THE wording of this commandment is peculiar; it is the only one which commences with the word remember. It has been thence argued that (1) it is more likely to be forgotten than the other commandments, and (2) that it is especially important to remember it. That these ideas necessarily attach to the language, we shall not urge; but we know it to be a fact that it is very much forgotten. Men do not steal or kill because they forget that it is wrong. The profane swearer, perhaps, comes nearest to the Sabbath-breaker in this respect. The frequency of the crimes seems to destroy sensibility, and efface, almost, the knowledge of right and wrong.
When we hear in mind that God says "the seventh-day is the Sabbath," and see almost the entire world keeping another day which is not the Sabbath—which God never required men to keep, we are struck with the fact that the world has almost forgotten the Sabbath-day. They do not merely neglect it; it is not carelessness125or indifference; it is forgetfulness. Their ignorance of this truth, could scarcely be greater if the Bible never contained it, or God had never spoken it.
But this commandment is not fulfilled by merely remembering the Sabbath-day. The essential part of the commandment, the object for which the Sabbath-day is to be remembered, is "to keep it holy." But here it is objected by those who keep another day, that the object of the law is accomplished by keeping first-day holy. But to this we reply; it cannot be kept holy, until it first be made holy. God hallowed and sanctified the seventh-day; therefore the commandment comes with reason to keep it holy—to preserve those relations which he ordained and established: but to profess to keep the first-day holy, when it never was made holy, is to profess to preserve relations which were never established, which is only absurd.
Says the Lord, "Ye shall keep the Sabbath, for it is holy unto you." Ex. xxxi, 14. Some would evade the force of this divine declaration, by making it a profane day, and then saying it is not holy to them; but there is a declaration in verse 15, which no sophistry can evade: it is "holy to the Lord." However man may profane the day, and disregard its sanctity, there stands this heaven-born truth, it is holy to the Lord. And here we might appeal to those who keep the first-day: how can you be in harmony with Heaven, while God says the seventh-day is holy to him, and you say the first-day is holy to you? Truly, this is an institution bringing Heaven and earth in harmony, and, when observed as God ordained, insuring communion and fellowship with the Creator. That such an institution—so honored of Heaven, should be scorned and despised of men, is an evidence of the perversity of human nature; of the hardness of the human heart.
The importance of the Sabbath as an institution, is further shown, in that God has established it as a sign of his power: a commemorative sign, whereby we may know and remember the true God—the Creator of Heaven and earth. This is an honor which God himself has placed upon the seventh-day:—an honor which belongs to no other. And as it is thus highly esteemed of God, so should it be regarded as precious to them to whom it is said, "it is a sign . . . that ye may know that I am the Lord that doth sanctify you." In this text we cannot allow that the term sanctify is used in any subordinate sense: as indicating any thing less than the holiness and sanctity required in the New Testament. When the Lord gave the commandments, he said they would be a holy people if they kept them: and again he said, "Be ye holy for I am holy." Peter enforces holiness upon the church of Christ, by the authority of this same scripture; hence, the moral character—the sanctity of the two testaments is the same, even as the character and attributes of God are the same, and unchangeable, for his holiness is both the model and reason for which the injunction is enforced in the above scripture.
We make these remarks because it has been contended there was no spiritual worship in the observance of the Sabbath; that it was suited to the condition of a carnal people. The text above quoted is quite sufficient to meet this objection. But we go further and urge that the carnally-minded, the unconverted, cannot keep the Sabbath. It was "made for man" in his innocency, and would have been observed according to its original design and use, if man had never sinned. Even as it will yet be observed by the holy and redeemed, when all flesh shall worship Jehovah from one Sabbath to another. The Sabbath commandment is a part of that law of God, which Paul says the carnal mind is not, and cannot be subject to. It cannot be a sign of the sanctification of the carnal mind; that would be a sign of sanctification to the unsanctified.
