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Frar^cis E. Clerk

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r'-^adrS'a^Sit'wacMEiP^^^s^^^^-^^^^^^i*^^ ^^ ^^

Old Lanterns for
Present Paths

'i<>\

By Francis E. Clark, D. D.

President of the United Society of Christian Endeavor

"^^

United Society of Christian Endeavor
Boston and Clucago

REV. FRANCIS V.. CLARK, D. D.

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21224

I.ibrHry of Cor cir«4H

Two Copies Rtan'to
JUL 171900

CopytigM antiy

SFCXm> COPY.

OrlivCMd tn

ORDER OIVtSlON,

JUL 18 1900

by the

United Society of Christian Endeavor

21224

f Cor ciresh
S RtCTIVtl)

7 1900

',M antiy

[>COPY.

WV<SI0N,

8 1900

CONTENTS

OBAF, PAOB

I. An Old Prophet's Message to Yovno

People 7

II. The Sei'ket of National Disaster . .15

III. The Secret of National Phosi'Erity ... 18

IV. Turning the Face to God ai

V. Peace that is no Peace 25

VI. People that Cannoi' Blush 28

VII. Because — Therefore 31

VIII. The Ethiopian's Skin 34

IX. TiiE Two Ways 37

X. The Unpopular Side 40

XI. SouE Grapes 43

-2 ' ";jf^rvm

i.
I

.J.

By Way of Introduction.

IHE messages for young lives which
compose this little volume are found
in the book of J erendah, Tl'.ey spoke
— — ' strongly to my own heart during a
long and lonely voyage on a tropic sea, and I
wrote them down more for my own instruction
and inspiration than with the thought of pub-
lishing them for others. But whatever reaches
one heart is apt to reach another. Whatever
helps one life is pretty sure to help anotlier.

Hoping that this little book nuiy not prove
to be an exception to this nearly universal
rule, I send it on its way. May it speak some
word of counsel to many a modest youth who
like Jeremiah shall grow into intrepid man-
hood. May it tell the secret of national dis-
aster and national prosj)erity to ma^ v a young
patriot. May it lead its readers to ..Mrn their
faces to God, to blush only for sin, to choose
the right way however unpopular, and to emu-
late the example of the bold, uncompromising,
yet tender-hearted prophet, whose message the
young men and women of to-day peculiarly

need to heed,

F. E. C.

mmi

t i i ii w i wiaMffryii.',.. '

Old Lanterns for Present Paths.

AN OLD prophet's MES. AGE TO YOUNG
PEOPLE.

TGIIT from the past often illumines
present pathways. As the light from
a distant star, light which has taken
ten thousand years to reach this world,
is just as illumining according to its power as
the light of the electric globe which the most
recent invention has given us, so wisdom from
the sages of the past is quite as trustworthy as
the late light of scientific truth. The latter
may seem more brilliant, because it is nearer
to us ; but light is light, and truth is truth, and
it is the part of wisdom to receive it and
open our hearts to it, from whatever source it
streams.

A pithy prophet of old, altogether too little
studied in these self-confident days, throws
much light on present paths ; and I shall be

''W^Fwmj^mis^r.

"s'53aBft:rs?isV'a5''?''S^;^r-pJ^?srt-

8 OLD LAM'EltSS FUR V RESENT PATHS.

glad if tliis little volume opens the windows
of any heart to the divine radiance of ancient
truth.

The old prophet, Jeremiah, the light of
whoso lantern I wish, if ])ossible, to cast upon
the pathway of the young, seems, before all
others, the young people's jirophet. lie was
himself a very young nuin when he began to
prophesy. "1 am but a child," he says of
himself.

lie was timid, shrinking, bashful by nature,
but bold, uncompvoi'iising, utterly fearless by
grace, lie was an ardent reformer, a good
citizen, a mighty advocate of righ eousness.
He lived in troublous and eventful times, lie
suffered im])risonment in a foul and miry dun-
geon for righteousness' s ike. He stood before
kings and was the counsellor of monarchs.
He dared to take the unpopular side.

^loreover, he was not only a man of com-
manding personality, a prophet of supernat-
ural gifts ; he was an author of marked indi-
viduality. He coined pithy phrases which are
current to-day. He was a master of a terse,
epigrammatic style. The mere student of
literature is surj)rised to find that many of
the familiar sayings that have worn well for
twenty-live hundred years can be traced to
Jeremiah. Witness a few such sayings :

mdm

AN OLD PROrilETS MESSAGE. 9

"Peace, peace, when there is no peace."
"Tlie harvest is past, tlie sinnuier is ended,
and we are not saved." "Is there no bahii
in Gilesvd? Is there no j)liysician there?"
" Can the Ethiopian change liis skin, or tlio
leopai'd his spots ? "

And yet this prophet of the gentle nature,
but of the bold character, this f jrerunner and
type of the Cliristian citizen, this brilliant ))oet,
this racy writer, has been more neglected than
almost any other Scripture writer.

This has largely come about, I belie' e, be-
cause Jeremiah has come to be considered only
as a lugubrious, doleful foreboder of evil. From
his very name a word has been coined which,
as commonly used, denotes a rab[)ing and queru-
lous complaint of the existing order. A " jere-
miad " is an unpleasant and oi'teu groundless
denunciation of things as they are.

The word does Jeremiah much injustice; for
this modest, brave, unassuming, intrepid sou!
spoke only as he was compelled by a high
sense of duty, by the unutterable corruption
of the people, and by the warning voice of the
Spirit of God.

His career and his words are well worth the
study and imitation of the young people of the
present day who would be not only good men
and women, but good citizens and eminent

JS5Kjee5!S^ Ke'.ffi >»r\

10 OLD LAMEIiMi FUR VRKSENT PATHS.

Christians. Let us consider his modest youth
and intrepid manhood a little more at length.

