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The Good Old Way.

The Good Old Way.

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Published by GLENN DALE PEASE
BY JOHN SCOTT, D. D.



" 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, " Jere-
miah vi: 16.
BY JOHN SCOTT, D. D.



" 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, " Jere-
miah vi: 16.

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Published by: GLENN DALE PEASE on Apr 08, 2014
Copyright:Traditional Copyright: All rights reserved

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THE GOOD OLD WAY. BY JOH SCOTT, D. D. " 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, " Jere- miah vi: 16. THIS language was addressed by the Prophet Jeremiah to his countrymen. God had selected them from among the nations of the earth to be a peculiar people to himself. He had promised them that if they would walk in his ways, and keep his commandments, he would drive out their enemies before them, and be their God and their defense. But he also assured them that if they would walk contrary to him, he would walk contrary to them, and would scatter them among their enemies and spoil their goodly land. But notwithstanding the blessings connected with obedience, and the curse denounced against transgression, they forsook their God, and perverted their ways. no Pulpit Echoes. This chapter contains a prophecy of the invasion of the land of Judea by the Chal- dean army, and the desolation, destruction, and wretchedness it should occasion. It also contains the reasons why God delivered his people into the hands of their enemies. They had forsaken him, and had become corrupt and abominable. He had invited them to re-
 
turn to obedience, and, in the language of the text, exhorted them to "stand in the ways, and see, and ask for the old paths, where is the good way, and walk therein.'' But to this, as well as all his other entreaties, they turned a deaf ear. Wherefore he visited them in his wrath, and chastened them in his hot dis- pleasure. I. We have here presented, in the first place, a description of true religion. I. It is described as a way. It is fre- quently presented to our minds under this view in the Scriptures. Christ says, ''Strait is the gate, and narrow is the way that lead- eth unto life, and few there be that find it.'' On a certain occasion the Pharisees sent their disciples to Jesus, saying, " Master, we know that thou art true, and teachest the way of God in truth." The apostle tells us that The Good Old Way. iii ''many shall follow their pernicious ways, by reason of which the way of truth shall be evil spoken of/' The prophet declares, "A highway shall be there, and a way, and it shall be called the way of holiness ; the un- clean shall not pass over it; but it shall be for those : the wayfaring men, though fools, shall not err therein/' In all these passages religion is variously represented as "the nar- row way,'' "the way of God," "the way of truth," "the way of holiness;" and it is else- where styled, comprehensively, the "way of salvation/'
 
2. It is described as the good way. Its goodness will appear from several considera- tions : (i.) It is perfectly plain. He that runs may read. A wayfaring man, though a fool, need not err therein. All the doctrines of the religion of our Lord Jesus Christ, which relate to man's duty and happiness, are so plain that no sincere inquirer after truth need err therein, or be mistaken in reference to their true import. This is one of the glories of Christianity. It is lowered down to the capacity and comprehension of every rational mind. There are many mysteries, it is true, 112 Pulpit Echoes. connected with our holy religion, which, from the very nature of things, must continue to exist while we remain in this imperfect state of being. Men in this world are not suffi- ciently advanced in the scale of intellectual being to comprehend a full revelation of the divine perfections and the divine purposes, even had such a revelation been given. The reason of this is found, not so much in the mystery of the revelation, as in the limited extent of our capacities. It would be as absurd to suppose men, in this the infancy of their being, capable of fully understand- ing such a revelation, as it would be to sup- pose a child who has not yet learned its letters, capable of understanding and critically examining the structure and idiom of a for- eign language. The principles of the lan- guage may be simple and consistent, but the powers of the child have not been sufficiently

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