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THE PULPIT.
AN ELCQUENT SUNDAY SERMON BY
PROFESSOR HUGH BLACK.
Theme: Sbhame of Detection,
Brooklyn, N. Y.—The baccalaureate
sermon of the Packer Collegiate In
stitute was delivered by Professor
Hugh Black, M. A., of Union Theo
logical Seminary. The service was
held in the chapel of the institute,
and was presided over by Professor
Black. Mr. Black, as the Scripture
lesson, read the fiftieth Psalm. Pro
fessor Black spoke on “The Shame of
Detection,” selecting as hig theme
Jeremiah 2:26: “As the thief is
ashamed when he is found out, so. is
the house of Israel ashamed.” In
the course of his sermon, Professor
Black said:
The prophet is accusing the nation
of apostasy, of unfaithfulness to her
true spouse. To awaken repentance
he points to the base ingratitude
which could forget the early days of
their history when God espoused
them, in love and favor brought them
up out of the land of Egypt, led them
through the wilderness and brought
them into a plentiful country. He
points next to the willful and wicked
obstinacy which made them forsake
God and choose the lower worship
and the lower moral practice of
heathenism. And here he points to
the folly of it. Besides its ingrati
tude and its wickeduess, it is also un
speakably foolish, ar insensate stu
pidity at which the heavens might
well be astonished, not only that a
nation should change its God who had
taken them by the arms and in end
less love and pity taught them to
walk, but that it should change Him
for such other gods—that Israel
should have given Jehovah such piti
ful rivals. This is the folly at which
the heavens may be amazed, that My
people “have forsaken Me, the foun
tain of living waters, and hewed them
out cisterns, broken cisterns, that can
hold no water.” To a monotheist who
had grasped the principle of the One
God, and who had experience of spir
itual communion, polytheism with its
lords many and gods many must have
seemed a system almost beneath con
tempt. Intellectually, it introduced
confusion instead of order; morally,
it meant that life would be lived on
a much lower plane; religiously, it
was the degradation of the pure spir
itual worship to which the prophets
pointed the people.
This is why the prophets always
speak of the shame of idclatry. It
seemed incredible that men in their
senses should prefer what appeared
to them to be brutism superstition.
Both intellectually and morally it was
a disgrace. Especially the prophets
of the exile and after it, who had
come into close connection with
heathen idolatry, had this sense of
superiority, and withered the stupid
ity of polytheism with their most
mordant irony. It wag a shame, at
which they blushed, to think of Jews
descending tosuch puerile worship and
bractices. It was folly for the heathen
who knew no better; it was shame
for Israclites to grove:! before a stock
or stone. The prophets confidently
bredicted that experience would prove
the folly and vanity of idolatry.
“They shall be turned back,” says the
brophet of the exile; “they shall be
greatly ashamed that trust in gravan
images, that say to the molten im
ages, Ye are our gods.” The proph
ets with their spiritual insight al
ready saw the disgrace and vanity of
such worship; but the people who
were seduced by the lower and more
sensuous rites of idolatry would have
to learn their folly by bitter experi
ence, When the pinch came, when
the needs of life drove them like
bheep, when in the face of the great
necessities, they would find out how
futile had been their faith. “As the
thief is ashamed when he is found
out, so the house of Israel will be |
ashamed; they, their kings, their
princes, and their priests and their
prophets, saying to a stock, Thou
art my father; and to stone, Thou
hast brought me forth; but in the
time of their trouble they will say,
Arise and save us. But where are
thy gods that thou hast made thee?
Let them arise if they can save thee
in the time of thy trouble.”
Ah, in the time of trouble they
would find out their folly; and the
vanity of their trust in idols would be
found out! They should feel already
the disgrace; but, though they are ‘n
sensible to that now, they will yet he
convicted and the hot blush of shame
will cover them with confusion of‘
face. They are not ashamed of the |
ingratitude and wickedness and folly |
of their conduct, but their sin will
find them out, and then surely the
conviction of their foloishness and
guilt will abash them, and then at
last they will know the sense of
degradation and self-contempt which
should be theirs now. “As the thief
is ashamed when he is found out, so
‘the house of Israel will be ashamed.”
