Historical Newspapers of South Carolina

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| "The Ministry Dr. Pati - - * / C_ L ~ 7?K, P/f/t MLloqueni ana juiumit/ &/uv in Opera House by on Sunday Following is the full text of the elo quent and scholarly baccaiaureaie f sermon delivered by the Rev. Robert L. Patterson, D. D., of Charlotte, N. C., k in the opera house on Sunday morning I on the occasion of the fifty-sixth an^ nual commencement of Newberry colV lege: [ Tiie Ministry of Gifts. ' I Peter 4:10: "As every man hath - ?" ?* ? received the gfit, even so minusier uic same one to another, as good stewards of the manifold grace of God." In the Xew Testament nine different words in Greek are translated by our English word, "gift" Every one of those words has some shade of meantr?np-np hilt Ollt ing in uie ui i6"iai ? ? of them all there emerge just about three distinct significations. Sometimes the word has reference to . a "present" given, as in the case of the Wise men bringing their "gifts" of gold, frankincense, and myrrh to the child Jesus. Sometimes the sense is - **"? ? t-oflrifipp "Jf that or an. onenug VI i?aviiuvv> thou bring thy gift to the altar, etc.? leave there thy gift before the altar and go thy way," etc. But here, as elsewhere, the sense is that of an "endowment" from God to man. As St Paul says: "Having then 'gifts' differing according to the grice that is given to us." The theologians have a way of dividing these gifts or endowments into two classes?natural and spiritual * 1 ?*oc oro gifts. iMaturai guts <u C OUtU CIO ^ possessed by fell, men in common; those powers of body aud mind shared r alike by the believer and the unbeliever, and more or less shared alike by man and the creature world around him. Spiritual gifts, we are told, are those which flow from the presence and work of thfe Holy Spirit in man ?Faith, Hope and Love, the great Trinity; and that varied anotmem ui extr .ordinary powers described in the twelfth chapter of I Corinthians. This distinction may be all right for the purpose in view, but it needs to be handled with care. When I remember that Bezaleel and Aholiab were "filled with the Spirit of God" "to devise cunning works in gold and in silver and in brass, and in cutting of stones to set them, and in carving of timber, to work all manner of work manship" for the building of the Tabernacle in the wilderness, I am not inclined to lay much stress upon the distinction. The distinction may stand, if we do not forget that every ' endowment in man?of body, mind and spirit?is from God, and that no man is exempt from the obligation to use ? his gifts as a Steward of God. Our text contains four thoughts that must press themselves home to our hearts today. ? 1. Every man has received some gift from God. 2. Our gifts are not our own, we are the stewards of God's treasury. 3. The gift every man is responsible for is the gift that he has received. 4. The field for the ministry of gifts is one another. The every-day language of our text is this: "Whatever the gift that each Ijas received, use it in the service of others, as good stewards of the varied bounty of God." I. "Whatever the gift!" Not one creature in God's universe has been forgotten in the distribution. Not a man can say, "God gave me nothing, and can expect nothing from me." You may be low, you may be high; I " you may be rich, you may be poor, P as the world counts lowness and highness or riches and poverty; you may be learned or unlearned?but you have a gift from God as sure as you are a creature of God. "Whatever the gift" ?be it a bodv strong: or weak, a mind trained or untrained, a spirit aflame with faith, hope and love or yet un^ quickened by the Spirit of God?yet God gave you something from this manifold grace. 0 the varied bounty of God, the amny-colored treasure-house of the Almighty! How infinite is his store! Behold Him distributing His gifts in forest and field. It is said that no two leaves on a tree are exactly alike. Nowhere does fie striKe a aeaa level. God never made a^hedge, either in a forst or among men. God never planted His trees in a row. God never used a scythe or a lawn mower. Men use such tools and think they are wise. But God is not the God of The dead, or of the dead level! And they fight against nature and ? ^ i i 1 j natures (aoa wco wouia sin^e a utjau i of Gifts" erson's Subject ? rv ? i calaureate Sermon Lteiivered Distinguished Divine y Morning. level among men. Our God is the God j ' of variety. "Diversities of gifts, but' the same spirit; differences of minis ! tries, but the same Lord; diversities of operations, but the same God which worketh all in all." , It is God who j made the mountains and valleys. It j is God who made the streamlet and the mighty river. It is God who made the placid lake and the roaring cataract. It is God who made the towering j oak and the arching fern. Man made tennis courts, baseball grounds, parks and canals. And rising