concern of their lives. They were readier to fuffer for its fake the worst calamities of human nature; than we are to deny ourselves the pleafures of fin.. But let these reflections pass at

present.

To fupport the Corinthian difciples under the difficulties, which the apoftle enumerates, he goes on, by calling to their remembrance, the promifes of God. God hath promised, he tells them, always to affift his pious fervants. It is his conftant language in fcripture, I will be their God; and they shall be my people. I will be a father unto them; and they shall be fons, and daughters unto me, faith the Lord. The apostle having thus encouraged them under their approaching difficulties, draws his conclufion in the words of the text: Having therefore thefe promifes, dearly beloved, let us cleanfe ourselves from all filthiness of flesh and Spirit; perfecting holiness in the fear of God.

I shall examine these words by fhewing you, first what the promises are to which the apostle refers and Secondly the effect, which they ought to have upon us.

With regard to the first of thefe heads, the apostle only tells us (for he speaks to us, as well as to his Corinthian converts)-that if we are

obedient children, God will be our father. Now this is only a general manner of speaking, but it refers plainly to all the promises of every kind, which the chriftian religion makes to man. If God be our father, and we his children, we are led to hope for every thing, which as a father he hath graciously promifed to his obedient children. We hope for the forgiveness of our fins, through the atoning blood of Chrift-we hope for his becoming a reconciled father to us in Chrift Jefus-we hope for the affiftance of his gracious fpirit in all the difficulties of a chriftian life we hope for a glorious refurrection from the dead-and laftly, we hope for an eternity of future happiness. So that in short, as a child is taught to expect from its parent, fo are we taught to expect from God every good, of which our nature is capable.

These are the great promises, which the christian religion makes to man; and which the apostle refers to in the text.-But now the effect of these promises on us, it is evident, depends entirely on our believing them. Hence our Saviour always makes faith the first article of chriftianity.-Unless therefore we really, and from our hearts believe the gofpel; it is impoffible we should pay any attention to its promises.

The

The things of this world are prefent-the promises of the gospel lie at a distance; and if you have not faith enough to bring them nearer to you, you cannot be influenced by them.— Suppose the cafe of a perfon fhut out during the early part of his life from seeing any objects, except those at hand. Such a person could have no idea of distance. Bring him fuddenly where he had an extended view of a country lying before him, point out to him a mountain, which you tell him is very lofty, or a lake, which is very extensive, he cannot enter into your ideas; he cannot believe that distant objects, which appear to his eye fo little; were really larger, than the things which he faw at hand.—What! he would ask, is that house, which appears to me as a mere fpeck, in fact larger than the house, which I fee close to me; and which I can walk round and examine ?-But let this perfon gain the thorough use of his eyes, if I may so speak, by experience; and he will foon know that distance makes no alteration in the things themselves; but will firmly believe the houfe in question, however fmall it may appear at a distance, to be in fact greater than the houfe, which appears fo much larger on the fpot.

Now

Now this is juft the cafe of faith. The man who has no faith, who has never examined diftant objects, thinks the things of this world, which are present, much greater than the promifes of the gofpel which are at a distance. While the true believer who fees clearly with the eye of faith, which is the evidence of things not feen, knows that distance makes no alteration in the things themselves; and therefore he is fully affured, that the promises of God, though at a distance, are much greater, than the things of this world which are present before him.

These then are the only perfons on whom the promises of God can have any effect.—And believing, let me tell you, is more in our own power, than we are willing perhaps to imagine A good disposition, and a found faith are nearly connected; and there are very few who difbelieve the gospel, who have not some secret fin, some prejudice, or fome fyftem of their own, at the bottom of their hearts, which makes them wish to disbelieve it. Well-meaning men will naturally, if I may fo fpeak, embrace it. Its precepts are congenial to them. On them therefore its promises will have a proper effect.-Let us then confider, as I propofed fecondly, what the effect is, which the promifes of the gospel,

will have upon well-difpofed, and believing men. -Having therefore thefe promifes, they will cleanse themselves from all filthiness of flesh, and Spirit; perfecting holiness in the fear of God.

THE filthiness of flesh and fpirit, is a general expreffion to denote wickednefs of every kind. By the filthiness of the flesh, the apostle means those fins, which are open and manifeft. We have many catalogues of them in fcripture; adultery, fornication, uncleannefs, lafcivioufnefs. By the filthiness of the Spirit are probably meant fins of a more secret nature. You understand, I fuppofe, that a fin may be committed in the heart, without going any farther. All our evil thoughts, when indulged, are fins of the heart, or spirit; as are all our wicked intentions; covetous defires; and a variety of other fins, which go no farther, than our own conception of them; and are a kind of fins between God and our own confciences. The world knows nothing of them.-The heart of man is a fink of great filthinefs: and there is many a one no doubt, who bears a decent outward character, who may in fact be any thing that is bad. He may defraud his neighbour-in his heart-he may commit a breach of truft-in his

heart