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Review and Herald, Vol. 44, No. 12.

THE SUNDAY LAW
Earlier text: Significant Items

DANGERS OF MEDIUMSHIP

By Joseph Harvey Waggoner

Modern Spiritualism.—No. 6.

DANGERS OF MEDIUMSHIP.

(Concluded.)
This is sufficient to show the fact as claimed by spiritualists; our main object is to show what use is made of this discovery. Remember, it is shown that the spirits are represented as being as low and vile as any on earth, and that they act on the mediums with a power irresistible. The result can be calculated by any one capable of reckoning in simple addition. Let us hear their own testimony. Dr. Randolph says:—
“I saw that one great cause of the moral looseness of thousands of sensitive-nerved people on earth resulted from the infernal possessions and obsessions of their persons by delegations from those realms of darkness and—to all but themselves—unmitigated horror. A sensitive man or woman—no matter how virtuously inclined—may, unless by constant prayer and watchfulness they prevent it, and keep the will active and the sphere entire, be led into the most abominable practices and habits.”—Dealings with the Dead, p. 150.
There are several reasons why mediums are very much subject to these “abominable practices.” They are instructed not to “keep the will active,” but to be perfectly passive to the influence of the spirits in order to be well-developed mediums. And they do not watch and pray; on the contrary, the spirits teach that “whatever is, is right;” that “God does not condemn;” that there is no judgment but “the judgment of self;” and that men and women are not responsible for their actions. And of those who profess to pray, some of them pray to the devil; others, to no particular object. The “controlling spirit,” through Mrs. Conant of Boston, said:—
“It is good to pray. It matters not whether you address a principle or a personality; indeed, it is not necessary that you address any one.”
And Warren Chase says:—
“But let no person mistake me and suppose I claim that each medium is a spiritualist. By no means; many of our best test mediums know little or nothing of spiritualism, and some are members of churches, and read or say prayers in their places.”—Gist of Spiritualism, p. 71.
As much as to say, and rightly, too, that they who are yet in churches and say prayers, cannot be full-grown spiritualists. Again, recounting his trials and sufferings, he says:—
“Reader, do you think he had reason to thank God for life, and ask his blessing on every meal, and to believe him a God of love, with especial care of his children? Or, was he one of the adversary’s children? If so, he should pray to the devil, for he certainly ought to serve and obey his parent, if any being, until his powers were equal to the parent; then he should be free. But not free to serve his devil-father’s worst enemy.”—Life-line of the Lone One, p. 83.
Surely, there is not much to either guard or restrain from evil, in such teachings.
In Dr. Randolph’s work, the danger and deception of mediumship are stated in the following terms:—
“Those ill-meaning ones who live just beyond the threshold often obtain their ends by subtly infusing a semi-sense of volitional power into the minds of their intended victims; so that at last they come to believe themselves to be self-acting, when in fact they are the merest shuttlecocks, bandied about between the battle-doors of knavish devils on one side, and devilish knaves upon the other; and between the two the poor wretches are nearly heart-reft and destroyed.”—Dealings with the Dead, pp. 108, 109.
If the mediums do not feel flattered by the description of their position, they must bear in mind that we are only giving the testimony of the very highest spiritualistic authorities.
The following is from a work by Hudson Tuttle, a very popular author:—
