(Concluded.)
1. God designed to make of the Jews a numerous, wealthy, and powerful nation. To secure this they must occupy a productive country, which he gave them,199described as "a land flowing with milk and honey." It was necessary also that they should be kept from being mingled with other nations, either by emigration to other countries, or by a large influx of strangers, who should not become identified with their religion and nationality. It was necessary to keep them a distinct people. Further to secure this end, their lands were secured forever, beyond their power to alienate them, so that every Jew was a freeholder in fact, or in prospect. A foreigner could not become permanently possessed of their lands, and could obtain a lasting interest in them only by becoming incorporated with some branch of the Jewish family, for which provision was made. This separating and signalling the Jews had reference to the execution of God's plan of redeeming mankind, for which it was a preparatory step. So far all is plain and will not be disputed.
2. The proposed position of the Jewish nation, with the means employed to secure it, the inalienability of their lands, tended to produce certain incidental evils, and a want of an element essential to the greatness and independence of any people, viz., a numerous and well-sustained laboring class, beyond the actual proprietors of the soil. A freehold interest is the greatest interest, and the cultivation of the soil is, and ever must be, the basis of all other great interests, yet there are other great interests that must be sustained. The circumstances of the Jews tended to produce a want of such a laboring class. A few of the influences tending to produce this want shall be named.
(1.) They were all land owners, and none need therefore engage in other pursuits than cultivating the soil, unless reduced by misfortune or bad economy. This would produce but very few mechanics and laborers to be hired.
(2.) Such was the richness of their country, so great the productiveness of the soil, that a large amount of labor could be expended with profit to the land owner, while the fact that every one was a land owner tended to render such labor difficult to obtain. In every prosperous community there is needed many more laborers than actual land owners, some must operate as mechanics, some as merchants, some must cultivate the lands of the unhealthy and widows, some must labor as additional helps to those who cultivate their own lands, and others will be needed as domestic help, commonly called servants.
(3.) The religion of the Jews required them to devote a large portion of their time to its special duties and exercises, rendering more laborers necessary to accomplish the same amount of labor in a given season. Every seventh year was a Sabbath the whole year. This was one seventh of all the time, and if averaged among the seven years, would be to each year just equal to the weekly Sabbath. For proof of this seventh-year rest, see Lev. xxv, 3–7. Next was the weekly Sabbath, every seventh day. Ex. xx, 8–11. This was another seventh of their whole time. Then there were three annual feasts; the passover, which lasted seven days; the pentecost, or feast of weeks, which lasted seven days; and the feast of tabernacles, which lasted eight days. For proof of these feasts see Deut. xvi, 3, 10, 16; Ex. xii, 3, 6, 15; Lev. xxiii, 35, 36, 39, 41, 42. See also Josephus, book iii, chap. 10.
Their national feasts were held in one place, the place which the Lord chose, which was Jerusalem, and thither the tribes went up to worship. Ex. xxiv, 23; Deut. xvi, 16; Luke ii, 41, 44. This required long journeys on the part of many, as Joseph and Mary went one whole day's journey homeward before they missed their remarkable son, so large was the company returning from the feast. More time must have been spent in the necessary preparations and journey than in the feasts themselves. The feasts together occupied twenty-two days, which gives the following result: The seventh year rest is equal to one weekly Sabbath, or fifty-two days in a year. To this add the weekly Sabbath, fifty-two days per year more, making one hundred and four days. To this add the three annual feasts, together occupying twenty-two days, making a total of one hundred and twenty-six, which is five days more than one entire third of the year, occupied in religion. To this might be added the time consumed in going and returning, as above supposed, and other feasts that might be pointed out, as every new moon, and special occasions by which it would appear that one-half or more of the time of the whole male population was occupied with religious matters, but it is not necessary to press these additional matters, as it would cumber my page with many references to establish the several points. I have shown positively that over one-third part of their time was occupied by religious matters, and that is sufficient for my argument. This must have required an increased number of laborers. It should be remarked that all that class of servants which some suppose to have been slaves, were required to observe all these feasts and Sabbaths.
