of any such abuse. But yet there are other, and no less criminal respects, in which he is still "despised and rejected" of many to say nothing of those who openly "deny the Lord that bought them;" neither to notice those who entertain and publish opinions evidently inconsistent with a real esteem of him.

In general, those who are grossly ignorant of his religion, must necessarily be reputed despisers of him; as the means of acquiring that knowledge are so easy. More particularly,

i. Those may be said to despise Christ, who practically deny his authority, by breaking his commands. We are expressly told, that "all power is committed to him; that God hath put all things under his feet." Now, not to honour him in this character, by cheerfully obeying him, is to despise him.

2. Those who do not receive him as their alone Saviour; as the true and living way to the Father. He is set forth in Scripture, as the sole Mediator; to honour him in this capacity, is to renounce all hope of being justified or saved by any other means; to rely wholly on his sacrifice and intercession; and those who come short of this may be said to "despise and reject him."

3. Those who do not give him the chief room in their hearts, and prefer him in their choice to every thing. The language of a true disciple is, (Ps. lxxiii. 25.) and Christ himself says. Luke xiv. 26.

II. The causes of this contempt.

1. A secret unbelief, of which they are not aware. Because they are not downright infidels, they imagine themselves believers.

2. Love of the world. Luke xviii. 18; Matt. xxii. 5; 2 Tim. iv. 10; 1 John ii. 15.

3. Ignorance of our own condition. (Rev. iii. 17.) The whole, or those ignorant of their disease, treat their physician with scorn and contempt.

4. Many despise and reject Christ, from a supposition that they may safely turn to him when they please, or at the article of death.

III. The malignity of this sin.

1. To despise and reject Christ is the blackest ingratitude. Christ might address them as he once did the Jews. John x. 32.

2. It is the most insolent contempt, both of the wisdom and goodness of God. Those charge God with folly, who reject the terms of the gospel-covenant.

Such is the malignity of this sin; nay, it is a daring of God to execute the rigour of his justice. Many may reply, "What, is thy servant a dog?"

3. It is an act of rebellion; a bidding defiance to the Most High. Ps. ii. 3; Phil. ii. 9, 10.

Improvement.

1. Let us make an impartial inquiry into our esteem of Christ. We may weep at the history of his sufferings, may feel some emotions of gratitude and joy when we hear of the greatness of his love; yet, unless our esteem of Christ be greater than our esteem to all other things, and we manifest this esteem by cordially accepting of him, and cheerfully obeying him, we shall at last be ranked among the despisers of Christ.

2. Have not many despised him too long?

3. If we come to him by prayer and faith, he will not reject us. John vi. 37.

THINGS UNSEEN-ETERNAL.

But the things which are not seen, are eternal.—2 Cor. iv. 18.

THE most weighty and awful word in the whole compass of language, is eternity A word which we often hear, but its vast meaning and importance (it is to be lamented) is not sufficiently considered.

In the context, the apostle is telling the Corinthians what it was that supported his mind under all his afflictions, viz. The hope and prospect of a blessed immortality. This was what he looked at, aimed at, and pursued. The reason of his intensely looking at it, and solicitously pursuing it, was, "the things which are seen are temporary, of short and uncertain continuance; but the things which are not seen are eternal."

I. Illustrate the general nature of eternity.

Eternity is duration without limits; what hath no be

ginning and no end is eternal. There are some creatures in the universe which have a beginning and an end, as the whole brutal creation; there are some beings which had a beginning, but shall have no end, viz. angels and the spirits of men; these are properly everlasting, but not eternal. There is only one being who is strictly and properly eternal, the ever-blessed and adorable God His infinite mind comprehendeth at one view, every thing past, present, and future, in every period and instant of his eternal duration. Ps. xc. 2; Isa. lvii. 15.

II. Consider eternity with particular application to our own souls, their immortal nature, and future everlasting state.

1. Our souls are immortal, or everlasting. Man consisteth of two parts, the one gross, visible, and material; the other poor, invisible, and immaterial; i. e. the soul or spirit; which principle animateth, but doth not derive its being from the body. (Gen. ii, 7; Heb. xii. 9.) nor dependeth upon the state of the body for its continuance in being. The powers of the conscience, that dread of a future state which guilt occasioneth in all, are incontestible proofs of the immortality of the soul. The sacred writers assert this in a variety of places. Eccles. xii. 7; Luke xii. 4; xx. 36-38.