The Modest Youth.

The very first thing that we know about
Jeremiah jjredisposes us in his favor. He was
a modest youth, lie shrank from puolicity.
He distrusted his own powers.

When the word of the Lord came to him,
conveying the tremendous news that he had
been " ordained a prophet unto the nations,"
Jeremiah cried out in dismay, "Ah, Lord
God ! behold 1 cannot sjjeak ; for I am a child."

Alost great and strong characters whom God
signally uses are at their base modest, shrink-
ing, sensitive. Perhaps we should find that
all men who have been most useful were at
first self-distrustful, could we but know their
early struggles. Surely it was so with Moses,
David, Elijah, John the Baptist. The early
days of many a modern hero — Cromwell, "Wash-
ington, Grant — reveal the same characteristic.

God seems to have little use for the brag-
giirt. Time and circumstance soon prick the
bubble of self-conceit. " Seest thou a man wise
in his own conceit? Tiiere is more hope of a
fool than of him." All iiistory is a comment
on the truth of this proverb.

Jeremiah possessed the first requisite of real

*».

AN OLD PROPHET'S MESSAGE.

greatness. He was modest and humble. He
did not think of himself more highly than he
ought to think. He was the very one whom
God could " set over the nations." He could
be made " a defenced city, and an iron pillar,
and brazen walls against the whole lanil."

O young man, young woman, you who have
used your shrinking, modest disposition as an
excuse for not doing special and earnest serv-
ice; you who have stutfed your ears with
the wax of bashfulness when God has spoken ;
you who have said with Moses, "Send by
whom thou wilt send, by any one but me," know
you that this ' ery disposition which you have
urged as your excuse is your qualiiication.

If yours is a genuine, and not a false, hypo-
critical, modesty, it is the foundation mortar
in which may be embedded the "iron pillar"
and "brazen wall" of the "defenced city."
Do not longer envy your companion his as-
surance and confidence and unblushing sang
froid. It is more likely that God has given to
you the stirring message, the important life-
work, than to him. If necessary, the Lord can
put forth his hand and touch thy mouth as he
did Jeremiah's, and say unto thee, " Behold I
have put my word in thy mouth."

Use not thy bashful modesty as a stone of
stumbling ; use it as a stepping-stone to a large

^-^

l-> OLD LANTERXS FOR PRESEST PATHS.

and noble life. Speak tlie stumbling, hesitat-
ing word that (iod gives thee to speaic.
It is his word. Do the unaccustomed act
from which thou dost shrink, though thou dost
it with awkward and bungling lingers, if it is
for liis sake.

The modest man tl\at yet dares to speak for
God and do the right has always been God's
chosen man.

The Intrepid Man.

The shrinking child develops into the in-
trepid man. His life vvi*s passeil amid stress
and storm, lie was t/ie unpopular man of
his time. lie was always foreboding evil. Cab-
sand ra-like, he was seldom believed. His pre-
dictions were not immediately fulfilled, and
between the date of the prophecy and its ful-
filment people had time to jeer and scoff and
berate the seer.

Jeremiah's own neighbors and kindred hated
him. In the little village of Anathoth, three
nules north of Jerusalem, where he was born
and where his early life was sj)en<" he discov-
ered a plot against his life which was barely
frustrated. But this did not turn him from
his mission or silence his message.

He lived under at least four kings whose
hopes and wishes were thwarted by his proph-

AN OLD PliorilET'S MESSAGE.

ecies. But lie was never imizzletl. False
prophets on every side predicteil prosperity,
and uttered smooth sayings wiiich pleased the
princes and nobles; and Jeremiah saw the
way to royal favor and worldly happiness
made very plain ; but he never s])ake with ly-
ing lips the message which (iod gave him
not.

Patriotism seemed to demand that with the
clamorous false prophets he should incite the
people to an alliance with Egyi)t rather than
advise them, as he constantly did, to submit to
the yoke of Babylon. But for the latter course
he had the " thus saith the Lord," and not for
the former ; and he never hesitated as to hia
message.

Perhaps the period most trying to his faith
and courage occurred during the reign cf
Zedekiah, a well-meaning, but v,'eak and vacil-
lating, prince, whom Nebuchadnezzar had
placed upon the throne, causing him at the
same time to take an oath of allegiance to
Babylon in the name of Jehovah.

In an evil day, however, Zedekiah listened
to false counsellors, repudiated his allegiance
to Babylon, and sought alliance with Egypt.
Jerusalem was besieged. The armies of Egypt
came to her defence. At first it seemed that
the allied forces would conquer. The armies

14 OLD LANTEliXS FOR PRESENT PATHS.

of Nebuchadnezzar withdrew for a littlOj and
the siege wa? raised. Then in tlio midst of
tlie general rejoicing Jeremiah was denounced
as a croaker, a false prophet, a traitor to his
country. "Thou fallest away to the Chal-
deans," they said. By a personal enemy he
was apprehended, beaten, bastinadoed, and
thi'ust into a noisome dungeon.

But the king, Zedekiuli, was more tender-
hearted, and brought him out of his miry
prison-house, and asked anxiously, "Is there
any word from the Lord ? "

Here, from a worldly point of view, was
Jeremiah's chance. A single " smooth " proph-
ecy, and all would have been well. Many a
bold man, whoso spirit has been broken by
the scourge and the prison-house has recanted
under similar circumstances. Not so Jere-
miah.

" Is there any word from the Lord ? "

"There is," answered the uncompromising
prophet. " Thou shalt be delivered into the
hand of the king of Babylon."

O brave, strong, modest, undaunted spirit 1
may we learn thy secret of uncompromising,
unswerving allegiance to the Lord of hosts.
May we dare to be Jeremiahs. May we dare
to stand alone against a hostile world, if need
be, the Lord our only fortress and high tower.

