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Devoted to Religion, Morality, the diffusion of useful Knowledge, General Intelligence, and the support of the Principles of the Christian Church. PUBLISHED SEMI-MONTHLY. “THE LORD COD IS A SEW AND SHIELD.” PEK ANNUM, IN ADVANCE. VOLUME VIII. , - RALEIGH, NORTH CAROLINA, NOVEMBER 19, 18-51, _NUMBER 22. THE CHRISTIAN SUN PRINTED BY & Wo II. B. HAYES, Publishing Agent. Edited by W. B. Wellons, J. R. Holt, H. B. Hayes. EXECUTIVE COMMITTER. Chesley F. Faucktte, Alfred Isley, E. F. Watson, Thomas J. Kilby, R. H. Holland, J. B. Hinton, ALSEY a. FREEMAN.^ Terms. On* dollar per annum, payable in advance or one dollar and twenty-five cents it payment be delay ed six months. No paper will be diwtontinued until all arrearages are paid, except at the discretion of the Publisher. Any person obtaining five subscribers, and forwarding the money in advance, shall receive the sixth copy one year for his services. Advertisements, consistent with the character of the paper, will be inserted at the following rates: fourteen lines or less for the first insertion one dollar, each subse quent insertion twenty-five cents. They must be accom panied with a responsible name. A reasonable reduc tion will be made to those who advertise by the year. t^ All communications for the Christian Sun must be directed to H. B. Hayes. Raleigh, N. C., free of post age, or they may not be attended to. "the immortality of the Soul. The following proposition, and others similar to it, have been so frequently presented by differ ent persons, that we have concluded that the sub ject demands a passing notice : “ Is it proper to apply the term immortal to the soul of a wicked person i Answer through the Herald. o. w. M.” Some, it seems, publicly and boldly assert, that the soul of man dies with the body and remains lifeless in the grave until the resurrection, when both soul and body will be^resuscitated togeth er. y. Others oppose this idea, but exclude the ex pressions immortal and immortality, as inapplica ble to the souls of men. We object to the first idea,— 1. Because it is opposed to the peculiar pro perties of mind, or spirit. It can be clearly de monstrated, that spirit can live and act independ ent of matter. The mind of man may have the most brilliant visions, while the body is asleep and insensible. While the body sleeps, the mind can be raised to the highest degree of joy, hope, love, and gratitude, or sink to the lowest degree ot sorrow, uespatr, natreu, and revenge, it can explore the heavenly world, and converse with angels and disembodied spirits, gaze upon the oternal throne, or the horrors of the infernal re gions while all the physical powers are insensible of good or bad, though thousands of friends might be standing by, ready to present the most costly treasures, or ten thousand enemies present to strike the fatal blow. 2. Wc object to this idea, because it leads toMa terialism. ] It makes little or no distinction between matter and mind. Both are mortal, die together, are shrouded and buried together in the grave. What a cold, chilling thought, even for an infidel! Hor lible thought that entombs the whole family of spir its, the good a3 well as the bad, from Adam until the end of time ! According to this doctrine; the spirits of Abraham, Isaac and Jacob, with all the holy prophets and apostles, and their successors in faith and piety, lie dormant in the cold grave. 3d. We object to the idea, beause it contradicts the doctrine of the Bible. In the Scriptures, the body is represented as a frail and temporary abode of the soul. Paul (2 Cor. 5 : 4,) calls the body an “ earthly house,” a “ tabernacle,” subject to dissolution. And Peter also speaks of his body as a temporary dwelling, or tabernacle, to be laid aside, or “put off” at death. Such expressions clearly teach, that the Apostles believed that the soul survived the body. If we compare Philijyl : 23, with Cor. 5 : 1—8, we find that when the-spirit leaves the body at death, it departs “ to be with Christ ” in heaven 'r while it is united with the body, “ it is absent from the Lord; ” and when it is-absent from the body, it is “ present with the Lord.” ■^Vhen the Lord' Jesus appears the second time to raise the dead and judge the