The same dullness of mind and
darkening of heart and obtuseness of
conscience can be paralleled among
ourselves, Is it not true that in
social ethics the unpardonable sin is
to be found out? In many cases it
is not the thing itself that men fear
and condemn and are ashamed of,
but anything like exposure of it
There is a keen enough sensibility to
disgrace, but not for the thing itself |
which is the disgrace. Men will do
things with an easy conscience for
which they would be ashemed—if
they were found out. Our moral
standard of judgment is so much just
that of the community. Our con
science is iargely a social conscience
merely; not individual and perscnal
and vital, but imposed upon us by
society, a code of manners and rulesl
which we must not transgress. It is
no exaggeration to say that we live
more by this code, by the customs and
restraints of society, than by the holy l
law of God as a light to our feet and a
lamp to our path. Much of this is
good, and represents the accumulated
gains of the past, a certain standard
of living below which men are not ex- |
pected to fall, a moral and even a
Christian atmosphere which affects us l
all and which is responsible for much |
of the good that is in us. One onl,\'}
needs to live for a little in a vasan|
community to realize how much we
owe to the general Christian standard l
of our country, such as it is, At the
same time we must see how insecure
this is as a guard and guide to life.
A man might have a corrupt heart
and be filled with all evil passions,
but it stands to reason that society
cannot take him to task for that, un
less it gets something on which it can
lay a finger. And apart even from
such deeper moral depths of charac
ter, there may be actual transgres
sions, but, until they are discovered
and proved, society must treat them
as if they did not exist. A man might
be a thief, not only in desire and
heart, but in reality, but until he is
found out, he rubs shoulders with
honest men everywhere as one of
themselves. Society is not ashamed
of him, and he need not be ashamed
of himself.
The shame of being found out may,
of course, induce this hetter feeling,
and be the beginning of a nobler and
more stable moral life. It is one of
the blessed functions of punishment
to offer us this point of departure as
the house of Israel through the shame
of idolatry reached a loathing of it
that ultimately made it impossible in
Israel. Welcome the retribution
which brings us self-knowledge; wel
come the detection which makes us
‘ashamed and makes us distrust our
selves at last; welcome the punish
ment which gives repentance of sin;
welcome the exposure which finds us
out because it makes us at last find
out ourselves! All true knowledge is
self-kncwledge. All true exposure is
self-exposure. The true judgment is
self-judgment. The true condemna
tion is when a man captures and tries
and condemns himself. Real repent
ance means shame, the shame of soif
that he should have permitted him
self to fall so far below himself, and
have dimmed the radiance of his own
soul. Long after others have for
gotten, it may still be hard for a man
to forgive himself. Long after others
have forgotten, he may still remem
ber. To this sensitive soul, to this
vitalized conscience there may be even
wounds hidden to all sight but his
own sight—and God’s. As the thief
is ashamed when he is caught, the
houss of Israel is ashamed, at last,
not because of the mere exposure, but
because of the ingratitude and wick
edness and folly that made an ex
posure possible and necessary. We
need to have the law written on our
hearts, to conform to that and not to
a set of outward socl®; rules; we need
to walk not by the consent of men
but by the will of God; we need to
see the beauty of Christ’s holiness,
and then our sin will find us out,
though no mortal man has found it
out. "
“As the thief is ashamed when he
is feund out, so the house of Israel
will be ashamed.” Shall be—must
be! We are only playing with the
facts and forces of moral life if we
imagine it can be otherwise. Real
and ultimate escape from this self
exposure is impossible. There is no
secrecy in all the world. “Murder
will out” is the old saying, or old
superstition, if you will. The blood
cries from the ground. It will out in
some form or other, though not al
ways by the ordinary detective’s art.