Akin to this objection, is the remark frequently made, that the Sabbath was a sign between the Jews and Gentiles, to keep the Jews a distinct and separate people. The Lord did not speak thus; he said, "It is a sign between me and the children of Israel forever; for in six days the Lord made heaven and earth."
It is a fact worthy of note, that when the fourth commandment is read, the name of Jehovah is often dropped, and "the Jews" substituted for it; thus making it read: "The seventh day is the Sabbath of the Jews," or the Jewish Sabbath, instead of, "the seventh day is the Sabbath of the Lord thy God." It can be no small offense to change the name of the "one Lawgiver," from his own law, and substitute for it a name of dishonor—a title of reproach. But when we turn to Ex. xxxi, 17, we find there the names of the Lord and of Israel both connected with the Sabbath as a sign. What can now be done to dishonor the Sabbath, and destroy the force of the truth respecting it? To substitute the Jew for the Lord would make a tautology too glaring to escape observation. But the carnal mind, which is enmity against God and his law, is full of expedients. The name of the Lord is again struck out, and "the Gentiles" put in its place. It seems to make no matter to the opposer what term is inserted, if the name of the Lord is only taken away. With such a state of things before us, it is not surprising that Isa. xxx, 8-11 has been thought to have its fulfillment in these times. "Now go, write it before them in a table, and note it in a book, that it may be for the latter day, forever and ever; that this is a rebellious people, lying children, children that will not hear the law of the Lord, which say to the seers, See not, and to the prophets, Prophesy not unto us right things; speak unto us smooth things; prophesy deceits. Get you out of the way, turn aside out of the path, cause the Holy One of Israel to come from before us."
It has been remarked that the primary and essential object of law is the good of the governed. This is designedly to evade the obligation of the Sabbath, by urging therefore, that it need not be kept if it cannot be shown to be for our good: or, in other words, that we are to judge of its utility under any particular circumstance, and act accordingly. But this statement contains error worthy of examination:
1. This position constitutes us as "judges of the law," instead of "doers of the law." 2. If the subject has the privilege of judging of the advisability of obeying the law, all government is at once destroyed. Anarchy and confusion is the sure result. 3. The statement can be even partially true, only in a republican government where the power is in the people, who cause such laws to be made as they judge will be for their own interests. But in the government of God it is ordered, and wisely ordered, otherwise. The subjects of God's government, as a mass, are too ignorant and too capricious to be able to judge correctly of the utility of laws. And besides this, the first great idea inculcated in all law, and in all revelation is the glory of God. That God has placed his own glory before man's good, or man's salvation, is shown in that we shall be saved only if we glorify him. Had he made man's good the paramount object, he would have ordered that man should be saved even though he dishonored God, which is not the case. The Saviour declared that love to God was "the first great commandment," and love to man secondary to that. In this we see the error of considering the gospel plan as a means of human salvation merely, without respect to the effect it may have on the administration of God's government, or the glory of his name. Doubtless the holy angels correctly understood this subject, when they announced the birth of the Saviour, saying, Glory to God in the highest; on earth, peace and good will to men.
But without further comments on this point, we claim the great importance of the Sabbatic institution in that all the objects of God's government meet in it. We may infer this of any or all of his requirements, but in regard to the Sabbath we have specific scripture declarations on the subject. We can conceive of no manifestation of divine power, no dispensation of Providence, no revelation of divine will, but tends to these great objects: the glory of God, and the good of his creatures. What does the word of the Lord say on this subject? "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable [not the old Jewish Sabbath]; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words."
Here we see that, to call the Sabbath a delight, to esteem it as honorable, and to keep it holy, is to honor God. Connected with this is the promise: "Then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father," i. e. the inheritance of Israel. Man may reject the testimony, disregard the promise, or deny the truth; but for our assurance and consolation it is added, "for the mouth of the Lord hath spoken it." On the contrary who is honored by the observance of Sunday? Whose mouth has spoken words of promise to them that keep it? "What is the chaff to the wheat? saith the Lord."
With the law of God plainly enforcing the observance of the Sabbath; with the precious promises to the obedient; with all the weighty considerations in God's word, before us, we may rest content in doing God's will, though it bring the reproach and scorn of the world. They may accuse us, as they often do, of thinking too much of the Sabbath; of exalting it out of its place; but the fault is with themselves in degrading it below the level of the other commandments, and taking from it that honor which the Lord placed upon it. And if we often speak of its joys, its benefits, and call it a delight, and rejoice that we have been made acquainted with its claims, and brought to enjoy its hallowed influence, have we not a warrant in our Saviour's words? He said, the woman having the ten pieces of silver, if she lose one, would seek it with care, and when it was found, would call her neighbors to rejoice with her over the finding of that one. And the man having a hundred sheep, when one went astray, would leave the ninety and nine to seek that one, and when he found it, would rejoice more over it than over the ninety and nine that went not astray. Modern objectors would no doubt have considered them unwise, and tendered them the advice to be content with the greater quantity remaining, and not make so much ado about one that was lost, and found. But so we rejoice over God's precious truth, long since cast down to the ground by the Man of Sin, covered up under the dust and rubbish of tradition, forgotten by the world, but again revealed to our sight by the third angel's message. Precious message! How many hallowed associations cluster around it. Founded upon the broad basis of the commandments of God and the faith of Jesus. How solemn its warnings! How cheering the prospect it opens to our sight, of the soon coming of the blessed Saviour; pointing on to the heavenly city through whose pearly gates the commandment-keepers shall enter.
May we all so keep the commandments, through faith in Christ, as to meet in that city when Jesus comes and takes his ransomed ones home.
For the Truth.
By M. E. Cornell
"For we can do nothing against the truth, but for the truth."—Paul.
"For their rock is not as our Rock, even our enemies themselves being judged."—Moses.
"Admissions in favor of truth from the ranks of its enemies, constitute the highest kind of evidence."—Pres. Mahan.
We have a striking illustration of the above in the way that many act and speak with reference to the Ten Commandments. Infidels, Spiritualists, and some professed Christians, oppose the Law of God, and yet cannot help admitting its claims and its importance.
Perhaps the strongest opposition to the Ten Commandments, of late, has been by the World's Crisis. In that paper the law has been characterized as the "old dead schoolmaster," "yoke of bondage," "abolished," "done away," &c., &c.
This, and much more, we have seen in the Crisis "against the truth;" and now in contrast we have the following in the same paper "for the truth."
"It is a suggestive fact that, while infidels have presumed to mock the Lawgiver, and Him who has redeemed us from the curse of the law, they have never touched the Law itself. The perfection and glory of the Ten Commandments stand before the civilized world unimpeached as a perfect rule of right and wrong."—Crisis, Feb. 21, 1866.
"New England people seem to be losing their respect for the Sabbath at an astonishing rate, and will soon outdo the Germans in their desire to make it a day of recreation, instead of rest and devotion to religious duties. Too many of our young people regard the teachings of the Bible in regard to the observance of the Sabbath as 'too old fogyish,' and act accordingly; but there are well-settled principles of moral action that cannot be thrown aside without endangering the peace and good order of society, as well as resulting in injury to the individual.—Newburyport Herald"—Crisis, Feb. 14, 1866.
M. E. CORNELL.
The Judgment Hour.
By J. Dorcas
How solemn the thought, that we are now passing the period of this world's history in which the character and destiny of God's people is being determined. Have we made a profession of faith in God? that faith is either a living or a dead faith. How stands the matter? The apostle springs the all-important question touching this point. After showing that the time has come for judgment to begin at the house of God, that is, when the "judge standeth before the door," and "the end of all things being at hand," he says "What manner of persons ought ye to be in all holy conversation and godliness?" Oh, that we might realize these things as we should, and stir each other up to lay hold on eternal life. The judgment work must progress on earth among the people of God, as it progresses in the eternal city. God will judge his "people with his truth."