world, we are told (Jude 14,) that he will coma with “ teu thousand (an infinite number) of his saints.” This passage evidently alludes to the disembodied spir its that will accompany our Lord to receive their bodies, made spiritual and immortal from the grave. We proceed in the next place, to reason with those brethren whose honesty we have no reason to doubt, who are disposed to cavil at the expres sions immortal and immortality, as inapplicable to the souls of mortal men. If they believe that the soul survives the body, and remains, in a state of happi ness or misery after death, they are orthodox at least in sentiment, if not in language. Although the words immortal and immortality are not directly applied to the soul of man in the Scriptures, yet ■ the idea which these words convey in our language —unlimited existence is also conveyed iu reference to the souls even of the wicked. Compare Isa. 06 ; 24, with Mark 9 ; 44, and Matt. 25 ; 40. No man has any scriptural authority to assert, nega tively, that the soul of saint or sinner is not im mortal. The mutilated passage, God “ only hath immortality,” is often quoted and misapplied, as though God was the only immortal being in the universe,—when the true idea is, that He alone self existent, who dwells in unapproachable is jjo-ht,—whom no man hath seen nor can see. The same Apostle informs us, (1 Cor. 15: 53, 54,) that the bodies of the saints will put on (athana kia) immortality at the resurrection of the just. The bodies of Enoch, Elijah, and of Christ, that had been glorified, had already put on immortal ity, (atkanasia,) and possessed it, when the Apos tle said, speaking God, “ who only hath im mortality dwelling in\be light unapproachable,” The Greek word athanasia, (immortality,) is found in 1 Tim. 6: 16, where it is applied to God ; and also in 1 Cor. 15 ; 53, §4, where it is applied to the risen and glorified bodies of the saints. This word occurs in no other place in the New Testament. But the adjective aphthartos, rendered 1 Tim. 1 : 17, immortality, and in Rom. 1 : 23 : 1 Cor. 15 : 52, 9 : 25 ; 1 Pet. 1 : 4, 23, ! incorruptible,—is not only applied to God, and {the future bodies of saints, but is also applied to j things everlasting, having unlimited existence, as a crown, inheritance, the word of God, which are called incorruptible or immortal, because they we are destined to exist forever. Now, in this sense say in truth, that the sou’s oPall men are immor tal— that is, they do not undergo corruption, as the body does, when it moulders to its mother dust. The sou! Of the wicked is immortal, be cause if endures "Forever-—or, in ScripUure lan guage, “ their worm dieth not.” We think the idea of the poet is in harmony with the Scriptures, when he exclaims : 1 But O the soul that never dies, At once it leaves the clay; Ye thoughts pursue it where it flies, And track its wondrous way. Up to the courts where angels dwell, It mounts triumphant there, Or devils plunge it down to hell, In 'infinite despair.” “These shall go away into everlasting punish ment, but the righteous into life eternal ” It is true, that the word death, in the Scrip tures, frequently ^has the sense of perdition and misery—implying an exclusion from the presence of God, in consequence of sin and obedience, in opposition to life, which is used to denote the bliss and glory of the kingdom of God, including the idea of a joyful resurrection. In such places, the words life and death, are used metaphorically. No sound argument can be grounded on such pas sages, against the immortality of the soul. In one sense the prodigal son “was dead,” when he was separated from his father’s house, and made “alive” when he returned—(Luke 15) —but who would dare to assert, that the prodigal became mortal when he departed, or immortal when he returned ? Yet they have no better grounds for their argument, who contend that the soul, “dead in trespasses and sins,” or “alienated from the life of God, ” is consequently made mortal, or im mortal, when it is restored to the Divine favor, or received up to Heaven.” But, says one, immortality is something (Home 2 : 7,) for which we are ad monished to “ seek. ” Very true. And this is a strong evidence in favor of the immortality of the soul. The word is here used to