ple as well as the Jews, verse 27; and this he farther confirms in the text. In the text we have the extent of St. Paul's preaching, that he declared this divine word to all men. For, having intimated before the subject of this great mystery of the gospel, and declared that it consisteth wholly in Christ Jesus, who is the author and matter of this celestial doctrine, he addeth, "Whom we preach," &c. In these words we have,

I. The subject of St. Paul's preaching, "Christ Jesus." St. Paul's meaning is, that he not only makes mention of Jesus Christ to those he taught, but the Apostle signifies, that he declared Jesus Christ alone, preacheth none but him; that Jesus Christ is the only subject of his preaching, the filling up of his teachings according to his profession, (1 Cor. ii. 2,) and his epistles, in which he hath left us a true picture of his preaching, do sufficiently justify this declaration. For all who read these divine writings must acknowledge, that they are filled, from the beginning to the end, with Jesus Christ alone; this adora ble name shines with lustre through every page; there are scarce two periods together in which he doth not appear. If he be to teach, he proposeth no other secrets, but those of the nature, the offices, the actions, the suf ferings, or the promises of Jesus Christ. If we must combat error, he wields no other weapon but the cross of Christ. If he aims to clear obscurities, either of nature or the law, Jesus Christ alone is the light he usetb, to dissipate all shadows and clouds; assuring us that Jesus Christ is the end of the law, &c. Therefore, from him he fetcheth consolation for souls cast down, either by the sense of their sins, or the heaviness of their afflictions; in him he finds all the motives and arguments for our sanctification.

Jesus Christ also furnished him with all that is necessary to pacify our consciences, to make glad our hearts, to confirm our faith, to inflame our love, to enkindle our zeal, to strengthen our constancy, to encourage our patience, to purify our affections, to loosen us from earth, and to lift us up to heaven.

Jesus Christ is all his logic, and all his rhetoric; he is the ground of his arguments, the magazine of his arms,

the great motive of his persuasions, and the soul of all his discourses; Jesus Christ is the Alpha and Omega, &c.

And certainly the apostle had good reason for all this; for what is there, not only necessary and useful, or any way good or great, and excellent, which is not in Jesus Christ? All arts, however excellent in many respects, yet it is evident, that, in comparison of Jesus Christ, they are miserable, poor, and childish. In him alone is found such true solidity, as is able to content the soul; in him alone is "wisdom, righteousness, &c. all the fulness of the Godhead, all the treasures of wisdom;" yea, in this Jesus alone is grace, truth, and life. Acts iv. 12.

II. The manner of St. Paul's preaching: "Warning (or admonishing) and teaching, in all wisdom."

These are the two parts of the office of a good preacher, viz. admonition and instruction. The first compriseth all the remonstrances that are made to sinners, whether to reprehend their faults, or to excite their diligence; to comfort their sorrows, or to exhort them to any other part of their duty. The second comprehendeth all the lessons of heavenly doctrine, and expositions of the mysteries of the kingdom. Admonition reformeth manners, teaching informeth faith. The one moveth the will and the affections, the other instructeth the understanding. The apostle declareth elsewhere, that he joineth these two together (Acts xx. 21; these two are joined throughout all his epistles. He not only explaineth the mystery of faith, but frequently applieth the instructions to those he taught; reproving, comforting, or encouraging, according to their circumstances; thus also he exhorteth. 2 Tim. iv. 2; Titus ii. 15.

These two offices are necessary for the edifying of the church, which is the end of the ministry; and St. Paul declareth, 2 Tim. iii. 16.

This then is the duty of every preacher of the gospel ; to admonish for faults, warn of danger, &c. and teach the mysteries of the gospel; the nature and offices of Christ, the relation in which believers stand to him, how they ought to walk worthy of their vocation, &c. in all wisdom, divine wisdom; warning faithfully, affectionately, constantly, &c.

VOL. II.

W

III. The object of St. Paul's preaching :

every man," &c.

Admonishing

The apostle was uniform in his preaching; he preached the same Jesus to Jew and Gentile in the same faithful manner, to rich and poor, &c. God having given but one, and the same gospel, as he hath set up but one sun in the universe, to shine on all mankind. Gal. i. 8.

IV. The end of St. Paul's preaching.

The perfection of those to whom he preached. That we may render every man perfect, &c. No creature can be absolutely and independently perfect, or so far perfect as not to be more perfect, or so as not to fall from that perfection. But St. Paul,

1. Exhorts to Christian perfection. Heb. vi. 1.

2. Prays for it. Eph. iii. 14-21; Heb. xiii. 20, 21. 3. Speaks for those who were perfect. Phil. iii. 15. 4. This is the end of preaching.