This time has come; the time spoken of by all the holy prophets, and apostles. See for example Rev. xi, 18, "And the time of the dead that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great," &c. Do we see a people arising this side of when the "temple of God was opened in Heaven," at the ending of the 2300 days, who give evidence that they are moved by these solemn facts and truths? We do, most emphatically. We most devoutly pray that this people may "arise and shine, their light being come;" that they may be not only a peculiar people but particularly zealous of good works; and that their words may not eat as doth a canker, but be seasoned with grace.
Oh, my brethren, my sisters, let us exhort one another, and so much the more as we see the day approaching: may the poet's question and answer always be fresh in our minds.
"What is the world? A wildering maze,
Where sin has tracked ten thousand ways
Her victims to ensnare;
All broad and winding and aslope,
All tempting with perfidious hope,
All ending in despair.
One humble path that never bends—
Narrow and rough and steep—ascends
From darkness into light."
J. Dorcas.
Tipton, Iowa.
How Will It Be With Thy Soul?
By S. J. Wakeling
“And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven, with power and great glory.” Matt. xxiv, 30.
When all the tribes of the earth mourn because126of the plagues poured out at the Judgment, and the signs of the coming Saviour are again hung out to cheer the faith of those who are looking for his appearing and kingdom, and cause them to lift up their heads and rejoice, and cause a look of joy and glory to shine out upon their faces, where will you be, dear reader? and how will it be with thy soul? Will you be found among that little company who are rejoicing amid deep trials? or among those who persecute them? When the Lord shall roar from on high, and utter his voice from his holy habitation, proclaiming in thunder tones which shake the earth to its foundations, the day and hour of Jesus’ coming, will it make your heart rejoice as you hear those awful tones? or will you be of those who think it was simply thunder, and still scoff at the idea of his coming? And when the sign of the Son of man appears, as the small black cloud draws nearer, and looks larger and brighter, until it is a great white cloud, and we can behold the glorious form of Him who sitteth thereon, will you be among those who will be able to stand before his searching gaze? And when he sends forth his angels to gather the elect from the four winds, will you be among that company who are caught up and borne away by angel hands to meet the dear Saviour in the air? or will you be of that unhappy number who shall cry in their terror for rocks and mountains to fall on them and hide them from the presence of the Lamb? They will not be able to look upon him, for the exceeding brightness of his glory shall consume them, and their portion is death.
Will you be among those who stand on the sea of glass? who shall enter into the heavenly city, and walk its golden streets, and have right to the beautiful tree of life? or will you be cast into the outer darkness, never more to experience happiness, but to be burned with the chaff and the tares? Will you join in the song of the redeemed, and dwell forevermore with Christ and the angels? or be forever shut out from his presence, and in your extreme anguish and pain, blaspheme his name?
Your destiny you hold in your own hands. Choose this day whom ye will serve, and may your choice be a wise choice. Which way will you take? Will it be the one leading through the flowery fields of worldly enjoyments and pleasure, but which is the broad way that leads to destruction? or will you choose the rougher path, which is sometimes very rugged, but whose whole length is enlightened by beams of glory from the Saviour, who once traversed that uneven path, and left some of his own hallowed footsteps in the way, whereby we might know if we were following him? In traveling through this path is found much peace and joy; and it will bring us straight to Heaven. If any faint in the way they can recover their strength by applying to the Saviour, who has promised to sustain us in the hour of trial.
Be entreated to seek the Saviour in meekness, and serve him with singleness of heart. Let the arms of his divine love and mercy encircle your heart. Let no other object come between your affections and the Saviour; but open your heart to him, and let his great and unbounded love for you melt your heart to submission to him. Let it touch your heart, and cause it to beat in thrilling bounds to the mention of his name. Listen to the tones of his lovely voice as he gently bids you come to him. Will you not heed his tender call? Hear him pleading with the Father for you. Hear him plead his blood that he shed freely for you. And shall he plead in vain? Angels are watching, anxious to carry to Heaven the glad news of a sinner coming to the fold of Christ. Shall Christ, and the angels, and the saints of God, all be moved at your situation, and you alone feel no anxiety? Will you not seek him now? Fly to him for refuge from the storm. If you delay, it may be too late to repent; and the question, How is it with thy soul? I fear will bring the fearful answer, Lost! lost! FOREVER LOST!!
