“And the Gileadites took the passages of Jordan before the Ephraimites; and it was so, that when those Ephraimites which were escaped, said, Let me go over, that the men of Gilead said unto him, Art thou an Ephraimite? If he said, Nay; then said they unto him, Say now Shibboleth; and he said Sibboleth; for he could not frame to pronounce it right. Then they took him, and slew him, at the passages of Jordan.” Judges 12: 5, 6.
In every age God has had a people that were peculiarly his, by obedience to his statutes and commandments; a people chosen by himself among whom to record his name. Chosen out from among the adjoining nations were the children of Israel, that, in and for them, he might make his great power known, that glory and honor might redound unto himself—a people whose aim and characteristic it was, like Abraham and Moses, to believe God; though “all were not Israel that were of Israel”—“choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season,” &c. Heb. 11: 25. We have the record of these and many more faithful exponents of obedience to the faith, of whom the world was not worthy. God saw fit to prove them in various ways, to see whether they would keep his commandments or no.
The great point of controversy between right and wrong, between the government of the Creator and the assumed power and dominion of Satan’s kingdom, is the law of the world’s rightful Sovereign. He formed rules which were correct and perfect, emanations of his own attributes and perfections, the doers of which should live. Satan, by his rebellion and treachery, would have involved the race in final ruin, had not the wisdom and love of God devised a way by which mankind might have hope. One would suppose that, ere six thousand years of controversy should expire, the great rebel would have succumbed; that even he would have felt a sorrow at having caused so much woe and devastation. But, no; it seems to be the element of his character. Sin, misery, and death follow in his train, the very opposite of obedience to God’s law. Says David, Ps. 19: 7–11, “The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring forever: the judgments of the Lord are true and righteous altogether. More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. Moreover, by them is thy servant warned: and in keeping of them there is great reward.” And 119: 165: “Great peace have they which love thy law: and nothing shall offend them.” And in his confidence he says: “I am thine, save me.” Verse 94. Why, David? “For I have kept thy precepts.” “I will never forget thy precepts; for with them thou hast quickened me.” Verse 93.
The theme of his meditation was the law of the Lord, called also precepts, statutes, and judgments. These were his watchword, the point around which culminate all his songs of triumph and joy. To him they became his Shibboleth of escape from his enemies, the keeping of them his tower of strength and the key to his power with God.
The word Shibboleth signifies burden and was not given the Ephraimites to pronounce on account of its meaning, but simply to discover, by way of pronouncing it, their nationality. Doubtless they had a manner, as some classes of the English people have, of omitting the letter h, where it should be, and possibly of using it where it should not be. I will here give a quotation from a not very recent writer:—
“Grace, as well as nature, has its own distinctive features and peculiarities, which render it clearly distinguishable from everything else. In nature, the tree, shrub, and plant, are known, both in kind and quality, by their fruit and blossoms. The different nations are distinguished by their manners, customs, color, and dialect. Every language has an accent peculiar to itself, which is the testword, or Shibboleth, of its nationality. The citizen of Zion is discerned by his Shibboleth; for, having been delivered from the power of darkness, and translated35into the kingdom of His dear Son, he is ‘no more a stranger and foreigner, but a fellow-citizen with the saints, and of the household of God;’ and by adoption, he naturally speaks the language of the heavenly Canaan. His interests have become identified with those of his Father’s family. All his treasures are there, and his heart is there; consequently, his conversation is there also. But when he speaks, it is not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; “for the Spirit searcheth all things, yea, the deep things of God; and the Spirit taketh of these things, and revealeth them unto him;” and while, out of the fulness of his heart, he speaks of those deep experiences, of high hopes, and holy joys, and abounding grace, his words are accompanied with a divine power which reaches the hearts of others, and awakens in them kindred emotions of love and joy unspeakable.