2. The state to which the soul is removed at death is eternal, unchangeable.

The present is a state of trial, at the close of which the soul of man is removed to that state for which it was fitted. The Scriptures speak of a state of happiness and misery only; each is of eternal duration.

1. The happiness of heaven is eternal. Holy souls when they are taken out of this world, are admitted to Paradise; i. e. a state of glory and happiness, not equal to that which they shall enjoy after the resurrection. Luke xxiii. 43; 2 Cor. xii. 2-5; John x. 28; Rev. iii. 12. 2. The misery of hell is eternal. The word of God assureth us, that they who die in their sins, and in their blood, are removed to a state of misery and torment; at the judgment of the great day they shall be condemned to continue in the same, or a worse state, for ever. Mark ix. 43-48; 2 Thess. i. 9; Jude 7.

Reflections.

1. How great are our obligations to God, for discovering eternal things to us, and making provision for escap. ing everlasting misery, and obtaining everlasting life.

2. What folly and madness are men chargeable with, for neglecting their eternal concerns!

3. How serious should the ministers of the gospel be in addressing the souls committed to their charge. Heb. xiii. 17.

4. What an awful thing it is to die, and enter upon an eternal state. One, with propriety, calleth death, "the gate of eternity."

Looking at eternal things implieth,

1. A firm belief of their reality; that we have immortal spirits; that there is an immortal state just before us. These are unseen things; the eye of the mind is to be directed to them. Heb. xi. 1.

2. A serious consideration of their importance. We are not merely to take a transient glance of eternal things, but to look at them with a fixed steadfast eye, or dwell upon them by close meditation; to bend all the powers of the mind to study them, as subjects of the utmost importance.

3. A steady aim and diligent pursuit, agreeable to their nature and importance; or, a diligent, incessant care to escape eternal misery, and secure eternal happiness. Phil. iii. 13, 14.

Arguments to enforce this duty.

1. Life, time, and means are given us to prepare for eternity. 2 Pet. iii. 9; Ezek. xxxiii. 11.

2. We must quickly go out of time into eternity. The imagination of men places eternity at a distance, therefore they forget it. Amos vi. 3; Matt. xxiv. 44; James iv. 13, 14.

3. As our character is, when our time endeth, so will our eternal state be. Eccles. ix. 10; xi. 3.

4. Many present and great advantages will attend our looking at eternal things. It will restrain our fondness for the world, increase our hatred of sin, love to God, make us careful to redeem our time, promote our patience under afflictions, make us serious and lively in all the duties of religion, and willing to die.

THE UTILITY AND IMPORTANCE OF A SANCTIFIEL MEMORY.

By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain-1 Cor.

XV. 2.

WE have here the usefulness of a good memory in spiritual things described. It shows our salvation in a certain sense, dependeth upon it; for, without the gospel, no salvation without faith, no benefit by the gospel: and, without hearing, and reinembering what we hear, no saving faith.

I. This noble faculty is dreadfully corrupted by the fall. This appears but too plainly, from our remembering what we ought to forget, and forgetting those things which it is our indispensable duty and highest interest to remember.

1. No doubt can be made but we should remember our Creator, and what he hath done for us. (Ec. xii. 1.) And yet how true is Jer. ii. 32; Ps. lxxvii. 11; Deut. viii. 2.

2. Our Redeemer, and what he hath suffered for us. Luke xxiv. 20,

3. The doctrines of Christianity, especially the most important. Mal. iv. 4; 2 Pet. i. 12.

4. The duties of religion. Exod. xx. 8; Heb. xiii. 2, 3. 16.

To forget these is as absurd as if we should forget to cat and drink; for, as Christians, we live by faith, and breathe by prayer.

5. Our sins, and their horrid aggravations; as there is a culpable, so there is a useful remembrance of them. Ezek. xxxvi. 31; Deut. ix. 7.

6. Our vows and obligations to God.

7. The church, and their various concerns. Ps. cxxxvii. 5, 6.

S. Our own latter end. Isa. xlvii. 7. Lam. i. 9.