express the unfading glories of heaven, which are brought to light through the Gospel, and presented to immortal minds, to win them from the vanities of earth, and exalt them to heaven. None but immortal spirits have tine ca pacity to seek immortal joys above. Brutes can uot do it; their desires are confined to earth, and earthly things: but nothing short of an incor ruptible crown of glory, in the presence of the immortal King, can satisfy an immortal spirit. With such, nothing but a “ perpetuity of bliss is bliss.” If it fall short of this eternal despair is inevitable. Some of the most distinguished philosophers, guided only by the dim light of nature, believed in the immortality of the soul. Cicero, in discoursing upon this subject, said, “If I am wrong in be lieving that the, souls of njen are immortal, I please myself in my mistake; nor while I live, will lever choose that this opinion, with which I am so much delighted, shall be wrested from me. But if, at death, I am to be annihilated, as some minute philosiphers suppose, I am not afraid lest these wise men, when extinct too, should laugh at me.” . Gos. Herald. TWELVE QUESTIONS FOR MEMBERS OF CHRISTIAN CHURCHES. 1. Why am I a member of this church ? It is because I honor God’s institution, love Christ, and wish to serve him here below, by coming out | from the world, joining bis people and support ing his eaUse ; or is it for the sake of company, I respectability, and fashion, or, because some min j ister urged me to beeome.a nityubar ? j 2. Am la true Christian ? What evidence | have I of Ibis ? Have I repented of sin, and | been born again ? Do I really believe on Christ? j Do 1 hate sin, love Christ, his people, and cause ? I Have I chosen God for my portion ? Do I de ; sire to be made holy ? Have I the witness with in that I have passed from death unto life? ■ 3. As a member, what am I doing in the church? ! Anything or nothing ? Do I realize my covenant obligations ? I have pledged myself to this church | —do 1 raeetwith them regularly on Lord’s-day I for worship, attend the week-evening services, prayer-meetings, die.? Do I feel that I have a duty to perform, a trust committed to me by God, and for which he will call me to an account ? 4. What are my views of membership ? What view do I take of the Church ? Do I regard it as a human invention, or a Divine institution ? from Jieaven, or of men ? Do I treat it as the j Lord’s house, or as my own ? In the church, do I consider myself as under law to God ? or, to do as I please? What does my conduct say ? Is i there that reverence, that deference, that consis tency, which right views of the church should in ! spire ?—Did I enter it lo please myself or others, or to serve God ? Do I view the churchoof Christ as the purchase of blood, and therefore sacred to i God ? ( 5. What is my conduct towards my brethren ? Do I love them, feel interested in them, help them , ? If in my power, do I visit them when sick, and comfort them? When'wandering, do I endeavor to reclaim them ? Do I reprove them in the spirit of meekness, and not suder sin upon them? or do I only find fault with them to others, and thus make a bad matter worse ? Do I break the law of God, and injure them, by raising them up enemies at every corner, and thus help the Devil to pull down Zion, while I profess to be building it up ? O, my soul come not thou into this seoiet; and, mine honor, to this assembly be not thou united;- - 6. Do I love my pastor as I ouyhl l Do I help him, or am I a burden to him? Do I respect or despise him? Do I follow up the Word preached by serious conversation and pray er ? or do I injure his usefulness and destroy his influence by finding fault with him and his preach-"1 ing, and bv making others as discontented as n?y self ? Is my conduct towards him courteous, kind and lovely ? or do l mistake impudence for hon esty, and wound, afflict, and grieve hit* sensitive mind ? 