“The natural man, in distinction from the Christian, is ‘an alien from the commonwealth of Israel;’ consequently, his treasures are in the world; and, as naturally as the Christian, his heart and conversation are where his treasure is. Being of the ‘earth, earthy,’ he receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them; because they are ‘spiritually discerned.’ And were he to attempt to speak the language of Canaan, it would be utterly impossible; for, like those evil-minded Ephraimites who quarreled with Jephthah, he ‘could not frame to pronounce it right;’ hence it would be, at best, but Sibboleth. . . . The Ephraimites’ test-word lacked but one letter of the true Shibboleth, yet its pronunciation betrayed both their nationality and character, and they were slain. For ‘whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.’ Faith and works are inseparably connected; for, either one being alone, it is dead. Hence the utter impossibility of salvation without both. Let us daily examine our hearts, and try them by the infallible word, lest, when we are required to pronounce the Shibboleth which fixes our destiny for an eternal forever, it will be but the ‘Shibboleth of many wonderful works,’ even though done professedly in the name of Jesus; or that it be found wanting the emphatic letter in the law of righteousness,—Christ—and we be numbered with those who cannot frame to pronounce it right.”
The similitude above commented on may be extended still further for our benefit, by taking into consideration the claims of the law and the gospel united, as given in the last part of the message of the third angel of Rev. 14: 9–12. God has not left his people without instruction, but has always preceded his judgments with warnings of such a character as to be proportionate to the judgments that were to follow, and his mercy reached those who received and acted upon them. “Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.” Amos 3: 7. By taking the prophecies and history for our geography, chronology, and measuring line, the law and the gospel for our compass and quadrant, we may ascertain our latitude and longitude on the sea of time, and our individual nearness in heart and life to the standard laid down.
In Rev., chap. 13, just before the final triumphant song of the saints on the sea of glass, a beast is brought to view which, in its various specifications, symbolizes, as we think, this nation with its lamb-like horns of equal rights, &c. It is, however, to speak as a dragon, by causing a decree to be made which is to be enforced under pain of death. The warning of the third angel is in view of this, and has also threatenings of a most fearful character. By comparing closely, we see that these stand directly opposed the one to the other. In the warning given by the angel, we have a company in patience under their accumulated trials, keeping the commandments of God and the faith of Jesus, refusing to worship the beast or his image, or receive his mark. Under the power symbolized by the two-horned beast all who do not worship the beast and receive his mark, are to be put to death; or at least a decree made to that effect. Here, then, is a crisis in which none can remain neutral. All will have to take sides. Those who come up to that time without having indorsed the truths brought out in the third angel’s message, and heeding the warning, and making the commandments of God and the faith of Jesus emphatically the language of their heart and life, will as assuredly perish as the unfortunate Ephraimites at the passages of Jordan. For the wine of the wrath of God, which the angel declares to be the seven last plagues, see chap. 15: 1, will surely overtake them. God help us to choose to suffer affliction with his people, for he “will not suffer you to be tempted above that you are able; but will with the temptation also make a way to escape, that ye may be able to bear it.”
The prophet Isaiah, as he looked down through the years of time, and beheld the distant events, brought them out here and there with thrilling power. May God help us, with our hearts touched with the same sacred fire from off the altar which touched his lips, to understand what has been written for our learning.
Beholding a people who were professing righteousness, he says, chap. 58: 1: “Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression and the house of Jacob their sins. Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God; they ask of me the ordinances of justice; they take delight in approaching to God.” Here is a people who, by some means, are deceived in regard to their standing; and by comparing scripture with scripture, we can gain an understanding where it applies. We will not at this time enter into the proofs, but would say, briefly, that we believe the prophet had his eye on the giving of the third angel’s message, for it is when a people stand convicted of forsaking the ordinance of God, &c. This must refer to the fourth commandment, for it is the only one on which the Protestant world differ, and this is the very one which the papacy has changed. Isa. 24: 5: “The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant,” &c. By the change it has produced the breach in God’s law, spoken of in the last part of the 58th chapter. “And thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. If thou turn away thy foot from the Sabbath,” &c.
There are those who do not regard it as our duty to investigate and explain the prophecies, or at least are not satisfied with a literal interpretation which leads to such a result as the literal, speedy coming of Christ. Unwittingly, perhaps, they help to constitute the class of whom Isaiah speaks in chap. 29: 10–14: “For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee; and he saith, I cannot; for it is sealed. And the book is delivered to him that is not learned, saying, Read this, I pray thee; and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men,” &c.
