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HENRY 11. TUCKER, Kditor.
THE CONQUERORS.
Good and evil are the two great op
posing principles of the universe, and
the scene of their conflict is the human
heart. Some are overcome of evil, and
so go to destruction. Others triumph,
and receive the rewards which are due
to the heroes of a war at once the most
sublime and the most awful, of time or
of eternity. Let what the Scriptures
say of these rewards suffice us for the
present, while we indulge in some re
flections as to the persons of those who
are thus rewarded. In other words,
let us withdraw our minds from the
consideration of the glory which will
be revealed to us, and try to imagine
something of ‘ the glory which shall be
revealed in us.” Ro. 8 : 18.
When we attain to the heavenly
realms we shall enter into companion
ship with an innumerable company of
angels, and doubtless they will be of
many ranks and kinds. They and all
the scenes and circumstances will ex
cite our intensest curiosity, but we shall
be as great a curiosity to them as they
io us.
We shall be the only spirits in heav
en who fought their way to the place.
Others have spent their whole existence
on those mountain tops of joy, but we
shall have struggled up through hosts
of opposing foes. The devil and all
his angels stood between us and the
pearly gates, and we had to contest
every inch of the ground with these
powers of darkness. What the angels
have by inheritance we shall gain by
conquest; what has cost them nothing
will have cost us fierce encounter, and
perhaps many wounds, and we shall
enter into rest and peace, fresh from
the battle-field. They doubtless appre
ciate the results of our conflict far bet
ter than we ourselves can now do; they
doubtless watch its progress with eager
interest, and when it is over will doubt
less welcome the heroes with grand
acclamation, and will be as curious to
know of our experiences on earth as we
of theirs in heaven.
We shall be the only ones there—so
far at least as the record shows —who
were once depraved and vile, and at
enmity with God, and fit for nothing
but the doom of the lost. A wonderful
curiosity it must be in heaven —one
who was once a hell-deserving spirit,
now heaven-deserving. Eternity can
never witness a greater metamorphosis;
and it is not surprising that such
things the angels should desire to look
into. No agreeable intercourse can
holy angels have with lost spirits; but
here are lost spirits now become saved
spirits, with whom the holy ones can
hold sweet communion, and from whom
uvrivA u • • ,
they can learn that which none of
themselves, by experience, could ever
know.
We shall be the only ones there, one
of whose number is identified with Him
that sitteth on the Throne, and who
himself will sit on it. None of them
have ever enjoyed such infinite distinc
tion, and it must be a wonder to them
to see and talk with those whose nature
is capable of such exaltation. Perhaps
they may see a reason for it in this:
that we have been subjected to moral
tests which they are strangers to—tests
which have developed moral powers
which they do not possess, or which, if
they possess them, have been, and
must be, forever undeveloped. It may
be that certain grand elements which
are super-angelic are not super-human.
It was human nature —not, indeed,
depraved, but still human —that
wrought the atonement, and made sal
vation possible to the race; it was hu
man nature once depraved that availed
itself of this atonement and reached
the skies. Wonderful phenomena are
these, which must strike the angels
with amazement.
We shall be the only ones there for
whose sake there was a supreme con
descension of Godhead. All God’s
creatures are his by creation and pres
ervation ; but we are his in an addi-
tional sense, his by purchase. The
Eternal Son became flesh, and his
blood was shed for us, and that was
the pi ice that was paid for qur ransom.
Creatures worthy of such notice, and
of such sacrifice and ransom, must be
an astonishing sight to all but Him
who planned the scheme of redemp
tion from the beginning. The created
world caused the morning stars to sing
together and all the sons of God to
shout for joy, but what must be the
commotion in heaven to see a redeem
ed world, or indeed to see a single re
deemed soul! In the salvation of one
such soul there is more to excite won
der, and overpowering awe, and soul
pervading rapture, than in all the acts
of creation which produced the uni
verse. Creation calls for omnipotence,
• but to redeem a God-hating and God
defying spirit, by the unifying of the
Divine nature with that spirit, and by
washing it in blood —what hidden and
unsuspected elements in the nature of
the Infinite One does it call for! Our
history must reveal to the angels new
views of the nature of the Almighty,
which shall be to their former concep
tions, like “another morn risen on mid
noon,” and before which that midnoon
will pale away.
