Paul was the very man, of all the disciples of Christ, to preach in such a place, and to a people, boasting themselves of their wisdom, fond of change, and pursuing with enthusiastick ardour, every new speculation in philosophy.

In consequence of reasoning with the Jews in their synagogues, and conversing with those that he met in the markets, he was shortly brought under the notice and observation, of the Epicurian and Stoical phylosophers. The doctrines which he taught, were so widely different from theirs, and were so eminently calculated to expose the folly of idolatry, that they felt disposed to have an exhibition of his sentiments before the people. For this purpose, they brought him to Areopagus, a place, where they held publick assemblies, that they might know, what new doctrine it was, that he taught.

Standing in the midst of Mars-hill, surrounded with the pride, and learning of Athens, he opens upon them with an address, well befitting the pupil of Gamaliel, and heaven's chosen apostle to the Gentiles. He adapts his introductory remarks, to the circumstances, and characters of his hearers ; and having, by a most happy allusion to their own devotion, directed their attention to the one only living, and true God, and proved that their idolatry was degrading to their rational natures, he preaches to them repentance, the resurrection from the dead, and a final judgement.

Having opened upon his speculating audience, with these three important articles of the Christian faith, he had reached forbidden ground. His philosophical auditors, were opposed to his doctrines.

The Epicurians denied a state of future rewards and pun ishments; thought the gods were very much like themselves, contented with the felicities of their own superiour world,and too indolent, to take any special concern, in the affairs of the inhabitants of this. The Stoicks, on the other hand, believed the gods bound by unchanging fate. They pretended not only to govern, but even, almost to extinguish the human passions. They were self conceited boasters; proud of their virtues, and felt themselves able to attain to an excellency and perfection of character, that should render them superiour not only to the gods, but also to that eternal fate, which controlled the gods themselves. They did not deny the doctrine of a future state, but their views on this subject were exceedingly dark and unsettled.

The text exhibits the effect, that Paul's doctrine had on his curious, self-wise, speculating hearers. "And when they heard of the resurrection of the dead, some mocked, and others said, we will hear thee again of this matter."

The Epicurians treated the subject, with contemptuous levity and ridicule; but the Stoicks, in accordance with the gravity of their philosophy, with a show of civility, excused themselves from any farther attention for the present, by saying, that they would hear him again. Thus they interrupted the apostle in the course of his discussion, and refused to listen to the evidence, which doubtless he was prepared to exhibit, in support of those great and important truths of the gospel, which he had propounded.

1

The sentiment, to which I shall invite your attention at this time, as founded on the text, and its connexions, is the following

IS

THE CONDUCT OF MEN, IN REJECTING THE GOSPEL, WITHOUT EXAMINING THE EVIDENCE BY WHICH IT IS SUPPORTED, CRIMINAL, IRRATIONAL, AND DANGEROUS.

In illustrating, and confirming this sentiment, we shall show: I. WHO THOSE ARE, THAT MAY BE SAID TO REJECT THE

GOSPEL.

II. THAT THEIR CONDUCT IS CRIMINAL, IRRATIONAL, AND

DANGEROUS.

1. I SHALL SHOW WHO THOSE ARE, THAT MAY BE SAID TO

REJECT THE GOSPEL.

All men of profane and immoral lives, who never wait on God in his house, and live in a state of entire stupidity and indifference about their souls, reject the gospel. Such persons evidently live contrary to God in all things. Their habits and course of living are directly opposite to what the gospel requires. In the way which they are pursuing, they cannot expect the smallest benefit from the gospel. So far from it, that they are exposed to the wrath which it threatens against all ungodliness, and unrighteousness of men. Those, who do not live, in some measure, as the gospel requires, can have no claim to be considered, as among the number of those, who accept of it.

But more particularly

1. Those reject the gospel, who, though they profess to believe it, yet accommodate it to their own views, and de

not suffer it to controul their passions, or govern their conduct.

Men are very ready to suppose, that some allowance will be made in their case, for what they consider peculiarity of circumstances: And often, when they violate the letter, of what the gospel requires, they yet do not consider themselves very guilty, because they think their intentions were not bad, and that they were not influenced by any feelings of direct hostility to the gospel. Under this impression, they persuade themselves that the gospel will not condemn them for what they deem their unintentional violations of its requirements, and so, they comfort themselves with the persuasion, that their case is hopeful.

Men, who hold these loose, and vague views of the gospel, not unfrequently, indulge themselves in exceedingly unwarrantable practices, while at the same time, they would be very unwilling to be ranked with those, who reject the gospel. The truth is, they have adopted such sentiments about the gospel, as make it a system of little, or no self-denial; a system, that looks upon their transgressions, rather as infirmities, than crimes. They do not realize, that the gospel addresses itself, altogether, to the heart. That it requires, that men should love God supremely; and that they should evidence their love, by the obedience of their lives, and their entire submission, in all things, to his will.

2. Those reject the gospel, who, forgetting that it is a system of grace, think to secure heaven, by a correct moral deportment.

That temper of heart which the gospel re