■\

,''**S*'

^ts2^^

.^gii^ ^^^^rfl

II.

THT5 SECRET OF NATIONAL DISASTER.

HE burden of Jeremiah's long wail of
woe is the sin of the people of Israel,
which brought disaster and destruc-
tion in its train. There are lifty-two
chapters in the book that bears his name, and
the burden of almost every one is summed up
in the twenty -fifth verse of the Dfth chapter:
" Your iniquities have turned away these
things [prosperity and abundant harvests],
and your sins have withholden good from
you."

It is the old, old message, that needs ever to
be reiterated. Noah, Nathan, Isaiah, Jere-
miah, Ezekiel, John the Baptist, and in later
days Luther, Savonarola, Wilberforce, Park-
hurst, have taken up the same message, and in
many tongues, in many lands, have summoned
the people to awake to righteousness.

Thank God for the host of young reformers,
unknown to fame and the newspapers, but not
unknown to God, whom the recent good-
citizenship movement has aroused from lelh-

lo OLD LANTEHMi t'OK VUKSEUT PATHS.

argy, and wlmse l)urning dcsiro it is to niake
Amorica a people wliuso Cuvl is ttio Lord. All
these will lind in .loreiiiiaLi und liig book
studies of supremo interest.

Uore, then, is Jeroniiaii's message condensed
into a sentence : " Your sins have withholden
yood from vou.'"

All history is but a commentary on this
verse. A nation is not permanently prosper-
ous because of the vast extent of her fertile
acres, i)ecause of her genial climate or inex-
haustil)le resources. If this were so, stunly,
mountainous Switzerland, ice-clad Norway,
fog-enveloped England, rock-bound, sterile
]\Iassachusetts, would have but a small place
in the family of states.

There is another element that enters in to
make a nation strong or weak, powerful or
puny. Wo may say it is the only element, be-
cause it is O'ad. There is a God of nations,
and upon every page of history since time be-
gan is stamped this legend: " Your sins have
withholden good fror.i you."

Jeremiah's prophecy is one of the greatest
of treatises on good citizenship, because in
every line it recognizes this tremendous truth.
Read it ihrough with this for the key-thouglit,
and its treasures are unlocked. O youthful
citizen, it is no less true to-day than in the

THE SEVlillT OF RATIOS AL DlSASTElt.

days of the prophet of Anathoth. There is
hut one ultimute source of national disaster,
and that is national sin. When combating the
evils engendered by national greed and pride
and debauchery and oppression, you are light-
ing for your nation's life.

God is not upon the side of the strongest
battalions. All history brands as a lie ihis
monstrous piece of cynicism. God is on the
side of righteousness and justice and purity.

The bacillus of every national disease that
ever decimated a people is the same. The
source of every national disaster can always be
spelled with three letters, — s-.-n. "Your
Bins have withholden good from you."

—^

<r«iri"-'i'.ii!i'>ilirViilit»ii^«i<IM- I lil li'iliii

III.

THE 8FXRET OF NATIONAL PROSPERITY.

DF the one source of national disaster is
turning away from God to sin, it is
very evident that the one secret of re-
covered national prosperity is turning
back to God from sin. So we should be sur-
prised if we did not lind in Jeremiah this key-
note, recurring in almost every chapter:
"Truly in vain is salvation hoped for from
the hills, and from the multitude of moun-
tains ; truly in the Lord our God is the salva-
tion of Israel." (Jer. iii. 23.)

This is one of the truths that has become a
truism, but it is a truism which in every gen-
eration needs to be recovered from the obscur-
ity of familiarity. A man recently told me
that he had lived all his life in London, but
had never seen the Tower, There are many
people in Buffalo who have never seen Ni-
agara Falls, and tens of thousands in Boston
who have never climbed Bunker Hill Monu-
ment. So there are millions of intelligent

RITY.

aster is
n, it is
t of re-
turning

be sur-
lis key-
lapter :
r from

moun-
B salva-

come a
ly gen-
obscur-
old me
on, but
5 many
3en Ni-
Bostoa
Monu-
elligent

TUE SECRET OF AATIOXAL PllOSl'ElilTV. 19

people in the world who have lived nil their
lives with this towering fact staring tliem in
the face from every yugo of history, but have
never seen it. There are multitudes in whoso
oars has been sounding as with cataraet roar
this tremendous truth spoken by the voice of
God himself: " Obey my voice, and I will be
your God, and ye sluill bo my people; "and
yet they have never heard it.

"Who, when he stops to look and listen, can
doubt that Jeremiah is right? Who can
doubt that if to-morrow the United States of
America, or Great Britain, with all her col-
onies, should become in very tnith a God-fear-
ing nation, a Christian nation in every ace as
well as in name, it would enter upon such a
career of dazzling prosperity as the world has
never seen ?

The billions of dollars spent for strong
drink would be received and consecrated to
noble uses; the millions of lives worse than
wasted in debauchery and sin would be re-
deemed, and would contribute to the building
up and not the pulling down of the state ; and
the energies of the nation now running to
waste like the foul waters of an open sewer,
polluting the very atmosphere, would be con-
served and used every hour in turning the
mill-wheels of national prosperity ; and thus

OLD LANTERNS FOR PRESENT PATHS.

.: t

would be inada a history more splendid and
brilliant than human pen has ever narrated.

Then know, O young men, from this glorious
vision of a possible nationality that you are
serving your country best when you are serv-
ing God best.

