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THE PILGRIM’S BANNER.
A.V.aiMMS, ■ • VALDOSTA, GA.
LEK HANKS, - * BOSTON CA.,
EDITORS.
Entered at the Post Office at Val-
Sosta, Ga., as second class mail matter
PUBLISHED SEMI-MONTHLY
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tion price of the Pilgrim's Banner is
SLOO per annum, in advance; 50 cts for
six months. Sample copies sent free
on application.
Valdosta, Ga., May 1,1895.
■>—J. 1 ‘H rV - ; '
EDITORIALS. 1
Call to the Ministry.
CHAPTER 3.
As soon as I received a hope,
there was an impression to tell of
the glorious theme of grace in the
salvation of poor lost sinners. I
would read the Bible, and texts
would come to me with great pow
er, and I would often find myself
reading the scriptures and trying
to expound them to others. Sal
vation alone by grace and the
sovereignty of God was precious
to my poor soul. I loved that
theme which would suit a poor
’ sinner’s case like mine. I would
often meet the saints in the road
and would have them to stop to
talk about Jesps and how poor
sinners are saved. I had no idea
that they would suspect that I had
any impressions to speak in pub
lic, hence I wanted all that con
cealed. I felt like I would be
glad to have the ability to tell one
time of the glorious plan of salva
tion by grace, and then I could fall
quietly asleep in Jesus and be sat
isfied. But surely the Lord would
not call a poor ignorant boy, who
is so imperfect and illeterate, and
had such an impediment in his
speech that he could not express
himself on The
.. more heaWy
me until I thought I was deceived
and had deceived the church of
Christ, which must be almost an
unpardonable sin. J decided to
go to the next meeting and have
them to erase my name, fur I have
decieved these good people, and
that is the cause of this great bur
den of soul. But Lord, to whom
shall I go? I have nowhere else to
go, and if this good people exclude
me I had rather die a natural
death. I did not want to remain
in the church and be a hypocrite,
hence I bowed by my bedside in
humble supplication to God to
show me what was causing this
deep anguish of soul, and if de
ceived make it manifest, so I
would not be a stumbling block
longer in Zion, and if indeed this
be the work of grace in my poor
heart do thou make it more plain
ly manifest to me. I lay upon
my bed and was soon carried away
into a strange land, a long way
from home, and among strangers
who were my enemies; before me
was an exceedingly high mountain
full of dangerous beasts of prey
and I had to cross it to get home.
I started on at a rapid pace to
reach my home, and as I reached
the base of the mountain the sun
instantly disappeared and I stood
there among enemies crying:
“What shall I do?” If I under
take to cross this rugged mountain
I shall be devoured by the beasts
and if I stay here my enemies will
kill me. I began to beg the Lord
for light, and I looked up and the
heavens were opened and the most
brilliant light 1 ever beheld de
scended upon me, and I looked be
fore me and the mountain was
divided into two walls, and a
straight level path paved with
glittering gold led to my home,
and I was lifted up by the spirit
and carried on in this beautiful
path preaching the everlasting
gospel. I thought my going and
preaching was without any effort
upon my part, but was carried in
the spirit. When I awoke I was
filled with praise to God, but I felt
that the Lord required an impossi
bility of me. I would love to tell of
the goodness of the Lord if I were
able, but I can never engage in
such a holy vocation. I am too
great a sinner, and surely the Lord
would not call one so ignorant as
I; here are educated brethren who
have the gift of communicating
their thoughts, and if the Lord
wanted preachers he would call
them.
I continued in deep trouble
about the great and sacred respon
sibility of being a preacher, feel
ing that I was wholly inadequate
for the great task. I could not see
a single qualification in myself,
being reared in obscure poverty,
being illiterate, having a bad
stammer in my speech; I could
never say a declamation at school,
I was so timid, had a poor memory
and a very poor delivery, and by
no means a good conversationalist.
I would stand in front of a mirror,
and look at myself, and I looked
so ugly and such a poor chance I
thought surely the Lord will not
call me to such a sacred work. I
could not think of any, but what
seemed to possess greater qualifi
cations than I.
