p. 176 | Review and Herald, Vol. 5, No. 22. (7/4/1854)

Sign or Seal of the Covenant.

By John C. Day

IN Vol. IV, No. 16, of the Review, I endeavored to show in my article on the cov., that the cov. and ch. of God are essentially the same under the present dispensation as under the former. I now pass to consider, more particularly, the connected subject of baptism, a question of some importance, whether baptism has come in place of circumcision.

1. Baptism is now, as circumcision anciently was, an instituted pre-requisite to a regular standing in the visible church. In the present dispensation, baptism is required, as was circumcision under the ancient, in order to regular membership. In this respect, then, baptism is certainly in the place of circumcision.

2. Baptism, under the present dispensation, is of the same significance with circumcision under the ancient. As a sign, circumcision signified the renovation of the heart, or regeneration. Circumcise, therefore, the foreskin of your heart, said Moses, and be no more stiff-necked. And again, the Lord thy God will circumcise thine heart, and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul that thou mayest live. This injunction is evidently equivalent with that in Ezekiel to make them new hearts; and the assurances that the Lord would circumcise their hearts and the heart of their seed is, also, of the same import with the promise in Ezekiel. A new heart, also, will I give thee, and a new spirit will I put within thee. Accordingly the Apostle to the Romans says, He is not a Jew, which is one outwardly, neither is that circumcision which is outward in the flesh: but he is a Jew, which is one inwardly, and circumcision is of the heart, in spirit and not in the letter. Now as circumcision signifies the renovation of the heart, or regeneration, so baptism signifies the same thing. Except a man be born of water, and of the Spirit, said Christ to Nicodemus, he cannot enter into the kingdom of God. In this passage, being born of water, or baptized with water, and being born of the Spirit, or baptized with the Spirit, are presented together, the one as the sign, the other as the thing signified; for by one spirit, says the Apostle, are we all baptized into one body. By his mercy he saved us, by the washing of regeneration, and renewing of the holy Ghost. This is evidently equivalent to being born of water and of the Spirit. As it is in renewing the heart that the holy Spirit applies the great atonement, for cleansing and justification, so baptism alludes not only to the influence of the Spirit, but also to the blood of Christ as an atonement for sin. Evident reference was also had in the bloody rite of circumcision. And as baptism is now an instituted sign to be used in the church, signifying by the blood of Christ, as circumcision anciently was; in this respect, again, baptism has taken the place of circumcision.

3. Baptism, under the present dispensation is a seal of the same thing, of which circumcision was under the ancient. We have the express declaration of the Apostle that circumcision was a seal of the righteousness of faith; of that faith which Abraham had before he was circumcised, as well as afterwards, and of which every true believer is the subject. There is but one righteousness of faith, or which is the subject of true faith; namely, the righteousness of Christ, by which believers, in all ages, have been, and will be, justified. Of this righteousness, circumcision was an instituted seal; of the same righteousness of faith, baptism is now also a seal; the inward seal of the righteousness of faith, is the holy Spirit renewing and sanctifying the heart, and applying the blood of Christ; and as baptism is a sign of this gracious operation of the Spirit, it is also an outward seal of the same, righteousness; for says the Apostle, For as many as have been baptized into Christ have put on

Christ. The righteousness of faith in a word, includes all the promised blessings; and baptism now as circumcision anciently was, is undoubtedly a seal of God's gracious covenant with his church and in this respect therefore, the one has taken the place of the other.

4. That baptism has come in the place of circumcision we are decisively taught by the Apostle in Col. ii, 10-13. And ye are complete in Christ who is the head of all principality and power, in whom ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ; buried with him in baptism, wherein also ye are risen with him, through the faith of the operation of God, who raised him from the dead. And you being dead in your sins, and the uncircumcision of your flesh hath he quickened together with him. The plain, obvious ideas, which lie upon the face of this passage, are these: circumcision and baptism signify the same thing; the thing signified by faith is the renovation of the heart, or the resurrection from spiritual death to spiritual life; and this renovation of the heart, is the fruit of the special operation of God, and this special operation is signified by the outward sign of baptism as it anciently was by circumcision, hence the one has taken the place of the other.

