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| "The Ministry
- - * / C_ L ~ 7?K, P/f/t
MLloqueni ana juiumit/ &/uv
in Opera House by
Following is the full text of the elo
quent and scholarly baccaiaureaie
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
[ 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
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
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
? 1. Every man has received some gift
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."
"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
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
? rv ? i
calaureate Sermon Lteiivered
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 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
! nerve, and takes the ennui from the
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?"
; 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'
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
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;
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 '
Act well your part; there all the
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
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'
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
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
"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
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
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
\ Since i
1 But fame wa
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g Full Quar
1?^*' 12 Fall Quar
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I plete price list mailed upon request
B Sold Exclusively I
H. CLARKE & SONS, Inc
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I X m vSOHiii 0 UiTMicai jm.au V/J uci rr oio wu
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
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
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
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been noted for its fine I
d matured in wood, possessing m. |
ss in QUALITY, TASTE and I
AY EXPRESS on Adams and Hi |
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ts, - - $ 4.50 Si' I
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rder, Registered Letter or
ir money returned. Com- Ij&p'VffkA
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and to give his life a ransom for
SCHOLARSHIP AND ENTRANCE
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
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,
/vn n I T ATI **-n A T
flUXlllS V* SALiS U( rtllSVJAL
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
Schedule in effect June 4, 1912. Subiect
to change without notice. Sche
dules indicated are not guaranteed:
A. C. L 52. 53.
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
Nos. 54 and 55 arrive and depart '
Gervais street, Columbia, daily except
Sunday, and run through between Columbia
W. J. Craig, P. T. M.f
Wilmington, N. C.
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Williams' Indian Pile Ointment is prepared
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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: