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The Charleston advocate. [volume] (Charleston, W. Va.) 1894-189?, July 01, 1894, Image 7

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Ill* (fuiti Sour.
? * HOT TO MYSELF ALONE.
: *' ? f
" ? "Not to myself ' I
-The li'lle opening flower transported cries ;
-y NotHo myself alone I bud and bloom, ^
^With fragrant fcreath the breezes I perfutie,
?And glwlden all things with my rainbow ifjm
The b^e comes sipping every eventide
His dainty fill ;
/The btftteifly within my cup doth hide
From threat'ning ill."
r " Not to myself alone,"
^The.ctxcling star with honest pride doth boast ;
V Not V) myself alone I rise and set ;
I write upon night's coronet of jet
His'pawer afcd skill who form'd our myriad host ;
A fr.end'ly beacon at heaven's open gate,
I gem the sky,
^hat m?n might ne'er forget, in every fate,
His hope on high."
f v "Not to myself alone,"
The >ie*vy-laden bee doth murm'ring hum ;
" Not U-; myself alone, from flower to flower
I roa m *he wood, the garden and the bower,
Andito jhe hive at evening weary come.
For iaa?. for man, the luscious food I pile
* ' v With buay care,
Oontwit t { he repay my cheerful toil
/' With scanty share."
" Not to myself alone,"
The soaring bird with lusty pinion sings ;
".Not tor myself alone I rise my song.
I.Chenr the drooping with my warbling tongue,
And bear the mourner on my viewlesa wings ;
I . bid the. hymnlees churl my anthem learn,
V ' And God adore;
I ?all th* worlding from his droes to turn,
v And sing and soar "
' ; y Not to myself alone,"
Ti>e streamlet whispers on his pebbly way ;
">Not to myself alone I sparkling glide?
I scatterhealth and life on every side,
Atid strew the fields with herb and tiow'ret gay ;
I airg utto the common, bleak and bare,
- My gladsome tune; /
I awet-teu and refresh the languid air
? Iq drougthy Juna"
x ? Not to myself alone !"?
Ocaai*, f >rget not thou, earth's honor'd priest,
I o toughs, its soul, its life, its pulse, its heart,
In eanh' t great chorus to sustain thy part ;
Chief eat of guests at love's ungrudging feast,
Play not .he niggard ; spurn thy native clod,
And self disown ;
Li ire tc tlj^ neighbor, live unto thy God
Not to thyself Alone !
* * ? Selected
THE GARDEN OF GOD.
^ Tbo s*ee: young sister of a little boy was dy
ing. The c hild had heard that if one could se
cure but a single leaf from the Tree of Life,
^>hich graw.in the Garden of God, every illness
<oul<2 be heiled. No one had dared to attempt
the quest, however, for the way was hard, and a
threat An get guarded the gate ,of the garden
^ gainst rc,oi*tals. The child loved his suffering
-Inter so weH that he resolved to find the garden,
t nd plead with the Angel for the healing leaf.
?o over rooV. and moor and hill he went, until in
tie gulden txmset the beautiful gate appeared,
aud he te^rfcally made his request to the angelic
aontintl. ' j
*;"None c?d enter this garden," replied the
A ngel, " pu those children for whom the KiDg
srtnt, mh; Jie has not oalled for you."
" Ifcit ote ;eaf," pleaded the child, "one little
le *f to he*l 01 y sister ! The King will not be
avgry. lie *an not wish that my sister should
at flerso, anfl die, and leave me all alone. Have
prty, great' A a gel, and hear my prayer."
Th^ Angel looked down on the little suppliant,
wvth deep )ove and pity, and said: "The King
h(? s&nt Vro^er, the Angel of Death, to
bring -your sfster to himself. If you are allowed
to keep her, y III you promise me to see that she
shall never tyain lie tossing on a sick bad in
p?tn?"
est! I?" said the wondering ohild.
"^~ot evetf the wisest physicians oan keep us
from pain alwaja."
v' Then 9 ill you promise me that she shall never
be unhappy ? Nor do wrong ? Nor suffer sor
rov? ? Nor* to cold, or hungry, or tired? Nor
bespoken tpor treated harshly ?" asked the An
!
> Not if "I can help it," answered the child,
brtively. " B^t perhaps even I could not always
m?ke ber bap$.y."