I submit the four arguments in proof, as amply sufficient to establish the point. If baptism is now, as circumcision was then an instituted pre-requisite for regular membership in the church, if it is a sign of the same significance, if it is a seal of the same covenant blessings, and if, as the Apostle plainly teaches us, being baptized is, in effect, the same thing as being circumcised, then notwithstanding any dissimilarities, of a circumstantial nature, the conclusion is obvious and invincible, that baptism holds the same place in the church of God which circumcision anciently held.

JOHN C. DAY.

Rock Bottom, June, 1854.

COMMUNICATIONS.

By Joseph Bates

From Bro. Bates.

DEAR BRO. WHITE:—The Harbinger for June 3d, 1854, contains an article from the pen of N. A. Hitchcock of Exeter, Wis., against a letter which I wrote from Pleasant Valley, Jo Daviess Co., Ill., March 1st, and published in the Review March 14th 1854. He quotes from the letter as follows:

"I have spent about two weeks at Adaline, and Crane's Grove, where some six professed ministers arrayed themselves against the truth at several of our meetings, four of them laboring for days to put it down with their no-commandment and no-Sabbath arguments. Notwithstanding all their opposition, the Lord wrought for Israel, and many souls got their eyes open to see the position their teachers occupied, and the difference between truth and error, and has also caused the sound of the last message of mercy to spread more extensively throughout this region of country."

And then says, "The facts are, first, that no six professed ministers arrayed themselves at several of his meetings against the truth or his views of it."

My statement (as above) is, that six professed ministers arrayed themselves against the truth at our several meetings. Four of them laboring for days to put it down, &c. Now for the proof of my statement in the Review.

My first meeting at Crane's Grove, was on the evening of Feb. 9th, at Mr. Newton's. At the close of the meeting, I stated the object of my visit among them, and said if the way was open I should like to give them a few lectures on the present truth. Mr. Jacob Berry invited me to go home with him as he wished to hear me further. He opened the way by appointing for me a meeting on the evening of the 10th, and said to me very pleasantly that he would prove me whether I gave them the truth, but should not trust it wholly to his own judgment. He therefore sent off a messenger several miles to invite three of his favorite ministers to attend my meetings, viz., Messrs. Jacobs, Collins and Spear. The two last came, and the opposition commenced the same evening. Mr. J. Berry appointed for me to preach at his house the next day, [Sabbath.] Here Mr. Collins opposed the Sabbath and the law of God most vehemently. During one Sabbath meeting Mr. Hitchcock came. In the evening the meeting was in the school-house the three ministers present. I invited them to sit with me in the desk. Mr. H. accepted, and opened the meeting with prayer. My subject was the cleansing of the Sanctuary at the ending of the 2000 days of Daniel's vision. As soon as I had closed Mr. C. said, Bro. Hitchcock I wish you would make some remarks. He did so, by raising his objections against my views again, and the subject then presented, and more particularly against Advent Sabbath-keepers in general. After this, at the house of Bro. J. Berry, Mr. H. and C. labored hard to show that I was teaching false doctrine, after which Mr. H. left for Wisconsin. My lecture that followed in explanation of our position was acknowledged by some of the Brn. to be clear and satisfactory. Mr. C. did not stop to hear. From this I passed to Adaline, distant about seven miles; where by invitation I gave several lectures, principally in the school-house. Here Mr. Jacobs attended and presented his objections against the Sabbath question, and taught the abolition of the whole law, and said that Mr. Bates' position was false. Messrs. Collins and Spear united with him against my teachings, and taught the people how they should understand it. At a subsequent meeting at Bro. Berry's I was introduced by him to two ministers, one an Adventist, the other a Methodist, both of which opposed my subject at the close of the meeting. Independent of meetings which I attended to hear the first four named ministers present their views, they attended mine as follows: Mr. Spear, four or five, Mr. Collins, five, Dr. S. Jacobs, six, Mr. Hitchcock as above stated.