We shall be the only ones there,
whose salvation has brought out the
THE CHRISTIAN INDEX AND SOUTH-WESTERN BAPTIST: THURSDAY, FEBRUARY
1 three-fold offices of the triune God.
I The Father sent the Son; the Son ac
complished the errand ; the Holy Spirit
made his work efficacious. It may be
that the Trinity was a secret; a secret (
in heaven, known to none but God j
himself, until the salvation of men (
gave occasion for the unfolding of this ]
mystery of the Divine nature. Re- ,
fleeted from our experience, it may be
that the angels will see glories of God- ,
head displayed which can be seen no
where else, glories revealed in us which
but for us would never have been re
vealed.
We shall be the only ones in heaven
to whom the angels must look up.
One of us, our elder brother, all the
angels of God will worship. Heb. 1 6.
All of us will be their superiors. The
reasons for this have been given. We
gained with effort what they enjoy with
out ; we rose from the pit to heights
over which they were placed in the
beginning ; we are one with Him who
made all things and by whom all
things consist; we have stood tests to
which they have never been subjected,
and have given proof of powers such
as they have never shown; we have
cost more than they, and therefore are
worth more; we cost the act of creation
in common with themselves, and in
addition, have cost the act of redemp
tion, an act which brought the Eternal
from his throne, and blended his na
ture with that of one of us who died—
died on the cross; and for us were the
glories of Trinity displayed. Other
reasons there may be, but these are
enough. And we shall sit on thrones
to judge the angels. Exactly what I
this expression may mean we do not
know ; but we do know that it implies
exaltation and superiority.
When we approach the celestial city
we shall not go like wretched men
dicants seeking a shelter, and thankful
to lie under the eaves. No, the days
of our humiliation will be over, and
the everlasting doors will be lifted up,
and we shall walk in with the tread of
conquerors, and “more than conquer
ors through Him that loved us,” and
shall take the station of majesty, far
above the angels, prepared for us from
the foundation of the world. And the
cry will be, as we advance in shining
robes, “These are they which came out
of great tribulation, and have washed
their robes, and made them white in
the blood of the Lamb; therefore they
are before the throne of God.”
No wonder that, in the vision on
Patmos, one of the elders, of whom
among all the millions there were but
four and twenty, and whose rank and
whose wisdom must have been glorious
—no wonder that he asked, “Who are
these which are arrayed in white robes ?”
' What are miracles to us in the flesh,
may not be so to angels; but here is a
' miracle in heaven, astounding to one
[ even of the select four and twenty!
Each redeemed soul that enters into
1 the kingdom will have his own story
to tell; the experience of each will
have its own idiosyncracies; in each
of these living, ever-living epistles will
be revelations peculiar to itself, to be
read and known of all angels; the won
ders of grace manifest themselves dif
ferently in different hearts, so that no
one of us can tell all that is to be told,
and the inquiring angel, having heard
the tale of millions, will still be a learn
er, before whom measureless fields of
study lie open; and as he goes from
spirit to spirit, miracle after miracle of
grace will burst on his astonished vis
ion. Oh, the glories that shall be re
vealed in us, when we receive the re
wards promised “to him that overcom
eth!” Are not such rewards worth
fightir ' ir? Brethren, quit you like
men. He crucified to the world and
let the world be crucified to you, and
count all things but loss for the excel
lency of Christ Jesus our Lord.
Chancellor Crosby, of New York,
having delivered an address on tem
perance, in which he opposed the doc
trine of total obstinance, was after
wards remembered at the Throne of
Grace by the Rev. Dr. Mallalieu, in
the following language:
Bless that Rip Van Winkle of the temper
ance cause who was here on a recent occa-
sion, and give him a baptism of common <
sense to teach him that Christ was not a ,
gluttonous man, nor a Sabbath breaker, nor
a wine-bibber, nor a blasphemer, and to let *
the light of modern times shine in upon his 1
dark and benighted mind.