7. Do I pray for my minister as I ought? He preaches, reads, studies, lives, labors, and prays for me. Do I pray for him ? Some people find fault with our minister, but, I fear, never pray for him as they ought. Is this my case ? Do I pray for him, not only in the'prayer-meeling, but in private, frequently ? Do I plead for him constantly before I go to hear, while hearing, and after the sermon is done ? or has my minister to make the com plaint of the old minister who said he had lost his prayer-book ? Paul laid much stress upon the prayers of the brethren. I have heard our min ister say what a great support the prayers of the church are. 0, my soul, forget not to pray for all the ministers of the cross, but more especially for thine own. 8. Do I help to support my minister as 1 ought? Christ has ordained that they who preach the gos pel should live of the gospel. Not linger, but live. Our minister studies all the year for the up building of our church, and to feed our souls. Are the temporal wants of him and his family supplied ? Are they fed, clothed, and housed as comfortably as myself ? How is this done? D o I pay my part cheerfully, punctually, conscienti ously, without bluster, parade, or talk ? or have I rented a seat and never paid for it; or promised a subscription, but never fulfilled it ? If so, can I prosper? will God approve? will this do to die by? 9. Am I laborer in God's vineyard, or a loiterer ? Is my talent laid up in a napkin, or laid out to the best advantage for Christ ? How shall I regard my present course upon my dying pillow, should I havy one to die upon ? 10. Am I growing in grace ? My privileges are great. Do I improve^them ? Do I love God more, Christ more. Christians more, sinners more? Is my faith stronge-r, hope brighter, humility deep er, charity broader, and principles more fixed ? Do my hatred to sin and love to holiness increase? Is my spiritual vision clearer ? Are my evidences growing brighter and brighter ? 11. Do I live under the impression that I am responsible to God for time, talent, property, and the improvement of opportunities of usefulness ? Upon all these do I see the motto written, “ you are responsible to me?” 12. Am I prepared to die? Iam in a world of probation, trial, and duty ; should God call me at once to his bar, am I prepared ? Is my work done? .Are my accounts-straight ? Should I receive the applauding welcome, “ Well done, thou good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things : enter thou into the joy of thy Lord ! ” iV. Y. Recorder. Asking too Much. A young couple were sit ting together, undoubtedly in some romantic spot with birds and flowers around them, at least the reader is left to infer that they had all these ap pliances and means to boot, when the following con versation ensued :— “My dear, if thesacrifice of my life would please thee, most gladly would 1 lay it down at thy feet.’ “ Oh, sir, you are too kind ! But it just re minds me that I wish you would gratify me by discontinuing the use of tobacco.” *-H‘ Can’t think of it. It’s a habit to which I am wedded.” “ Very well, sir ; since this is the way in which you sacrifice your life for me, as you are already wedded to tobacco. I’ll take care you are never wedded to me also.” It is somewhat singular that Washington drew his last breath in the last hour of the last day of the last week of the last month of the last year in the last century. He died on Saturday night, 12 o’clock, December 31, 1799. The name of one of the inn-keepers at Marion, McDowell county, is Goodrum ; but he keeps a Temperance hotel, and is himself an uncompro mising Son. For the Christian Sun. MINUTES OF] THE EASTERN VIRGINIA, CHRISTIAN CONFERENCE. The annual session of this body was held with the church at Damascus, Gates County N. C. on Friday Oct. 31st, and Saturday -NbVfeniber 1st 1851. *.• Oct. 31st, 9 o’clock A. M. The Conference was called to order by Elder Mills Barrett, the standing Secretary. When on motion a President was chosen by ballot; which resulted in the election: of Brother Thomas J. Kilby. *■ W. B. Wellons was requested by the stand ing Secretary to act as Secretary pro-, tens. Prayer was offered by Elder W. H. Boykin. Ministers present, Mills Barrett, Uriah Rawls, Robert Rawls, Stephen S. Barrett, W. B. ,Wel-1 Ions, Wm. H Boykin, Mills B. Barrett. Licenti ates, Francis Butt Jr. and Etheldred Kitchen. Represented by letter, Joshua Liresay and Thom-1 as Nash. Not heard from Elders Wm. Tatein and N. N. Tatem, and Licentiates, Robert H. Holland, Jesse Paul and Wm. D. Spratt. The following churches were represented : Barretts—Mills Barrett Pastor, James W. Wel lons Messenger. Received one member. Re moved l,Died 2, Expelled 3. Present num ber 107. Union—M. B. Barrett Itinerant. Jethro Cobb, and E. W. Beal Messengers. Received 13. Present number 77. Holy Neck—R. Rawls Pastor, J. Rawls, J. B. Langston and A. Savage Messengers. Received 13. Removed 1. Died 6. Expelled 1. Present number 275. * Cypress—W. B. Wellons Pastor. J. Duke, J. Riddick and W. S. Riddick Messengers. Re ceived 33. Died 5. Expelled 2. Present num ber 310. Damascus.