“In that day shall this song be sung in the land of Judah: We have a strong city; salvation will God appoint for walls and bulwarks. Open ye the gates, that the righteous nation which keepeth the truth may enter in.” See Isaiah chapters 25 and 26. May we yield a perfect and willing obedience to all his revealed will, which, if we follow, we shall know of the doctrine, and it will prove to us our shibboleth, and secure an inheritance into his everlasting kingdom.
A. M. LINDSLEY.
Palermo, Oswego Co., N. Y.
“Watchman, What of the Night?”
By C. P. Whitford
UNDER the above significant heading, a writer in the columns of the Montpelier Freeman confesses that of late he has discovered some things which he does not understand; and as editors are supposed to know some things which others do not, he appeals to him, to be helped out of his dilemma. It seems that the writer has noticed the proceedings of the late convention, the object of which was to ask Congress to so alter the Constitution of the United States as to make it distinctly recognize Almighty God as the supreme source of government, Jesus Christ as the supreme Law-giver, and the Bible as the supreme fountain of legislation.
From what he has learned of the proceedings of this convention, he is led to ask, What does all this mean? to which we reply, It means (and to use their own language) that “all good men throughout the nation should be thoroughly organized and prepared to act promptly and unitedly in opposition to everything which endangers our free institutions.”
Among the things which they set down as endangering our free institutions, they mention “the destruction of the Christian Sabbath.”
For twenty-six years, Seventh-day Adventists have taught that in this government oppressive laws would be enacted in religious matters, as brought to view under the symbol of the image to the beast. Rev. 13: 11–18. Yet some professed expositors of prophecy have ridiculed this part of our faith, as a thing too incredible to be entertained for a moment. A few years since, nothing could be seen of this work, only as it was discovered by the eye of faith through the unerring word of God.
But to-day, what do we behold? A series of movements, all looking to this end, are rapidly taking place in all parts of the country. Associations are being formed; conventions, called; public documents, everywhere circulated; and all American citizens, without distinction of party or creed, are invited to engage heartily in the work proposed. And well may the question be asked, “Watchman, what of the night?”
In their recent convention, Dr. Jonathan Edwards is reported as saying that the earth would soon become a hell, if the Constitution was not soon so amended. Mr. Holmes is reported to have said that New York would yet see her streets flow with blood. Mr. Milligan is reported as saying that the Constitution, drafted in the May Flower in 1620, was in favor of Protestant Christianity, and he thought no one opposed thereto had any right in this country. It is also reported that Dr. Treat of Vineland, attempted to speak in opposition to these sentiments, but was met with cries of, “Put him out,” “Sit down,” “Shut up,” &c., from all quarters of the room. And, in view of all this, the writer in the Freeman wants to know if “when these Christian brothers get their God, their Christ, and their Bible into the Constitution, that none but members of the Protestant Church are to enjoy any rights, political or civil, in America?” If not, what does it mean?” To which we say, in reply, It means (and to use their own language) that, “if we are Christians, let us make no hypocritical pretensions of founding our government on Christian principles. If we are, and believe they should govern our whole life, let us have them incorporated in the basis of our government, and the national policy shaped to them. Let no one hold an office of trust and profit whose life has not been conformable thereto.”
No one can fail to understand the import of such language as this—No one but Christians to hold any office! But who shall determine who are Christians? Why, the ruling churches, of course. All others will be branded as heretics, and all rights denied them. This is where we are surely drifting.
For several years this work has been daily growing in extent and importance. Indeed, no movement of equal magnitude of purpose has ever sprung up and become strong, and secured favor so rapidly as this. In the city of Philadelphia, there is published a paper called the “Christian Statesman,” in advocacy of this movement. Every issue of that paper goes forth filled with arguments and appeals from some of the ablest pens in our land, in favor of the desired Constitutional Amendment.