“Reader, have you ever entered the respectable saloon? Have you ever watched the stupid stare of the inebriate when the eye grew less and less lustrous, slowly closing, the muscles relaxing, and the victim of appetite sinking over on the floor in beastly drunkenness? Oh, how dense the fumes of mingled tobacco and alcohol! Oh, what misery confined in those walls! If you have witnessed such scenes, then we need describe no further. If you have not, then you had not better hear the tale of woe. Imagine to yourselves a bar room with all its sots, and their number multiplied indefinitely, while conscience-seared and bloated fiends stand behind the bar, from whence they deal out death and damnation; and the picture is complete! One has just arrived from earth. He is yet uninitiated in the mysteries and miseries of those which, like hungry lions, await him. He died while intoxicated—was frozen while lying in the gutter, and consequently is attracted toward this society. He possessed a good intellect, but it was shattered beyond repair by his debauches.
“‘Ye ar’ a new one, ain’t ye?’ coarsely queried a sot, just then particularly communicative.
“‘Why, yes, I have just died, as they call it, and ’tain’t so bad a change after all; only I suppose there’ll be dry times here for want of something stimulant.’
“‘Not so dry; lots of that all the time, and jolly times too.’
“‘Drink! can you drink, then?’
“‘Yes, we just can, and feel as nice as we please. But all can’t—not unless they find one on earth just like ’em. You go to earth, and mix with your chums, and when you find one whose thoughts you can read, he’s your man. Form a connection with him, and when he gets to feeling good, you’ll feel so too. There, do you understand me? I always tell all fresh ones the glorious news, for how they would suffer if it wasn’t for this blessed thing.’
“‘I’ll try it, no mistake.’
“‘Here’s a covey,’ spoke an ulcerous-looking being; ‘he’s of our stripe. Tim, did you hear what an infernal scrape I got into last night? no, you didn’t. Well, I went to our friend Fred’s; he didn’t want to drink when I found him, his dimes looked so extremely large. Well, I destroyed that feeling, and made him think he was dry. He drank, and drank, more than I wanted him to, until I was so drunk that I could not break my connection with him, or control his mind. He undertook to go home; fell into the snow, and came near freezing to death. I suffered awfully, ten times as much as when I died.’ . . . Reader, we draw the curtain over scenes like these, such as are daily occurring in this society.”—Life in the Spheres, pp. 35–37.
Thus daily are poor, deluded mediums made to believe they want to drink, &c., and their aversion (if they have any) to crime and lewdness is destroyed by the fiends whose presence and influence are courted by thousands. This is spiritualism! But we have further testimony. Dr. Randolph says again:—
“The bodies and souls of mediums may be and are attacked, the remnant of will destroyed or lulled, the moral sense stupefied and the entire being subjugated by spectral harpies and human ghouls, who wander on either bank of existence.”—Dealings with the Dead, pp. 107–109.
Dr. Gridley received from his special spirit friend, Bryant, the following revelation. Joshua is represented as the spirit of a strong, but brutish man, whom he had known in life:—
“On one occasion, while Joshua was possessing the medium, it appeared evident that the love of rum in the former was by no means impaired by his transfer to the world of spirits. To test this, I asked him if he would have a glass of brandy. The inviting, even bewitching, manner with which he reached forth and waved his hand invitingly toward me, with the sweet, loving motion of his lips surprised me beyond measure; and I replied, perhaps rudely, that if he came here for brandy, he would get nothing but water. His countenance instantly exhibited the most fierce and terrible anger. He grated his teeth furiously, doubled his fist and made a most desperate blow at the pit of my stomach, and exclaimed, ‘Damn you!’ I now inquired, ‘Friend Bryant, is it possible that a man who loves rum in this world carries that love with him into the next?’ ‘Yes, it is certainly true.’ ‘But there can be nothing there by which to gratify it,’ I said, inquiringly. ‘No, not in ours; but you must not forget that our world, especially with low, wicked spirits, is not far from yours.’ ‘But you do not mean to say that such an appetite in a disembodied spirit can be gratified?’ ‘Spirits who have left the rudimental body can gratify a drunken appetite ten times as easy as those in that body.’ ‘But how can that be?’ I asked in wonder. ‘Joshua can enter the body of any drunken brute in human form, and partake of the exhilarating influence of his cups with the greatest ease imaginable.’ He stated too that spirits were guilty of licentious acts, and that quarrelling and licentiousness were as inseparable in their world as in ours.”—Astounding Facts, pp. 26, 27.