—W. B. Wellons Pastor. J. Alphin, R. H. Costen and J. K. Costen Messengers, re ceived 67. Present number 76. Providence—W. II. Boykin Pastor. W. N. Holstead, S. Etheredge, and B. Rawls Messen gers. Received 3, withdrawn 1, died 2. Pre sent number 231. Bethlehem—W. B. Wellons Pastor. .Thomas J. Kilby, W. H. Eley, and R, Copeland Messen gers. Received 19, expelled 1. Present num ber 120. Jerusalem—S. S. Barrett Pastor. F. Butt Jr., and John E. Simpson Messengers. Received 5, Erased 1, Expelled 4. Present number 49. Antioch—W. B. Wellons Pastor. M. H. Wat kins, W. Watkins, and D. Edwards Messengers. Received 65, died 2. Present number 214. Spring Hill—-M. Barrett Pastor. John T. Har ns Messenger.^ rteceivea 7, expelled 1. Pre sent number ®h Newbern—James I. Hobby Pastor. No Mes senger, number of members last year 230. Wills—No Pastor, no Messenger, number of members when last reported 7. The proceedings of the last Conference were then read. W. B. Wellons, J. K. Costen, and James Al phin were appointed to arrange the preaching du ring the session of Conference. The introductory sermon was delivered by Eld" S. S. Barrett from Matt. vii. 23, “ And it fell not for it was founded upon a rock.” S. S. "Barrett., W. H. Eley, and J. T. Harris were appointed a committee to report during the session on the subject of Temperance. M. H. Watkins, S. Etlieredge.and R. Copeland on Sunday Schools. W. H. Eley, F. Butt Jr., and Justin Rawls on1 Education. J. B. Langstun, R. Copeland and B. Rawls on j the Itinerancy for the.present veay. U. Rawls, M. Barrett and Vrr B. Wellons a committee on the Ministry and-ordination. Adjourned to 2 o’clock P. M. Prayer by Eld.! R. Rawls. ——--— -2 o'clock"P. M.■—I Conference met. Prayer by Elder U. Rawls, j The ministers present being called upon social- | ly gave a short account of their labors during the past year ; and their prospects and resolutions for the future. Much interest was excited, in the Conference by various speakers. One from each delegation present were appoint ed a committee to report on the Iutinerancy for the ensuing year. The Committee was composed of the following brethren, viz: John B. Langstun, ! R. Copeland, W. N. Holstead, J. E. Simpson, J. j Duke, Wiley Watkins, J. W. Wellons, J. Cobb, [ J. T. Harris, and J. Alphin. The following Resolution was then passed after* some discussion. ~ Hesolvc/Jt/ That the Conference Committee here-! after to be appointed Shall not hare power to i undo or change the acts of the annual Confer ence. Conference then adjourned to 9 o’clock to-mor row morning. Prayer by Eld. R. Rawls Saturday morning 9 o’clock A. M. Nov. 1st. Conference met. Prayer by Elder M. Bar rett. The Committee of arrangements reported, Bro. F. Butt Jr. to preach to-day at 11'trclock Elder U. Rawls at night. Elders W. H. Boykin and Mills Barrett to preach on Sunday and Elder U. Rawls to address the colored congregation in the grove. The Committee on Sunday Schools reported. Report received and the following adopted. Resolved, That this Conference earnestly re commend the propriety of establishing Sun day Schools at every church within its bounds. The Committee on the Itinerancy reported. Report received and the committee discharged. The committee on Temperance reported. Re port received and the following adopted. Resolved, That this Conference recommend the Temperance reformation to the favorable consid eration of our churches. The committee on Education reported. Report received and the'following adopted. Resolved, That we cordially approve of the ef forts now being made for the establishment of this School (the Graham Institute) and hereby suggest to our churches the importance of their united co-operation in this needful enterprize. The Committee on the Ministry and ordination