You are not acting the part of a true patriot
only when you are attending the primaries,
or depositing your ballots at the polls for a
righteous candidate, or speaking on the hust-
ings for national honor. You are performing
a patriot's duty when teaching a Sunday class
of poor children, when leading a Christian
Endeavor meeting, Avhen giving your time and
energy to an obscure lookout committee or
prayer-meeting committee, when leading one
soul to Christ, when in any way you are turn-
ing the feet of the people back to God. Thai
is good citizenship. That is true loyalty.
That is doing your little best to make your
beloved land truly prospr ^ous.

IV.

TURNING THE FACE TO GOD,

HE book of Jeremiah is famous for
its graphic, pungent phrases, phrases
that live and breathe. Here is one of
them. Jehovah, speaking through his
prophet of rebellious and idolatrous Israel,
says, " They have turned their back unto me,
and not their face."

We turn our back on God when we forget
him, going about our own ways, seeking our
own ends, thinking our own thoughts. God
is not in any of our thoughts. We do nothing
with reference to his glory. We order our
lives solely with reference to gain and pleas-
ure. Then we turn our back on God, We
turn our back to God when Ave deliberately
sin. No man can commit sin looking
steadfastly into God's face. We instinctively
feel that his eyes are too pure to behold in-
iquity. As the child will not go to the for-
bidden cupboard to steal the sweets when his
mother is in the room, so God's child will

,-«*

22 OLD LANTERNS FOR PRESENT PATHS.

never eat of the forbidden fruit looking in his
i'^ather's face.

Futile as man's attempts may be to get
away from the all-seeing Ej-^e, he will always
turn his back to God before he commits delib-
erate sin.

The results of sin, as well, cause us to turn
the back to God. As a result of sin we are
ashamed to look God in the face. Of the Is-
raelites of old the Lord said through Jeremiah :
" As the thief is ashamed when he is found, so
is the house of Israel ashamed, . . . say-
ing to a stock. Thou art my father ; and to a
stone, Thou hast brought me forth : for they
have turned tiieir back unto me, and not their
face." (Jer. ii. 20, 27.) So our faces, once
turned away by sin, remain averted from
shame ; and we sulk and hang our heads, per-
haps, in bitterness and despair.

Fortunately the very figure of speech which
indicates departure from God, with all its at-
tendant woe and shame, suggests, by way of
contrast, the return to God. To sin is to turn
the back ; to repent is to turn the face to God.
So simple and yet so radical is the great truth
of salvation. It can be accomplished in a mo-
ment, but it involves a complete turning a|)out.
Almost in the twinkling of an eye can the face
be turned, but it must be turned. There f j no

TUBNING THE FACE TO GOD.

salvation while the face is averted by sin, while
the eye is downcast by despair, while the coun-
tenance is hidden in sulky shame. Many defi-
nitions of what it is to become a Christian
have been given: this is one of the best:
" Turning the face to God." There is life in a
look.

Young man, young woman, you long to
knew your relationship to God. Here is a
test. Can you look God in the face? Can
you write down your deeds and words and
secret thoughts, and, looking up into the face
of your Father, say, " Here is my life, O God ;
let thy blessing rest upon it " ? Or, when you
think of your life, or some portions of it, do
you avert your face from the all-seeing One ?

Do not think it is a timid, scared life you
would live with God's eye ever consciously
upon you. The child playing on the nursery
floor is not abashed or made uneasy by its
mother's presence, but in every new game and
fresh childish joy looks up into her eye for the
answering smile it is sure to find. The joy is
not complete unless the mother sees and
shares it. So the Christian's chief joy and
satisfaction is that God sees him, and that he
can see God in all the trivial round, the com-
mon task of life.

There is another side to this. God turns

24 OLD LANTERNS FOR PRESENT FATES.

his back to those who persistentl}' turn their
backs to him. " I will show them the back,
and not the face, in the day of their calamity,"
says Jehovah through Jeremiah. Oh, terrible
calamity ! Oh, awful curse ! Oh, sad conden-
sation of all the woes of this woful prophecy !
But upon us this curse need never fall ; for, if
we turn the face to God, even though we are
in the far country, we shall see him coming
out to meet us with the robe and the ring, and
turning upon us his reconciled face.

<3^

iit!£A^,iahfj.f>!tiiVtn-

I their
back,
nity,"
jrrible
)nden-
(hecy !
for, if
ive are
tiling
g,and

PEACE THAT IS NO PEACE.

^^j--, JE of the greatest temptations of Jere-
I J miah's life must have been to cry,
JiM "Peace, peace," when there was no
peace. It is always easier for sensi-
tive souls to speak smooth words than rough ;
and Jeremiah was essentially a gentle, sensi-
tl.-e man. It is never pleasant to be regarded
as a Cassandra. Considerations of patriotism
seemed to demand that he should hearten the
people rather than discourage them. King
and prince and people alike asked for words
of cheer and hope rather than of woe and
denunciation; but Jeremiah would not heal
slightly the hurt of the daughter of his peo-
ple ; he would not cry, " Peace, peace," when
there was no peace.

The individual is the nation in miniature;
and there is false peace which we, like the Is-
raelites, seek to cherish, against which some
intrepid Jeremiah should warn.

There is a peace of false doctrine. The phi-
losophies of atheism, materialism, utilitarian-

--".(iiw'/-AciVi>^>

OLD LANTFnXS FOR PliESENT PATHS.

isin, all bring a certain satisfaction to their vota-
ries. In a measure their speculations satisfy
the craving of the insatiable mind. Even the
absurdities and hopelessness of pessimism,
which finds the universe an absolute tangle,
life a huge mistake, the world a dreary waste
of suffering and woe, governed by the great
malevolent Unconscious, furnishes a kind of
satisfaction to Schopenhauer, llartmann, and
their followers. But who can doubt that it is
a peace which is no peace ?