It may be asked how it could be expected that they should become great and wealthy, with a religion laying so heavy a tax upon their time. The answer is plain, in the words of the Lawgiver himself. "And if ye shall say, What shall we eat the seventh year? behold we shall not sow nor gather our increase; then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years." Lev. xxv, 20, 21. While they obeyed God, the shadow of his wing protected and blessed their whole land, but when they sinned and lost the divine blessing, without an abatement of their religious taxes, they felt them to be a burden. The system was not adapted to the whole world, embracing all countries and climates; and it was established by God only as a preparatory step, to last until the time of reformation, when they should pass away with what Paul said: "a yoke which neither our fathers nor we were able to bear." But while the system lasted it had to be made consistent with itself, and if one part tended to produce incidental evils, they had to be overcome by the operation of some other part. One evil we have seen was a want of a sufficient number of laborers. This would naturally and mainly result first, from the inalienability of their lands, making all the Jews land owners; secondly, from the same fact tending to prevent other people from settling among them on account of their not being able to obtain a freehold estate; thirdly, from their religion, which consumed so much of their time; and fourthly, from the danger to their whole system which would arise from allowing laborers from other nations in sufficient numbers to become resident among them, without being naturalized and brought under the controlling influence of their laws and religion. To overcome this difficulty, the celebrated law was introduced, now under consideration, authorizing them to obtain servants from the Gentiles. "Thy man-servant and thy woman-servant shall be to thee from among the Gentiles. From them ye shall procure a man-servant and a woman-servant." The law has two faces to it, and removes two evils at once.
First, it renders the employment of Gentiles lawful, thereby supplying the demand for laborers, and thus increases the population. Secondly, it removed a temptation to which they would otherwise have been exposed, to oppress and degrade one another. Some in every community will be unfortunate or prodigal, and fall into decay, and become dependent. This is contemplated in the law. Verses 35, 36, 39, 42. Owing to the want of laborers and domestics, resulting as above, the wealthy might have been tempted to keep the poor down, for the sake of being able to obtain their services; but this the law prevents in two ways. First, it forbids it in so many words, and secondly, it opens another door through which servants can be lawfully obtained. Such servants were, by the very operation of that law, naturalized and became finally incorporated with the Jewish nation, and possessed in common with them all their civil and religious privileges and blessings. Thus did this law, which has been so terribly perverted and abused to make it justify American slavery, supply the land with labor, and at the same time naturalize the laborer to the nation, and proselyte him to the faith and worship of the true God.
But how were these servants obtained? Our translation says they were bought. If it were so, it would be clear that they voluntarily sold themselves, and used the price as they saw fit for their own benefit. Of whom else could they be bought, by men whose law provided that "he that stealeth a man and selleth him, or if he be found in his hand, shall surely be put to death." Ex. xxi, 16. There is no law in all the book of God, by any provision of which, one man can get another into his possession to sell him in the market, without stealing. The law of the Jews punished the stealing and selling of men with death, and would he buy such stolen men? The right to buy involves the right to sell, on the part of him of whom the purchase is made. There being no way by which a man can obtain possession of a man to sell him but by stealing him, they could have been bought of none but themselves. It is true they might buy captives out of the hands of the heathen, but captives are stolen if held and sold as slaves. They could therefore rightfully buy captives only to free them, for as the captor has no title to captives, so he can sell none, and the buyer can buy none. If we understand by buying, merely engaging the services of men for a specified time for a valuable consideration agreed upon between the parties, the subject is all plain. Then might the Gentiles sell themselves to the Jews, or parents might sell their children to the Jews, by which they apprenticed them to the Jewish state as prospective citizens, and to the Jewish religion. I know not how Gentile parents could have done better by their children, it presented a brighter prospect than the sale of children does now in the human markets.
But we have seen that the word buy, in our sense of the term, is not in the text, that it is procure. Well, how were they procured? A Jew shall testify. Dr. Roy, in sending me the translation above given, accompanied it with the following:
"There is no word in the Bible for slave; a ebed is the only word to be found there, and means a hired man, servant, laborer, soldier, minister, magistrate, messenger, angel, prophet, priest, king, and Christ himself. Isa. lii, 13; but it never means a slave for life; for the law of the Sanhedrim forbids slavery.
"1. The contract was to be mutual and voluntary.
"2. It was conditional that the servant should within one year become a proselyte to the Jewish religion; if not, he was to be discharged.
"3. If he became such, he was to be governed by the same law, to eat at the same table, sup out of the same dish, and eat the same passover with his master.
"4. Finally, the law allowed him to marry his master's daughter. Prov. xxix, 21. Yankee in Sanhedrim."