I got in great trouble and my
heart felt like it had swollen and
I could not live in that awful
dilemma, yet I wanted to keep my
feelings concealed. I could not
work, I was in such anguish oi
so TwSnt to see the preacher
that baptized me to talk to him
about my troubles, and when I got
in sight of his house, the thought
came to me: What can I tell
him? I began to examine myself
and to wish I had not come, and I
could not tell him anything about
my feelings. One night I heard a
lady tell her experience, who was
in trouble about joining the
church and tried to encourage her
to obedience, but there was a bur
den in my breast like fire shut up
in the bones to try to comfort the
poor halting Christian. That night
I could not sleep because I felt it
to be a duty to comfort the chil
dren of God, but I was rebelling
against it. The preacher who
slept with me, knew I was in great
trouble and insisted on my taking
a part in the services that day, but
I could not. I went from day to
day with an aching heart and
sleepless nights. This scripture
was continually on my mind:
“Upon me necessity is laid, and
woe is me if I preach not the Gos
pel.” Many were the tears I shed
over that scripture. I would read
the Bible till late every night, and
carry a testament in my pocket
when I went to work, and every
opportunity would be reading.
My mind seemed to be wholly in
the Bible, and it was sweet in my
mouth, but bitter in my belly.
One night I went out and prayed
as usual, and O what trouble and
anguish of soul I was in, and I
went back and lay with an aching
heart upon my bed, and I soon
found myself travelling in a road
following Jesus, and we came to
where the roads forked and He
told me to take up pebbles and
follow Him, and I stooped down
and took up two pebbles and He
said: “These are UH two talents
you are to have.” OWlowed
to a road full of logs and brush,
and he placed me lo that and
showed me that I had a work to
do in that road, and when I ac
complished the work assigned me
that I would be with Him, and
freed from the turmoils of this
sinful world. I think that fitly
represents my travails through my
little career, I awoke in great
trouble, for I did not see how I
could speak m his natfe. I went
on in great trouble that summer,
and would often try to work, but
the great burden of duty would
take my strength until I would
lie upon the ground and groan and
pray to die. I even thought (I
am ashamed to tell it) of commit
ting suicide to get rid of my troub
les. On one occasion I determin
ed to destroy myself and went to
the spot I had selected and had
everything ready, but there was
an unseen hand that struck me to
the ground. W ith a broken heart,
I implored the mercies of God to
forgive me of my great sin, and I
went back to mv . work with an
agonizing heart, but one of grati
tude for His restraining grace in
ordering my steps.
I never went to meeting for
quite awhile, but the breth
ren would greatly insist on my ex
ercising, but I refused and suffered
over it. One day I worked till my
strength failed,-and I bowed upon
the earth in prayer to God, but
could find no relief, I lay down
mourning and weeping, and it ap
peared to me that I heard the
sweetest of music over my head,
bidding me speak comforting
words to the Lord’s people, but I
thoqgfet it was gomg a onA the
house making music, asSed
who was making such sweet music,
and they said, “no one.” One
night I dreamed ! saw the profit
Ezekiel telling Israel of her sins,
and he looked at me and said:
“Go ye into all the world and
preach the Gospel to every crea
ture.” That rang in my ears for
quite awhile, but I could not go
yet. I did not think the evidence
sufficient. I did not want to try
to preach and have any doubts
about my call. Hence I could not
get the evidence I wanted and I
concluded it was all imagination
and the devil was prompting mo?
and I would say, “Get behind me
satan,” and get rid of it. I just
vowed that I would no| preach,
and I was stricken to the earth
helpless, and thought I was dying
for my disobedience. I tried to
pray, but kept sinking-there I
resolved if the Lord would raise me
I would do the best I could. I
arose praising God and speaking
in his blessed name, therte in the
field.
The next day I walked fifteen
miles tc meeting, but was rather,
late and was not invited. On
Sunday morning (Sept. 21? 1879)
Elder Lilly, the pastor, said he
wanted me to introduce the ser- ■
vices. I left the house and started
home. I went perhaps two hun
dred yards and it came to me that
I had told the Lord a lie in prom- 1
ising to try to preach. Omy soul! '
the deep anguish of soul I was in!
I can’t make the effort! I felt like
if I went home I would die, and if
I staid it would be death! Elder i
Lilly came to me in a kind father- <
ly way “Brother Hanks, i
I fought against my impressions <
until I almost lost my mind, and ’ <
■
now go on and do your duty.” I
went back with an aching heart
and tried to talk about fifteen min
utes and offer prayer, which was
very imperfectly done, but I found
an ease of mind, but had no
thought of continuing to exercise,
but the butden came heavily upon
me again, and I made a few more
feeble efforts, and received some
relief each time. I never would
exercise unless the brethren would
almost force me to go. I have
been very backward and a poor
excuse all the way. That winter,
alter making my first effort, I had
pneumonia and prayed that it
might take me from time rather
than try to preach any more. I
suffered such intense pain, until I
again resolved to be submissive to
the Master’s bidding, and was soon
convalescent and went forward
trying to speak oftener than • be
fore. I never went unless I was
greatly solicited by the brethren,
and then went with fear and
trembling. I felt the feeble ef
forts I made was an absolute ne-
■
cessity, for I surely would have
resisted if I could and had any
rest,
•W
I spoke about fourteen months
before my church liberated me to
speak, and then I told them I was
afraid they were too hasty and
begged them not to do so. I went
in the pulpit about four times in
twenty months after I was liberat
ed. I wanted an humble place,
and the pulpit was intended for
preachers and I did not feel like I
was one. Many times I would go
to the meeting and would hide un
til the services would be introduc
ed, to keep from taking any part.
