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March 5, 1913] T H ? J
poetical touches, you have to give it a oertain
lialo wJiich does not properly belong to any
human idea, and it is this transfiguration, this
image of the imagination, which makes it an
ideal. Believe me, ladies ami gentlemen, we
live by poetry, not by prose. We live in proportion
as wo have creative imaginations, not in
proportion as we have creative imaginations,
not in proportion as we have discriminative
minds. We live in proportion as we see visions,
not in proportion as we discriminate what
can actually be perceived with the trained eye
in the light of noonday. You must show the
youth what he can see in that hour of dawn in
which he uses his eyes, not in the hot, unshaded
hour of noon in which some of us live, and not
in the dying, fading, pale light of the evening
coming on, but in that transforming light of the
morning, -when everything looks as if it were
touched with the power and beauty of poetry;
3 :e : ? > - J?i- ?
iiJim ii. %vuu ran L'uuiiuuuiuuie sueii lueais, wnv,
then, these youngsters are fit stuff to seize the
banners of an enterprise and carry them forward
where you wish.
FULLNESS OF JOY.
Christian joy is one of the fruits of the
Spirit. It is not made to order. It is not an
automatic arrangement of grace. It is a divine
gift, divinely born and divinely imparted,
divinely nourished and divinely perpetuated.
It is not dependent on external conditions, but
rather upon internal possessions?possession of
grace, divine lavor, divine peace, divine assurance,
uninterrupted fellowship with God, abiding
companionship with Jesus Christ, and the
infilling of the Holy Spirit. Right internal relations
with Christ, rather than outward conditions,
are the guarantees of the permanence
and degrees of this joy. Joy is more than mere
happiness. Happiness fluctuates, is influenced
by circumstances, by external conditions, but
genuine Christian joy, while it produces exuberance,
is nevertheless an abiding grace, increasing
under trials rather than diminishing,
for it abounds wherever Christ abounds, Paul
and Silas knew what it meant and did for
fhnm in a Plnl!rvrvin*> ??*! 1 - ? ? ? '
?ub>u iu tub o. iini^iau jau, i/auici ill me 11UI1S
den, Luther in the Wartburg, Bunyan in Bedford
jail, Christ in the Garden and upon Calvary,
for "He endued the cross and despised
the shame" because of "The joy that was set
before him." The joy of being found in the
path of duty, the joy of anticipated triumph,
the joy of assurance of the effectiveness of his
atoning death and victorious resurrection, the
joy of satisfied justice, the joy of routing sin,
and the joy of populating heaven with souls
washed in his blood, from among all nations,
kindred nnd t/>nomo?
The things which Jesus had spoken of to his
disciples should be the productive source of
their joy. (See John 15.) The word of pardon
proceeding from his lips and lodging in our
hearts produces joy. "What a joy to be redeemed
from sin, what a joy to be adopted into
the family of God. "What a joy to be in harmony
with God, to be an heir of God and a
juiiu neir wun rjesus unrist. What a joy to
have one's interests linked with the interests
of Ood. What a joy to abide in Christ and
have his words abide in us. All "these things"
produce a joy unspeakable and full of glory.?
Ex.
LOVE.
What is lovef It is absolutely indefinable.
Take down the dictionary; that does not go
beneath the skin. If you put your analytical
finder on Jove, where would you begin? Young
people in love, where would you begin? Tl\?
biggest thing in love. T tell yon. is pnrity. There
PRESBYTERIAN OF THE 8
can be no love without it. Love at the heart
of Qod is incorruptible holiness.
Here is the difference between sentiment and
sentimentalism. Sentimentalisin deals with
love that has no holiness in it. Sentiment is
c? x * - *
jsu*c. oouuiuoni. goes aDove me snow line.
Sentimcntalism stays at the base. "The fear
of the Lord is clean." Sentiment is not afraid
of God. Love is holiness on the march to the
unholy to make it pure.
Because love is holy, love is sensitive. Only
the pure are sensitive. Every step into impurity
is a step into insensitiveness. "The
wages of sin is benumbment. It is the clean
that is quick, the impure obtuse. Were I su
penauveiy noiy, l should feel everything. "See
if there be any sorrow like ray sorrow." "I
have trodden the winepress alone." Because
love is holy, love is sensitive, and because love
is sensitive, love is also redemptive. You can
never measure your holiness by your recoil
from sin. Holiness is aggressive. It operates
upon the sin which it stands aside from. It
reacts upon it in order to make it pure.
Because love is holy, sensitive, redemptive,
it is also sacrificial. "He loved me and gave
himself for me." He came to my house of
1 -3 - - ~
uununge 10 set the bondslave free.?Jowett.
THE GIFT OF SINCERITY.
Take from a man every gift but sincerity; let
hiin be blind and deaf and lame?let him stammer
in his speech, lack of education and good
manners, handicap him as you please, so you
leave him sincerity, and he will command respect
and attention. His work will endure. The
world, which is always looking for the real
things, will gladly overlook all his infirmities.
In every relation of life, sincerity is the secret
of power. The salesman who does not himself
sincerely believe in the merits of his goods, will
generally be a failure. The man who sets about
to fool other people must end?as he has, in fact
begun?bv makins? n fnr?l nf hlmcoif ?
c wa. xnc uici gjr
man who preaches anything that his own soul
does not approve, need look no further to explain
empty pews.
There is no virtue that more men believe in
and fewer men practice. Many of us, it may be
fair to say, are busily engaged in the utterlv fn
_ V """
tile attempt to run a bluff on the rest of the
world. From pillow shams and false fronts, to
imitation marble buildings and watered stock,
things are quite largely not what they seem.
The chief anxiety of too many people is to
keep up appearances. If they are poor, they
mttet at any rate appear to be rich. When Jones,
the wealthy brewer across the street, sets up a
motor car, the Brown family puts a mortgage on
the house, and lets the butcher go unpaid, to the
end that they, too, may boast an automobile.
If they are ignorant, tbcy at least affect culture.
""VVe are going to spend the winter in
Washington on account of its educational advantages,"
says Mrs. Jenkins. "We expect to put
dear Alyce in the Smithsonian Institute."
Be a read man?not a shoddy sport or sham
aristocrat. Be sincere with yourself, your
friends and your work. With sincerity, a few
talents and a little strength may go far. Without
it. genius itself mav fail!?TTnnrv Xf
* j
m Chicago Tribune.
THE HEAD OF CHRIST.
This is what T see about God when I look
<-t Christ. It is God that I see there. "Not a
doctrine about Hhn, but it is He, the liffht of
Cod in the face of Jesus Christ.
T cannot rend the story, I cannot know the
^erson of the Divine Christ without becoming
.lwarp of two things. There is a Life behind
Him. and a Life before Him,?? Life on which
IOTH (197) 5 *
lie rests, and a I.ife in which He issues. It is
no lonely existence which suggests itself as He
walks among men. At any moment He turns
aside upon a mountain top and communes with
a Heing whieh is like Himself. As he draws
nenr the end of His peculiar work, and looks
forth into the years which are to come, He
sees a divine life, like His life, going on, finishing
his work. He feels the Father from whom
He came, the Spirit who is to come when He is
gone.?Phillips Brooks.
THE NERVOUS CHILD.
The nervous child is to be found in many
nurseries throughout the land; and usually he
is a source of great anxiety to his parents.
There is no reason why this should be so, however,
if proper pains are taken in his upbringing.
Very often the nervous child develops
in after life into a man or woman of more than
ordinary distinction. Nervousness in children
is usually accompanied by an extremely vivid
imagination and a highly sensitive organization.
The child needs "managing" in a far
greater degree than the ordinary robust hoy or
girl. Grown-ups are so apt to imagine that the
moods and whims of a nervous child are due
to "Original sin" or to bad temper. Generally,
they are due entirely to temperament, and can
only be overcome by exceedingly wise and careful
training. It is when she comes to select a
school for the nervous one of her flock that a
mother finds herself confronted with the most
difficult problem of all. She knows by heart
all the temperamental peculiarities of the beloved
child, and she wonders how he will fare
when removed from the tolerant and kindly
atmosphere of home. She realizes how likely it
is that he will be misunderstood both bv teach
ers and pupils, and she looks forward with foreboding
to the separation from her little one. As
a matter of fact, however, there is no need for
her to feel like this. There are many preparatory
schools which cater particularly and exclusively
for children of this disposition?
schools in which the pupils overcome the
idiosyncrasies and peculiarities of their nature,
and are made fit to face the wider life of the
public school. Some mothers, in the fondness
of their hearts, would like their nervous little
boy to be educated at home. This is a mistake, however.
It is by mixing with his fellows that
the child is able to develop normal and healthy
qualities.?The Gentlewoman.
NOTES HERE AND THERE.
(Continued from page 3.)
heart. This is the man to whom Qod will look.
The humble heart trains knowlodcn
w 0~ ?.%* tUC
wisest ungodly head. The consciously blind see
Christ. The all-seeing man does not see Him
at all.
44 lie has little knowledge of himself who can
regard himself without wonder and curiosity.
Around us is mystery and within us is mystery.
So limited are our faculties that we cannot conclude
the ultimate reason of any one thing we
see. The unbeliever may chafe at the mysteries
of faith; but let him remember the mysteries
of reason. Our highest exercise of philosophy
goes not beyond superficial analogies, and resemblances
and consequences, but to the full
reason of nothing. When then Saint Paul speaks
of the "wisdom of God in a mystery" he is in
full keeping with the analogies of nature where
everything is mystery and thus gives us an
argument for receiving the mysteries of God's
revelation. E. E. H.
Someone has suggested that we should be a
guide, and not a guidepost. Tn our judgment,
wp wmdd do well to be both.