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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 Subscriftoin Ratks. —The subscrip 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