Tliare is a peace produced hy indifference to
truth. The call to repentance, once resisted,
when repeated, sounds ever fainter and fainter.
There are men who can sit unmoved under the
most searching gospel appeals. Why ? Be-
cause of the peace born of familiarity and in-
difference. These a^ime truths, presented in
the same way, in boyhood aroused those same
men to an agony of concern. But the con-
cern was quieted ; the grieved spirit ceased to
strive, and the opiate of indifference, frequently
administered, has produced a peace which is no
peace.

There is a peace produced hy sin. The sin-
ful deed that when first indulged terrifies and
horrifies us, when oft repeated, loses all its
horror. At first it seems as if the very pit
of perdition were yawning at our feet; but

PEACE THAT 7.9 XO PEACE.

each repetition of the act fills up the pit and
plants a grove of sensuous tlelightsin its place.

It is the old, old story. "VVe lirst endure,
then pity, then emhrace. The leprosy of sin
eats into the vitals little by little, until the
living, sensitive flesh becomes as dead and
insensitive as the wood of a graven image.
This is an awful peace, that is no peace, — the
peace of corruption and death.

But there is a peace that Is peace, the peace
of which our Lord speaks with reiterated
emphasis, the peace which he left, the peace
which the world cannot give, which the world
cannot take away. This is the peace which
the prisoner for righteousness' sake has known
in the dungeon, which the mother has known
at the coffin of her firstborn, which the
martyr has known on the rack and at the
stake.

Is this peace abiding ?

The saints of all the ages answer, Yes.

Does it endure the stress and strain of care
and sorrow and sufl'ering ?

Martyrs, prophets, priest, confessors, answer
Yes.

Is it for you and me ?

Ten million humble souls in all the ages,
their faces transfigured with its radiance, an-
swer, Yes.

VI.

PEOPLE THAT CANNOT BLUSH.

flag

HE blush that reddens the cheek may
be a sign of conscious sin. The pallid,
unblushing cheek may be a sign of
greater sin. Shame hangs out its red
for misdeed or mistake. Shamelessuess

strikes its colors, and shows no sign of dis-
tress.

It is a sad thing when a man cannot blush.
" Were they ashamed when they had com-
mitted abomination ? " said Jehovah speaking
through Jeremiah. "Nay, they were not at
all ashamed, neither could they Hush ; there-
fore shall they fall : in the time of their visita-
tion the}' shall be cast down, saith the Lord."

Shameful shamelesshess brings this dreadful
reward : " I will surely consume them, saith
the Lord ; there shall be no grapes on the
vine, nor figs on the fig-tree ; and the leaf shall
fade ; and the things that I have given them
shall pass away from them."

Is this too hard a sentence, too dire a fate ?
88

PEOPLE TUAT C'J^YAOi' BLUtSU.

2tf

"We cannot think so when we realize what
inability to blush for sin involves.

UnUnshing sin mea7is j)i'rsuie7it sin. The
first time, the tenth time, the one hundredth
time, the soul blushes for itself in secret; and,
if discovered, the red cheek shows the red
shame beneath. But the thousandth time the
sin has become so familiar and customary a
thing that it excites no uneasy surprise, and
the telltale cheek records no emotion. It
cannot blush.

UnUushing sin means sin unrepented of.
Sin repented of and forgiven, even unto sev-
enty times seven, does not wholly indurate
the heart. True repentance and confession
keep the soul fresh and sensitive and sweet.
Unblushing sin no longer wishes to repent or
sees the necessity of repentance, and at last
the soul no more feels contrition than a mar-
ble statue can display remorse.

Unblushing sin is hopeless sin. Not be-
cause the sin itself may be worse than other
sins, but because, from the very nature of it,
sorrow, repentance, forgiveness, restoration,
cannot follow. The Magdalen could be for-
given ; the harlot could be counted among the
worthies of faith ; David could be restored to
divine favor, because, when he heard Na-
than's " Thou art the man," he could blush, and

mmm

:u)

ULD LJiV7'£'A'AVS FOli I'iiKSEXT PATHS.

cry out in anguish, " Aguinst tlioo, thee only,
have I sinned." But for the unbhishing sin-
ner there is no hope. This is the unpardon-
able sin. This is the sin that grieves and
drives away the Spirit of God. This is the
sin that renders the heart insensitive, callous,
unblushing, so that repentance and faith are
as impossible as pain is to a leper's dead and
bloodless tinger-tips.

O God, keep us from the dreadful fate of
the man who cannot blush.

only,
ir sin-
rdon-
. and
s the
llous,
;h are
d and

Lte of

'O-^-

>%,; ^V 1

i"^'- -'^Vf

^SfegS^^

VII.

BECAUSE — TIIEKEFOKE.

OULD that we could always see the
"theuefoue" follow the "he-
cause" in actual lil'e as plainly as
we can see them upon the printed
page. " And the Lord saith," wrote Jeremiah,
" Because they have forsaken my law which
I set before them, and liave not oboyod my
voice, neither walked therein . . . tiieue-
FORE, thus saith the Lord of hosts, the God of
Israel, Behold I will feed them, even this peo-
ple, with wormwood, and give them water of
gall to drink."

The "J<?m««<;"is always followed by the
^'■therefore.'''' Kot at once, perhaps. In this
chapter of Jeremiah after the " iem?<se " we
have to look through two brief verses before we
find the " therefore.'''' Thirty-six words inter-
vene, but the " therefore " follows none the less
surely. Sentence against an evil work is not
always speedily fulfilled, but it is always ful-
filled. The wormwood always follows the for-

3-2 OLD LAyrEliX^ FUH PUKSKyT PATHS.

saUiii;,'; tlio water of f,'all tho (lisobedionce.
St'iirch history tliroii'^'li, and toll mo whether
you can find a myj;[ti instance in nation or
taniily where ^odh-ssness, dehaiiciiory, and dis-
obedience of the hiws of (iod l>roiij,dit perma-
nent peace and prosijority. linliesitatingly I
(hire to cliallenge the'htrictest, most careful re-
search where tho history of nation or family
can bo seen as a whole.