S. J. WAKELING.
Merrillsville, St. Clair Co., Mich.
The Sabbath in Denmark.
By John Matteson
It appears from "the Danish Evangelist," that the Sabbath question is also being agitated in Denmark. I. Kobner, a Jew by birth, but now a prominent man in the Baptist church, is trying to defend the tottering Sunday institution. He first establishes the ancient Sabbath, and then endeavors to change the day. This he argues from, first, The resurrection of Christ. Second, Heb. iv. Third, Ps. cxviii. Fourth, God creating light on the first day. Fifth, The feast of tabernacles. Lev. xxiii, 36. Sixth, Christ meeting with the disciples, &c.
He says, "A rest-day, after six days of labor, was the original divine institution. But this, the Devil desires to shake, that he may rob us of the Sabbath. Therefore, he commences like an angel of light, like a pious Devil, to put an awful stress on the seventh day." (Wonder whether it is the Lord or the Devil, that puts such stress on the first day.)
The following good points are then made: "The written word of God must alone decide in all questions of doctrine and practice. But this decision will only be in proportion as the law of God is written in the heart. So long as the heart secretly loves money and profit more than the Sabbath, all argument will be in vain. But he who desires a Sabbath, can easily understand that God gave such to man, when he created him. The Sabbath, therefore, belongs to the pure and divine state in which creation commenced. This we cannot argue too strong. When the earth was formed, the Sabbath was instituted, and not till the earth passes away, will the Sabbath cease. Well might God have taken away from us this precious gift when sin and the curse came into the world, and it is a wonder that the Sabbath was not lost at the fall. But the greatness of God's mercy preserved it. And if Satan and sin could not rob us of the Sabbath, how could the Saviour of the world, . . . who gave his life for us, . . . rob us of the Sabbath? This is the greatest impossibility. Before the coming of the Lord, God confirmed the continuance of the Sabbath, in the eternal, moral law. . . . 'Remember the Sabbath-day!' we are told in the midst of those ten holy words, which express the unchangeable will of the everlasting God. This will of God, . . . is not done away by Christ. We must love God and our neighbor, not according to human ordinances and feelings, but in harmony with the divine precepts contained in the ten commandments. Now if we take away one precept of the divine law, then the other nine must also fail. If it is lawful to labor on every day of the seven, then it is also lawful to worship idols, take the name of God in vain, commit adultery, and steal. But if it is meet for the child of God to walk in the will of his heavenly Father, then he will not try to overturn any of his precepts, much less the oldest one."
JOHN MATTESON.
Action of the Church in Sandyville, Iowa.
BRO. WHITE: The Church of Seventh-day Adventists of Sandyville, Iowa, met on the 4th of March to take action in regard to those who are in rebellion, who calculate to visit Sandyville soon. The following resolutions were offered, the names of the brethren and sisters were called, and all voted in the affirmative.
RESOLUTIONS.
To the Brethren scattered abroad, and to all concerned:—When Elders Snook and Brinkerhoff first rebelled, there were some of us who sympathized with them, but, after learning that they had given up the third angel's message, and declared that six of the seven last plagues were in the past, we wish to express our minds in the following preamble and resolutions:
Whereas, We, at Sandyville have had many unpleasant things among us on account of the inroads of the Devil, and in consequence have become weak; and
Whereas, B. F. Snook and Wm. H. Brinkerhoff have turned their backs to the third angel's message, and are trying to pull down that which they once professed to build up, therefore
Resolved, That we will not countenance those who are in rebellion against the third angel's message.
Resolved, That we will not admit them into our house of worship, neither will we go to hear them.