These are the four ministers that labored for days with their no-Sabbath, no-commandment doctrine. The other two make the six. Many witnesses could be cited to prove my statements. The reader will now judge whether my former statements were true or not.

Mr. H. cites two more circumstances to prove that the course I pursued "would ruin a good cause, or at least, bring it into disrepute."

1. He charges me with baptizing three persons that Mr. Collins had baptized some time previous. I cannot spend the time now to meet all the objections of Mr. H. on this point; but will refer him to Acts xix, 1-7, where the apostle Paul re-baptized twelve, and God approbated the work. As there was a necessity for re-baptism then, so there may be now, even until the work of atonement is finished. Those that were baptized then were satisfied with the Bible argument that we presented.

2. "Before Mr. Bates left, he called two secret meetings, one continued till about eleven o'clock, and the other all night. I was told that these meetings were perfect Babels of confusion."

Our reply to this charge is as follows: The Plumb River Conference was the last series of meetings that had been appointed to be held in that section of country. The brethren were scattered within a circle of about ten miles, and all wished to return home as soon as the meeting closed. They saw that there were difficulties existing with some of the members that would require them to convene a church meeting to settle. A place was sought for, and Bro. S. Myers offered his chamber. The Church continued their session there from about one P. M. until two or meeting time, say about one hour. The church meeting was then adjourned to convene again after the evening meeting. About ten o'clock P. M. the church convened again in the same house but did not proceed to business until about midnight. Because of a certain person, brother to one of the members under dealings being invited by him, and required to stay in the church meeting with us. All the arguments the church could present, such as that their business was church business, to investigate the various statements of improper conduct against some of their members, and that it was their business alone to attend to it, without the aid of such as were not in the truth with them, seemed to avail nothing, until they learned that the principal part of the members were about to leave the meeting. After this, the man withdrew. The church then proceeded to transact their business. But did not come to a decision until the morning. If this was a secret meeting, then all church meetings are such. Mr. H. says, that one of "our number told him that it was too much like masonry." As I never was acquainted with masonry I am unable to make the comparison, but this I will venture to say, that not one of the members who labored to have things made right during that church meeting, ever made such a remark to Mr. H.

Again, Mr. H. says, "at Adaline where he gave from five to eight lectures, about his last testimony was and with great vociferation. The devil has come down in great wrath at Adaline, and the devil has followed me in great wrath ever since I came to Adaline. I know not of an isolated individual that embraced his views."

I do not remember on what occasion, or for what, I quoted the text, "the devil has come down, &c.; but I have not the most remote idea of ever uttering in A. or any where else, the sentence I am here charged with, viz., The devil has followed me in great wrath, &c. Mr. H. was not at A. when I lectured there. The foregoing statements show that my intercourse with him was the week previous at Crane's Grove. Hence this last charge is from common report. As I am answering for myself, it may not be amiss to state a few facts in relation to the circumstances which he refers to respecting my last testimony.

