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4 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.