We have given testimonies to prove the licentious tendencies of spiritualism and the licentious practices of spiritualists; and is there not herein a sufficient reason given, as well as a sufficient justification of the charge? One says that ‘the moral looseness of thousands’ is owing to spirit control. Most of the evidences speak of tobacco-chewing and dram-drinking, but will apply just as well to adultery. Read the following from Dr. Randolph:—
“Generals who attack a fort do so at the most pregnable points. So with a certain class of spirits. They enjoy forbidden things through mortal proxies, as by sympathy. A spirit was on earth a drunkard; if he can get control of a medium, and can induce him to imbibe, he can partake sympathetically of the exhilaration. As it is with stimulants, so it is with amativeness, only that ten persons can be made to err in the last direction where not over two could be in the former.”—The Unveiling, p. 47.
Is it not astonishing that, with such facts before their eyes, any should wish to be developed as mediums? We knew a man of intelligence and of standing in community, who was well disposed toward spiritualism. He took considerable pains to attend their meetings; but after examining the subject of mediumship declared he would rather see every member of his family laid in the grave than have one of them developed as a medium. And who would not?
We have known the most abominable and shameful crimes to be excused by the perpetrators, by saying that spirits of such propensities took possession of them! And is anything else to be expected? The whole system is the greatest abomination that ever was promulgated.
A tragedy in Battle Creek, Mich., where a mother, under the direction of the spirits, poisoned her children, is worthy of note, together with the false reasonings of spiritualists concerning it. The Religio-Philosophical Journal of Chicago, commenting on it, says it is no more to be laid to the charge of spiritualism than a similar crime committed by a professed Christian is to be laid to the charge of Christianity. The editor of that paper has the reputation of being a man of ability, and if he is indeed such he knows there is no parallel. Suppose two communities; the first pledged to maintain the marriage tie sacredly, the other pledged to destroy it and disregard its obligations. Now if a member of each community should be found guilty of adultery, would the two systems be equally chargeable with the crimes? Surely not. The first would be violating the principles of his community, while the second would only be carrying out the avowed intention of all his comrades. The first community would stand free from the crime of one of their members, committed against their rules, while the second would all be chargeable, as accessories, with a crime which they sanctioned and had banded together to commit. Crime is the natural outgrowth of that system of lawlessness called spiritualism! And every spiritualist in the land justly stands charged with the crimes which are the legitimate fruits of their teachings.
Apply the teachings of Christianity and of spiritualism to the case of this murder in Battle Creek. Believers in the Bible teach that “no murderer hath eternal life abiding in him” or her; that God condemns the evil doer; that he abhors iniquity; that he will bring every work into judgment; that he will punish the guilty; and they show their regard for righteousness by withholding their fellowship from the vile, and recommending only the pure. But spiritualists teach that “God does not condemn” even the murderer; that he does not abhor evil, but regards it as undeveloped good; that no one has a right to judge of her conduct; that she has only to satisfy her own mind—“answer to herself.” To impute blame to her is, according to Davis, “a sort of atheism.” And to carry out these principles the National Convention of Spiritualists say they will not hear charges against their members; with them good moral character is no recommendation, and licentiousness and all crime are no faults!
“O my soul, come not thou into their secret; unto their assembly, mine honor be not thou united.”—BIBLE.
J. H. WAGGONER.