Mr. Black, who was a stranger to me, at the close of my first lecture, very kindly invited me to the hospitalities of his house during my stay in A. And on the last evening of our series of meetings invited me to lecture in the house, as the school-house was to be occupied for a school. My subject was the Sanctuary and the end of the 2000 days. As soon as I closed, one of the two ministers present commenced upon me, and my subject in such an unceremonious, unchristian manner, that Mr. Black requested him to stop, and then stated something like the following: If this is the manner in which your investigation is to proceed, it cannot be done in my house. After a few explanations it was settled that the meeting could proceed no farther. The other minister showed an utter unwillingness to close without an investigation, and hence proposed that the meeting be adjourned to his house across the street, and wished to know if I would go with them and defend my views; and because I questioned whether it was my duty to follow them, and listen any further to their unscriptural arguments, especially at that late hour of the night, [10 o'clock,] I was told it was because the doctrine which I had presented was false, and it was evident that I was unwilling to have it fairly investigated. I replied, if you will choose a moderator to keep order I will go. The adjourned meeting was then convened. The ministers then commenced, first, to present their views of the sealing of the 144000, which I replied to. And then in various ways attempted to show that the commandments of God were abolished at the crucifixion, and especially the seventh-day Sabbath, but no investigation of my evening subject. The ministers insisted on choosing two moderators. I replied that one was sufficient. The principal one that accepted the office, was recommendable by them in every way qualified to fill this station. They said he was a good, moral, upright man, professing no religion whatever and of course would not be liable to misjudge. This meeting closed after a tedious session of several hours, without deciding on any one thing which was thought to be accomplished. At a subsequent interview with the Moderator, he acknowledged the whole truth, and said that the commandments and Sabbath were binding, and wondered how any one could show otherwise. To show how much he wished for further instruction he gave me his name for the Review and Sabbath Herald, and took books to go into a farther examination of the subject. Two others which attended that meeting gave me their names also, for the paper; and one other said to me, the Sabbath is true and I intend to keep it. Four in Adaline and four in Crane's Grove, gave me their names for the Review. Honest souls in both places were deeply convicted of the importance of keeping the commandments of God, and those persons who have in any way hindered them by opposite teachings, I would recommend them with Mr. H. to commit to memory that portion of our Saviour's sermon on the mount embraced in Matt. v, 19, and practice the last part.

It was not my wish to make this extended statement; as the reader may readily see by reading the article what Mr. H. has objected too. But the suffering cause in which we are voluntarily engaged seemed to demand it.

Will the Harbinger also publish this, that its readers may have both sides.

JOSEPH BATES. Dorsyter, N. Y., June 20th, 1854.

The Review Strengthens the Faithful

By A. M. Lindsley

From Sister Lindsley.

DEAR BRO. WHITE:—In the midst of darkness that has covered the earth and gross darkness that has blinded the minds of the people, the Review comes to cheer and strengthen the hearts of a few in this place. O, what precious food it brings to my soul. May God grant that the seed sown, the instruction dispensed through this little messenger may spring up, and bear fruit, yea an hundred fold to the glory of God.

While some around me are crying, "Fools to believe such doctrine," "so many isms," &c. I feel to rejoice in God that his truth is surely destined to triumph. Yes, we may venture all upon it. Although wicked men may unite to oppose, yet their counsel shall not stand; for God has said, "My word shall not return unto me void, but it shall accomplish that which I please." Isa. lv, 11.

I am strikingly reminded by some, of the parable of the rich man (Luke xii, 2,) whose ground brought forth plentifully. "And he said, This will I do; I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods

laid up for many years, take thine ease, eat, drink and be merry. But God said unto him, Thou fool, this night thy soul shall be required of thee; then whose shall those things be which thou hast provided? It seems to be a perfect parallel to this time when multitudes are heaping treasure together for many years, and crying, Peace, when there is no peace. But, "Thus saith the Lord of hosts, Behold evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth." Jer. xxv, 32, 33. O the bitter, bitter cup of those who reject the counsel of God against themselves, and turn a deaf ear to the last message of mercy. Rather give me the narrow way to life.

"The humble path my Saviour walked, I scorn it not to tread; Though the frowns and scoffs my Saviour bore Shall fall upon my head. For I stand upon his precious word, And my soul rejoiceth free, In the glorious light the gospel gives, The light that shines for me."

Dear brethren and sisters, let us earnestly seek wisdom from above that we may understand the work God is doing for the remnant in these last days. And we be better prepared to let our light shine to those around us. If we be the children of Abraham and followers of Christ, we shall not be laying foundation for future ease and worldly comfort. But on the contrary we shall be cutting loose from every thing that will hold our minds from the last sealing truth, and be rich towards God in faith and good works, even keeping all the commandments of God and the faith of Jesus.

