of brethren and sisters present from Chesaning, Freemont, &c. Perfect union and harmony prevailed through all our meetings. A strong faith in the message, and a firm determination to stand by God's chosen servants, was expressed by all. We felt as though there were some precious souls here whom the Lord loves. Several manifested a deep interest to hear and investigate the truth. One of our friends from Ithaca here resolved to give his heart to the Lord and keep all his commandments. May God bless him. We all felt mutually encouraged to persevere in well doing. D. M. CANRIGHT.

Christian Conflict and Self-Conceit

God does not destine us to a quiet life here below; if he call us to peace on the part of Jesus Christ, he calls us to war on the part of the world.—Tyndale.

No persons are more empty than those who are full of themselves.

Triple Murder in Battle Creek.

A SPIRITUALIST MOTHER SENDS THREE OF HER CHILDREN TO THE "SPIRIT WORLD."

While we continually have occasion to notice the increase of depravity and crime all over the land, we must expect that sometimes it will come near our own doors. The following horrible events which have just transpired in this city, now come in to help swell the great sum total of human wickedness. They afford, moreover, a fair illustration of the fearfully corrupting tendencies of spirit intercourse. The circumstances are summed up by the correspondent of a Detroit paper as follows:

"The quiet city of Battle Creek was thrown into great excitement on Saturday last by the discovery of the dead bodies of three children under circumstances which strongly induced suspicions of foul play. A coroner's jury was at once summoned, and a thorough investigation of the affair was commenced, but was not concluded when our informant left. The inquiry has developed a condition of social affairs which is almost too much for credulity to swallow. That, in this latter half of the nineteenth century, in the midst of a Christian community, persons of both sexes should herd together like cattle, in furtherance of a wild religious fanaticism, almost surpasses belief. When they go still further, and add to their previous crimes the most heinous one known to the laws of God and man, the community in which they live may be pardoned for exhibiting symptoms of unusual excitement.

"The circumstances of the case, so far as developed, appear to be about as follows: Last spring a Mrs. Leonard left her husband at Ypsilanti and went to Battle Creek, taking with her five children, two by Leonard, and three by a former husband. It seems that she was a believer in the doctrines of modern Spiritualism, and was led to desert her husband through instructions from the spirit world. She herself possessed the power of communicating with spirits, being in the parlance of that sect a 'medium.' By advice from the same supernatural source she dropped the name of Leonard, and being matrimonially joined, according to the ordinances in vogue in the spiritual world, to her first husband, again assumed his name and called herself Mrs. Haviland. When she reached Battle Creek with her children she had $500 in money, and set up in housekeeping by herself. About this period another character appears upon the stage in the person of a Dr. Baker, of Adrian, who was also a spiritual medium of great repute among his sect. Dr. Baker boarded with Mrs. Haviland. The house was a great resort for Spiritualists, there being many of that sect in and about Battle Creek, and 'circles' and 'seances' were the principal occupation of the gifted doctor and his pupils, for it appears that the Haviland house was a sort of spiritual academy for the training up of female mediums through the spiritual knowledge and gifts of the doctor. A Miss Merrit, of Ionia, a medium, was of the household, and a Miss Hannas, of Battle Creek, a young lady of seventeen years of age, was a boarder in the family. She was developing her gifts, with the help of other mediums, as a 'test medium;' that is, the veracity of spirits in general, and the loquacious ones in particular, were tested through her superior gifts. It was said that she 'developed' more rapidly than any test medium ever known in these parts, being quick-witted and shrewd. This academy went on with swimming success through the Summer and Fall, and furnished incontrovertible spiritual evidence for the conversion of the unbelieving.

"About four weeks ago the Doctor borrowed $600 of Miss Merrit and bought a lot in the outskirts of the town, upon which he built his castle in the shape of a board shanty with one room. Into this shanty with one room the Doctor moved the three women above mentioned, and the five children, and they all lived together, continuing to 'develop' the young lady as a test medium. Wonderful things were related of her powers in that capacity. She could go into a trance, and when she arrived back again to this mundane sphere she would relate wonderful things of what she had seen and heard. She had seen and talked with any deceased friend you might name; and could describe him or her exactly as he or she appeared in this life, the dress, size, color of hair and eyes,

"Wi mair o' horrible and awful, Which e'en to name wad be unlawful."

"The party were getting ready to travel and astonish the world by a public display of their intimacy with the spirits. Mrs. Haviland had procured a place for her two children named Leonard, and told the other three that she would take care of them. On Saturday afternoon last, some children living in the neighborhood were playing near the shanty, when the two Leonard children made their appearance. On being asked where their older brothers and sister were, they said they were dead. The children ran home and told their parents, some of whom immediately visited the shanty, and found the report to be true. The woman Leonard alias Haviland, said that the youngest, a girl aged four years, died on Thursday about noon; the second, a boy six years, died on Friday morning at ten o'clock; and the third, a boy eight years old, died on Friday afternoon at five o'clock. Miss Merrit says she asked the Doctor what they should do with the children if they should die, and he said he would make a box and bury them on his lot. They claimed that the children died with scrofula. It was generally believed, however, that these mediums, wishing to travel and not be encumbered with the children, determined quietly to remove them to a better sphere. Considering that they could be with them and enjoy their society quite as much in the spirit world, without the inconvenience of taking care of them and providing them with bread and butter and clothes, the plan no doubt, seemed a very sensible one.