This confirms the view I have given that the law presented a system of naturalization and proselytism. The circumstances of the case were such as to call for such a provision. In addition to what has been said of the necessity of some source whence laborers might be obtained, if we look at the condition of the Gentiles we shall see that their circumstances pointed them out as that source, under proper regulations and restrictions. They were generally inferior to the Jews in point of intelligence and civilization, and on the subject of religion they were in the darkest midnight, while the Jews enjoyed the light of heaven. They were divided into petty kingdoms, and were but little more than the servants of their kings, who wielded an arbitrary, if not an absolute, scepter over them. But moral advantages are above all other advantages, and these were found only in the land of Israel; over that land the wing of the Almighty was spread; there the angel of the covenant watched behind the veil, and the divine presence glowed upon the mercy-seat above the ark, and from that land alone the way shone clearly that leads to heaven. If David, who had danced before the unveiled ark, could exclaim, "I had rather be a door-keeper in the house of my God than to dwell in the tents of wickedness," to bring a Gentile from the darkness of idolatry to the tent service of an Israelite, where God's own institutions shone upon him, must have been a transition over which angels rejoiced. A position which would have been menial to a native Jew, was honor, exaltation, and even salvation to a Gentile, coming from the land of shadows and death.
To this must be added what we must suppose was the case, that numbers of heathen were attracted by the great fame of the Jews, that the report of what God had done for them, and of all the wonders he had wrought, and how he dwelled in that land, spread even among the surrounding nations, and that many resorted there, even to better their condition as servants. But it would not have been safe to have left these matters to regulate themselves, or to the will of each individual contracting party without the restraint of law, and hence all the laws regulating the subject of servitude.
The Jews were authorized to take the heathen that might come to them, on condition that they became proselytes to their religion, and then when they were fully inducted they became citizens, with all the rights of native Jews, and their children born in the land were regarded as native Jews. There can be no doubt many became proselytes by this system, which rendered the truth and altars of God accessible to the Gentiles even under the Mosaic system. And this proselyting the Gentiles was but the first fruits of their future grand gathering in Christ Jesus. And that Gentile blood was introduced into Jewish veins is evident; for David, the brightest lamp of the nation, descended on the side of his mother, from a Moabitess woman, who became a proselyte to the Jewish religion.—Leo.
To the Brethren in Iowa.
By M. E. Cornell
I SEE by Bro. Snook's letter that there is talk of a conference at Marion of those who are disaffected, and that E. W. Shortridge is fellowshiped by them. I wish to say that I cannot have any fellowship for those who will join hands with such a man as E. W. S. has proved himself to be. There must be something wrong with those who have any desire to be in alliance with him. In business transactions, and in many other respects, he has proved himself unworthy of the confidence or fellowship of a Christian people.
I wish to say that I am personally acquainted with nearly all those who were at the trial of E. W. S., and I have the utmost confidence in their decision. I have thought that perhaps justice had not been done to the cause of truth in not giving a full report of all the facts developed in the case. But I cannot believe that those who will take sides with E. W. S., and take his word against all who conducted that trial, are worthy of our fellowship. When Satan rebelled, all that sympathized with him were cast out with him. A spirit of rebellion, or murmuring, cannot be tolerated among God's people. See Num. xi, 1; xii; 1 Cor. x, 10, 11.
I have no fears for the ark of God. Those who are not for us are against us. Let the lovers of truth and order stand in their places, and give no countenance to any spirit of rebellion. I do most earnestly exhort my old friends at Marion to beware what steps they take in this matter. How can you exchange those who have labored for you, and have ever proved themselves worthy of your confidence, for one who has no such claim? Most affectionately would I entreat of you to consider well, and inquire what spirit is leading you to cut loose from the tried and faithful in the best of all causes. When we have proved a people good, we should hold them fast. Let me ever be found on the side of the humble, tried people of God, for he is with them, and will be with them to the end.
M. E. CORNELL.
Repentance.
"Where sin abounded, grace did much more abound."
Almighty God! I call to thee,
By shame and anguish shaken;
Incline thy gracious ear to me,
And leave me not forsaken;
For who, that feels the power within
Of past remorse and present sin,
Can stand, O Lord, before thee!
On thee alone my stay I place,
All human help rejecting,
Relying on thy sovereign grace—
Thy sovereign aid expecting;
I rest upon thy sacred word,
That thou'lt repulse me not, O Lord,
Who to thy mercy fleeth.
