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at Kadesh-Barnea, that the

frequently, is because truths have the predominance,- because truths are not sufficiently united to their kindred goods. By the aid of such truth, however, we are frequently enabled to see our evils more fully and clearly, and they frequently rise up before us in all the gigantic proportions of the Anakims of old. "A people great and tall- who can stand before the children of Anak?" (Deut. 9: 2.) Now, it was at this place. children of Israel turned out from their track so strangely, and took almost a direct downward course, for a long distance, coming again into the wilderness by the way of the Red Sea. What does it signify, but that, in our onward spiritual course, next to absolute sinning and profanation, there is no danger so great as the danger of going too fast?-not too fast if it is really a progress in goodness, but too fast in one directionin the direction of mere truth. This, in fact, is that way of the Philistines which is near, or which is first and most easily arrived at; Kadesh-Barnea was situated near the land of the Philistines; the Divine Providence had assigned them this locality for the sake of the interior sense; and the Philistines, we may all know, signify faith separate from charity, or mere truth in the understanding without good in the will. That such is the signification is evident from the character given to the Philistines wherever they are spoken of in the Word. Thus in Jeremiah, the Prophet is directed to speak against the Philistines, of the waters that rise up out of the North, an overflowing flood, which should destroy the land, the city, and all that dwell therein. (47: 1, 2.) That is, a flood of falsity which should destroy all truth and good. It is also apparent from the wars which the sons of Israel had so frequently with the Philistines, and the subjugation of the former by the latter. They are also called the "uncircumcised" and unclean.

But now, this is not only true of the people originally spoken of thus historically, but of every man, when he comes into the commencement of the regenerate life. There is a spiritual Philistea which is always nearest. It is comparatively

a short cut from the Egypt of the natural mind to mere truth in the understanding. And many, on looking out upon the journey before them, would be strongly tempted to go that way. Who would think of going the other way- the long, fatiguing, circuitous route which the Israelites took? But it becomes a necessary route to nearly all who would reach the heavenly state. The nearest is always attended with most danger. It is comparatively easy to furnish the understanding with truth. There is a certain sublimity connected with spiritual truths, a feeling of elation and superiority, which is refreshing to indulge in, and which makes even controversy a matter of chief delight. The good of charity is very likely to be overlooked in a warfare and division about truths. These are our spiritual Philistines, in the Kadesh-Barnea of the soul. Hence it was that when the Israelites arrived here, they were brought into grievous temptations, fell into strife and contention among themselves, and had to turn directly out and down from their course to a far-off region by the Red Sea!

Thus it is ever with man. It is especially so with those who are most enlightened in spiritual things, and who will compose that more glorious church of the future, which will be known as the "New Jerusalem." I speak not here of any sectarian or ecclesiastical establishments, but of all those, wherever they may be, who will see the light which is soon to dawn more fully upon the world, and who will come into distinct spiritual associations. The people of this church will be more exposed to spiritual temptations, from the very plane of life and thought they will be in. And by the aid of so much truth, and so many fine discriminations, they will be able to see the promised land, as it was seen by the spies, and almost entered upon by the Israelites at Kadesh. The spiritual understanding can do a great deal in this matter. But oh! how much harder it is to practise!-to be fully true to our own ideal! And what a danger there is of mistaking our own ideal for our own state!

And now let us note another remarkable fact in this experi

ence of the Israelites. It is singularly true in reference to their journey, that nearly the whole of the forty years was consumed after they had arrived at Kadesh-Barnea, on the very borders of the promised land. Thus it is written "And the space in which we came from Kadesh-Barnea, until we were come over the brook Zered, was thirty and eight years; until all the generations of the men of war were wasted out from among the host, as the Lord sware unto them." (Deut. 2: 14.) This, then, is certainly a most important period in the regenerating life. From the time the spies were sent forth, that is, from the time when we begin to see evils in our unrenewed nature with a truly spiritual eye, and to be concerned about them, to the time when we are ready to go bravely on and enter into Canaan, is within two or three years of the whole time of the journey! During all this time, or through all this state, which may be longer or shorter with different individuals, we are really beating about in the wilderness, making little or no progress in a direct line; on the contrary, experiencing temporary and apparent retrogressions, going back and forth, from which we only recover by a multitude of temptations, difficulties, and trials! "How oft did they provoke Him in the wilderness, and grieve Him in the desert! Yea, they turned back and tempted God, and limited the Holy One of Israel." (Psalm, 78: 40, 41.) And yet the truth is, these seasons when we appear to ourselves to retrograde are frequently seasons of progression-disorderly progression; they are necessary to the strengthening of the good we have acquired, to the confirming and enlivening of truths. The danger is in going too fast; we get puffed up with certain attainments which lie truly more in the understanding than in the will; we begin to think we are growing better, and it may be that we are; but then it is that we suddenly find ourselves turned back humiliated, even from Kadesh to the border of the Red Sea; and from thence into many irregularities of temper, disposition, and conduct, in the vast, untrodden wilderness of the yet uncultivated soul.

CHAPTER IX.

THE UNKNOWN PATHS.

"For God unfolds by slow degrees
The purport of his deep decrees,
Sheds every hour a clearer light
In aid of our defective sight,

And spreads at length before the soul,
A beautiful and perfect whole,

Which busy man's inventive brain

Toils to anticipate in vain." - Cowper.

THE paths of our life are not only winding and labyrinthic, both in the natural and the spiritual sense, but they are most unexpected, and furthest from our thoughts. We find ourselves in situations, frequently, which we never could have dreamed of previously, and which we shrink from with a sense of dread and of utter unfitness. This also is of the Divine Providence, which is the best acquainted with the state of every one. It should ever be remembered that the whole of Providence with us has reference to eternity;-to that state of life which we can attain to in this world, which is the ground or basis of our immortal life; and to that use also which we can be best fitted to perform;-in short, to that highest possible station of life, usefulness, and happiness, which we can be brought to in the eternal world.

It is for this purpose that the spiritually blind are led about and instructed, and brought into ways and paths which they knew not, and that the whole of this life is frequently a wonder and a mystery to us. Who hath not reflected on it? To a contemplative mind it is perhaps the great subject of the most interior thought. And even with the frivolous and thoughtless,

there are times when the thick coverings of sense and nature seem broken through, when thoughts arise and feelings exist as to all the solemnity and significance of life. What is it they say to themselves that has brought me here?— that has made me who I am, and what I am? And even as Isaac, who went out into the field towards evening to meditate, evening signifying an obscure state of the mind, so these souls who for the most part are so thoroughly immersed in the world, have their evening hours of calmer and deeper meditation. "Oh! what is life? and what is human destiny? and what is all this toil and trouble for?" And "who will show us any good?" These are questions which are not easily put off, nor are they easily answered except from a standpoint of divine, interior truth. Only eternity can answer these questions. In the light only of that great and incomprehensible life which we must all live, and which cannot in one of its least issues be trusted to us, but to Him only who is infinite and eternal himself, can this problem be fully solved, and this mystery enlightened. Here the blindness is struck from our eyes. We do not, indeed, see the ways in which we are led, nor, specifically, the end to which we are led; but we know that it is a good end, nay, the best end; and that every path in which we are so providentially conducted, is a path either direct or circuitous, to the nearest attainment of that divine good.

ness.

Let us remember that we are journeying through a wilderThere are many things that make it so, but primarily, only one. That is, Sin. We should not be so blinded were it not for our evils. The way would be plain before us, and the paths pleasant. But by the Fall of man from his innocent state, he has closed up those spiritual perceptions which most properly belong to him, and which, in a true state, would be his distinguishing characteristic; so that he cannot know so well what is his destiny, nor can he be so easily led into it. Hence we are often anxious about many things, which, if we

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