now to the kingdom of man, the great Apostle asks: "Who made thee to differ from another?" The j answer is: God, who gave every man j his gift, "dividing to every man severally as he will." And what if He had not made us to differ? What a weary world this would be! Awhile ago a man went hunting moose in the deep tangled wilds of northern Maine. His native guide was one of those silent fellows. For three days he only emitted grunts and a low yes or no in answer to ques- j firms flno ovcmlncr fh^v cat rl/-kTi7n rest The guide, looking steadily at j his companion, said: "Where might j you be from?" "From New York city." j "And where might that be?" said the guide. "About eight hundred miles ] from here." "What a pity you live so far away," was the innocent reply. And it is a pity! What untold for- j tunes of money are spent annually | that, men mav psnane the sflmpripss ! and the dead level of city streets and! car tracks, and miles of houses just! alike; from parks and boulevards to j climb among the rocks and fastnesses i made by God's own hand. How the j change rests the eye and soothes the i I ! nerve, and takes the ennui from the heart! What a merciful and good God is j ours?the God of diversity of gifts! j And btelieve me, He has given you and; me the very gifts, which, in His wis- j dom and love, He knew we could best j minister to ilio glo^y and our happi- j ness. I d>-^? to say it in this age of J _ .. . r restlessness and discontent, "Woe unto him that striveth with his Maker! Shall the clay say to Him that fashioned it, j What makest Thou?" II. ; But our text goes farther against; ! a self-glorifying and rebellious huj man nature. The endowments distri; buted by a wise and good God are not j our own. They are gifts of grace, | j Charismata Charitos, to be ministered ' as good stewards. Our gifts are not | rewards of merit. They are not wages j paid for service rendered. "And what I hast thon." asks Ppnl "that thnn rJirlcf not receive? Now if thou didst re-i ceive it, why dost thou glory, as if \ thou hadst not received it?" We read of "self-made men" and of j some' that are proud of their jobs, j Believe me, there is no such thing un- I der heaven.^ The man who claims the i title for himself is an empty boaster, j What makes a man? Far and away The' i largest contribution is the grace of i God which endowed him with capaci- j ties which none but God could give. And for the development of those capapities he is indebted to the same! grace for an environment in which | they could grow and find application, i Behind every man there lies the j brains, character and achievements of j a thousand men. "Architects of our own j fate," you say? We are but little more j than hod-carriers on the building; the ; very mortar is mixed by other men! j "Where is boasting then? It is ex- j eluded." In the business world we speak ofi estates bequeathed ''absolutely," of I land held "in fee simple." In God's ! economy there is no such thing. Hej never signs away His right. He is the only "absolute" owner. He holds f Vl ^foo-cimnla r\ 99 VI ~ >-~v^ uccu LVJ a.iI VIIVSC powers that we call ours. We call them ours, but all we can claim is a "life tenure," "as good stewards of the manifold grace of God." That is the only warrant that we have. But how hard it is to beat this into our heads! Laboring under the false notion that our gifts are our own, we fall into the grievous sins of envyf jealousy, strife and bitterness. "Wherp that those powers by which his achievements have been made are the rewards of superipr merit. Why does one person envy another? Because he labors under the same delusion, i and believes that injustice has been j done in the distribution of rewards, j Brethren, that is the philosophy of, envy and jealousy among men. rney; forget that they are stewards of the manifold grace of God. And what folly it is! Why should one steward envy another, when not a foot of land that he treads is his j own? Why should one workman envy another when, the tool he handles be- j longs to the proprietor of the shop?' As matter of fact stewards do not envy j one another. This is the sin of those ! who imagine that they are the ownersj of the goods. * -- ^ 1I-; ! Ana out or mis same iun,y syimgo j that kindred nonsense?the relative ; valuation of gifts. There is a glitter j and a glare about some gifts that tempt men to covet them above all others. Poor deluded souls, we fall down and worship before a reflection of the sunshine. In the church at Corinth the "gift of tongues" produced such awe and wonder that thosfe who possessed it were envied of all. The precious gifts of wisdom, knowledge, faith and prophesy were accounted as nothing; and Paul had to give them a lecture on "gifts" and show them how mistaken they were. He could thankVjod that he could speak with tongues more than they all; yet says he: "In the church I had rather speak five words j with my understanding that I might! teach others than ten thousand in an; unknown tongue." TAnr rlcIV the criff- nf "p-fl h" hfl<3 ill vwi ******j | taken the place of the gift of tongues > in certain places, a'ui men forget that | "that it is not all gold that glitters", | even among the gifts of God, and sometimes it is but sounding brass j and a tinkling cymbal. And after all, what is it that reflects , honor or dishonor upon a man ? Is it! the gifts that God gives him? Nay, | verily, but the use ho makes or tnem. The richest gifts from God's storehouse have been employed for the basest ends. It was not the one talent | that condemned the servant to the I outer darkness, but his own miser-' ab. confession: "I was afraid and j went and hid thy talent in the earth."