The success of the “proposed amendment” virtually destroys one of the first principles upon which our government was founded: viz., All men shall have the privilege of worshiping God according to the dictates of their own consciences. When the time shall come that the Constitution of our country enforces the observance of the first day of the week as the Sabbath, what will be the fate of those who conscientiously believe, and lay hold of, the Sabbath of the fourth commandment, and dare to keep it?
They will be considered outlaws, and branded as heretics. The crisis is approaching. Beyond this nothing remains but the sharp conflict of the people of God with this earthly power, and the eternal triumph of the overcomer. “Wherefore, take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all to stand.” C. P. WHITFORD. Berkshire Center, Vt.
The Sunday Question on Common-Sense Principles
It is about time that the Sunday question was settled upon common-sense principles. The people of New Haven have been agitated by the proposal to run the street cars on the Lord’s day, and a large meeting in favor of so doing has been held. The general idea of Sabbatarian laws is that no one shall engage on the first day in any works excepting those of necessity or charity. But wherever this law exists, it is now constantly violated, and, more or less, it always has been. It is held to be no sin to ride to church in a coach, although those who are carried might easily walk. It would seem to follow that those who are not opulent enough to own a coach should be allowed at a cheap rate the use of a car. Better have a mild Sunday law strictly observed than a stringent one disregarded.—N. Y. Tribune.
Has the Offense of the Cross Ceased?
By S. B. Whitney
[THE following, under the above caption, I clip from the “People’s Literary Companion.” Its questionable origin reminds one of the truthful adage relative to a diamond from a muddy pool. S. B. WHITNEY.]
“The faithful exhibition of the cross of Christ is not all that the circumstances of the church require.
“You may go into one of our churches and find it filled with a gay and fashionable audience, who will sit and quietly hear the most sound and faithful preaching—such preaching as would have roused the indignation of the same class of hearers fifty or sixty years ago, and have set the whole parish in a flame against the wildness and fanaticism of the preacher. How is it, I would ask, that the gay, the dissipated, the worldly-minded, can now so calmly bear what would, a few years ago, have proved so offensive to their pride, and so outrageous to their feelings?”
“The truth must be acknowledged, that, from some cause or other, the offense of the cross, so far as the preaching of it is concerned, has, in a great measure, ceased. Now we know that this cessation of hostilities is no real reconciliation, no solid peace, between the conflicting elements of nature and grace. It is but a hollow truce. Men tolerate the gospel, but will not renounce their sins; they will go to church, but they will not give up the theater and the ball-room, the card-party, the gaming-table, and the race-course. And what is the consequence? The minister who has preached thus faithfully, looks round upon his audience—is glad to find it so numerous, and, upon the whole, so attentive. He has preached the word, and he hopes that it will not be unfruitful. He has not shunned to declare the whole counsel of God, and it is not his fault if they refuse to receive it, and are not benefited by it. And yet, after the most powerful of his discourses, how many are there of his flock who come to him in deep distress of mind, saying, “How shall I escape the wrath to come?””
“Shall we attempt to explain why such effect has ceased to follow the preaching of the gospel? Is it not because, while the world has apparently come nearer to the church, the church has really drawn nearer to the world? It seems as if a mutual approximation had taken place, and a mutual sacrifice had been made; but, in truth, the sacrifice has been chiefly on one side, and that the wrong side. Things which are, perhaps, not unlawful in themselves, have become a snare to a great mass of professors of religion. The world has smiled upon them, and they have too often been fascinated by its smile. Music, for instance, is not only gratifying to the ear, but may be made profitable to the heart; and sacred music may well raise the mind to glowing anticipations of the nobler harmonies of Heaven. And yet, alas! for the infirmity of human nature! music has too often proved the connecting link between the church and the world. Doubtless there are many professedly Christian residents in the neighborhood of the metropolis, who will put themselves to considerable inconvenience, and perhaps expense, to attend a concert, who would be afraid of taking cold by going on a week-day evening to hear an excellent sermon in a church close to their own doors. So much more do they value what will please their ears, than what would touch and amend their hearts! And when the world sees such conduct on the part of Christian neighbors, what other inference can they be expected to draw from it, than that professing Christians do not believe what they profess; that their religion is but a cloak, which hangs loosely upon them, and which they are glad at any time to cast off, in order that they may enjoy the pleasures of sense? This is one great cause which serves to neutralize the effect of the most earnest and faithful ministrations of the Sabbath and sanctuary. It is doubted whether the minister means what he says, when he denounces the love of the world, and the things of the world; because they who profess the greatest attachment to his ministry are so little affected by his preaching. And if he who thus preaches begins himself to descend to any kind of frivolities, then he may preach like an angel, without ever converting one sinner from the error of his ways.”
The Minnesota Camp-Meeting.
By George I. Butler
This meeting convened promptly upon time, and was a large meeting. I think it was full as large as any of the Western Camp-meetings. There were twenty-seven tents up, besides the large tent. But these were not as large, perhaps, as those in Iowa and Wisconsin, though more in number. There were many strange faces in attendance, those who have come into the truth under the labors of Bro. Canright and others, the past year; but they seemed as much at home as those who have been keeping the Sabbath for many years. It is nothing short of wonderful how this doctrine can take Methodists, Baptists, Presbyterians, Disciples, Universalists, and worldlings, all classes and nationalities, who have formerly been opposed to each other, and contending for opposite opinions and prejudices, and bring them so soon into harmony and union, where all speak the same thing. There is power in this truth. If any do not believe it, let them get up some doctrine of their own, and try to bring about such results.
I found the brethren in Minnesota very much encouraged at the result of labors among them the past year, and they had good reason to be. Their S. B. fund has more than doubled, and the number of Sabbath-keepers, nearly doubled. The figures of actual membership stood, last year, 287; this year they stand 429, with others not organized. Systematic Benevolence, last year, amounted to $1012; this year, to $2124. This shows what earnest, faithful labor will do. And thus what the Lord had shown concerning that State's being a good field of labor, has been fully vindicated by the result. I rejoice to see such prosperity, and believe we might see more of it, if all those who labor would throw themselves with intelligent earnestness and sacrifice into the work. My greatest fear in our camp-meeting was that this evident satisfaction which the friends of the cause felt at past success would cause some to think they need not continue to make such zealous efforts in the future, feeling that success was assured. I thought I perceived some such a feeling among the people, and feared that the depth of feeling and earnestness which ought to be seen in such a time as this, when there is so little genuine humility and spirituality, and so many causes existing among us for self-abasement, would not be reached. I think, however, the result of the meeting, on the whole, will be good, and its impressions lasting. There was a very great disappointment felt that Bro. and sister White could not be there; so much so, that it seemed very difficult to overcome it, at the commencement. Where several strong gifts were expected from abroad, it seemed rather hard for one weak one to supply the deficiency, or overcome the disappointment. Bro. Canright was not able to labor as usual. He spoke but twice, in preaching. But when I learned of his condition, when in Wisconsin, I took the precaution to have Bro. Matteson go along with me. He was intending to go in a few weeks to labor among his people in the State. His assistance was very much prized in the meeting, and I hardly know what I should have done without it.
I was happy to form the acquaintance of Eld. D. P. Curtis, of our S. D. Baptist friends. He seemed much at home with us, freely taking part in our meetings, and seeming to enjoy them as well as any of us. He gave one discourse I am much pleased at the pleasant relations existing between the two denominations, so far as my own observation goes. I judge Eld. C. holds views on many points of doctrine in common with us, as a people, which I presume does not hinder him from still being in sympathy with his own people.
We were glad, also, to make the acquaintance of Eld. Stephen Rosie, of Maiden Rock, Wis., formerly of the German Baptists. He came to this country years ago as a Lutheran; but, as the light shone upon his mind in regard to baptism, he walked in it, which, of course, cut him loose from the old church and identified him with the Baptists. He labored several years in the West as a colporteur; then, as a minister. Within a few years, he has become interested in the Advent doctrine, and, lately, in the Sabbath question. At this meeting, he came out fully and decidedly, and, in company with his wife, joined the church at Maiden Rock. He greatly rejoices in the truth, and seems anxious to become thoroughly acquainted with it, that he may teach it to others. He speaks our tongue, as well as the German. I supplied him with books for study, and hope he may do good in the cause. He is anxious for books in his own language, for which, indeed, there seems to be a crying want among us.