To be sure, we sometimes see a little segment
of a disobedient life, and think it prosperous.
We fret ourselves because of the prosperity of
the wicked. But, when wo undcrstanil " their
end," we see, as did the Psalmist, how foolish
anil unreasonable was our fretting. The seem-
ing prosperity is only the interlude between
the " because " and the " therefore:' When we
see enough of the arc of a man's life or a na-
tion's life, we always see that there isa"M«?ye-
fure " as well as the " hecaiise."

'^Because'" not only always is, but always
must be, followed hy "• therefore:'' It is not
a mutter of coincidence ; it is a matter of ne-
cessity. It is not an abstraction of theology.
It 's a nuitter of science, of physics, of law. If
tl 1) effect does not follow tho cause, God is not
God. Tho throne of the universe is abdicated
if " hecmise " has no " therefore:''

These truths are so trite and threadbare that

(S.

lionce.
bother
ion or
lul (lis-
l)erina-
ingly I
id'ul re-
I'liiuily

?ginent
porous.
;rity ot
" tlioir
foolisli
e soeia-
etweon
hen we
)r a na-
" there-

always
is not
r of ne-
eology.
aw. If
d is not
idicated

Eire that

}

BECAVUL-^TllKlU'.FOlii:.

one fools like apologizing for their restatement.
Ah I but tiu'ir application to every indivi(biul
life can never become a worn-out, useless task.
Kvery man must reiilize tbc^ inevitable coming
^' therefore" in. bis own life, if bo would not
make shipwreck of it. It is the lack of this
that has brought to many a fair young lil'o
recklessness, misery, perdition.

I'iit there is a brighter side. Thank (jod,
there is many another and many a blessed
** because" and ^'■therefore" Because repent-
ance, therefore life. liecavse faith, therefore
salvation. liecanse trust, therefore peace.
Jieeuuxe self-surrender, therefore fulness of joy.
And these causes and these elfects, thank God
again, are just as inevitable and just as neces-
sai'y as those which Jeremiah records.

■ a j M' ihi TftsnJ rrijMJ- ■*

VTII.
THE Ethiopian's skin.

ANY of Jeremiah's pithy sayings
have passed into current proverbs ;
and all literature does tribute
to him, though often unconsciously.
None of his trenchant phrases have been caught
up by more lips or printed upon more pages
than this: "Can the Ethiopian change his
skin, or the leopard his spots ? "

Often as this familiar phrase is used, its true
signilicance is seldom realized. It relates, as
Jeremiah used it, to the persistence of charac-
ter. " Can the Ethiopian change his skin, or
the leopard his spots ? Then may ye also do
good, that are accuf>tomed [or taught] to do
evil." The last part of the verse, though sel-
dom quoted, is quite as important as the first
part.

There are two ans\yerc to the question, dia-
metrically opposed to each other, but equally
true : No, Yes. Can an Ethiopian change his
skiii? No. Character tends to fix itself . The

THE ETHIOPIAN'S SKIN.

evil stain becomes ever more indelible. The
bad thought, repeated and repeated and re-
peated over again, becomes at last a part of the
texture of the soul. It is woven into the life
as the black figure is worn into the carpet. It
seems as impossible to get it out of the soul as
to get the constantly recurring figure out of
the carpet without destroying it. The evil
deed, repeated until it becomes habitual, be-
comes no mere act, accomplished and done
with ; it becomes a part of the man as truly as
the black skin is a part of the Ethiopian or the
spots are characteristic of the leopard.

Can the Ethiopian change his skin ? Alas !
alas ! no. It becomes only blacker and
blacker. But ask. the question once more
from the standpoint of the gospel of grace.
Can the Ethiopian change his skin? Yes,
yes, ten million blood-washed Ethiopians an-
swer, Yes. This is the "miracle of grace."
Salvation consists not in emotion, in hallelu-
jahs, in raptures, in the acceptance of a body
of doctrine. It is the whitening of the Ethi-
opian's skin, the changing of the leopard's in-
born spots. It is the learning to do good of
those who are accustomed to do evil.

Will cannot do this. Vows, pledges, a
mother's tears, a wife's heart-broken entreaty,
none can chr nge the spots ; but in a multitude

OLD LAA'TEItXS FOB PHESENT PATHS.

of cases tlie Holy Spirit has wrought this
Avondrous change, and the blackened soul has
become whiter than snow.

All history is full of these transformations.
Our own limited observation and exjierience
have furnished added examples. It is of no
use to dispute the sun in the heavens, or that
the stars shine at night. There they are ; look
at them. How is the change wrought ? By
the complete surrender to God of the whole
being, black skin, leopard spots, bad hai^its,
hardened ways, perverse views, everything,
with the sincere prayer that he would hence-
forth take and change and cleanse and keep.

By God's grace the Ethiopian can change
his skin, the leopard can change his spots.

^mm

this
lius

ions,
ence
f no
tliat
look

'^hole

limits,

liing,

ence-

ep.

ange

IX.

THE TWO WAYS.

EKEMIAII is noted for his directness
and clear-cut simplicity. He never
confuses issues. There is a right and
a wrong. There is life and death.
There is obedience and prosperity, and diso-
bedience and destruction. The whole message
of his more than forty years of prophesying is
condensed into the eighth verse of the twenty-
first chapter: "Thus saith the Lord : Behold
I set before you the way of life, and the way
of death. "

In this particular instance the way of death
meant remaining in the besieged city of Jeru-
salem ; the way of life meant going out to the
Chaldeans, in accordance with the command
of God.