! "Honor and shame from no condition ' rise: I Act well your part; there all the honor lies." * ! | But?our text still further limits us ! in life's work. We are shut up to the : use of the gift we have received. We j may not lay hold upon the tools of; another worker in the stewardship, j "Whatever the gift that each has re- j ceived, use it." "Even so minister the i same." And here we come upon more folly. If it is not envy, it is childishness. j Some people are always wanting to, minister other people's gifts. You ' have seen the little fellow picking up j his father's tools. He made a pretty 1 mess of it, didn't he? Well that is' j childishness wherever you meet it. - You have heard-people say: "If I1 had Rockefeller's money, I'd do thus! and thus." Yes, you'd do wonders! j You baby boy with father's tools! j Rockefeller's money would ruin you in ! a week! What big tools baby boy; thinks he can handle! "If I could I preach like Spurgeon, I wouldn't mind j entering the ministry," says another. You don't ask much my brother, why you so modest? Why not include Beecher, and Joseph Parker and Martin Luther and Savonarola and John unrysostom: Ana now a sister cnimes in: "If I could sing like Melba, I'd j help the church choir out. My! but j the music in our church is poor." Now wouldn't we do wonders with Rockefeller's money, and Spurgeon's brain and heart, and Melba's voice. We'd make this old sinful world a paradise in short order, wouldn't we? And if we could run the government like Theodore, the other folks could take a rest What a pity God didn't use more judgment in the distribution of His gifts! Let me tell you something. The man with the one talent was not asked at the "reckoning" what he did with the five talents. And you will not have to answer at the Judgment for the use of Rockefeller's money, but for the $1.50 a day or the $1,200 a year that God has invested in you. And we preacher brethren will hear nothing about Spurgeon's ten pounds, but we had better see that our Lord gets more i than a napkin out of his transaction with us. And you, sister, had better ' use the voice that God gave you and , not want to become a prima donna, or | you may not sing around the great j White Throne. Speaking of KOCKeieners money rei minds me that this has become a mon; ey age. Money is such as easy medium j of exchange, that God's best gifts, and I even the Gospel itself, are diffused by ! means of it. We have seen the medium serving its purpose so constantly that we have mistaken the medium for the gift itself. And it has come to pass tbat thousands ULinK money me oniy gift to be ministered. Two errors are born of this notion. The one is that if we have not money, we have no stewardship, and may fold our hands. The other is that if money is freely given, nothing more is required. + Vi>-> (riff tiCO it " Tf flfld H UaiUYtl Ui^7 guij uwv *v* *? v-has given you more- brains and heart than money, then money is not the material of your stewardship. God has given you that which is above the price of rubies, that which money can not buy, and it is that priceless thing you are to minister. But if God has given you money, you may not purchase immunity from its use with songs and prayers. But there are poor deluded souls who imagine, with Solomon, that "?noney answers all things," and when they have paid their money, expect to be excused from every sort of ministry. A rich family moved into New York city some years ago. Having an "eye to business," they "sampled" the churches of the neighborhood, and finally settled upon one that promised access to the social elevator. They selected a conspicuous pew, and sought an interview, with the pastor. "Doctor, we should like to join your church," said the father. "We shall be glad to have you," was the reply. "We are willing to pay liberally for that pew, there, but we want it understood that we are to be bothered about no sort of "work" in the church." t cr him crmnrAlv in the eves, the AAA*** UVJUW W.J V ? ? v 7 minister said: "You have come to the wrong church, brother; what you want is the Church of the Heavenly Rest around the corner." Money is only a medium, and only one medium at that. The gift itself is behind the medium, and