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which unbelief is so ingenious in raising, with regard to the way. How specious are the grounds on which it may argue;- You have before proved that it is not the shortest-nor the pleasantest-nor the safest road.-What then have you to say in its recommendation? Why persevere in toiling through its difficulties and discouragements?' The simple answer is furnished by our text, which tells us, that it is the right way." Let this hush every murmur, and lull every fear. The bare assertion, seeing that it is an inspired one, might well demand our belief of the fact, even though there appeared nothing but what was absolutely contradictory of the position. This, however, is not the case.

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The

eye of faith is often enabled to see "the end of the Lord" in these various trials, even before the end comes, and at the least can recognize it afterwards. Thus, as we have seen, the length of the way gives scope for the "perfect work" of "patience," and not unfrequently furnishes matter for distinguished and peculiar praise. For instance, had the venerable Simeon, or the holy Anna, trod a shorter course, their aged eyes would never have beheld, neither would their aged arms have embraced, "the Lord's Christ." And if, as we must believe, the saints in light are quickened in their songs of praise by the review of past mercies and deliverances, it would seem to follow, that the more they had received, the more would they have to acknowledge, and the greater their privilege and blessedness in acknowledging it. Thus, the way may be long and

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tedious to flesh and blood, and yet be "the right way."

Again, it may not be pleasant to the natural man, and yet be the only sure road to those pleasures which are for evermore.

Conceive that you were far from home, and that a vast howling wilderness separated between you and its sweet and beloved repose. Little as might be your inclination to traverse its barren and gloomy wastes, would not the consideration that it was the right way to your father's house, reconcile you to the difficulties of the road, and lead you to prefer it to a shorter and more flowery path which conducted to an opposite end? Take then, your bible in your hands, trace faithfully the course it marks out for you, and you will find that it invariably speaks of suffering as the highway to Heaven. It was the path the Saviour trode, and "he hath left us an example, that we should follow his steps." Nor is it difficult, except at the time, to see that this is our "reasonable service," and that the difficulties and trials of the way have only the effect of quickening us in the race, " looking for and hasting unto" the time, when we may finish our course with joy. Were the Lord never to hide his face from us, we should be in danger of loving the streams more than the fountain-we should be disposed to say Lord, it is good for us to be here," and stop at the banks of Jordan, without pressing forward to the land of promise. Thus also, outward afflictions are designed to operate as

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the flames of the furnace, refining and purifying our graces, “that they may appear unto the glory of God," and make us partakers of his holiness. So far from really hindering therefore, they do but further us in our way.

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Once more, that way may be beset with dangers and temptations and yet be "the right way to the city of habitation." Satan himself may sometimes prove our friend, at the very seasons when he is raging most horribly against us. Did he not in the case of St. Paul, when the thorn which he had implanted, not only proved an antidote to pride and self-exaltation, but brought the apostle into closer communion with his Lord, and extorted the blessed assurance, my grace is sufficient for thee?" Thus it is more than probable, that some of the powers of darkness are suffered to remain in our souls, like the Canaanites in the land of promise, to humble us, and prove us, and shew us how weak we are without Christ. And let it never be forgotten, my brethren, that whatever brings us near or nearer to Jesus, necessarily works for good. "Without me ye can do nothing," says the Saviour, and most certain it is, that without him, we could not safely traverse the wilderness of life. Hence he is spoken of in the text

as

"He led them

III. THE GUIDE of his people. forth," i. e. forth from the house of bondage; which teaches us, that from the first moment of their

Exodus to their last day's journey in the wilderness, he was the guide of their feet. Through the Red Sea,-through the desert,-through the Jordan-He it was who conducted them. He was the pillar of cloud and fire, which went before them, and "He that spiritual rock, which followed them:" and He is still the same to every spiritual pilgrim. I may not pause to enlarge on this point, but will just remind you how pre-eminently qualified He is, for this office of guide.

i. He is experienced. He knows all the intricacies, all the roughnesses of the path. He was himself a "man of sorrows and acquainted with grief." He well remembers every step of the way from Bethlehem to Calvary; and hence

ii. He is fitted to sympathise with those who are toiling along the difficult road, in that He "himself hath suffered, being tempted." Thus it is beautifully recorded of his dealings with Israel of old. "In all their affliction, He was afflicted, and the angel of his presence saved them; in his love and in his pity he redeemed them, and he bare them, and carried them all the days of old."

iii. He is a watchful, careful guide. Hence He is so often compared to a "shepherd," and is said to have guided his people in the wilderness like "a flock." Thus also, he "restoreth" the wandering soul, and leads his own sheep" in the paths of righteousness for his name's sake."

iv. He is also a supporting and upholding guide. not merely leading his people through every diffi

culty, but either removing every impediment, or enabling the pilgrim to overcome it. Are they in perplexity as to which is the right way of duty?— there is a word of promise exactly suited to their emergency, which says "thine ears shall hear a word behind thee, saying, this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left." Again, it is written, "that a highway shall be there (i. e. in the wilderderness) and a way, and it shall be called, the way of holiness, the unclean shall not pass over it, but it shall be for those: the way-faring men, though fools, shall not err therein." Are there stumbling blocks in the path?-He can remove them all-can make straight in the desert a highway for his people, so that "every valley shall be exalted, and every mountain and hill made low: the crooked be made straight, and the rough places plain." Thus, in a word, you have only like Ezra, to" seek of him a right way for you, and to help you against the enemy, and he will be entreated of you," and "give his angels charge concerning you, and in their hands they shall bear you up, least at any time you dash your foot against a stone."

Suffer a few brief remarks in conclusion.

1. See the necessity of a guide in the journey of life! It would be safe in comparison, to embark on a tempestuous ocean without a pilot or a chart— it would be prudent to attempt a solitary passage through the trackless desert of Arabia-but to pursue the journey of life without the word of God as

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