O how solemn to live in this time when a people are being prepared for translation. It seems to me there never was a period when each moment was fraught with such fearful interest as the present. Probation's hours are fast drawing to a close. The last moments in which any poor soul may come and find pardon through the intercessions of Jesus in the heavenly Sanctuary are passing away, and soon the overflowing scourge will pass through the land that it shall be utterly desolated of its inhabitants. O God, send out thy light and thy truth speedily that honest souls may see their danger and flee from the wrath to come.

Brethren pray for us. A. M. LINDSLEY.

New Haven, Os. Co., N. Y. June 23d, 1854.

Discovering the Seventh-Day Sabbath

By Sally Yuker

From Sister Yuker.

DEAR BRO. WHITE :—I wish to let those who are pilgrims and strangers here know that I am on the road to Mt. Zion, trying to keep the commandments of God, that I may have right to the tree of life.

I have been trying for twenty-two years to live a Christian, and verily thought that I had respect to all the commandments; but when I came to look at them with a single eye, I could see that I had been breaking the Sabbath-day which God had commanded us to keep holy. I was led to think seriously of the subject last Winter when a friend suggested to me that the seventh day was the Sabbath, and that it was my duty to keep it holy. I thought of it some and then made up my mind that there was no need for me to be wiser than all the generations that had lived since Christ, and so I broke another holy day. The next seventh day I was reading what God said to his chosen people about the Sabbath: it is a sign between me and you forever. It is an everlasting covenant. I began to consider upon the sign by which God distinguished his people, and covenant by which he held such, and they were owned and blessed in keeping the Sabbath holy. I could find no command from the Bible which told me to keep the first day of the week, and I made up my mind that as God had taken pains to write the commandments with his own finger on tables of stone, and showed himself with such mighty signs and wonders that the people could not mistake his glory and power, if he wished his people to keep the first day as the Sabbath he would have manifested it by some definite command.

I had been praying for three weeks that the Lord would teach me, and when he showed me his covenant I fell down before him, promising to keep the Sabbath day holy. I was unspeakably blest. I felt much as I did when I first found the Saviour precious to my soul. Indeed the truth had made me free. I was happy as long as I hallowed the Sabbath with my whole heart. The Lord is gracious to me. I sometimes long for that eternal rest which shall never be interrupted.

I want not only to keep the Sabbath, but to keep myself unspotted from the world. I want on the whole armor, for I am looking for that day when the marriage supper of the Lamb will come. I want to be there; for all that are there will share in the glorious inheritance prepared for those that love God.

Yours in the bonds of Christian union. SALLY YUKER. Pennfield, N. Y., June, 1854.

FOREIGN NEWS.

The U. S. mail steamer Atlantic, Capt. West, arrived from Liverpool on Sunday morning at an early hour, making the voyage in about 10 1/2 days.

THE WAR—THE SIEGE OF SILISTRIA.

THE latest accounts (to June 7) of the operations before Silistria are decidedly favorable to the Turks. Full particulars of the several engagements which took place during the last days of May have not yet been received; but there appears to be no doubt that on May 27 the Russians made another fierce attempt to carry the place by storm, in which they were repulsed with great loss; and that on the 30th the Turks were able to assume the offensive against the besieging army. It was stated in London that the English Government had received information from Admiral Dundas that the garrison had succeeded in countermining the Russian engineers to such an extent that 8,000 or 10,000 of the besiegers had been blown up. This last statement wants confirmation. At all events, Silistria has been defended with great skill and bravery, and as yet with success. The Russians, since the commencement of the siege, have suffered tremendous loss, and it is far from unlikely that the fortress may hold out until relieved. As usual, there seems to be some delay on the part of the British. To May 30, only one English division had left Scutari for Varna. Two thousand English horses were at Constantinople, but the transports—sailing ships—were delayed by contrary winds; and it was currently reported that the English commander would not risk his force against the Russians in the field until he had a full complement of cavalry and artillery. Perhaps however the French and Omer Pasha's disposal force may proceed to the relief of the besieged stronghold.