Why Will Ye Die?

By Thomas J. Cross

“Why sit we here until we die?” Is the language of four leprous men at the entering in of the gate of Samaria. The situation of these unfortunate men was desperate in the extreme. The disease that infected their system was incurable. No medicinal art or skill could counteract its fatal influence. Divine power alone could heal this dreadful malady. In addition to this, they were in a state of starvation. The city was besieged by the Syrians, and they were reduced to the last extremity. This being their sad condition, they say, “Why sit we here until we die? If we go into the city, then the famine is in the city, and we shall die there, and if we sit still here, we die also. Now therefore, let us fall unto the host of the Syrians; if they save us alive we shall live.” It was the last resort, and like hoping against hope. The risk was taken, and the result was, salvation from starvation. Cautiously they approached the camp of the enemy, and to their astonishment, all is deserted; for the Lord had made them to hear a noise as of a mighty host bearing down upon them in battle array, and they start upon double quick, leaving all.
While reading this interesting Scripture narrative, a few thoughts have been suggested. And there appears to be a striking analogy between these leprous men and our fallen race—and that man is fallen and depraved, there is the most plain and conclusive evidence. Not only is this sad truth taught in the word of inspiration, but what is the testimony and experience of every candid and thoughtful man. Why our criminal codes and courts, jails and prisons. The history of our race, with comparatively few exceptions, is one of crime and rebellion against God, the rightful sovereign. True, there have been, in all ages of the world, a few tried and faithful ones, shining as beacon lights amid the gathering gloom and darkness. But the tendency of our race has been to evil ever since the first transgression that brought death into our world, “with all our woe,” and the farther we advance in the world’s history, the more powerful the tide of iniquity. The light of divine truth reveals this, that sin has been the cause of every pang that has ever wrung the human heart. How has it desolated happy and Eden-like homes, blasted the once fair character of individuals and families, and left them but a wreck of ruin and desolation.
Sin, like the leprosy, lies deep within, and infects the entire race of man. How true the words of the poet:—
“No bleeding bird, nor bleeding heart, Nor hyssop’s branch, nor springing fruit, Nor running brook, nor flood, nor sea, Can wash the dismal stain away.”
Is there, then, “no balm in Gilead? No physician there?” But amid the gathering gloom and darkness, when despair, like midnight pall, is gathering around us, we hear a voice from the sacred word that falls sweetly upon the wounded spirit: “Come unto me, all ye that labor and are heavy laden, and I will give you rest.” “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” Like ancient Israel, when bitten by the fiery serpents, we may look to Christ, the sin-atoning sacrifice, and live. Why sit we here then until we die? For the wages of sin is death, but “the gift of God is eternal life, through Jesus Christ our Lord.” Who can comprehend the depth of meaning in these words? A world, yea, an eternity of importance trembles upon the final issue.
How often, when the violated law of God thunders its condemnation, and the divine claims are brought to bear upon us, we purpose, at some more convenient season, in the far-off and uncertain future, to repent, return to God, and live. But the risk is too great thus to procrastinate; for what is your life? It is like the vapor that appeareth for a little time and then vanisheth away. How slender and uncertain the ties that bind us to a world like this. The strong men will bow themselves; yea, the strongest will bend under the weight of years. Hence the importance of working while the day lasts, for the night is approaching when no man can work. To the finally impenitent it will be a dark night, that brings no bright and glorious morning.
We cannot afford to lay up treasure here, which the fires of the last day will consume, and by so doing forfeit our title to that glorious and immortal inheritance. Many seem to think that their chances are pretty good. But to secure ultimate ruin and condemnation it is not needful to engage in all the depths of iniquity, and to drive Jehu-like in the open field of ruin. All that is necessary is to neglect this great salvation, sit still as we are and where we are, and then at last take up the sad lamentation, “The harvest is past, the summer is ended, and we are not saved.” How sad the mistake, to forfeit eternal life. Consider the infinite sacrifice made for us. Heaven has no richer, no costlier, sacrifice to give for man. Think of the humiliation and sufferings of the Son of God, and then count all things but loss compared with this. Eternal salvation will be cheap enough, if obtained at the expense of all things earthly.
THOMAS J. CROSS.

Explanation of Whereabouts and Mailing Addresses

Explanation.

As many of our friends would like to know our whereabouts, I take this method of informing them that on account of my wife's protracted poor health and helplessness, I have brought her to the Health Institute, Battle Creek, Mich., where we shall probably remain some time. Any of our friends wishing to write to us will therefore direct to Health Institute, Battle Creek, Mich., until further notice. I. SANDERS.
My P. O. address will be for some time Arkansaw, Pepin, Co., Wis. Eld. D. Downer.
The P. O. address of Elder A. S. Hutchins, is Irasburg, Vt.

To Correspondents.

