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would then be called upon to decide whether they would give 

 up their system of trial by jury, as that body is at present 

 chosen ; or whether they would give up the penalty of death in 

 every individual case. 



He believed that the election of the first alternative would 

 be carried by a large majority. 



When he referred to the penalty of death, he wished it to be 

 understood that he did not refer to it as carried out at present. 



He considered that when once the culprit had received 

 sentence he should become as it were, lost to the world. His 

 remaining hours ought not to be chronicled by a busy press — he 

 should not be the centre of all attraction to the sentimentally 

 pious. He might be allowed one parting interview with his 

 relatives, but beyond that, no eye should see him, except the 

 prison officials and those appointed by authority to bear witness 

 to the execution of the sentence. 



Strongly as he adhered to the penalty of death as a punish- 

 ment for murder, he equally strongly opposed its public 

 infliction, as perfectly inoperative as a moral force. 



The effect of mystery was far greater — there was something 

 fearful in a secret death. 



The hardened ruffian has been known to brave the gallows 

 with which he was familiar, but when he knew not what to 

 expect, or when he could not calculate upon a sympathising 

 eye to witness his exit, the very vagueness would add terror to 

 his doom, and would have a greater tendency to induce him to 

 prepare his mind for futurity. 



He then touched lightly on the scriptural view of the question, 

 and concluded by remarking, in answer to the objection " that 

 the penalty of death cannot in any instance be supported from 

 the New Testament, and under the Christian dispensation" — 

 that we had a direct proof to the contrary, in the death of 

 Ananias and Sapphira. 



If the apostle considered the death of these two individuals 

 a fitting expiation for a spiritual offence, he would a fortiori 