And though I travail all the night,
And travail all the morrow,
My trust is in Jehovah's might—
My triumph in my sorrow;
Forgetting not that thou of old
Didst Israel, though weak, uphold—
When weakest, thou most loving.
For though my sinfulness is great,
Redeeming grace is greater!
And though all hell should lie in wait,
Supreme is my Creator;
For he my King and Shepherd is,
And when most helpless, most I'm his,
My strength and my Redeemer!
[From the German of Luther.]
To the Churches and Brethren in N. Y.
By J. M. Aldrich
DEAR BRETHREN: It will be seen by reference to the recent doings of our State Conference, that a plan has been adopted for sustaining the cause of present truth in this State, quite different from any method hitherto adopted for such purpose. I have no doubt that the plan will work admirably if properly executed. And believing, as I do, that you, brethren, are fully aware of the magnitude of the work before us, and the means necessary for the accomplishment thereof; and also that you have a realizing sense of the responsible position that we occupy as God's chosen instruments for carrying on his great work, I have no doubt that the plan adopted at the State Conference will be faithfully executed.
I beg leave however, in view of the responsible trust committed to me by the Conference, to call your attention again to the recent action thereof, as expressed in the Conference report, and especially to "Rule 4," and that resolution which relates to systematic benevolence.
Much more money will be required for the current expenses of the ensuing Conference year than has heretofore been needed. In view of this fact, I wish to enjoin upon you, brethren, the necessity of immediate action in the matter of systematic benevolence.
Let all the churches see to it immediately, that their weekly subscriptions to the S. B. fund be so made—or increased, if need be—as shall be adequate for the demands of the cause. As the several churches, through their clerks are to report prior to the first of January, the total amounts of their weekly receipts, it will be necessary to have the several S. B. subscription lists regulated immediately, so that the full, or maximum pecuniary strength of the several churches may be embraced in the forthcoming reports. No one, on considering a moment the requirements of "Rule 4," can fail to see the imperative need of immediate action. I would also suggest, for the sake of uniformity of action throughout the State, that, in regulating and perfecting our S. B. subscription lists, we commence the same with the first of October, which may be designated the commencement of each Conference year.
And to such scattered brethren as possibly, for some good reasons, may not have their benevolence to the cause embraced in any of the church reports above noticed, I would say, please name to me immediately, by letter, such amounts as will be your privilege to give toward sustaining the cause the ensuing year. I make this request that the conference committee may have, in due season, the proper basis for determining the amount of percentage that may be due from the several churches, as per "Rule 4."
Brethren, the great work in which we are engaged is worthy of being well done. I mean to try to be prompt and faithful in the discharge of the responsible duties assigned to me, but I shall need your prompt and faithful co-operation. Shall I have it?
J. M. ALDRICH, Con. Sec'y.
Somerset, N. Y.
RECEIPTS.
For Review and Herald.
Annexed to each receipt in the following list, is the Volume and Number of the REVIEW & HERALD to which the money receipted pays. If money for the paper is not in due time acknowledged, immediate notice of the omission should then be given.