1. Doughts, Whitney asks the following questions:
1. Do you consider it right to have lightning rods put up on your dwelling houses?
This we consider a question of philosophy rather than of morals. There could be nothing wrong in it, if lightning rods would afford any protection against damage by lightning, any more than there could be any wrong in protecting our property against damage by wind or rain. But are lightning rods of any benefit? Despite all the persistent assertions of lightning rod peddlers, we believe facts are still wanting to demonstrate that said rods are of any sort of utility whatever.
2. How shall we harmonize 1 Cor. 15:50, with Isa. 66:23?
1 Cor. 15:50 declares that “flesh and blood cannot inherit the kingdom of God;” and Isa. 66:23 declares that in the new earth, when the kingdom of God is established under the whole heavens, all flesh shall come up from month to month and from Sabbath to Sabbath to worship before the Lord. Now, although this latter text speaks of “all flesh,” we do not consider that it contradicts 1 Cor. 15:50, inasmuch as it does not speak of “blood” in connection with the flesh. “Flesh and blood,” as associated together in 1 Cor. 15:50, we take to be an expression denoting the complete mortality of our present condition. As we are now organized, the blood, a substance which, when taken from the body, passes into a condition of the most speedy and deadly corruption, is the vehicle of life; Lev. 17:11, 14; Deut. 12:23; but in the immortal state, it is said that we are to have “spiritual bodies,” 1 Cor. 15:44; and that the life of these spiritual bodies is caused by the Spirit of God by which they are quickened. Rom. 8:11. So in the change that awaits us from mortal to immortality, the blood gives place to the Spirit, but the flesh remains, only raised to a higher condition as it will of necessity be, when incorruptible spirit instead of corruptible blood is the vehicle of its life. We can therefore see how flesh quickened as it then will be, can inherit the kingdom of God, while flesh and blood cannot. Thus 1 Cor. 15:50 is cleared of difficulty, and the discrepancy which at first sight might seem to exist between that text and Isa. 66:23 is found to be only apparent, not real.
Will you please tell us what the “shew-bread” was, also the “manna;” and describe them.
A. A. J., Ridott, Ill.
A description of the manna, as to its substance, color, taste, time of falling and preservation, is found in Ex. 16:14–36, and Num. 11:7–9. As to the meaning of the word, we find the following in Smith’s unabridged Bible Dictionary:— “The etymology and meaning of the word manna are best given by the old authorities, the Septuagint, the Vulgate, and Josephus. The Septuagint translation of Ex. 16:15, is this: ‘But the children of Israel, seeing it, said one to another, what is this? for they knew not what it was.’ The Vulgate with a very careful reference to the Hebrew, thus: ‘Which when the children of Israel saw, they said one to another, man hu, which signifies, what is this? for they knew not what it was.’ In Josephus (Ant. iii, 1, §6) we have the following: ‘Now the Hebrews called this food man-na, for the particle man, in our language, is the asking of a question What is this?’ “According to all these authorities, with which the Syriac also agrees, the Hebrew word man, by which this substance is always designated in the Hebrew scriptures, is the neuter interrogative pronoun (What?), and the name is derived from the inquiry (man hu, what is this?), which the Hebrews made when they first saw it upon the ground.”
The shew-bread is described in Lev. 24:5–9. It was placed fresh upon the table in the holy place every Sabbath, where it remained during the week. That which was removed each week to make way for the fresh, was eaten by the priests. The name signifies literally (Smith’s Dic.) “bread of the face” or “faces,” as being continually in the presence of God, and is supposed to have been a symbol of that life for which we are continually dependent on God. The name in our English version is derived from the German schau-brote, as given in the translation of Luther.

California Camp-Meeting

Appointments.

And as ye go, preach, saying, The kingdom of Heaven is at hand
** Services in Chicago, every Sabbath (seventh day), at 269 West Erie St. All Sabbath-keepers spending a Sabbath in Chicago are invited to attend.

California Camp-Meeting.

The California camp-meeting will be held near Yountville station, Napa Co., Cal., on the same ground as last year, commencing Oct. 1, and continuing to the morning of Oct. 12. In connection with this camp-meeting, the yearly business sessions of the Cal. State Conference, and the Cal. State Missionary Society will be held.
We hope to see all our brethren and sisters in the State assembled at this camp-meeting. Come in the name of the Lord, bringing with you all you can induce to come, and all such as you have hope may be benefited by such a meeting.
You will find a fuller statement concerning this camp-meeting in Signs of the Times, Nos. 6 and 7.
J. N. Loughborough. Pres. Cal. State, Conf.

Ohio Camp-Meeting.

This meeting will be held on the farm of Mahlon Meeker, two and a half miles north of Bowling Green and five miles east of Tontogany, Sept. 17–21. Tontogany is on the D. & M. R. R. twenty miles south-west of Toledo. All persons coming by R. R. will stop off at Tontogany, where teams will meet all trains to convey passengers and their baggage to the camp-ground and back to the train free. The committee will see that the grounds are fitted in a proper manner. Provision and horse feed will be furnished on the grounds at a reasonable price. Straw for bedding will be furnished free. We hope our brethren and sisters will all make an earnest effort to come to this meeting and to work for God, for yourselves, and for others. May the blessing of God attend these our yearly gatherings. Come, dear friends, and bring your children and friends with you. Be on the ground with your tents up on Wednesday, prepared to stay until the close of the meeting. We extend a hearty invitation to Bro. and sister White to meet with us in our camp-meeting.
Ohio Camp-Meeting Committee.

The Ohio Conference.