But, whatever the circumstances, whatever

the century, there are always two ways, and

only two ways, open to the feet of man : one,

the way of life ; the other, the way of death.

ftt:^ ' ;y " , « g j «v,gg i »i J! W, ' j tw?r'

? -. ■ - ?■ j! -g^y 5^ fs ym^ *?ig ^-- ' - ' .g?fit.V"je ' .'i. T -".^

OLD LANTERNS FOR PRESENT I'ATUS.

crossroads where four ways meet, or to a wliole
network of converging streets ; but careful
scrutiny will resolve the seeming jumble of
highways into two. All on one side converge
into the right-hand road, all on the other into
the left-hand, after running a little way, just
as some paths go over the hill and some
around, but all come together on the other
side.

This thought greatly simplifies the prob-
lems of life. There is always God's w^ y and
the devil's way. Becoming a Christian is but
choosing God's way. Blindly, gropingly,
stumblingiy we may enter upon this way at
first; frequent by-paths into flower-covered
swamps, where our feet sink into the mire of
sin, may tempt us from the king's highroad ;
but little by little, if our purpose is to walk in
God's road, we find it growing more fully de-
fined, more attractive, more easy to the feet.

There is also Satan's way, and he who
chooses it finds, whatever its twistings and
turnings, however it seems sometimes to
double upon itself, that it leads inevitably and
always in one direction.

The Way of Life ! The Way of Death I Do
not think that these are phrases of the Bible
alone. Human experience is full of them.
The right iv. the way of life. Ask the saint ;

THE TWO WAYS.

ask the martyr who followed this way until it
led him into the flames or the wild beasts'
den ; ask the commonplace, every-day Chris-
tian who has actually walked with God ; and
without a single exception they will all tell
you this is the way of life, joyous, full, ecs-
tatic life, life more abundant. The wrong is
always the way of death. Ask the drunkard ;
ask the diseased libertine ; ask the miser ; ask
the selfish sensualist; and their wizened,
shrunken, atrophied characters, if not their
words, will tell you that this road leads to
death.

But what are right and wrong, the roads
that lead to life or death ?

The same now as in Jeremiah's day. Eight
is obedience to God, and obedience is life.
Wrong is disobedience to God, and disobedi-
ence is death.

«■

i'.^ • ■ ' .-^-ijMMcnw's^-^ ■ ct"^^

•?

THE UNPOPULAR SIDE.

ERE;MIAII was on the unpopular side
all his life. It was not his fault, but
his misfortune. With his shrinking,
sensitive soul it must have been genuine
torture to him to be in constant opposition to
all the le) 'ling men of his time.

Nor was it especially to his credit that he
was on the unpopular side. It was to his
credit that he dared to be on the right side ;
but the right side is sometimes, nay, often, I
am glad to believe, the popular side ; and the
reformer has the grateful task of leading on
to victory amid the plaudits of the people.

Not so with Jeremiah. He was always in
opposition to the people, because the people of
his day were always in opposition to God.
He was always prophesying evil, because there
Avas no good to predict concerning their dis-
obedient ways.

Most trying of all the experiences in his life
must have been the time when he was com-

•{

THE rXfOl'CLAR SIDE.

'i%^

pelled to tell the jjcople that it was God's
will that they should submit to the Chaldean
invader, to show the white fla<^ of truce to the
despoiler of their city, and unresistingly to go
into captivity to Babylon. How pusillanimoua
and cowardly he must have seemed !

How unfortunately he contrasted with the
other high-stepping, spirited pro|)hets, who
counselled resistance to Babylon, and alliance
with Egypt, and fighting for their liberties to
the bitter end 1 They must have posed as the
reformex's, the statesmen, the noble-minded
patriots. II- was the traitor, the coward, the
white-livere<^ poltroon.

The reform shibboleth is not always the
watchword of obedience to God. The cheap-
est kind of popularity can sometimes be won
under tiie banner of reform.

In thepe days especially we need not only to
try the spirits, but to try the reforms. Many
a popular fad may be picked up to furnish a
rallying-cry. It requires no courage and few
brains to sound it. To be a fanatic is not
necessarily the sign of courage or divine
wisdom. To ramp and rave, and denounce
the times, and pour out bitter invective against
the real or supposed evils of the day, is not a
sure sign of the true prophet.

To most Jews just before the Babylonian

OLD LANTERNS FOR PRESENT PATHS.

captivity the false prophets who counselled re-
sistance to lialn'lon to the l)loo(ly end must
liave seemed the real reformers. Jeremiah
must have seemed the slow conservative, with
his talk about giving up the city to Nebuchad-
nezzar's army. The question is not what is
popular, but what is right. To be deemed
a coward may require the sublimest courage.
There is but one real test of courage or cow-
ardice, of wisdom or folly ; there is but one
test of the true reformer. Is l:e obedient to
God's will ? Is his reform God's reform ?
Jeremiah always stood this test.

ns.

lied re-
1 must
remiah
e, with
)uchad-
viiat is
leemed
Durage.
or cow-
)ut one
lient to
ef orm ?

'^c^J^-^

SOUR OHAPES.

EREMIAIl'S great life-work was to
bring home to the people of Israel a
sense of their personal accountability.
" Because of you/' sin utter destruction
shall come upon you." " Because you have
turned your back to God, God hath turned
his back to you," was his constant message
reiterated under many forms.

It is, then, vevy like him to deny the truth
of the familiar old proverb, " The fathers have
eaten sour grapes, and the children's teeth
are set on edge." " No, no," he says ; " this
is not so ; but every one shall die for his own
iniquity; every man that eateth the sour
grape, his teeth shall be set on edge."

This la a good message for the modern
young man or woman to ponder.