There are*thoßc who seem to think
that temperance, in regard to strong
drink, justifies them in intemperance
• as to everything else. This shameless ;
caricature of prayer is indecent, dis-
• gusting and blasphemous. All true
i worshippers of God who were present
i when it was uttered, ought to have
■ left the house instantly, and in a body.
This reminds us of what once oc-
> curred in a Baptist church with which
- we are well acquainted. A man of
■ some reputation was announced to
i lecture. The time came and a large
. audience assembled. Among others
, present was the pastor, who occupied a
• conspicuous pew in the middle aisle,
j As soon as the lecturer made his ap
r pearance, it was manifest that he was
I drunk—very drunk. The pastor in
f stantly arose from his seat and said in
r a voice loud enough to be heard by a
t dozen or twenty persons, “This is no
, place for me,” whereupon he walked
- deliberately down the aisle and out of
- the house; and the whole congregation
i simultaneously arose and followed him,
leaving the lecturer alone with the
, sexton. Dr. Mallalieu ought to have
j had the same treatment
WHY CALL THEM SAINTSf
Why should we prefix the word saint
to the names of the Evangelists and of
the Apostles? By what authority is
it done? And why should not the
same title be given, if at all, to the
holy men of God named in the Old
Testament? Why not speak of Saint
Abel and Saint Enoch, and Saint Noah,
and Saint Abraham and Saint Isaac,
and Saint Jacob, and Saint Moses, and
Saint Joshua, and Saint Samuel, and
Saint Elijah, and Saint David, and
Saint Isaiah, and Saint Jeremiah, and
Saint Ezekiel, and Saint Daniel, and
and Saint Miriam, and Saint Hannah ;
and coming back to New Testament
times, why should we not speak of
Saint Priscilla, and Saint Tychicus,
and Saint Aristarchus, and Saint Epa
phras, and Saint Archippus, and Saint
Titus, and Saint Tryphena, and Saint
Tryphosa, and Saint Stachys, and all
the rest? A good many of those just
named, are called saints by our brother
Paul, who having saluted them by
name, sends the same tokeivtl love
“all the saints which are with them.”
Ro. 16:15. If the holy men of the Old
Testament had been living at the time,
no doubt he would have saluted them
all in the same way. The word saints
is applied to the people of God in in
numerable places in the Old Testa
ment, and there is no reason to suppose
that our brother Paul would have
changed the phraseology if he could
have addressed them. But while the
word saints is freely used in the Scrip
tures, both of the Old and of the New
Testaments, in no case is it used as a
title of distinction applicable* to one
saint more than to another. Why
might we not now speak of Saint War
ren, and Saint Landrum, and Saint
Campbell, and Saint Tupper, and
Saint Broadus, and Saint Bailey, and
Saint Furman, and Saint Gambrell,
and Saint Renfroe, and Saint Creath,
and Saint Wayland, and Saint Burrage,
and Saint Lofton, and Saint Bright,
and Saint Armitage, and Saint Lorimer
and Saint Lasher? These are all holy
men, as we hope and believe, and why
net call them by a name which indi
cates this belief? There is in the na
ture of things, no reason whatever why
we should not do so, provided that we
make no invidious distinctions, and
speak of all our brethren in the same
way. The saints of to-day are quite as
holy, and therefore quite as worthy of
the appellation, as the saints of eighteen
hundred years ago, or as those of any
age before that time, or since. True,
they are all imperfect men, but so were
their predecessors. Human nature is
no worse than it always was, and the
grace of God has no less power than it
' always had, and there is just as much
' need of holy men now as there ever was,
the gospel is not wearing out, and God
has as good witnesses as he ever had.