D. W. Williams 1,00,xxi,20. J. D. Brown 0,24,xx,17. S. Heabler 2,00,xxii,10. J. P. Flemming for R. H. Bolton 1,00,xxii,24. S. N. Haskell 3,00,xxiii,1. D. Oviatt 2,00,xx,1. I. N. Van Gorder for E. B. Turner, Mrs. J.H. DeWitt, and I. Van Gorder, each 0,50,xxi,1. I. N. Van Gorder 4,50,xxiii,7. C. Rhodes 2,00,xxi,13. M. C. Butler 4,50,xxii,14. F. C. Castle 3,00,xxii,13. Clarissa Aldrich 2,00,xxi,1. W. Lea 1,00,xx,1. A. Leper 1,00,xix,16. W. H. Urquhart 0,45,xx,24. John Holliday 1,00,xxi,5. Mrs. H. E. Rogers 1,00,xxi,24. M. P. Cook 2,00,xxi,17. H. G. Buck 2,00,xxiii,1. M. Thompson 1,00,xxi,1. J. H. Rogers 1,00,xix,20. G. P. Stebbins 1,00,xxiii,1. J. B. Ingalls 1,00,xxii,15. Rhoda Ashold 1,00,xxiii,1. J. A. Luke 2,50,xxiii,4. T. H. Moffet 2,00,xxiii,1. A. B. Williams 2,00,xxiii,1. Margaret Hyde 1,00,xxi,1. C. S. Glover 0,25,xxi,7. G. Cruzan 1,00,xxi,1. H. C. Whitney 2,00,xxiii,6. A. B. Williams for Mrs. E. F. Cook 1,00,xxii,25. S. Blodget 1,00,xxi,20. J. W. Landes 2,00,xxiii,1. Caroline Colson 1,00,xxiii,1. J. D. Hull 1,00,xxi,13. H. P. Gould 3,00,xxii,7. J. C. Adlon 1,00,xxi,9. W. C. Garretson 2,25,xxii,18. J. P. Hunt 3,00,xxiii,1. Ch. at Milford for Mariah Palmer 2,50,xxi,16. S. Osborn 2,00,xxii,5. L. M. Fish 2,00,xxiii,1. Adelia Hewett 0,25,xxi,12. J. W. Raymond 1,00,xxi,13. H. N. Bates 2,00,xxii,4. N. S. Raymond 2,00,xxiii,1. S. Burdick 2,00,xxi,1. J. A. Tennis 0,50,xxi,1. M. A. Packard 1,00,xxii,21. C. Osborn 1,50,xxi,14. H. J. Rich 4,00,xxi,13. J. Taber 3,00,xxi,1. C. Copeland 2,00,xxiii,6. B. Allen 1,00,xxii,25. E. Macomber 2,00,xxii,10.
For Shares in Publishing Association.
John Laroch $20. C. H. T. St. Clair, $5. C. N. Buckland $10. G. W. Buckland $10. J. B. Sweet $5. Ann $10. Edward Lobdell $10. Cynthia Colby $10. H. W. Barrows $10. Anna Pennock $10. J. P. Hunt $5. A friend in Steuben Co., N. Y. $2.
Donations to Publishing Association.
I—B— $3,88. Ch. at Marshall, s. B., $10. Jeremiah Stryker $2. M. Edson, s. B., $5. Ch. in Irasburg and Charleston, Vt., s. B., $10. Ch. in Johnson and Eden, Vt., s. B., $4. J. D. Hough, s. B., $3,75.
Cash Received on Account.
I. N. Van Gorder $13,13. W. S. Higley jr., $4. E. Macomber $3. J. D. Hough $6,25.
Books Sent By Mail.
Anna Brink 56c. L. B. Lockwood $1,10. A. Hulet 24c. M. M. Osgood 50c. J. Stryker 40c. W. G. Buckland $1,50. S. Blodget 10c. Anna Pennock 75c. L. Brink 56c.
PUBLICATIONS.
The law requires the pre-payment of postage on all transient publications, at the rates of one cent an ounce for Books and Pamphlets, and one-half cent an ounce for Tracts, in packages of eight ounces of more. Those who order Pamphlets and Tracts to be sent by mail, will please send enough to pre-pay postage. Orders, to secure attention, must be accompanied with the cash. Address ELDER JAMES WHITE, Battle Creek, Michigan.
History of the Sabbath, (in paper covers), . . . 30 10
The Three Angels of Rev. xiv, 6 12, particularly the Third Angel's Message, and the Two-horned Beast, . . . 15 4
ONE CENT TRACTS. Who Changed the Sabbath? Unity of the Church Spiritual Gifts Law of God, by Wesley Appeal to men of reason on Immortality—Much in Little—Truth—Death and Burial—Preach the Word—Personality of God.
TWO CENT TRACTS. Dobney on the Law Infidelity and Spiritualism—Mark of the Beast.
English Bibles.
We have on hand a good assortment of English Bibles, which we sell at the prices given below. The size is indicated by the amount of postage.
The figures set to the following Bound Books include both the price of the Book and the postage.
The Hymn Book, containing 464 pages and 122 pieces of music. . . . . 80 cts.
History of the Sabbath, in one volume, bound Part I, Bible History Part II, Secular History, . . . . 60 "
Spiritual Gifts Vol. I, or the Great Controversy between Christ and his angels, and Satan and his angels, . . . . 50 "
Spiritual Gifts Vol. II. Experience, Views and Incidents in connection with the Third Message, . . . . 50 "
Scripture Doctrine of Future Punishment. By H. H. Dobney, Baptist Minister of England, . . . . 75 "
Home Here and Home in Heaven, with other Poems. This work embraces all those sweet and Scriptural poems written by Annie R. Smith, from the time she embraced the third message till she fell asleep in Jesus. Price 25 cents.