Our accounts of the sortie made by the Turks, say that it took place at 4 o'clock on the morning of the 30th of May, and was totally unexpected by the Russians. A strong force of Turks made a sudden sally, and after a fearful massacre of the surprised Russians they reached the works of the besiegers, where they destroyed the newly opened approaches, spiked a number of cannon, and carried off others into the fortress but made no prisoners.

FRANCE.—The embarcation of troops and military stores from Marseilles for the East, has recommenced with vigor. A fifth division of the army of the East, is being organized under the command of Gen. Chas. L. Vaillant.

Admiral Baudin was buried on the 9th, with the honors of a Marshal of France, and Napoleon sent an autograph letter of condolence to Charles Baudin, the deceased's son. A. Vivien, ex-Minister of Justice and of Public Works in 1848, died at Paris on the 7th. M. Mauguin, who played a leading part in the revolution of 1830, is also dead.

A Call to Present the Truth

By Lemuel Chester

From Bro. Chester.

Dear Bro. White:—I fully believe in the doctrine of the seventh day Sabbath, and the second advent of the Saviour, as held forth under the third-angel's message, in these last days, believing it to be the doctrine of the Bible. I feel quite lonely here as there are only myself and wife, to my knowledge who are believing in the present truth. There is a large community of nominal professors here, and if some of the brethren could come this way and present the truth to this people we should be very glad.

Yours in the bonds of the gospel. Lemuel Chester, Pittsfield, Mass., June 25th, 1854.

SPIRITUALISM.

"But there were false prophets also among the people, even as there shall be false teachers among you, who privily [Private Circles,] shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction." 2 Pet. ii, 1.

"When they shall say, Peace and safety, then sudden destruction cometh upon them." 1 Thess. v, 3.

"Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit," &c. Chap. xviii, 2.

"Whose [Christ's] coming is after [immediately following] the working of satan with all power, and signs and lying wonders." 2 Thess. ii, 9.

"And shall show great signs and wonders, insomuch, that if it were possible, they shall deceive the very elect." Matt. xxiv, 24.

The Spiritualists have organized a National Society for the diffusion of their faith and the facts on which it is based.

ADDRESS OF THE SOCIETY FOR THE DIFFUSION OF SPIRITUAL KNOWLEDGE.

To the Citizens of the United States:—But a few short years ago, in an obscure locality, and under circumstances which seemed to warrant the belief in an early termination of the so-called dream, Spiritualism, in its present form was born. Its few advocates, in the early days of its life, were looked upon as lunatic—were despised for their faith; and men of respectability and standing in society could hardly be found who were willing to examine into the facts connected with the alleged phenomena, for fear of the reproach of the entire unbelieving community. Since that period, Spiritualism has extended with a rapidity unprecedented in the annals of the world—until, to-day, it has become a respectable power in society. Men whose education and whose genius have fitted them for occupying the highest stations, either in politics or in the church, have sacrificed all positions of earthly aggrandizement for the sake of what they believe to be the enjoyment of high and holy truth. Connected with that movement to-day are many hundreds and thousands of men who are respected by their neighbors for their integrity and worth—esteemed and loved by their friends for their many amiable qualities. The subject has arrested the attention of the learned all over this land, and in many other lands, it has produced books, for and against. Many of the publications on both sides of the question are marked by ability and strength.

Within the last two years, Spiritualism has increased in strength and stature with a growth unprecedented in the history of mental giants. If it be a lie, there is every prospect of its enveloping this world, and, by its weight, sinking this world one degree lower in the depth of degradation. If it be a lie, it has come in so lovely a garb that men will seek it unless they be warned by a strong voice; men will flee to it as though it were an angel sent from Heaven—will become enveloped in its false light, and will be borne down to death by the weight of its false glory. If it be a lie, ye men of America, who have one thought towards the good of your fellows, it is your duty to come forward as one man, to tear the vail from the face of the lie, and expose it in all its hideousness. We challenge you as men—as earnest men, as men desiring the good of your fellows—to come forth and meet us in the fight, expose our errors, draw the shroud away, and enable the world to see us as we are. We challenge you to come and do that thing.