NOAH HODGES,
R. W. REED,
JOSIAH WILBUR,
SAM'L ZIN,
H. J. BONIFIELD,
CHARLES SMITH,
WM. H. ROBINSON,
G. A. W. GRANT,
ZACH. BEAMAN,
JOHN TERWILLIGER,
JOHN GOSS,
J. H. KENT,
WM. H. SNOOK,
JESSE VAN SYOC,
AMOS VAN SYOC,
CELIA A. SNOOK,
MARTHA HODGES,
ABIGAIL STOVER,
ELIZA DAVIS,
RACHEL VAN SYOC,
JOSEPH WILBUR, (of Rosseau.)
FRANCES BEAMAN,
LOUISA WILBUR,
ELIZABETH GRANT,
SARAH A. BONIFIELD,
LOUIS REED,
CATH. KENT,
MARY A. GRANT,
H. TERWILLIGER,
LUCINDA ROBINSON,
MARY M. ZIN,
S. LEWIS,
CHARITY SMITH,
ELLEN VAN SYOC,
B. SUTTON,
NANCY A. SUTTON,
BENJAMIN MORRISON,
NANCY MORRISON,
LUCINDA MORRISON,
BUENAVISTA MORRISON,
ANDREW J. STOVER,
On motion it was voted, that we send these resolutions to the Review, and that our names be published in connection therewith.
A. J. STOVER, Church Clerk.
What I Love.
By B. G. Allen
I LOVE the Lord, he has been so good to me. May he help me to obey him.
I love the Seventh-day Adventist brethren and sisters. Their testimonies are good Bible truths.
I love the volumes of Spiritual Gifts, believing the Lord has poured out his Spirit on his handmaid, by whom they were written. Joel ii, 29.
I love the papers; I read and save them all. I love the books that come from Battle Creek. I love the tracts; find them handy to sow, when the ground is prepared.
I love to think on mercies past; love to think about Jesus' coming, to take his weary children home.
I love to think that all things will work together for good to them that love God.
May the Lord be pleased to raise to health his laborers, and send more out with the message. Bro. Macomber brought the message to me more than four years ago. I was one year searching Bible and history, then with a good will gave up a day that man ordered to be kept for the Lord's Sabbath, and named after Baal, an ancient idol, Sunday. I am alone in keeping the seventh-day Sabbath in a dark spot. Pray for me, my family, and the Island.
B. G. Allen.
Block Island, R. I.
The World to Come.
THEY say there is a world to come,
More bright, more fair than this,
Where storms and nights are never known,
And all have perfect bliss.
That hill, and vale, to either shore,
Are clad in changeless green,
And never 'mid those lovely bowers,
One fading flower is seen.
They say that world is beautiful,
Too fair for mortal eyes,
That one eternal day is on
Its soft and azure skies.
And they are like the angels made,
Who gain that peaceful shore,
They'll never sigh nor weep again,
And they can die no more.
And through the long bright summer year,
Gay birds with silvery wing,
Are flitting through the balmy air,
And always sweetly sing.
And living streams as crystals clear,
In tuneful murmurs flow;
And trees, whose leaves, the nations heal,
Beside these waters grow.
And all the goodly things it bears,
They say for all are free,
That every ear its music hears,
And all its beauties see.
There none in loneliness shall pine,
Nor strangers weary roam,
One family they'll gather there,
Within one happy home.
A glorious city, too, is there,
It hath not gloom of night,
For yet the sun's bright golden rays,
Gleams o'er its dazzling hight.
But one is there whose smile is light,
And glory gilds his brow,
And willing nations round his throne,
In love's sweet homage bow.
But oh, they say that none can be
In that bright world to come,
But they, the pure, the lonely ones,
That here in meekness roam.
That only those who here endure,
In meekness, grief, and shame,
Can enter through those pearly gates,
The New Jerusalem.
What Kind of a Recommend is It?