nothing may usurp the place of the gift in this ministry. "But what is my gift," asks the earnest soul. It is not for me to answer; that is the function of your college education. Here you try yourself out; here you. discover and develop your gift. Here God answers your question, "Lord, what wilt thou have me to do?" Here the talent is laid in your hand, and you are bidden, "Occupy till I come." "But does not God 'call' men .into their stewardship?" asks someone. Indeed He does. Your gift is God's call ?oo innH ne when Isaiah heard His voice from the "throne high and lifted up," saying: "Whom shall I send, and who will go for us?" And may God give you grace to say with the prophet: "Here am I, send me." Do you covet success, and are you enamored of victory? Here is the secret: "Whatever the gift, use it." Do you fear defeat, do you dread failure? Then be not "disobedient t<j the heavenly vision." IV. Our text marks out the field for the ministry of- gifts. '"Minister the same one to another," use it in the service of others. Every man has his gift, but no man has all the gifts ol God's varied bounty. No man is complete in himself. We need one another. "For none of us liveth to himself, and no man dieth to himself." "We, being many, are one body and mid mAmhers one of another." ? This is why God made us to differ. There can be no body without organs and members. And a body dies when its members cease to minister one to another. "The eye can not say to the hand, I have no need of three, nor again the head to the foot, I have no need of you." It is because human society is a body that it has members which perform their distinctive functions. "If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? nAiir v,ofVi rind the members DUt iiU r? uulu uuu every one of them in the body, as it hath pleased Him. And if they were all one member, where were the body?" That, brethren, is the homely philosophy of gifts and stations among men. Upon what, then, does the health and happiness of this "body" to which we belong, depend? Manifestly upon our obedience to the law of our text, "minister the same one to another." And now I must expose the last folly into which men fall on this subject. Social reformers have divided humanity into just two classes?the givers 1 \ Since i DANIE1 Kentucky has 1 But fame wa jfjefk 6 Full Quax g Full Quar 1?^*' 12 Fall Quar Remit Postal or Express Money Oi ! I' Certified Check. Guaranteed to please o I plete price list mailed upon request B Sold Exclusively I H. CLARKE & SONS, Inc I Mf. O 111. f-> W..2 !#. ? TXT' - f I X m vSOHiii 0 UiTMicai jm.au V/J uci rr oio wu ! *^niii&HnnHflH I i and the receivers. Some are said to I have all the gifts, and they are put in the giver class. Some are safcl to have nothing from God's bounty, and they are the receiver class. The receivers are miserable because they think they are not given the "square deal." The givers are miserable because they do not know what to do with their treasures and because of the clamor and importunity of the receivers. / What is wrong? There is a "schism" in the body. Both have forgotten that they both belong to both classes? atrorv man hath rppfiv^d fl ?ift "what I hast thou that thou hast not received?"?and every man is a steward to minister his gift. I am glad we have reached an age j wnen the "social consciousness" has ! become conscious. It will rise to life land produce results if the "canting ' schismatics" can be put to rout. But it will sink back into "coma" if the schism is made permanent. I am glad the rich have begun to | rub their eyes and take notice. They owe a debt which God will compel' them to pay. But does the poor man know that he has that without which the rich man can not live, and is he ready to minister it? I am glad the learned have realized that they are 'debtors to the unlearned, and are trying to give same their credit before the world. But are the unlearned willing to keep the ledger balanced? I am J glad the strong are beginning to "bear the infirmities of the weak." But do the weak know that they have a "strength" without which the strong will grow weary and faint? I am glad the well are "taking" the infirmities and "bearing" the sicknesses of the diseased and suffering. It is their only salvation, for "whether one member suffer, all the members suffer with it." " ? - * XT But do tne &1CK Know mat tutjy can minister to the well that without which they will sicken and die? Brethren, let us "tote fair" on this job. My text is the only Gospel of the "square deal" that will stand the test of eternity. In the biography of the Earl of Shaftesbury there is a touching story of tiie ministry ot tne low to tne nign for which I am pleading. Let me quote it: "Although there was little in the home to foster, while there was much to discourage, the growth of that piety which was to characterize so signally his after-life, one source of helpful and tender influence was preserved to him. There