*Tfcen," resiled the Angel, tenderly, "the
w<?ld where you would keep her must be a sad
pis 3e Now I will open the gate, just a little,
an f1 you may look into the garden for a moment,
an<* then, if y*>u still wish it, I will myself ask
thp Kifig for i leaf from the Tree of Life, to
heal your slater."
And. the astonished child looked in where
gre ? the living Tree, and where flowed the crys
tal vivir, and v?ere stood the bright mansions,
anywhere walked and talked immortal children
nn&r .a light more beautiful than that of the
sua, ahd witja /riends more loving than those of
earth, and where love and blessing reigned for
ever. He looked, until his eyes widened in Bar
prise and glowed with joy, and turning to the
Angel he said, softly :
" I will not ask for the leaf now. There is no
place so beautiful as this ; there is no friend so
kind as the Angel of Death. I wish he would
take me too."
So the child turned baok under the stars which
shone like oelestial eyes upon him. And as he
went a ray of IWy light fell upon his path, and
wonderful music, such as he had never before
heard, filled his ears, and he knew that the golden
gate had opened to receive his sister. And it
was so that when he saw her silent form upon
her little bed at home, he was oomforted ? u The
Ministry of Bereavement
THE FATHER'S DRAWINGS.
Our heavenly Father always draws us with the
oords of love. How slowly do we respond to his
gentle impulses ! He draws us to exeroise a
more simple faith in him ; but we have not yet
attained to Abraham's confidence ; we do not
leave our worldly cares with God. Oar meager
faith brings leanness into our souls ; we do not
open our hearts wide, though God has promised
to fill them. Does he not this day draw us to
trust bim? Can we not hear him say, "Come,
my ohild, and trust me. The veil is rent ; enter
into my presenoe, I am worthy of thy fullest
confidence ; oast thy oares on me. Shake thy
self from the dust of thy oares, and put on thy
beautiful garments of joy." ? Selected.
CONSECRATION
Consecration is not to God's service, not to
his work, not to a life of obedience and sacrifice,
not to the churoh, not to the Christian En
deavor, not to the cause of God ; it is to God
himielf. "Yield yourselves unto G od " Your
work, your service, your obedience, your sacri
fice, your right place, and your allotted duty,
will all follow in due time.
Consecration is the willingness and the reso
lution and the purpose to be, to do, and to suffer
all God's will. Its essence is found in the words
of the Saviour : "Not my will, but thine, be
done."
Consecration being a definite transaction, and
made once for all, does not need to be repeated,
un'ess we have failed to keep it. To consecrate
over and over again is like a husband and wife
marrying over and over again^. We are conse
crated. The vow is upon us, and in the force of
that vow we walk all our days. All we have to
do is to remember day by day that we are
wholly the Lord's, and see to it that nothing is
taken from the altar. Those who have kept
their oonseoration oomplete should testify to its
maintenance, upon all suitable occasions, and
never deny it by word, deed or eilence.
I am Willing
To receive what thou givest
To lack what thou withholdest.
To relinqaiah what thou takeat.
To Buffer what thou iufliotest.
To be what thou requireat.
To do what thon commandest. Amen.
? Doctor Clark , in Chrintian Standard.
"THE BLOOD OF THE LAMB "
The whole Bible from cover to cover is stained
with bloo?L From the offering of Abel to the
song of the redeemed in the book of Revelation
the blood is alwajs present. "If you were to
take a brush and dip it in red ink, and then go
carefully through the Bible, painting over those
passages which refer to the blood, and all those
promises whioh associate with and rest upon
blood, you would be surprised to find how red
your Bible would be. And then if you should
take your penoil, and carefully erase all the pas
sages you had marked before with red, you
would be still more surprised to find how mean
ingless your Bible would be. Indeed, there
would ba no intelligibility left in it. The his
torical portion would be meaningless ; the ethi
cal teaching woald be powerless. No " forgive
ness," no "justification," no "regeneration," no
"peace," no "joy," no " sanctification," no
"rest," no "hope," no "resurrection," no
"heaven," no "robes washed and made
white and olean," no "song." Nothing but
blaokness and daikness forever. Blessed be
God for these two sayings oonoerning the blood,
one in the beginning, the other in the end of the
Bible ! " When I see the blood I will pass over
you," and " Unto him that loved us, and washed
us from our sins in his own blood." " And they
sung a new song, saying, Thou art worthy, for
thou wast slain, and hast redeemed us to God by
the blood out of every kindred and tongue and
people and nation." Those who deny the blood
upon earth will never sing that song in heaven.