’ Speaking.for ourselves, w&do not
’ the title to the names of modern Chris-
I . ,vi. ~ vlaz-k /iiiafnm
tians partly because it is not the custom (
and because it might seem like affecta
tion, but chiefly because we should be
misunderstood. Yet intrinsically these
are as much intitled to the epithet as
any who have gone before. Speaking
again for ourselves, we never apply
the term to the Evangelists and Apos
tles, because we are not willing to dis
tinguish them from others of the olden
time who are quite as worthy and quite
as conspicuous in sacred history. Mos
es and Abraham were certainly as
prominent and eminent, as Thomas,
and Bartholomew,indeed far more so;
for one of these we never hear of at all
except that he was one of the twelve,
and what we hear of the other is not to
his credit. We object also to calling
any of the Scripture characters by this
name, unless modern Christians are
spoken of in the same way, because
this implies a distinction which we do
not believe to exist; it makes the an
cient worthies saints par excellence
when in fact they are no more worthy
than their remotest successors. We
further object, because this title, as one
of distinction among the saints of God,
had its origin in the church of Rome.
By the grace of the Pope this honorary
title is conferred on such persons as
he may select. Certain ceremonies of
canonization are observed, the name of
the favored one is enrolled on the cal
endar, and a day is made sacred to
him, and after that it is especially
proper to pray to him. Peter and
Paul, and some of “the Fathers” as
they are called, have been honored
with this mark of Papal confidence
and approbation, and so have been
“Saint” Alphonsus Liguori and of
“Saint” Ignatius Loyola. Now to
adopt the title and to apply it
as the Pope has seen fit to direct, even
if we confine it to the saints of the
Bible, is to follow thus far his dictation,
and is a quasi acknowledgment of
his authority, and gives our sanction
to the Popish nonsense of canoniza
tion, and is to become pro tanto a Pa
pist. Now, as we are not inclined to
be Papists at all, we indorse none of
the mummeries of the Romish church,
and adopt none of its nomenclature.
We arc not willing to admit, nor to
seem to admit, that glorified spirits in
heaven can receive any additional
honor from earthly sources, and espe
cially from a Popish source. It is a
misfortune that the common version
of the English Bible bears on its pages
this mark of Papal presumption. It
is owing to this cause more than to
any other, and perhaps to this alone,
that evangelical Christians have fallen
into the custom of speaking as none
but Papists ought to speak. Let the
servants of the Pope follow their mas
ter ; those who disavow his authority
ought not to wear his collar. We
hope that in the revised version of the
Scriptures soon to be published, this
mark of subjection to Romish author
ity will not appear. Whether it does
or not, we at- least, are emancipated,
and will never speak of St. Peter, and
St. Paul, and St Matthew, and St.
Mark. We prefer to call each of them
simply our brother.
We like to speak of each of the
holy ones of Scripture as our brother.
We do this not to honor them,
but to honor ourselves. We
are proud of the relationship.
They are our brethren, and it delights
us to recognize them as such. Our
Lord said to them, “All ye are breth
ren and they seem to have remem
bered this, for they habitually called
each other by that endearing appella
tion. How familiar is that passage,
’ where our brother Peter, speaking of
some things “hard to be understood,”
refers to “our brother Paul.” Less
familiar, perhaps, is the place where
the apostle to the Gentiles speaks of
1 “Titus, my brother;” 2 Cor. 2:13.,
' though he elsewhere speaks of him
1 as his son. He speaks of Timothy also
' as his brother, and elsewhere as his son.
As to the term brethren, it is used so
frequently in Scripture, that it is need
’ less to refer to particular passages,
i It is a glorious thing to belong to
the brotherhood of the saints, begin
s ning with righteous Abel, who is the
first whom we know to have been ac
cepted of God, and coming down
through the ages, including the patri
archs, and prophets, and apostles, and
the noble army of martyrs, and inclu
ding, last but not least, the elect of
God now alive upon the earth. The
saints of all generations are one vast
family, and all are alive this day,
though all are not in the fiesh, and all,
whether in the flesh or not, are breth
ren. Oh, the honor, the joy, the peace,
the glory of belonging to that family!
