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SERMON XXV.

THE OLD PATHS.

[FIFTH SUNDAY IN LENT.]

JEREMIAH vi. 16.

Thus saith the Lord-Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls.

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THIS was the admonition of the Lord, by his prophet, to the Jews, who had departed from the good old ways in which their fathers walked, and deviated into the paths of error and of sin. Like travellers who have lost their road, and are perplexed as to the course which they are pursuing, the Jews, involved in the snares of error and iniquity, are exhorted to "stand in the ways;" to stop in their devious and dangerous course-to "see;" earnestly and solicitously to look around them, in order to find whether there are any who can direct them right-and for this purpose they are to "ask for the old paths;" for " the good

way" in which their holy men of old had walked --and in this way to "walk;" and then, instead of the perplexity and disquietude which agitated them, secure in the confidence that they were pursuing those paths of truth and righteousness which were enlightened by God's favor, and which conducted finally to his presence, they should "find rest to their souls."

This admonition may at all times be seasonably addressed to Christians. For such is the imperfection of our nature, and so powerful is the dominion of temptation, that we often insensibly leave "the old paths," the "good way" in which we walked with integrity and with safety, and advance to a greater or less distance in the paths of error and of sin.

But it is not my design, at this time, to take up this admonition in this general view, with respect to Christian doctrine and duty. There are deviations from correct principles and practices, in reference to the worship, the ministry, and ordinances of the Church, to which we are at all times exposed; and with regard to these, the admonition will apply.

"Stand ye in the ways, and see, and ask for the old paths-where is the good way-and walk therein."

At the present season then, which the Church wisely interposes in the midst of the bustle of worldly cares and amusements, as a period of special examination and reflection; it may be well

for us to "ask for the old paths;" for "the good way;" for those principles and practices which, in reference to the worship, the ministry, and the institutions of the Church, distinguished the Christians of former ages; and then seriously to consider whether we have deviated in any degree from them-and if so, without delay to return to them.

I. It was a good old principle, which placed the prayers, the worship of the Church, in a much higher grade of estimation than the preaching of the minister.

The prayers of the Church are those acts by which we discharge the duty of homage to Almighty God, confess our sins unto him, humbly implore his pardon, and supplicate his favor. They are those sacred channels by which our devout affections ascend in holy hope, and love, and trust, to the fountain of all perfection and blessedness; and through which flow in return the streams of his grace, his mercy and love, purifying, gladdening, and strengthening our hearts. He then who devoutly attends the prayers of the Church, discharges the high duties of homage to his Creator, Benefactor, and Redeemer, and excites and nourishes in his soul all those graces and virtues that fit him for the happiness of heaven. Prayer, indeed, is one of those acts, those inestimable privileges, those indispensable characteristics of the

Christian, for the discharge of which, preaching is designed to excite and to fit him.

Important, then, as preaching may be as the mean, it cannot be of equal importance with that duty of prayer and homage which is the end that it is designed to produce, and without which it will be utterly inefficacious. It is one, but not the sole mean of exciting and fitting us to that holy communion in prayer with the Father of our spirits, by which all holy graces and virtues are to be nourished and strengthened in our souls. For we may become sensible of the obligation of this duty, and fitted for the discharge of it, by reflection, and meditation, and pious reading. And it is easy to conceive that he who by these exercises is led to the discharge of the duties of supplication and praise to Almighty God in the worship and ordinances of his holy temple, may obtain the divine favor and blessing, and be fitted for heaven, even though he should be prevented from hearing a sermon through the whole course of his life.

As a mean, indeed, divinely constituted, of explaining, defending, and enforcing divine truth and Christian duty, preaching ought to be most highly valued. But it should not be preferred to the prayers and the praises of God's temple-those sacred acts which exalt the soul to those heavenly courts for which they prepare her, and unite us in blissful employment with that angelic

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company who cease not, day nor night, to worship before the throne of God-those elevating and cheering exercises, which made the Psalmist exclaim concerning God's house," One day in thy courts is better than a thousand "."

In accordance with these views, we need not wonder that in the primitive Church, while social prayers distinguished every assemblage of Christians, preaching was not considered at all times an indispensable exercise; and that in the Church from which we are descended, and even in our own, no order is made but for a sermon at Morning Prayer-the occurrence of more than one being merely usage-a usage indeed which circumstances render expedient, and which is highly edifying, but which the Church does not rank among her essential institutions.

It cannot be necessary for me, brethren, to point out how greatly, in this respect, modern Christians have wandered from the "good way;" and what undue preference is given to preaching, which, though an important exercise, is not to be compared with those public acts of devotion by which the soul is lifted, if I may so speak, from earth to heaven. This preference is so decidedly universal, that, in common estimation, preaching is considered as almost the sole purpose of assembling in the house of God; so that the act

a Psalm lxxxiv. 10.

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