The Chart. A Pictorial Illustration of the Visions of Daniel and John, 20 by 25 inches. Price 15 cents. On rollers, post-paid, 75 cts.
APPOINTMENTS.
Quarterly Meetings.
THE Michigan Conference Committee appoint Quarterly meetings as follows :
One or more of the Committee will be in attendance at these Quarterly meetings. Should any changes be necessary in the appointments, they will be made in season to save disappointment.
JAMES WHITE, } Michigan
J. N. LOUGHBOROUGH, } Conference
JOHN BYINGTON. } Committee.
I WILL meet with the churches at McConnell's Grove, Ills., Sabbath, Nov. 22.
Oakland, Wis., “ 29.
Lynxville, Wis., Sabbath and first-day, Dec. 6 & 7.
Durand, Pepin Co., Wis., Sabbath, “ 13,
and tarry as long as the interest demands.
WM. S. INGRAHAM.
THE next monthly meeting of the church in Franklin Co., Vt., will be held at Bro. John Saxby's, Bakersfield, Nov. 29 and 30. We would here invite all the brethren and sisters in this section to attend. Especially would we invite those who intend to unite with the Enosburgh and Bakersfield church. Let us try to get into working order, and unitedly prepare for the coming storm.
D. T. BOURDEAU.
A. C. BOURDEAU.
Monthly Meetings.
THE brethren at Brady, Colon, and Parkville, Mich. have made arrangements for monthly meetings as follows: At Brady, Sabbath, Nov. 15th; four weeks from that time at Colon; and the month following at Parkville. They request the attendance of a messenger, if one can conveniently be present.
Quarterly Meeting at St. Charles.
Bro. WHITE : It is thought best to hold the quarterly meeting of the 29th and 30th inst, at St. Charles, as it is necessary (for several reasons) that we have help in this place. We hope all who can will come from other places and join with us in trying again to raise the standard of truth that (with us) has long trailed in the dust. Come Brn. praying that the God of mercy will meet with us and bless especially our endeavors to arise, and to remove all hindering causes, that his name be once more glorified among us.
E. S. GRIGGS.
P. S. Brn. coming on the cars will stop at Owosso, where, on Tuesdays and Thursdays they will find stage for this place. If they can come better on some other day and will inform us when, we will meet them at Owosso with team.
E. S. G.
Quarterly Meeting in Rochester, Mich.
THE meeting of the Seventh-day Adventists which is to be on the 13th and 14th of December, will be held at the Lyceum hall, in Rochester, Mich. We cordially invite the brethren from abroad to meet with us. Come praying, one and all, that the Spirit of the Lord may be with us. Then we shall have a profitable season.
By request of Eld. Lawrence.
C. COPELAND.
Note from Bro. Ingraham.
By Wm. S. Ingraham
I HAVE just returned from Avon. Spent evening following the Sabbath, Sunday, and Sunday night in the discussion of the law and Sabbath, with a Mormon preacher. This elder had been in the place, and had been successful in warping some minds that were inclined somewhat toward the truth. He challenged the world on some points. This stirred up a feeling among the churches who began to triumph over us, because they thought the Mormon could shake our foundation. Our brethren, thinking the man ought to be met, sent for me. The attendance was large and attentive. The elder said, if necessary he would contend a year and six months. But by the request of my opponent, the debate closed Sunday evening, he failing to fill up his last half hour into about twenty-five minutes. The result is satisfactory to the church, and the impression left on the minds of the people is in our favor. WM. S. INGRAHAM.
BUSINESS DEPARTMENT.
By Editor
Business Notes.
I. N. V. G.: Accepted.
Nelson Waid: We will change the address of your Review if you will tell us where to change from.
A. Pierce: We have no more of Testimony No. 7 to sell singly. We have but a few copies bound with other numbers.
C. N. Pike: Our present edition of blank Systematic Benevolence books is all sold. We expect to get up a new and superior edition by the first of January, 1863.
Isaiah Carpenter: Yours of the 8th inst. is received. We shall be able to give you credit on our book for the same when you inform us of your POST OFFICE, COUNTY, and STATE.
M. Aldrich: All right in relation to your acc't.
The P. O. address of Bro. E. Macomber is Reading, Vt.