Retribution is a fact of life, whether
it comes as moralists and artists of
all ages have depicted or not. Moral
life writes itgelf indelibly on nerves
and tissues, colers the blood. It
records itself on character. Any day
may be the judgment day, the day of
revealing, declaring patently what is
and what has been. The geologist
by a casual cut of the earth can tell
the story of the earth’s happenings
by the strata that are laid bare, de
posit on deposit. The story of our
life is not a tale that is told and then
done with. It leaves its mark on the
soul. It only neads true self-knowl
edge to let us see it all. It only needs
awakened memory to bring it all
back. It only needs the fierce light
to beat on it to show it up as it was
and is. “There is nothing covered
that shall not be revealed and hid
that shall not be made known. There
fore whatsoever ye have spoken in
darkness shall be heard in the light,
and that which ye have spoken in the
ear in closets shq.y be proclaimed
upon the housetops.” Ashamed when
he is found out! If to be undetected
is the only defense, it is to gamble
against a certainty. Found out we
shall be, as we stand naked in the
revealing and self-revealing light.
“Then shall we begin to say to the
mountains, Fall on us, and to the
hills, Cover us.”
Rock of ages, cleft for me,
Let me hide myself in Thee.
A Song in the Heart.
We can sing away our cares easier
than we can reason them away. The
birds are the earliest to sing in the
morning; the birds are more without
care than anything else I know of.
Sing in the evening. Singing is the
last thing that robins do. When they
have done their- daily work, when
they have flown their last flight and
picked up their last morsel of food
and cleared their bills on a napkin of
a bough, then on the top twig they
sing one song of praise. I know they
sleep sweester for it.
Oh, that we might sing every even
ing and morning, and let song touch
song all the way through! Oh, that
we could put song under our burden!
Oh, that we could extract the senze
of sorrow by song! Then, sad things
would not poison so much,
When troubles come, go at them
with song. When griefs arise, sing
them down. Lift the voice of praise
against cares. Praise God by sing
ing; that will lift you above trials of
every sort, Attempt it. They sing
in Heaven, and among God’s people
on earth, song is th 2 appropriate lan
guage of Christian feeling.—Henry
Ward Beecher.
Uncommon Service,
We must rot forget that our call
ing is a high one. How often we hear
it said in our prayer meetings that we
are to serve the Lord in little things!
1t is true, and it is a great comfort
that it is true, that the giving of a
glass of water can please God, and the
sweeping of a room can glorify Him,
But woe be to us if we are content
with small service! Too much
thought Jf little things belittles.
We should “attempt great things
for God.” Caleb said: . “Give me this
mountain,” Mary broke the alabaster
box that was exceedingly precious.
The disciples left all to foilow Jesus,
and counted it joy to suffer for His
sake, Let us not be easily content.
The note of heroism ghould bz in our
giving, in our serving. Our King de
serves and expects kingliness.—M. D,
Balcock. D. D.
The
General Demand
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In supplying that demand with its ex
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That is one of many reasons why
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To get its beneficial effects always buy
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IN A TAIL-END TOWN.
“Tell me the old, old story, dear?”
“The old, old story? You mean
the one about our team still having
pennant-winning ‘hopes?”—Louisville
Courier-Journal.
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@ostead of returning to their hom
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George Moule and his wife, now 80
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John R. Dickey’s old reliable oyo water
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Some men don't even ttry to reach
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Best equipped Businees College in the South, Cou:se-; Sci.ntific, Teachers’, Business,
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_Ag an instance of the Great Eastern
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~ RECIPE FOR HOMEOPATHIC COFFEE ¢
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other mnnufa?'mrnr in the world, he
cause they hold their shape, fit better,
and wear longer than any other make.
Shoes at Al Prices, for Every Member of the
Family, Men, Boys, Women, Wisses 2" Children ‘
V7.L.Douglas $4,00 and $5,00 Giit Edge Bhoss cannot |
be cqu:l'gd J any prtcc‘. V. L Dodu‘:ul $2.00 and
$2.00 shosa are the boest in the world
Fast Color Jfllelet- Used Hxolusively.
o 'Take No Substitete, W, L, Duu&l}m
name and price 18 stamped on bottom, 1d
everywhere, Shoes mmfcd from factory to any
urt of the world, Catalogue free,
WL DOUGLAS, 157" Spark st. Hrockfon, Mass.
et st ettt e s )
(At 37-08
et —————— i BS T