The Ohio Conference will hold its next annual session in connection with the camp-meeting near Bowling Green, commencing Sept. 17, 1874. Let the church officers make their reports in season. We hope the friends of the cause will make a special effort to attend this meeting, to be on the ground with their delegates when the meeting commences, and stay to its close, prepared to work for the Lord that we may obtain his blessing.
O. Mears; Wm. Chinnock; E. C. Penn. Ohio Conf. Com.
The Ohio T. & M. Society will hold its next annual session in connection with the camp-meeting. The district directors will hold their district quarterly meetings that reports may be sent to the secretary in time for this meeting.
O. Mears.

Indiana Camp-Meeting.

This meeting will be held at Rail’s Grove, four and one-half miles west of Kokomo, Howard Co., Ind., Sept. 24–28.
Teams will be at Kokomo to convey to the camp-ground those who come by railroad the 23d and 24th.
We hope to see the largest gathering of Sabbath-keepers at this meeting that ever convened in Indiana. It is desirable that all furnish tents that can do so, but for the benefit of those who cannot, ample tent-room will be provided. This is a young Conference and but few keeping the Sabbath in the State. It will be very encouraging to all, and especially those who labor with and for us, to see a general attendance.
Let those who desire to pitch tents be on the ground and have their tents erected as early as the 23d. Let each church appoint in season a delegate to the State Conference and each S. B. treasurer see that all S. B. is paid up to August 1. All friends and those interested in the cause of the third angel’s message should be encouraged to attend this meeting. We hope to be favored with the labors of Bro. and sister White. Let us all come to this meeting praying the Lord to bless and prosper his cause in our midst.
Camp-Meeting Com.

Indiana Conference.

The second annual session of the Conference of S. D. Adventists of Indiana will be held in connection with the camp-meeting to be held at Rail’s Grove, four and one-half miles west of Kokomo, Howard Co., Ind., Sept. 24–29, 1874.
Ind. Conf. Com.
The Indiana T. & M. Society will hold its first annual meeting in connection with the camp-meeting. District officers will please get all missionary work in good reporting shape, and hand it over to the State secretary in time for this meeting.
Wm. Covert, Pres.
T. & M. Meeting, Dist. No. 2, of Ind., Sept. 12, 13, 1874, at the Mason Schoolhouse.
Wm. Covert, Director.

Quarterly Meetings in Minnesota.

Greenwood Prairie, Sept. 19, 20. Maiden Rock, Wis., “ 26, 27. Providence permitting, I will be present.
Stephen Pierce.

Quarterly Meetings in Minnesota.

Osakis, Sept. 19, 20. Chicago, “ 26, 27. River Falls, Wis., Oct. 3, 4.
Harrison Grant.
Quarterly meeting of the T. and M. Society of District No. 7, Wis., will be held at Plainfield, Waushara Co., Wis., Sept. 19 and 20. A general invitation is given.
P. S. Thurston, Director.
Quarterly meeting of the Wisconsin T. & M. Society, Dist. No. 9, at Hundred Mile Grove church, Sept. 19 and 20, all the members are requested to report.
N. M. Jordan, Director.

Business Department.

Not slothful in Business. Rom. 12:11.
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M W Metcalf 25c 44-23, Mrs E Butler 50c 44-14, Joseph Zeiter 50c 45-5, J M Hang 50c 45-15, G G Miller 50c 45-11, W J Branin $1.50 46-1, Mr Griffith 50c 45-11, Edward Green 50c 45-11, Harvey Foster 50c 45-11, James E Young 50c 45-11, Mrs Jacob Oyer 50c 45-11, C H Van Gorder 1.75 46-11, B E Spencer 25c 44-25, C Hale 25c 44-24, Ora Monroe 25c 44-24, W H Seaman 25c 44-24, J H Morrison 25c 44-24, Lucy A Lowell 25c 44-24, S F Snow 25c 44-24, E N Howe 25c 44-24, Lucy M Taylor 25c 44-24, Marion Bernstein 2.00 46-11, Daniel D Bryant 50c 45-11, L C Hunt 25c 44-24, Andrew Colwell 25c 44-24, D W Albert 25c 44-24, J P Lynch 25c 44-24, T M Mounser 25c 44-24, A J Armatrout 25c 44-24, Geo Leiter 25c 44-24, Sarah Ray 25c 44-24, Syntha Lynch 25c 44-24, Laura Norwood 25c 44-24, Rachel French 25c 44-24, C W Hoffman 25c 44-24, Martha Matchett 25c 44-24, Helen Bristol 25c 44-24, Rebecca Klingaman 25c 44-24, John Myers 25c 44-24, Margaret Watts 25c 44-24, Lovina Shirey 25c 44-24, Nettie Baxter 25c 44-24, Maggie Bridehart 25c 44-24, E S Cavnah 25c 44-24, W H Sickman 25c 44-24, A G Martindale 25c 44-24, John Locke 25c 44-24, S Goodman 25c 44-24.