They will not be there, since they can not enter
without the sprinkling of the blood of the
Lamb of God whioh taketh away the tins of the
world.? 7 As. Christian Work .
"WHEN I AWAKE.'
When I shall wake in that fair morn of morns,
After whose dawning never night returns,
And with whose glory day eternal hums,
I shall be satisfied.
When I shall see thy glory face to face,
When in thine arms thou wilt thy child embrace,
When thou shalt open all thy stores of grace,
I shall be satipfied.
When I shall meet with those that I have loved,
Clasp in my eager arms the long removed,
And find how faithful thou to me hast proved,
I shall be satisfied.
When I shall gaze upon the face of Him
Who for me died, with eye no longer dim ;
And praise him in that everlasting hymn,
I shall be satisfied.
Bonar.
GOD EVERYWHERE AND IN EVERYTHING.
All who have beoome eminent in piety have
beoome thoroughly imbued with the thought
that God is everywhere and in everything but
sin. This thought is both an evidenoe of graoe
and a means of graoe. A oonsoions sense of the
divine presence at all times and in all places and
under all oiroumstanoes seems to have pervaded
the mind of Madame Guyon, and of others in
her day who were eminent for depth of piety.
The more fully we are possessed of this thought
the more rapidly we will advance in the divine
life. Those who have read the recently pub
lished autobiography of Amanda Smith have
not failed to notloe how fully and constantly she
recognized the divine presence in all. things, at
all times and in all places. With her there was
the constant thought that God was in all things
but sin. Her seeming misfortunes were a means
of grace, and the richest blessings of providence
that came to her kept her in a constant state of
praise and thanksgiving. As you read the life
of Amanda Smith you will do well to drink in
of this spirit until your heart becomes engrossed
and saturated with the thought that God is ev
erywhere, and that he has a hand in everything
but sin. Wherever we are we should be con
stantly saying, God is here. "Bleeeed are the
pure in heart, for they shall see God." ? Rev.
John Thompson.
A SPIRITUAL MIND.
"To be spiritually minded is life and peace."
In these days of nervous activity, when the
ohuroh is being filled with all sorts of machinery
for praotloal work, we are in danger of underes
timating the value and the necessity of a spirit
ual mind. A Christian should possess an up
right character, he should lead a holy life, he
should always be at work, but none of these
things oan take the place of a spiritual mind.
Baok of all outward aotivity must lie a spirit
ual mind as a reservoir of power. The stream
oan never rise above its souroe. We must keep
one hand in God's hand, while we reach down
the other to our perishing brother. We all rec
ognize spiritual mindedness when we see it in
others, but it is somewhat hard to define. Per
haps the best definition we oan give of it is that
it is a mind filled with and ruled by the Holy
Spirit. All real Christians are more or less spir
itually minded. A sweet aroma clings about the
lives of those who possess this quality in a
marked degree. There Is a certain softness and
mellowness about a spiritually-minded man. He
looks upon everything from the God ward side.
Mysterious providenoes do not bewilder him.
He seems to see through God's eyes. He lives
in olose fellowship with the Fa* her. He has
"the mind of the Spirit." He manifests in hfs
life the fruit of the Spirit, which is "love, joy,
peaoe, long-suffering, gentleness, goodness,
faith, meekness, temperance."
David, the sweet singer of Israel, was emi
nently such a man. His namesake, David
Brainerd, the apostle to the American Indians,
W-4S eminently such a man. Robert MoCheyne,
the Scottish minister, is a noteworthy example
of a spiritual mind. Among women we might
oite Madame Guyon and Franoes Ridley Haver
gal as illustrations of splrltual-mindedness. This
list might be indefinitely lengthened by names
of the living and the dead, but these are suffi
cient to show what is meant by the possession of
a spiritual mind.
This is a possession which every Christian
should crave. We should make every endeavor
to call this boon our own. The first step to
ward the acquisition of a spiritual mind is a
complete and unreserved oonseoratlon of our
selves to God. God oan not make muoh of a
man until the man puts himself entirely in
God's hands. We must be emptied before we
oan be filled.
The seoond step toward the acquisition of a
spiritual mind is oonstant and eager feeding
upon the Word. You never saw a spiritually
minded man who negleoted his Bible. As well
try to exist without food.