“What! if Enoch, or Abraham, or
Paul, or James, or John, were upon
the earth, would either one of them,
prefixing the word brother, call me by
name?” Yes! every one of them
would do it. Every saint in heaven
would do it! More than that, Jesus
Christ himself would do it! “Oh, I
faint under a sense of such honor
heaped on such unworthinessl” Rise
up; there is no occasion for fear; they
would be hurt in feeling if you were
not to return the affectionate courtesy.
It is your privilege, and your right
and duty, to regard them as brethren ;
as nothing less and as nothing more,
except indeed in the case of him who
is our Lord as also our elder brother.
With these views, we indulge our
’ selves in the rapture of speaking of
our brother Paul, and of other holy
' brethren, and while we gratify our
: feelings, and also follow apostolic ex
ample, we at the same time, and by the
same act, put in our protest against
Popish superstition, and folly and sin.
Trouble Predicted. —The church
has always had trouble, and it is well
to know, that all this is part of God’s
plan. It is not accidental, and all of
it is provided for. Much of it was re
vealed, at the very beginning, to our
brother Paul, and he speaks of it with
as much certainty as if it were a thing
of the past. Observe his words as re
corded in Acts 20 : 29. “For I know
this, that after my departing shall
grievous wolves enter in among you,
not sparing the flock; also of your
own selves shall men arise, speaking
perverse things to draw away disciples
after them.” Brother Paul’s prophecy
has been continuously fulfilled from
the beginning until now. The flock
has always been preyed upon by wol
ves ; and among the people of God
there have always been men who
speak perverse things, and draw away
disciples after them. And so it will
doubtless be until a new dispensation
comes in.
We of this generation have our
troubles; we learn from our fathers
that the generation preceding ours had
similar experiences; and from our
grandfathers we learn the same thing
of their day ; traditions reaching far
back of their time tell the same story;
and history assures us that all through
the centuries, the wolves and the false
brethren were busy in their mission of
mischief; and the New Testament gives
us accounts, painful enough, of the
strifes and struggles of the Apostolic
churches. So we need not suppose
that there is anything peculiar in our
experience. It is but history repeating
itself. We need not fear the final re
. suit. God will take care of his own.
All we have to do is to watch and take
■ heed, and do our part faithfully. Our
part of the line may seem to be giving
’ way, but that need cause no alarm.
. A few regiments in a great army may
, find themselves badly beaten, while at
f that very time the army as a whole, is
achieving a great victory. Jesus Christ
’ is our Captain ; let that satisfy us. All
, we have to do is to obey his orders. He
( will take care of the rest.
I =
Buford the “snipe-hunter” who, m
i cold blood, murdered a Kentucky judge
i on account of one of his judicial deci
! sions, and who was shamelessly ac
t quitted on the ground of “insanity,” is
> now at large. If he should go on an
i, other it is to be hoped that
i he will mistake each of those twelve
B perjured jurors for a snipe.
EX A C T SCIEN CE.
The following article from the Chris
tian at Work, is so much to our mind
that we cannot forbear giving it to our
readers.
The term is used to designate na
tural sciences, especially those into
the determination of which mathemat
ics enters as a large factor. These
sciences are supposed to stand op
posed to mental or moral science, be
cause dealing with and based upon
visible facts. One cannot see a mind.
It is, therefore, impossible to diagram
accurately its contents. Though the
existence of a future cannot be denied,
neither can it be sharply and dogmat
ically affirmed. Its shores cannot be
triangulated from any position we now
occupy. And while those who hold
these views of the uncertainty of all
mental and moral existence would not
deny to philosophers and theologians
, all right to an opinion, they would
’ deny that such opinion ever could take
’ rank among those systems of defined
i knowledge called sciences. The dog
» matism of science (for there is such a
f thing) excuses itself with the plea that
, it can afford to be peremptory and ex
i elusive. It is not the surveyor of shad-
> ows, but of mountains. Its conclu
. sions are drawn from sharply-cut and
> unchanging facts. Its premises are
- granite; its conclusions may well be
hard and dogmatic.
> But what do the last disclosures of
* science say ou this point? The term
3 “exact science” is disappearing from
our books. Only scientific fossils talk 1
about scientific exactness now. In
deed, hard upon the old boasts of the
precision of natural science has there
not followed a spirit of nescience,
which not only laughs at precision, but
almost ridicules the very idea of science
in a world so lull of natural mysteries
and immeasurable phenomena? In
what realm of inquiry in Nature is the
idea of exactness now entertained?
Ask the biologist whether he knows or
dare affirm much regarding the begin
ning of life? Will he give you a cate
goric answer? At best, he affirms he
has only an “expectation” that if he
could reach back far enough across the
uncrossed chasm, he would find life
coming from non-living germs. Does
1 Mr. Huxley’s negative and double “ex
pectation” sound like “exact science”?
’ Ask the chemist how many original
! substances there are in the universe,
' and see what kind of a dogmatic reply
- you will get! When an astronomer
• had recently exhibited to us, under
1 the tremendous power of his equator-
I ial, maps of strange, tremulous spots
• upon the sun, we inquired what in his
5 judgment those sun-spots were? His
■ answer was, “A certain professor said
’ he was prepared at any time to under
f go an examination in any science by
f answering all questions with ‘I don’t
r know.’ So I answer, I don’t know
' what sun-spots are.’” That astronomer
6 has, perhaps more than any man on
this continent made that study a spe
cialty for twenty years!
The fact is, our progress toward
truth in every department is fatal in
narrow dogmatism. The same eleva
tion which reveals the landscape im
presses our ignorance upon us—by en
larging our horizon. In no direction
is the inexatilude of natural science
more apparent than in the region of
mathematics and time measures, where
one would expect to find the most ab
solute precision. Thus, an astronomer
wishes to fix a moment of the transit
, of a star across its meridian. To us who
' are content with minutes, the problem
; is simple enough. But the astronomer’s
i uses require that he should determine
' the instant. Every appliance of mod
i ern science helps him towards exact
: ness. His instrument is a marvel of
■ accuracy, and it stands on the granite
1 foundations of the earth itself, that its
> representation may be absolutely true,
i The dial of a siderial clock is not grad
-1 uated with sufficient fineness, and so
i the chirograph is called into requisi
tion, that electricity may note the
r time in written spaces—thus conver
s ting time into space. Thus equipped,
1 the astronomer waits the instant when
the star touches the meridian, and then
pressing the battery with his finger,
the precise instant, even the tenth of a
second, is written down by the electric
current. That, we would say is “exact
science.” The astronomer knows now
the very moment of that star’s merid
ian. But not so. With every en
deavor toward precision, he is conscious
(all the more conscious by all these
endeavors) that he has not attained it.
For even the time it took to pass the
order from the brain to the hand that
pressed the battery threw his calcula
tion out of joint, to say nothing of the
radical inexactness of every instrument
and the fatal tardiness of the electric
flash; so, as a matter of fact, though
every star keeps its meridian to the
minutest instant of precision, man
knows it not, and even with the help
of lightning cannot truthfully write it
down. And as time is thus determined,
our times are all out of season —we
cannot even tell what o’clock it is! The
time-service of the United States is a
marvellous work of science. Heaven
and earth are watched day and night
to keep it true; and yet it is never ac
curate.
There is no exact science. The boast
of one is the child of ignorance. And
he who is nearest to scientific Truth is
, most conscious of his distance from it.
i And if this is so in natural science,
why not also in mental and spiritual
science? The acutest and most pa
tient investigator need not to be asham
ed to say, “I don’t know.” There are
many things in the earth and heaven
not dreamed of by our philosophy. No
creed contains all the truth; no creed
Is unmixed with error. The heavens
beyond the stars are indeed as real as
the stars; but we have no footing here
solid enough to enable us to map them
with precision. If the highest reach
of human science is not, as Sir William
Hamilton puts it, the scientific recog
nition of human ignorance, it is at
least the scientific recognition of human
limitations. No clock is true, though
the heavens keep their meridians. No
system of human thought is ultimate,
though heaven is real, and a science of
it as possible as a science of stones or
flowers. “Exact science” in any de
partment is out of the question; but
science advances. We have better
time than the ancients had, because
more perfect ways of determining mer
idians. The symbols of Divine things
should also move by a line of contin
ual progress. Eternal things burn with
, a changeless light, but we can analyze
, and state that light in better terms.