Citizens of the United States! we feel authority for saying that the day for raising the cry of humbug, chicanery, delusion, has passed away forever. You know—all of you who have reflective minds—that the application of these terms to this subject can no longer produce results; but that rather these invectives, launched at your supposed enemies, will rebound upon yourselves, and cover you with weakness. Your professed teachers, your men in high places, the learned of your universities, the eloquent of your pulpits have dealt in them long enough. And what results have they achieved? The theories which the universities sent forth to account for the alleged phenomena, as they were pleased to term them, have not only rendered their authors, but the universities, ridiculous in the minds of intelligent men. All the theories which they reared have crumbled to the dust, and their authors can not shake that dust from off their clothing.

A New Hymn Book.

By Editor

Our edition of Advent and Sabbath Hymns is nearly exhausted. What we have on hand will not supply the demand till we can publish another. As it will require several months' time to compile and publish such a Hymn Book as the cause requires, we shall commence the work immediately.

Our present edition is quite imperfect. We design to publish a neat edition of about 300 pages, containing a choice selection, and variety of appropriate hymns.

We now invite all who have an interest in the New Hymn Book, to send us good hymns, original and select. We want original hymns upon those subjects especially applicable to the present time.

We design publishing a small Tract containing extracts from Catholic works relative to the change of the Sabbath. Those who have matter of this character which they would like to have published, will please forward it immediately, giving the full title of the book from which they take the extract, and the page.

Letters.

M. Brown. D. Moody, M. A. Lanphear, M. Calkins.

Receipts.

L. B. Lockwood, L. Lockwood, G. W. Sheldon, H. P. Gould, A. Stone, L. N. Savage, K Loveland, Z. W. Leach, L. Russel, E Andrews, D. M. McLoughlin, J. Hall, J. C. Day, L. Priest, E. Scribner, R. Hale, L. Drew, S. Osgood, A. C. Aldrich, A. A. Waters, P. V. Brigham, M. V. Brigham, L. Allen, C. McConnel, G. W. Ferry, H. Schooley, Z. Thayer, T. Finch, A. Barton, E. Dunham, H. Ricker, T. Harlow, L. Harlow, G. Cramer, W. Monroe, W. M. Williams, J T Morrison, J. Bowers, B. Marks, A. A. Marks, M. M. Truesdell, A. Tuttle, N. T. Preston, N. Mead, W. Farnsworth, A. M. Lindsley, B. Stillman, L. Chester, R. Moran, each $1.

J. Wilcox, A. Loveland, J. Barrows, S. Chase, S. Aldrich, R. Horr, L. J. Richmond, L. Ferry, R. Godsmark, J. R. Lewis, W. S. Lane by A. A. Dodge, W. Holden, L. Bean, R. Lockwood, S. A. Bragg, E. Churchill, C. T. Stowell, J. Stowell, J. Jenkins, each $2.

S. H. Peck, Wm. Harris, M. Edson, K. S. Pettabone, L. McLellan, H. Cushman Jr, each $3.

M. G. Kellogg, J. Easterbrooks, each $4. E Lothrop, D. C. Elmer, B. Graham, J. Hart, A. R. Morse, S. Benson, E. P. Butler, each $5. B. Thomas, H. Bingham, each $6. L. Woodworth, E. Rew, Wm. Mackaw, A. W. Nichols, M. Harris, O. B. Stiles, W. Grant, each $1,50.

J. Martin, S. Griggs, C. Croney, a Sister in Sutton, Vt., A. Armond, S. Scoville, R. P. Rice, J. Knickerbocker, D. Ferren, Sr. Segar, each $0,50. M. C. Wyllys $1,25. H. Edson $1,54. J. B. Lamson $1,67. W. H. Loughhead $2,37.

A. Campbell, G. Webster. A. M. Curtis, each $0,75. J. H. Lockwood $0,25. J. Bailey $0,11. O. Ayers $0,30. C. McConnell $0,25.