Books Sent by Mail.

Mrs Osborn 25c, Sarah A Beach $1.00, John Hood 25c, Samuel W Gross 25c, Wm Bonsall 50c, John G Stair 1.00, Mrs Word McLean 25c, John Roberts 75c, John W Williams 50c, Joseph Clark 2.50, J P Rathbun 75c, W F Flint 65c, D H Hanson 5c, C W Althouse 50c, J L Townsend 25c, Wm Buchanan 25c, Ida Schevenberger 15c, K M Haskell 1.00, Geo W Rathbun 1.00, Frank Perry 50c, A Cook 10c, Mary Harpham 25c, Mrs Phebe Follett 30c, Mrs Emeline Burnett 50c, Edward H Horton 1.00, T T Kimball 25c, K Wall 25c, A M Hansen 50c, Annie Calder 25c, S H Lane 2.00, Laura V Smith 50c, E Y Chevalier 25c, C A Potter 25c, James Hard 10c.

Books Sent by Express.

D H Hanson, Armada, Mich., $2.75, A B Owen, 256 4th St., Chicago, Ill., 5.00, F H Chapman, West Union, Iowa, 5.00, Edwin R Jones, Eaton Rapids, Mich., $5.75.

Cash Received on Account.

G W Colcord $75.40.

Watch Sent by Express.

N S Raymond, Bath, Steuben Co., N. Y., $25.00.

Books Sent by Freight.

Eld O A Olsen, Lodi, Columbia Co., Wis., care of N M Jordon, $220.91.

Book Fund.

O F Kennedy $2.00, Geo O States 1.00, Frank Starr 2.00, C C Doren & wife 2.00, E H Burgess 1.00, Wm Sanborn 5.00, Wm Gifford 1.00, A Seymour 1.00, Nancy Knight 1.00, H H Bramhall 3.00, M O Kingsley 50c, M S Rasmussen 1.00, L Graves & wife 5.00, J G Whipple & wife 5.00, Jerusha Wisel 2.00, D A Owen 50c, G K Owen 2.00, N D Richmond 1.00, Betsey Gifford Owen 50c.

Michigan Conference Fund.

Mrs L Richer $2.00.

Shares in the S. D. A. P. Association.

D A Owen 10.00, Mary Glascock 10.00, Rachel H Evans 5.00, Reuben Griggs 10.00, Margaret Philis 10.00, Minerva Miller 5.00, Jerusha Wisel 10.00, C C Collins 10.00, A D Hutchins 10.00, Levi Wilcox 10.00.

Danish Mission.

H Sorensen $15.00, Mrs H Sorensen 5.00, Anders Christianson 10.00.

Hygienic Book Fund.

R B Abbey $1.00, M T Lane 1.50, D W Milk 1.00, M C Trembley 1.00, A sister 1.00, J A Corliss 1.00, Catharine Finch 1.00, C P Finch 1.00, J O Corliss 2.00, H H Bramhall 2.00, R J Lawrence 5.00, Frank Starr 7.00, Mary E Van Deusen 1.00, Marrietta King 5.00, W Sanborn 5.00, Margret Philis 5.00, J G Whipple 3.00, Wm Gifford 2.00, C C Briggs 1.00, A Seymour 1.00.

Shares in Health Institute.

Levi N Miller $25.00.

S. D. A. Educational Society.

$200.00. D R Leighton. $40.00. D M Canright. $20.00. L C Canright. $15.00 EACH. A H Clymer, Willie D Salisbury. $12.50. A friend. $10.00. B M Hibbard. $5.00. R W Page. $3.25. Mary A Eaton. 75c. R L Buck.
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