The third step is to lire always in the atmos
phere of prayer. To be like God we must asso
oiate with him. We most talk with him,
mast oonfide in him. " Prayer ii the Christian's
vital breath, the Christian's native air."
In heaven we shall all be filled with and ruled
by the Spirit of God. The body which we have
now is a "natural body" ; that is, a body de
pendent npon the conditions of physical nature ;
the body whioh we shall have there will be a
"spiritual body It is plainly evident, there
fore, that the more we learn to depend upon the
Spirit of God in this world, the more of heaven
will we have on earth.? R v. TP. E. Bryce, in
Herald and Presbyter.
PRACTICE LOVE.
We learn to love by loving. It grows by prac
tice. Like everything else, it gathers strength
through exerciie. The more we keep at it, the
easier and more natural it becomes. We can
form the htbit of looking at people 'with [love,
thinking about them with love, speaking of
them in love, and aoting toward them lovingly.
Oor deeds will reaot upon our thoughts, and our
thoughts and feelings will prompt to action. So
we may become steeped In love. It will radiate
from us as the light from the lamps. We shall
be oharged with It as the battery It with eleo
trlclty, and power will go out from us. So in
stead of orying Idly, " 0 for more love !" let us
lay more stress upon the praotloe. If we contin
ually use what we have, It will Increase.? Chris
tian Inquirer.
NOT FOR ME.
To be able to ?ay, " This or that is ' not for
ffu,' " ,8 have a very calming and sustaining
influence operating on the mind. It will make
us feel tettled The matter Is decided, so far as
I am conoerned. A calm often follows the set
tlement of the matter, even though that settle
ment has not taken exactly the form whloh we
should have ohosen. We are something like
David? when the ohlld was alive, and there was
a possibility of Its recovery, he fasted and wept ;
but when it was dead, he rose up and ate and
drank? he accepted the inevitable. While
things are in doubt, and we do not know whloh
way they will turn, we are often agitated, unset
tled, nothing Is accepted? and this can only be
met by our putting ourselves Into the hands of
God, determined each one to accept what Is or Is
not to be for him ? " for me," or "not for me."
? Rev R B Power.
SILENCE.
There is much help in silence. From its
touoh we gain renewed life Silenoe is to the
soul what his Mother Earth was to Briareus.
From contact with it we rise healed of onr harts
and strengthened for the fight.
Amid the babel of the schools, we stand be
wildered and affrighted. Silenoe give us peace
and hope. Silenoe teaches us no creed, only that
God's arms are around the universe.
How small and unimportant seem all our fret
ful troubles and ambitions when we stand with
them in our hand before the great oalm faoe of
silence 1 We smile at them ourselves, and are
ashamed.
Silenoe teaohes us how little we are? how
great we are 1 In the world's market-places we
are tinkers, tailors, apothecaries, thieves? re
spectable or otherwise, as the case may be ?
mere atoms of a mighty machine, mere insects
in a vast hive. It is only in silenoethat it oomes
home to us that we are something muoh greater
than this? that we are men, with all the uni
verse and all the eternity before us.
It is in silence we hear the voice of Truth.
The temples and the marts of men echo all
night and day to the clamor of lies and shams
and quackeries. But in silenoe falsehood can
not live. You oan not float a lie on silenoe. A
lie has to be puffed aloft and kept from falling
by men's breath. Leave a lie on the bosom of
silenoe, and it sink*. A truth floats there fair
and stately, like some stout ship upon a deep
ocean. Silenoe buoys her up lovingly for all
men to see. Not nntil she has grown wornont
and rotten, and no longer a truth, will the waters
of silenoe olose over her.
Silence is the only real thing we oan lay hold
of in this world of passing dreams. Time is a
shadow whioh will vanish with the twilight of
humanity ; but silenoe is a part of the eternal.
All things that are true and lasting have been
taught to men's hearts by silenoe.
Among all nations there shoal d be vast tem
ples raised where the people might worship si
lenoe and listen to It, for It is the voioe of God.
These fair oharohes and cathedrals whioh men
have reared aronnd them throughout the world,
have been built as homes for mere oreeds ? this
one for Protestantism, that one for Romanism,
another for Mohammedanism. Bat God's si
lenoe dwells in all alike, only driven forth at
times by the tinkling of bells and the mombliof
of prayers ; and in these fair temples it is good
to sit awhile, and have oommunkm with bar.?
Jtrovu K. Jir(rnu.

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