reported. Advising the ordination of Brother F. Butt Jr. and appointing Elders S. S. Barrett, W. H. Boykin and Mills Barrett to attend to it at their earliest convenience. They further recommended the churches in future to request the ordination of those only who are, or expect to be called to fill some pastoral charge or who- design giving their whole time to the work of the ministry. The report was received and the committee dis charged. Conference adjourned to hear oreaching. Pray er by Elder W. B. Wellons. Conference again convened at 2 o’clock P. M. Prayer by Elder Boykin. A letter was read from Elder Thomas Nash, and referred to a committee composed of S. S. Barrett, W. B. Wellons and W. H. Boykin, with instruc tions. A letter was then read from Elder J. Livesay, which was filled with much wholesome advice and caused many a tear to flow. John L. Digge’s name was ordered to be erased from the church record. The committe on the Itinerancy for the ensuing year reported. Report received, and the follow ing resolutions adopted. Resolved, That the Conference committee em ploy an itinerant for the ensuing year provided he can be sustained by amounts pledged by the churches. Mills Barrett, Robert Rawls, H. L. Eppes and Thomas J. Kilby were appointed the Conference committee for the ensuing Conference year. * Resolved, That we recommend our General Book Concern to the patronage of our brethren and friends, and hope that'the'y will purchase all the books needed by them of the General Agent or one of the sub-agents. Resolved, That we recommend to the especial patronage of the members of our churches our Southern periodical, the Christian Sun at present under the superintendence of Elder H. B. Hayes the publishing agent. Resolved, That we^ecoramend the publication of the Sun Weekly, alRhat the subscription price be $1:50 per annum. Resolved, That Eld. W. B. Wellons be appoint ed to prepare arid superintend the printing of 1000 copies of the minutes of this Conference to be circulated among the churches. W. B. Wellons and M. B. Barrett were ap pointed Messengers to the next meeting of the North Carolina and Virginia Conference. M. Barrett and R. H. Holland were appointed Messengers to ihe next meeting of the North Caro lina Conference. Resolved, That we tender our thanks to the breth ren and friends in this community for the hospi tality and kindness extended to us during the pre «ent session of Conference, . The next Conference was appointed to be held with the church at Providence, Norfolk co. Va, to commence, on Thursday before the first Sunday in November 1852. A closing address was then-delivered by Elder M. Barrett, prayer was offered by Bro. E. Kitch en, singing b/ congregation and tbe bene diction by the'Pastor of the Church at Damas cus. * The Conference adjourned. _____. - — 4 THOS. J. KILBY, Ch'man. W. B. Weldon's, Sec. pro. tern. THE JOYS OF FRIENDSHIP. We sometimes meet with men who seem to think that any indulgence in an affectionate feel ing is weakness. They will return from a journ ey and greet their families with a distant dignity, and move among their children with the cold and lofty splendor of an iceberg, surrounded by its broken fragments. There is hardly a more un natural sight on earth than one of those families **■ without a heart. A father had better extinguish a boy’s eyes than take away his heart. Who that has experienced the joys of friendship, and values sympathy and affection, would not rather lose all that is beautiful in nature’s scenery, than be robbed of the hidden treasures of his heart ? Cherish then your connections. Indulge in the warm and gushing emotions of filial, parental and fraternal love. Think it not a weakness. God is love._ Love God, everybody and everything that is love ly. Teach your children to love ; to love the rose, the robin—to love their parent—to love their God. Let it be the studied object of their do mestic culture to give them warm hearts, ardent affections. Bind your whole family together by these strong cords. You cannot make them too strong. Religion is love—love to God and love to man.
The Christian Sun (Elon College, N.C.)
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Nov. 19, 1851, edition 1
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