To conclude.

1. The perfection and the sufficiency of the doctrine preached by the apostles. Since the end is to make the hearer thereof perfect, it is evident that it had in it all that was necessary to convey this perfection; and therein was the superiority of the gospel to the law.

2. That all who are Christ's disciples, or scholars, will be aiming at this perfection. There is but one sort of Christians, even such as have believed the gospel, who mortify the deeds of the body," &c. Those who would be both worldlings and Christians, disciples of heaven and earth, have no more being, in reality, in nature, than in the Scriptures of God. If we would be Christians in deed and in truth, let us aim at this perfection: "Walk as Christ also walked." Gal. vi. 16.

THE TENDER EXPOSTULATION OF HEAVEN.

Why will ye die ?-Ezek. xviii. 31.

How can we, without a melting heart, see and hear those compassionate words of the good God, saying to us,

"Why will ye die, O house of Israel?" The house of Israel was the church of God, the company of those who had the book of God, the covenant and ordinances of God among them, and yet God asks them, "Why will ye die," and be lost for ever? Supposing him asking us the same question, you professed Christians, you that now belong to the Israel of God, "Why will ye die?" Why will ye sin on, and refuse mercy and peace, and run yourselves wilfully unto eternal death and damnation ?

Consider, and meditate the extent and importance of this question. How many more are contained in the bowels of it, or may be drawn suitable thereto? Many serious and weighty questions we may ask ourselves upon every word of the question in the text. As,

I. "Why will ye die ?"

1. Why will you continue spiritually dead-Dead in your guilt, ignorance, unbelief, hardness of heart; dead to God, to religion, the ways of God, to heaven? Is there no such thing as communion with God? A having the conversation in heaven? A better country? Why continue dead to all this?

2. Why will you refuse the Author of life? Why put him to complain? John v. 40.

3. Why do ye reject and refuse the way of life, the good way that will bring you to eternal life? (John xiv. 6.) and the path he hath made known?

4. Why will you imbitter your own death? What a terrible death will you die, if you die in your sins?

5. Why will you venture on eternal death? Rom. vi. 23. II. "Why will you die?"

1. You, who are such noble, rational creatures; you who are the first-born of the creation (Job. xxxv. 11;) you who have immortality written on your minds and consciences.

2. You, who are put in the Redeemer's hand.

3. You, who have a Bible, the book of God, put into your hand.

4. You, who have life so freely and frankly offered. Isa. Iv. 1, 2.

5. You, who have a Saviour standing and knocking at your doors. Rev. iii. 20.

6. You, who have the Spirit striving with you. 1 Thess.

v. 19.

7. You, who have the ministers of God's word.

8. You, who have the Lord urging the case with you. "Why will you die?"

9. You, who live within the compass of the Christian church. Heb. xi. 40.

10. You, who dwell in the purer part of the house of Israel; you, who belong to Judah rather than apostatized Israel.

11. You who live in the land of Great Britain, "Why will you die," who live in this happy isle?

III. "Why will you die ?"

1. Are you resolved that the blessed God shall have no more glory in your salvation? Luke xv. 32.

2. Are you resolved that the Redeemer shall have no honour or satisfaction in you, or praise for you? Rev. i. 5, 6; Isa. liii. 11.

3. That the holy angels shall have no joy or comfort in you? Luke xv. 10.

4. Do you design that the devil and damned spirits shall have your company for ever?

5. Is it not enough in your eyes, that angels have sinned and died, but you must die also? 2 Peter ii. 4.

6. Is it not enough that your first parents died, but you must die too?

7. Is it not enough that the old world died, but you must die too? (Gen. vi. 11-13.) That Sodom and Gomorrah died, &c. but you must die also? Gen. xix. 24; 2 Peter ii. 5, 6.

8. Is it not enough that the old house of Israel generally died, but you must also die? The prophets complained. Isa liii. 1.

9. Are the numbers to be saved so great, that you will be one of that number?

10. Is heaven and life so dreadful a state, that you are resolved you will not come thither? Is death and hell so happy a state, that none but that will serve you?

11. Is the misery of the heathen world so small, that you are resolved your's shall be greater? Matt. xi. 20—24. 12. Are you such enemies to yourselves, that you are resolved to die, whatever is the consequence? Is it not enough to die once, but you will die twice? Rev. xxi. 8.