By J. A. Dayton
Two lads were sauntering along the way, when there passed by one who was a believer in the near coming of Christ. "There goes an Adventist," said one of them to his companion. "Is he? Well, I don't like that kind of people; do you?" "No sir," was the emphatic rejoinder, "there isn't but one decent trait about them." "And what can that be?" said the younger. "Why," he replied, "people do say they live up to what they profess." "Well, they must be queer; I guess the less one has to do with them, the better." Comment unnecessary.
J. A. Dayton.
Assassination of Bro. Orton, of Rochester, N. Y.
LAST Tuesday, the 13th inst., we received the distressing intelligence, in a note from Bro. Fuller, that Bro. J. T. Orton was attacked by an assassin on Thursday evening the 8th inst., in his own barn, at about 7 o'clock in the evening, and died at 12.35 the same night. A subsequent letter from Bro. Loughborough to Bro. Aldrich, gives additional particulars from which we make the following extract. Under date of March 9th, he writes:
BRO. ALDRICH: I have grievous news to write this morning. It is that Bro. J. T. Orton was maliciously murdered in his own stable, last night, by the hand of an assassin. The murder was committed unseen, and unheard by mortals. Suspicions rest strongly on Paddock; and the officers are scouring the country in every direction for him. Bro. Orton told me last Friday while we were at Parma, that he feared P. would try to take his life. I advised him, if he was afraid of his life, to make oath to that effect, and have Paddock taken care of. This suspicion arose from P.'s coming on to the hack stand and inquiring of Alva if his father was at home. He heard him say to another man as he left, "I will have vengeance on that man yet." Yesterday we were preparing all day to go to the Monthly Meeting at Lancaster, the 10th inst. We were together till 6 o'clock P. M. Bro. Orton and myself made arrangements to go to the meeting together, to-day noon. We then bade them good night, little suspecting that danger was near. Myself and wife took the street car back to Bro. J. B. Lamson's, where we arrived a little before 8 o'clock. At 9, a messenger came and summoned us all up to Bro. Orton's saying he was hurt very badly, but keeping back the worst. Bro. L. and I went up immediately. There we learned that at about 7 o'clock Alva came home with the hack. His father was at the barn. Alva there decided to go with his father to Lancaster, and told his father if he would feed the team and get in the hack, he would go down town and finish getting ready to go. Sister Orton thought Bro. O. remained at the barn longer than he usually did, and started to go, but seeing there was a light there, did not then go. But becoming uneasy, she went out in a little while, and found Bro. O. insensible, all in a gore of blood. Supposing he had fallen and wounded himself, she rallied the neighbors; but when they came they learned the awful fact that he had been struck five times over the head with a carman's car stake, banded with iron that lay by his side bloody. Three physicians were immediately sent for, and the police notified. The physicians examined him and said he could not live. His right temple and frontal skull were all broken to pieces, and the brain was coming out in several places. Everything was done that could be for his comfort, but he was insensible, and died apparently easy, at 12.35 last night. The coroner was immediately notified, and came and took charge of the body, and remained till morning. An inquest was to be held to-day at 9 o'clock, from which I have not heard. Sister Drusilla Lamson got to her father's about an hour before he died. It is a heavy affliction upon that family. Bro. Orton has been ripening up for this, ever since the praying seasons here for Bro. White. The funeral is to be held next Sunday at 10 A. M. Bro. Fuller is expected to preach.
The Rochester Express gives a notice of the terrible deed which we herewith present:
"We are called upon to record one of the most diabolic crimes that was ever committed in this community—one that for hellishness and premeditation throws entirely in the shade any similar crime ever committed in this city, and one that, should the perpetrator be caught, would require great effort to prevent the assumption of the law by an incensed neighborhood.
"The murdered man is Jonathan T. Orton, a respectable citizen, following the occupation of a hackman, and residing at 73 South Union street, where he owned a house and lot and the barn where his horses are kept. He was fifty-five years of age, has a wife and two children—a son, Alva, 21 years of age, and a married daughter. His son occasionally drives the hack, which was the case yesterday, Mr. Orton remaining at home. At about seven o'clock in the evening the son drove home, and wishing to return to the city immediately to perfect some engagement, he asked his father to put up the team, with which Mr. Orton unfortunately complied.