I went once and was feeling so
burdened and humble until I went
off and tried to pray and could
hardly sland to speafc, bat
like my stammering tongue ‘was
loosed and I was filled with praise
to God, and could speak with ease.
I felt so good and found such a
sweet rest until I thought I had
learned how to preach, and if I
would just feel that way every
time I would have liberty, so the
next time I wanted to feel that
way but could not, and I went off
and tried to pi ay, but with all my
efforts it was a miserable failure.
I learned that my sufficiency was
of the Lord, though it was un
pleasant for the time being. I
could frequently hear of persons
saying that Hanks will never
preach, and I believed it as strong
ly as they did, for I could see no
progress in myself. There was
one woman who use to go to my
meetings to laugh at me, I was so
awkward, and once while I was
speaking, God sent the arrow of
conviction to her heart and I soon
had the privilege of helping cut
the ice two inches thick for her to
be baptized. There is one thing I
never approved of, and that is
spending so much time in telling
the people how ignorant I was,
and that I could not preach, for I
felt if God had required anything
at my hands he would let me do
that, and if not say nothing. I
have ever felt thankful to brethren
who kindly point out my errors in
the pronunciation of words or
hobbies that worry the hearers.
There is no Gospel in those hob
bies and the brethren should be
loving and faithful with each oth
er. I need correcting and appre
ciate it. Ido not know whether I
am called to preach or not. If I
can preach it is the greatest evi
dence that lam called. I often'
fear yet that I am mistaken, but I
am in the hands oi my brethren,
and the mind of the Lord is with
them, and I submit my case to
them to what they think best with
me. Brethren, pray for poor me
that I may be humble and have
sustaining grace to live in your
sweet fellowship, for I have no
where else that I could go. Oh, if
I can just be at your feet and have
your confidence is my chief desire.
If the Lord wills I shall continue
to give some sketch to my ordina
tion and since, in the near future.
—H.
[To be continued.]
Love.
This wonderful subject has been
the text of Zion’s iaithful watch
man through all ages. The won
derful mystery of “love” has never
been fathomed by finite creatures.
“God is love.” Where God dwells
there is love. “Love” is the great
est of all the graces of the spirit;
It spans the immense chasm be
tween death and life, between
darkness and light, and between
alienation from God and sweet
communion in his dear embrace.
Love provided a remedy for poor
lost and fallen man, and treasured
grace in Christ for his deliverance
from all the fiery darts of Satan
before the world began. “Love”
caused the precious Redeemer to
come in time to seek and to save
that which was lost—they, were
not saved before the world began,
only this choice.
Love illuminates pur poor dark
minds, translating us from the
kingdom of darkness into the glo
rious kingdom of Christ. Love
manifests to us that we are lost in
Adam, but saved with an everlast
ing salvation in Christ. This glo
rious grace of the spirit manifests
to us that we are born of God and
heirs to that heavenly inheritance.
“He that loveth is born of God.”
Do you love God? Do you love
his people? Do you love his ordi-
S ¥es.rftaVioveTtrrs*
born of God.” Then my brother
you are a Christian and a child of
God. “Love” removes the beam
from a Christian’s eye and hides a
multitude oi sins.
Do you see many faults in your
brother? Yes. Well, your eye is
badly obscured by a large beam
and you are destitute of that love
which hides a brother’s faults.
When true love is shed abroad in
the hearts of God’s people they
are not hunting for faults in oth
ers; but are laboring for peace,
bearing each other’s burdens, lov
ing to meet each other, rejoicing in
the sweet fellowship of the saints,
walking in the footsteps of Jesus,
and shunning every appearance of
evil. “Ah,” says one, “the meet
ings come so seldom, and I cannot
get to meet the saints and hear
the sweet truths of the gospel pro
claimed as often as I desire.” This
one is full of love and is a Chris
tian. Love makes people live
rights We never hear of a brother
who is full of love to God and his
people doing wrong intentionally.
If all the members were filled
with love there would be no com
mittees appointed to visit brethren
for absence, drunkenness, fornica
tion, etc. We will not injure one
we love. Love causes the Chris-,
tian to forsake all and deny him
self to follow Christ. Love causes
a poor preacher to leave his dear
wife and children, broken hearted,
to visit the Lord’s humble people
and speak to their comfort, and it
causes the members thus fed upon
gospel truth to visit him and fam
ily and administer to their neces
sities of their carnal things. Love
does not bind burdens upon the
ministry and feed a covetous spirit
in the member to neglect him, but
it causes each to be self-sacrificing,
and makes an equality in burden
bearing. John says, “Whoso
hath this world’s goods, and seeth
his brother have need, and shut
teth up his bowels of compassion
from him, how dwelleth the love
of God in that men?”—l John 3:
17.
Love bears fruits. Love causes
unity of spirit, fellowship, self-de- < :
nial, burden-bearing, feeds the
hungry, clothes the naked, nurses
little bleating lambs on the outside *
of the fold, and goes into the
streets and lanes and brings them
home to eat of the feast of fat
things in the mountain of the Lord.
“Love is the golden chain that binds
the happy souls above,
And he’s an heir of heaven that finds
his bosom glow with love.”
Faith will be turned into sight
and hope into possession, but love
will continue forever. May we
rest sweetly in His love.—H.
THE NEW BIRTH.
When Jesus Baid, “Except a man
be born again he cannot see the f
kingdom of God,” he gave a name
of a hitherto nameless fact. The
doctrine of the new birth as an
nounced by Christ and developed
in the New Testament Scriptures
was a novel doctrine at that age
the world and remains a novelty
yet. The fact of the new birth, as
exemplified in the experience of-
God’s people, is as old and as uni
versal as man himself ;butthedoc
trine had never been named before.
The New birth is not atafed in the
Old Testament, although the effects
of it are clearly manifest in the ex
perience of patriarchs, prophets, z
priests and kings, hud many in the
humbler walks of life, among both
Jews and Gentiles. It is not men
tioned in any religious writings, W
either Jewish or Pagan, before the
New Testament. The ancient epics
of India, the ethicalcodes of China
the complicated systems of Egypt,
the fanciful philosophy and poetry
of Greece, the gorgeous ceremonials
and mystic rituals of ancient Mex
ico and Peru, are all silent upon
Ibis doctrine.- It came from the
lips of Jesus a novelty, an original
doctrine, a new name for a hitherto •
nameless truth, a golden key to, un» jM
lock the rich mines of Christian
experience so long closed by human
ignorance, so completely coverd by
ceremonials, and so deeply buried
wonderful works ofAGod in tMchit
dren of men was to be more clear- g
ly understood, the exceeding great
ness of his power to usward more . I
fully known, and the riches of the
glory of his inheritance in the
saints more fully beheld.
The novelty of the doctrine is
•ne of the clearest proofs of the di
vinity of the great Teacher who was ;
the first to announce it. The most
gifted prophet, the most highly fa
vored priest, the great law giver,. i
Moses, nor even the favorite Ga
briel, who stands in the presence
of God, had ever been blessed to
discover this truth or honored
with the commission to an- |
nounce it to men. Thus the novel
ty of the doctrine gives weight and
prominence to its * s
IMPORT.
“Ye must be born again” is the
initial statement of the doctrine of |
Christ, and constitutes the funda
mental difference between Chris
tianity and all religions. Take
away the necessity of the new birth
and Christanity will take its place
on the common plane of all other
religions, and will be robbed of
that which alone entitles it to the
distinction of divinity, and will be .j|
degraded to a mere, system of zl
ethics, a naked code of morals, or
to empty, meaningless and vain
ceremonials. The fundamental -
idea in all other religions is man’s
ability to reform himself into new- 3
ness of life, based upon the the “
alike false idea of the universal H
fatherhood of God. The last of
these, the universal fatherhood of S
God, gave lirth to the World’s
Congress of Religions at Chicago; 3
and the first, man’s ability to save
himself, formed the basis of every *
system presented, whether by:
Buddhist, or Brahmin, Mohom- I
medan or Morman, Cotholic or fl
Protestant. Hence all of them
are loud in their cry for reforma
tion: and the only difference to S
be found among them is the name |
and manner in which the end is to zt
be reached.
The superficial notion of relig
ion is deeply fastened upon all