Bro. Charles Lee, of the Swedish tongue, was also present at our meeting. The readers of the REVIEW have seen his reports from time to time. He reports that sixty Swedes are now keeping the Sabbath, as the result of his labors for a year or two past, keeping up regular Sabbath meetings in four places. He also feels exceedingly the need of tracts in that language, and thinks far more could be accomplished by the same labor if he had them. Eld. Matteson, who understands the Swedish partially, will go back with Bro. Lee to help him in the work, and give such instruction as seems to be needed.
I omitted to mention one thing, in my report from Wisconsin, that may be of interest to the readers of the REVIEW. Near Green Bay, in that State, is located a colony of Protestant French, numbering upward of 5000 souls. They are so compactly situated, and so many in number, that, though they have been there some time, but few of them can speak our tongue. A few of them have become acquainted with our people, and become interested in the Sabbath question. Four families have already commenced to keep the Sabbath, and seven souls are wanting baptism. And, through these, many others are interested; so much so that they have offered to pay the expenses of Bro. Bourdeau there if he will come; at least, they did so some time since. They are also very anxious for publications in their own tongue. The Wisconsin Conference passed a resolution, in view of these facts, inviting Bro. D. T. Bourdeau to fill this call, and labor in the State for awhile. Other circumstances might be mentioned concerning their dissatisfaction with their own preachers, which makes it seem clear that the present would be the right time for this call to be filled.
Our brethren in the Danish tongue seem to be going ahead of all the other nationalities, in point of numbers, in embracing the Sabbath. They now have quite a number of churches, and three ordained ministers, Bro. Matteson, and Brn. Olson and Hanson, recently ordained. We find them, as a people, very humble and straightforward, and more prompt in discharging their duties than our American people.
There are a great many Danes and Norwegians in Iowa, Wisconsin, and Minnesota; and very many openings for labor among them, more, by far, than their ministers can fill. Here, then, are four different nationalities and tongues in our own country, in which there are many calls for labor and great prospect of good, and a pressing want of publications. Surely, the providence of God is far ahead of us as a people. What a sad thing it would be if we should allow such interest to subside, and make no effort to meet the want so plainly felt. We must arouse, as a people, and realize the burdens we ought to carry, or we shall fall under the frown of God. And these are all outside of the calls among our own people, which are so very numerous that if we had one hundred faithful ministers, where we have one now, they could find plenty to do. As a people, we need to have our views broader and more extensive. We have a great work upon our hands, if, as we teach, the nations of the earth are to be warned by this message. And they certainly are if it is God's true work for the last days; for that goes to "peoples, nations, tongues, and kings." These facts given above show that God's providence is opening in this direction already. But how poorly prepared we are to step in and fill these openings. May God arouse us to make efforts somewhat corresponding to the magnitude of the work committed to our hands.
The social meetings connected with this camp-meeting were interesting, some of them especially so. Sabbath morning, upward of eighty testimonies were given in about forty minutes. Monday morning, also, there was great interest manifested, from one to four standing up all the time waiting their turn to speak. The business matters of the Conference were satisfactorily arranged. Brn. Harrison Grant and John Hanson were ordained, and set apart to the ministry. Upward of $2500 were pledged for our school. Bro. Canright closed his labors37in the State, at least for the present. The condition of his throat was such that it seemed entirely unsafe for him to take the main burden of tent labor upon him this season again. He has labored very hard for some eight years, and certainly he ought to rest a little, that he may not entirely break down and his valuable gift be lost to the cause. He will probably go soon to Colorado to rest awhile with Bro. White in the pure mountain air, and then go to the Pacific coast to labor as he shall have strength. His general health is good, and we feel certain that, with a reasonable amount of care, he will be ready again for the work. The parting of the last morning with his friends for whom he has labored, was truly affecting. May God soon restore him to his usual health. GEO. I. BUTLER.