"A post mortem examination of the bodies of the children was made by Drs. Cox, French, and Saunders, the result of which was, that the children were healthy, and had the appearance of being poisoned. The stomachs were taken out by the doctors, and the contents were in process of being analyzed when our informant left.

The Coroner's jury were awaiting the analyzation before deciding upon their verdict. The parties had been placed under arrest until the facts of the case could be more fully investigated. The affair naturally created considerable excitement in the town, and the greatest indignation was manifested toward the inhuman mother who could perpetrate such a deed upon her own offspring."

The wretched mother, as we learn from the last Battle Creek Journal, has since made a full confession of her guilt, stating that she administered to them arsenic. The analysis of the contents of the stomachs of the children, showed the presence of arsenic, thus corroborating her testimony. In her confession, she thus states the motive by which she was actuated in the commission of the foul deed.

"When I looked forward to the time when my children should become men and women, I feared for them; that they would have to suffer for transgressing the laws of the land, and I thought as I had been the author of their existence, in a measure, it was better to send them to the Spirit World while they were innocent. If any one had to suffer, I would do it instead of them."

CIRCULATING LIBRARY!

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No. of Books.	Price.
1 HISTORY of the Sabbath, Bound,	80
2 " " " " Paper covers,	50 $1,00
1 The Bible from Heaven,	30
1 Both Sides. Review of Preble on the Sabbath,	20
3 Three Angels' Messages of Rev. xiv,	15 45
2 Which? Mortal or Immortal?	15 30
1 Hope of the Gospel,	15
1 Modern Spiritualism,	15
1 The Kingdom of God,	15
1 Sanctification or Living Holiness,	15
1 Miraculous Powers,	15
4 Prophecy of Daniel,	10 40
2 Saint's Inheritance in the New Earth,	10 20
2 Sanctuary and 2300 days,	10 20
4 Commandment to Restore and Build Jerusalem,	10 40
4 Signs of the Times,	10 40
1 Law of God, Testimony of Both Testaments,	10
1 Review of Springer on the Sabbath and Law,	10
1 Christian Baptism,	10
1 Vindication of the True Sabbath,	10
1 Review of Seymour on the Sabbath,	10
4 Exposition of Matthew xxiv,	5 20
2 Appeal for the Restoration of the Bible Sabbath,	5 10
2 Fate of the Transgressor,	5 10
5 Bible Student's Assistant,	5 25
4 End of the Wicked,	5 20
4 Mark of the Beast and Seal of the living God,	5 20
2 Sabbatic Institution and Two Laws,	5 10
2 Perpetuity of the Royal Law,	5 10
2 Milton on the State of the Dead,	5 10
2 Brown's Experience; Consecration &c.,	5 10
2 Sabbath of the Lord. A Discourse &c.,	5 10
5 Second Advent Faith; Objections Answered,	4 20
5 Scripture References,	3 15
5 Perpetuity of Spiritual Gifts,	3 15
5 Dobney on the Law,	3 15
5 War and the Sealing,	2 10
6 Infidelity and Spiritualism,	2 12
10 Sabbath by Elihu,	2 20
10 Much in Little,	2 20
10 Death and Burial,	2 20
10 Preach the Word,	2 20
10 Wicked Dead,	2 20
10 Truth,	2 20
15 Thoughts for the Candid,	1 15
10 The Seven Seals,	1 10
10 Who Changed the Sabbath?	1 10
10 Personality of God,	1 10
10 The Two Laws,	1 10
10 Appeal on Immortality,	1 10
10 Wesley on the Law,	1 10
10 Judson's Letter on Dress,	1 10
10 Brief Thoughts; Nature of the Soul &c.,	1 10
Box,	20
Total,	$10,67
One fourth off,	2,67
Leaving,	$8,00.

Echo Poetry.

If any be distressed, and fain would gather Some comfort, let him hasten to Our Father.

For hopeless we, and helpless, all are driven, Except thou succor us, Who art in Heaven.

Thou showest mercy, therefore for the same We praise thee, singing Hallowed be thy name.

Of all our miseries cast up the sum; Show us thy joys, and let Thy Kingdom come.

We mortal are, and alter from our birth; Thou constant art, Thy will be done on earth.

Thou madest the earth as well as planets seven, Thy name be blessed here, As 'tis in Heaven.

Nothing have we to use or debts to pay, Except thou give it us. Give us this day

Wherewith to clothe us, wherewith to be fed, For without thee we want Our daily bread.

We want, but want no faults, for no day passes But we do sin— Forgive us our trespasses.

No man from sinning ever free did live; Forgive us Lord, our sins, As we forgive.

If we repent our faults, thou ne'er disdained us; We pardon them That trespass against us.

Forgive us that is past, a new path lead us; Direct us always in thy path, And lead us,

We, thine own people and thy chosen nation, Into all truth, but Not into temptation.

Thou that of all good graces art the giver, Suffer us not to wander, But deliver

Us from the fierce assaults of world and Devil, And flesh, so shalt thou free us From all evil.

To these petitions let both church and laymen, With one consent of heart and voice say, Amen.

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