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Ye must be born again." We still find many who exclaim with amazement like that of Nicodemus, "How can these things be?" But why be so amazed at this?? Does not even reason itself teach us, that those who are born in sin, and shapen in iniquity, must undergo a change before they can enjoy the spiritual and sublime pleasures that are at God's right hand? And does not the Word of God declare to us, that we must be born again of water and of the Spirit,-born from above, be renewed in the spirit of our mind in righteousness, and in true holiness? Does not the same Word tell us that we are to love the Lord our God with all our heart, and our neighbour as ourselves? Does it not say that without holiness no man shall see the Lord? And does not experience convince us, that while in our natural state we do none of these things? Who ever in their fallen state loved God with all their heart and mind, and soul and strength, at all times? or, indeed, who while in this state ever loved him at all? The carnal mind is enmity against God-man is rebellious and impure. God is holy-heaven and all its inhabitants are holy the plain inference then is, that before we can enter there we must be holy also. The renewal of the heart, the sanctification of the soul to the love and service of God, cannot be dispensed with: any thing or every thing short of this is imperfect, 1 Cor. xiii, 1-4.

III. We will now point out the folly of those who are trusting in such a righteousness as that of the Scribes and Pharisees.

1. They incur the displeasure of God. Whatever high opinion they may form of themselves, both their persons and their sacrifices are an abomination to the Lord.

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who " loveth truth in the inward parts," cannot away with such hypocritical cant. Long prayers" and “ devouring widows' houses" can never be reconcilable in the sight of heaven, Isa. i, 13-21.

2. They are deceiving men. Their outward conduct may be unimpeachable, and they may continue to be members of the church; still they are but tares among wheat, clouds without water.

3. Their situation is dangerous. They are deceiving themselves, and they will not believe it. They are more

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difficult to convince than open sinners. They are dreaming of heaven, but they have neither a title to it, nor meetness for it. They say peace, peace! but God hath not spoken peace.

3. They of course enjoy none of the comforts of true religion. The inspiring hope which even a penitent feels, they have not. To the solid spiritual peace and joy which the true believer enjoys, they are complete strangers. In short, the fruits of the Spirit they have not, because they have not received the Spirit. And if they die in their present state, to the heaven of glory they must enter not; and how will they be disappointed to see the despised publicans in the kingdom of heaven, and themselves thrust out! O God! give me an honest and true heart.

THE FAVOURED ONE.

GENESIS, XXVi, 29.

Thou art now the blessed of the Lord.

THESE words were spoken to the patriarch Isaac, by Abimelech, king of Gerar. It happened that when Isaac dwelt in Canaan there was a famine in the land, (a circumstance which occurred when Abraham dwelt there,) and Isaac went unto Abimelech king of the Philistines, unto Gerar, whose predecessor had formerly shown kindness unto Abraham his father. It does not, however, appear that Isaac had any intention of settling here, but of going down into Egypt, as his father had done when in similar circumstances; but the Lord appeared unto him, and told him to sojourn in the land, and renewed to him the promise which he had before given to Abraham.

It is remarkable that while Isaac dwelt in Gerar he was overtaken in the same fault by which his father was overcome at the same place, namely, that of dissimulation in denying his wife, and introducing her as his sister; for which duplicity he received a very suitable reproof from Abimelech, as did Abraham from a former king.

Isaac continued in this land of the Philistines a considerable time," and he sowed in that land, and received in the same year an hundred-fold, and the Lord blessed him; and the man waxed great, and went forward, and grew

antil he became very great; for he had possession of flocks, and possession of herds, and great store of servants: and the Philistines envied him." This envious spirit soon began to manifest itself, "for all the wells which his father's servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth." Abimelech soon perceived the spirit and conduct of his subjects, and fearing lest some unpleasant circumstances should follow, he desired Isaac to remove, who complied with his request, and "departed thence and pitched his tent in the valley of Gerar, and dwelt there.” But envy and jealousy soon prompted the Philistines to follow him; and with a design to foment a quarrel, “ the herdsmen of Gerar strove with Isaac's herdsmen." Isaac, ever willing to submit for the sake of peace, left the place, and removed still further into the country to Rehoboth; and afterwards, resolving to be far enough from the envious Gerarites, he again made another removal to Beersheba.

While he was at this is native place, which now became his permanent residence, Abimelech, with his attendants, made him a visit; and whatever some of his malicious subjects might intend, it is evident that he and his noblemen designed nothing but cordial friendship: see verses 26-30.

What Abimelech testified concerning Isaac was certainly true. It was manifest throughout the whole of this good man's pilgrimage, that he was blessed of the Lord. That we may derive some spiritual benefit from contemplating the goodness of God, in his dealings with this pious patriarch, let us turn our attention to the Blesser, the Blessed, and the Blessings.

I. As to the Being who blessed Isaac.

1. It was "the Lord." The omniscient and omnipresent Jehovah, before whose eyes all things in heaven and earth are naked and open-to whom the darkness and the light are both alike-whose eyes run to and fro in the earth beholding the evil and the good-who searcheth all hearts and understandeth all the imaginations of the thoughts. He knew the secrets of Isaac's heart, and the purity of his intentions. He saw that his heart was right,

and therefore promised him his presence and blessing. And there could be no circumstances in which it was possible for Isaac to be placed but the Lord knew them, for he was about his bed and path, and spied out all his ways. "Thou God seest me " is a happy reflection for the people of God. They cannot be exposed to any danger but he must know it; they cannot be in necessity or distress but he knows, and will relieve them.

"He sees their hope, he knows their fear :

He looks and loves his image there."

2. "The Lord" who blessed Isaac is omnipotent. It was he who said to Abraham, "I am the Almighty God, walk before me, and be thou perfect." And if Isaac was "the blessed of the Lord," then almighty power was exerted in his behalf; and as the Lord was perfectly acquainted with his situation, so he could make all things work together for his good. If the Lord be on our side, we need not fear. If God be for us, who can harm us? While we are followers of that which is good, whom need we dread? 3. Isaac's God is infinite in wisdom. He well knew how to lead his servant into those places which would be most conducive to his peace and prosperity. Isaac ever submitted himself to the Divine guidance. Whither the Lord commanded him to go, thither he went, and at that place he was happy. Those who walk by the same rule shall surely be guided by the same infinite wisdom. He who observes the dispensations of Providence shall never want one to observe. If in all our ways we acknowledge him, he will most assuredly direct our paths.

4. The Being who blessed Isaac is a God of unspeakable goodness and mercy. The loving-kindnesses and tender mercies which he shewed unto Isaac are manifest throughout the whole of his history. During the lapse of a long pilgrimage, in which he was exposed to dangers, enemies and temptations, the Divine goodness was his shield, and " Providence his guide," and he was protected and preserved. And so it is with all God's children. The Lord is still good; a very present help in time of trouble, and he knoweth them that trust in him. He hath promised them all things necessary for life and godliness, and hath said unto them, "Fear not, little flock, for it is your Father's good pleasure to give you the kingdom."

5. The God that blessed Isaac is immutable. During the one hundred and fourscore years that Isaac sojourned in this vale of tears, he would see many changes; but he would always find his God to be the same. Men are changeable. We find it difficult to get a true and constant friend, who will be faithful in prosperity and adversity ; but “ there is a friend that sticketh closer than a brother.” With him "there is no variableness, neither shadow of turning." He hath said, "I will not leave thee; I will never, never, never forsake thee;"* and nothing but sin will cause him to take his Holy Spirit from us. Well was it for Isaac that he was "the blessed of the Lord;" and blessed are those people who are in such a case. "The Lord JEHOVAH is their strength and their song:" "He will be unto them a sun and a shield: he will give grace and glory, and no good thing will he withhold from them that walk uprightly."

II. The blessed, viz. Isaac.

1. One excellent and early trait in his character was youthful piety. He remembered his Creator in the days of his youth. It appears from his history, that he attended with his father at the offering up of those sacrifices which he from time to time offered before the Lord. We observe here, that there is no doubt but the patriarchs saw to the end of those sacrifices, and knew that they were but typical of good things to come,-that they pointed to the Lamb of God who should take away the sins of the world, and make an atonement for transgressors by the sacrifice of himself,-consequently they were justified by faith in the promised and expected Messiah. This will appear when we consider, 1, That it is an indisputable fact that the patriarchs, as well as the rest of mankind, were born in sin. They brought into the world with them a fallen, depraved nature, in which it was impossible that they could enter into the kingdom of heaven. 2. It is also certain, that the offering up of sacrifices could not, abstractedly considered, alter the state of their hearts, nor be acceptable to God, unless they were offered in faith; for without faith it is impossible to please God. 3. It is however certain that God was well pleased with their sacrifices; and there

* Dr. Doddridge's Translation of Heb. xiii, 5.

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