"A few minutes after Orton had been to the barn, and as Mrs. Orton thought long enough to take care of the horses and feed them, she went to the rear door and looked toward the barn, seeing the light, and went into the house again. Becoming impatient, she again looked and saw that there was no light, and immediately lighted a lamp and proceeded to the barn, where she discovered her husband lying down, all bloody, in a passage-way which leads from the stalls to the main room, where his hack is kept. Supposing that he had fallen from the loft and killed himself, she went shrieking to the house of a neighbor, Bernard Eichelman, and alarmed him. He came out, and with Mrs. Orton, proceeded to the barn, where, upon examination, it was discovered that he had been brutally murdered.
"He was found still breathing and lying in the passage-way with his feet toward the carriage house and a bloody cart-rung or stake found lying about six feet from him, which shows that the villain had secreted himself in the carriage room, and, Orton having fed his horses, was struck by him as he was going through the passage-way for the purpose of pulling in his hack and closing the main door.
"There were five blows on the head—one on the frontal bone or forehead, fracturing severely; one on the left temporal bone; one on the right malar or cheek bone, destroying the nose and side of the face, being a complete pulverizing of the parts; one blow on the left parietal bone, with extensive fracture; one on the upper portion of the occipital bone or back of the head—all uniting in a complete fracture and laceration from the right temporal region to the left in a circular direction, involving all the bone of the upper portion of the cranium, with extensive lacerations of the cerebral mass, or brain, the internal formation of the facial bones being in a complete mass of destruction.
"Drs. Walter Fleming and G. W. Peer, performed the autopsy this morning before the Coroner's jury, and found nearly all the cranium detached and fearfully fractured.
"Mr. Orton died last night at 12½ o'clock, lingering over four hours after receiving the injuries, which were so extensive as to render surgical aid impossible. The surgeons were both with him until his decease, during which time he was entirely unconscious.
"The deceased was a very pleasant, agreeable man, and had hosts of friends, who patronized him, because he was of such an accommodating nature. We hope to be able to record the speedy capture of the villain.
"A reward of $300 is offered by the Sheriff of the county.
"P. S.—We learn from this morning's Rochester Democrat that one Horace G. Paddock is arrested on suspicion of being the murderer."
The loss of Bro. Orton will not be felt by his family alone. The Brethren in New York will feel it. And it comes especially near to some of the church here in Battle Creek, who have been long and intimately acquainted with him. The news of his death being received as we were about assembling for our Tuesday evening prayer-meeting, the church passed the following resolutions of sympathy and forwarded to sister Orton and the family:
Whereas, in the dispensations of an All-wise providence, God has seen fit to permit to be removed from the society of his people, by the murderous assault of the assassin, our dearly beloved, and much esteemed brother in Christ, J. T. Orton, and
Whereas, in our deep affliction at this sudden and shocking intelligence, we think of the still deeper anguish of his surviving companion, family and relatives, therefore
Resolved, That we, the church of Seventh-day Adventists of Battle Creek, assembled in prayer-meeting, March 13, 1866, hereby present this testimonial of our unfeigned sympathy for the heart-stricken widow and children: and further
Resolved, That we ever pray that our All-loving Father in Heaven, who has consolations adapted to all our sorrows, may, in his singular mercy, and gracious love, so sweeten this distressing bereavement by the communication of his Holy Spirit, that Sister Orton, brother Alva, and sister Drusilla, may be mercifully sustained: and may they be enabled to look forward to the resurrection of the just, when Jesus the Life-giver will come, when the wife and children shall again embrace a kind husband and affectionate father, when the glory of God shall fill the earth as the waters fill the sea, and when there will be nothing to hurt or destroy in all his holy mountain.