"We hear much in these days about environ-
ment and heredity, and we sometimes come
to regard ourselves with a kind of complacent
pity as the victim of circumstances over which

4 J OLD LASmiXS FOH mrsi-lST PATHS.

WO Imvo no coiitfol. Tho evils iiml sorrows
from wliicli we are suffering, unci the sins to
wliich we tire pr me, wo lay to the sour grapes
which our fathers have eaten.

Away with all such silly self-pity ! For our
own iniquity we suffer and die. With our
own hands we have plucked the sour grapes ;
with our own lips we have pressed the juice
that has set our teeth on edge.

Wo have nuide a failure in life? AVhy ?
Not because our father was poor and illiterate,
and gave us small advantages of education
and a home without books or literary culture.
Many a man has overcome all these dilliculties
and far more serious ones, and has made for
himself a good and honored name. AVhy,
then, have not we ? Because we have neg-
lected to make use of the opportunities we
have, our life is the comparative failure that it
is.

"We are frequently overcome by some beset-
ting sin, and we lay it to our disposition, the
temi)erament inherited from father or mother,
so hasty, so passionate, so i)rone to untruth !
(), let us be honest with ourselves at least
while we read this page, with no eye on us
but God's. It is our own indulgence in anger
and evil thought and deceit that has given our
disposition its terrible tyranny.

Lore.

THS.

sorrows
e sins to
r grapes

For our
nth our

grapes ;
the juice

Why?

11 iterate,
(lucation
culture,
lliculties
made for
AVhy,
ave neg-
lities we
•e that it

ne beset-
tion, the
' mother,
untruth !
at least
;ye on us
in anger
riven our

SULK UliAl'ES.

Or wo mourn our iutliirerence and coldness,
our backsliding and lack of religious vigor and
vitality; and in languid self-pity wo lay it to
our worldly surroundings, our al)sorbing busi-
ness, i)ur peculiar environment. And again
we deceive ourselves, or try to deceive our-
selves, for in our heart of hearts wo know
that it is our own self-indulgent souls alone
t!iat are responsible for our estranueiuent from
(iod and for our lack of joy and vigor in his
service.

This lesson lies at the beginning of all
lessons. It is the first in the primer of the
deeper I'hristian life. It is the beginning of
a return from worldliness. It is the precursor
of better days; for we see that in our own
hearts alone we must begin the reform, when
we fully realize that our teeth are set on edge
because we ourselves have eaten the sour
grapes of disobedience and departure from
God.

fC.

liH

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j»

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ridfjc said that, next to Shakespeare, Tliomas Fuller excited in him " the
sense and emulation of the marvellous."

UNITED SOCIETY OF CHRISTIAN ENDEAVOR.

Boston
Tremont Temple.

Chicago
155 La Salle Street

Our Latest Publications*

A Dally Messagfe for Christian Endeavorers. Hy Mrs. Francis
K. Clark. With iiitrodiictidii by l)r. (lark. Ilvaiitifully
illusiraieil. Uo.xeil. 384 ii;iH;es. I'liec, only $i.OO.

This is a book for the Quiet Hour, t!ie Prayer Meeting, and the
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in tile ye.ir. filled with the clujicsst tliouifhts of the bes: writers, that
will ennth and dcc[)cn the spiritini jifeof every re.ider. 'I'he collec-
tion is the result of ye.irs of careful readintr, and most of the selec-
tions will b- f-miul ncciiliarly appropriate for use in prayer meetings.
The in-iex of subjects will etiable one to fitid choice quutations on
almost any topic. .-V new fe.uure in books of this kind is the place
for birthday entries, sp.ice btjitn; t^iveii under every day iu the year.
The choicest gift-buuk ot the year.

The Mornlns Watch. Or TliouRhts for tlie Quiet Ilonr. By
}telle M. Ki'iUii. €1otli, Jteautifully Illustrated, iiuxed.
414 pajifs. I'liue, $1.00.

Here are 366 diamonds of the rarest color and brilliancy, gems
from the heart and brain and hand of the saints of (iod of all ages.
With this book in your possession, you can live for a month and hold
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Krancis K. Clark, I) I^. Moody, J. 1^. Miller, and others. They will
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If you want to draiv near to (Jod, you can have no better help than
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will bring you.

The Great Secret. By Rev. Francis E. Clark, D. D. Dainty
clotli bindint;. i'rioe, only 30 cents.

The secret of flealth, Beauty, Happiness, Friend-Making,
Common Sense, and .Success, are all explained in " j'lie Great Secret.
These articles attracted wide-spread attention ss they appeared in
The Golden Rule, and were so helpful to many that numerous
requests were received for their publication in book form. The
secret of life and peace and blessedness i', told in such a charming
and convincing way that the rerder is sv/ept along to the author's
own conclusion ; and, as he closes the book, says, " I, too, will
' practise the presence of God.' "

Send all orders with remittance to
PUBLISHING DEPARTMENT,

UNITED SOCIETY OFCHRISTIAN ENDEAVOR,

646 Washington Street,
Uoston.

166 La .Salle Sir«el,
Chicag*.

_„„ L

ions«

' Mrs. Francis
Keaiitifully
1.00.

rclitig:, and the
t; (or every day
s: writers, that
T. The collec-
st of the selec-
-ayer meetings.
QU'ftatiutis on
tm is tile place
ay ill the year.

et Hour. Hy
ited. JtuxeU.

■illiancy, gems
rod of all ages,
iniith and hold
, A. J. Gordon.
?rs. 'f'hey will
;st experience.
itter help than
that this book

>. D. Dainty

riend-Making,
Great Secret?
y appeared in
nat numerous
■)k form. The
ch a charmiiiK
:o the author's
" I, too, will

rOEAVOR,

e Strtel,

mat