And while the imperfection of all hu
• man methods should warn us against
■ the assumption that we have articulat
-1 ed our theology or our philosophy for
s all time and formed standards that
j may be stereotyped, the history of
hetught has abundant encouragements
f for every investigator to believe that
! the world moves by continual approx
i imations toward the “ultimate philo
-1 J .11
sophy and the final theology.
Dr. S. Landrum and the Agency
of Mercer University—Several pre
mature announcements have been
made by the secular and religious press
in Georgia on this subject. They fore
shadowed the coming event.
Dr. S. Landrum, of Savannah, has
now accepted the position. His title
is “Financial Secretary and Lecturer on
Theology.” He will enter upon his
duties so soon as he can be released
from his pastoral engagements. He
brings to his work a life-long devotion
and affection for his Alma Mater; a
conviction strong and abiding, that his
work is for the glory of the Master and
the best interests of humanity ; that
he is leaving a less for a greater and
more important service. He will lay
upon the altar of this institution an in
timate knowlege of its condition and
wants a long experience as a trustee
in the management of its affairs, a wide
and almost universal acquaintance
with the Baptists of the State, and a
reputation for judgment, business man
agement, earnest-heartedness, wisdom,
prudence and .perseverance, which
gready encourage his friends as to his
success. The love cherished for him
by his brethren all over Georgia, and
his known and uniform habits of piety
and religious consecration, will secure
. a cordial welcome for him wherever he
goes. E. W. Warren, Ch’n P. C.
Ordination. —A brother writing us
from Augusta, under date of the 4tb,
says: “Calvary Baptist church (form
erly First Ward) was the scene of an
interesting ceremony Sabbath after
noon last, in the ordination of three
deacons. Upon invitation of the pastor,
Rev. E. R. Carswell, Jr., the pastors
and deacons, together with a number
of other brethren from Greene street,
Curtis and Pollock, met with Calvary
church to aid in the ordination. The
ordination sermon was preached by
Rev. W. W. Landrum, pastor of Greene
street church. It was truly a grand
and impressive sermon, and was listen
ed to with undivided attention by the
large congregation present. The coun
cil was then organized by the election
of Rev. W. W. Landrum, Moderator,
and a brother whose name has escaped
1 me, as Clerk. The Presbytery was
1 composed of Rev. E. R. Carswell, Jr.,
' Rev. W. W. Landrum, Rev. W. F.
Cheney, and Rev. Periclair.
1 I have never seen this interesting
ceremony more impressively perform
’ ed. The brethren ordained were Geo.
P. Bush, John Dennis, and John
’ McKeown. _
No Exceptions.—ln the 20th verse
of the 145th Psalm, our brother David
says that “The Lord preserveth all
them that love him and in the same
breath he says that ‘‘all the wicked will
he destroy.” Observe that there are no
exceptions in either case. Every one
that loves him will be saved, and every
one who is not of this class will be des
troyed. Among the innumerable hosts
of the lost, not one will be found who
loved God; among the millions of the
redeemed, not one will be found whose
heart was not given to God. People
are not lost in the other world, they are
lost before they go there. People are
not saved in the other world, they are
saved in the land of the living. Here
the saved and the lost are living to
gether, side by side. But at the prop
er time the tares and the wheat will
be separated. And there will be no
mistakes made. All the wheat will be
gathered together in the place prepar
ed, none of it will be missing; and all
the tares will be burned, not one will
escape. _________
HEPHziBAHAssociATioN.-Thechurch
es of the Hephzibah Association are
• requested to send three delegates each
to meet at Way’s church on Friday
i before the first Sunday in March next
■ —for the purpose of organizing a
, Sunday school convention.
I J. M. Cross, Ch’n Com.