was in the household a faithful old servant, Maria Millis, who had been maid to young Ashley's mother when she was a girl at Blenheim, and who was now retained as housekeeper. She was a simple-hearted, loving Christian woman, faithful in her duties to her earthly master, "sls she was In her duties to her heavenly Master. She formed a strong attachment to the gentle, serious, child, and would take him on her knees and tell him Bible stories, especially the stories of the manger at Bethlehem and the Cross on Calvary. It was her hand that touched the chords and awoke the first music of his spiritual life," and her influence contributed no small portion to * the making of the man he became for God and native land. Are you unhappy, my brother, my sister? Would you realize the golden . age? Would you see the divine Socialism enthroned? Cease to ask your carping question, aid. i geiung wnat comes to me?" and ask, "Am I a good i steward of the manifold grace of God?" "For even the Son of Man came not to 1 I5e ministered unto, but to minister, I ' ' i V v , . he days of J L BOONE- 1 been noted for its fine I I d matured in wood, possessing m. | ss in QUALITY, TASTE and I AY EXPRESS on Adams and Hi | ess Lines. jpffi 8 \ ts, - - $ 4.50 Si' I ts, 6*50 I ts. 8.50 ts, 12*00 rder, Registered Letter or ir money returned. Com- Ij&p'VffkA Richmond, Vau nrrt. _ _? u. i i. /a\ izfsktjlw'ii and to give his life a ransom for many." TTCNTHROP COLLEGE SCHOLARSHIP AND ENTRANCE EXAMINATION. rwv1_ 1 XI AJ rue examination xur uie awsru vi vacant scholarships in Winthrop College and for the admission of new students will be. held at the County Court House on Friday, July o, at 9. a. m. Applicants must be not less than 15 years of age. When scholarships are vacant after July 5 they will be awarded to those making the highest average at this examination, provided' they meet the coAditions governing the award. Applicants for scholarships should write to President Johnson before the exam ination for Scholarship examipation blanks. 4 Scholarships are worth $100 and free tuition. The next session will onen Sentember 18, 1912. For further information and catalogue, address President D. B. Johnson, Rock Hill, S. C. /vn n I T ATI **-n A T flUXlllS V* SALiS U( rtllSVJAL PROPERTY. Notice is hereby given that I will , sell for cash, to the highest bidder, at public outcry, in the town of Whit- y mire, S. C., on the 5th day of June, ^ L912, the personal property seized by . me as Sheriff on the 17th day of February, 1912, in Claim and Delivery 1 - A.- Jd at- _ rr,r^. TGViv.?.?*_ SiUtJUii 01 me aiuciiuui 1 jyc ruuuuers Company against A. A. Young, trading and doing business as the Whitmire News, and Z. H. Suber, COLUMBIA, NEWBERRY & LAURENS R. R. Schedule in effect June 4, 1912. Subiect to change without notice. Sche dules indicated are not guaranteed: A. C. L 52. 53. . ':?V*,j Lv. Charleston .. .. 6.00am 10.30pm Lv. Sumter 9.41am 6.55pm C., N. & L. ' Lv. Columbia -.11.35am 4.55pm Lv. Prosperity... .. 1.12am 3.34pm Lv. Newberry 1.29pm 3.20pm Lv. Clinton 2.30pm 2.35pm Lv. Laurens 2.52pm 2.05pm c. & w. c. A.r. Greenville 4.00pm 12.20pm Ar. Spartanburg. .. 4.05pm 12.20pm. S. A. L. Ar. Abbeville.. 3.55pm 1.02pm/ -A Ar. Greenwood 3.27pm 1.33pm. x Ar. Athens 6.05pm 10.30am Ar. Atlanta 8.45pm 8.00am ; A. C. L. 54. 55. Lv. Columbia 5.00pm 11.15am.< Lv. Prosperity 6.26pm 9.50am . r ? ** ^ C A A* Q 0 9om LjV. ;\ewuerij o.tijjm. w.o*au? i Lv. Clinton 7.35pm 8.44am t Lv. Laurens 7.55pm 8.20amj . C. & W. C. .gtj Ar. Greenville 9.30pm 7.00am S. A. L. Ar. Greenville 2.28am 2.38am Ar. Abbeville 2.56am 2.08am Ar. Athens 5.04am 11.59pm A v ft rr_~ m. i.uaui j.utiyui Nos. 52 and 53 arrive and depart from Union Station, Columbia, daily, and run through between Charleston and Greenville. Nos. 54 and 55 arrive and depart ' Gervais street, Columbia, daily except Sunday, and run through between Columbia and Greenville. W. J. Craig, P. T. M.f Wilmington, N. C. Piles! Piles! Piles! Williams' Indian Pile Ointment will cur? Eiind, Bleeding and Itching Piles. It absorbs the tumors, allays itching at oncee acts as a poultice, gives instant relief. Williams' Indian Pile Ointment is prepared for Piles and itching of the private parts. Druggists, mail 50c and $1.00. WILLIAMS MFG. CO., Props.. Cleveland, OM? envying is there is confusion and every evil work." Is not that the diagnosis of half the trouble in this world? Sometimes we see churches, cities, States, and Nations torn with strife. Host lined up in battle against host. Deluded contestants believe that great issues of truth and justice are at stake. But probe the controversy to the heart, and there you will find the green < kernel of jealousy between two people. Envy of the gifts and station of one person on the part of another. At the last analysis a green substance is left in the test tube. Why does one person look with contempt upon another? Because he hplipves that his eift<; are his own: