[None but those who have embraced the promises of the Gospel have been able to " cleanse themselves from all fleshly and spiritual filthiness :" but " all who are really Christ's, have crucified the flesh with the affections and lusts." We say not, that Christians have no lusts remaining in them ; (for a man that is crucified may still continue to live a considerable time ; and the lusts that are crucified may still live and act:) but their lusts shall never regain the liberty which they once had : the death of their corruption is irreversibly decreed ; and their strength is gradually weakening; and in due time they shall utterly expire. In all other persons, sin of some kind has dominion ; but over the Christian " it shall not ; because he is not under the law, but under grace."]
3. From sinister and selfish motives —
[All, even the most refined hypocrites, are under the influence of self-seeking and self-complacency. But the true Christian endeavours to consult the glory of his God. He is as jealous of his motives, as of his actions. He knows that self is but too apt to mix with what we do ; and therefore he labours to counteract its influence, and to do his most common actions to the glory of his God. To please God, to serve God, to honour God, these are the ends which he proposes to him- self; nor is he ever satisfied with any one action which has not these objects as their true and ultimate scope. He that is " an Israelite indeed, is an Israelite without guile d."]
Let us now proceed to contemplate,
II. The character of Israel's God —
" God is good to all, and his tender mercy is over all his works :" but he is more especially good to Israel : for,
1. He is reconciled to them —
[They once were under his displeasure, even as others : but he has given them repentance unto life ; he has accepted them in and through his beloved Son ; he has blotted out all their transgressions as a morning cloud; and " he has given them a name better than of sons and of daughters." These are peculiar mercies not vouchsafed to others, whatever be their profession, or whatever their character.]
2. He admits them to most familiar communion with himself —
[Others may have prayed in some peculiar extremity, and may have obtained deliverance from their distress ; but " they will not always call upon God :" prayer is not their delight ; nor have they any freedom of access to God in it. But " the
d John i. 47. B 2