supper! How will all heaven ring with your united song"Lo, this is our God! we have waited for him, and he hath saved us. This is the Lord! we have waited for him: we will be glad and rejoice in his salvation!"

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SERMON IV.

1 CORINTHIANS III. 21-23.

Therefore let no man glory in men. For all things are yours: whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours: and ye are Christ's; and Christ is God's.

ST. PAUL appears to have written this Epistle in answer to certain inquiries, which had been forwarded to him by the Church at Corinth. While, however, there were many points on which they had desired his advice, there was one which they had either studiously concealed, or had regarded as of small moment. St. Paul had discovered the fact by private information; and so strong was the view which he took of its importance, that he at once entered upon the consideration of it-making it his leading subject all through the first four chapters. "It hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. What I mean is this- that every one of you saith, I am of Paul, and I of Apollos,

and I of Cephas, and I of Christ." He afterwards tells us, that these were not the names actually adopted by the several contending parties at Corinth. He did not wish to wound the feelings of individuals; and therefore, as he says in the fourth chapter," these things have I in a figure transferred to myself and Apollos, for your sakes; that ye might learn in us"-(for if it would have been improper to set up Apollos and Paul as heads of parties, much more their own inferior ministers)" not to think of men above that which is written, that no one of you be puffed up for one against another."

In the course of his remarks upon this schismatical spirit, the Apostle uses the very extraordinary argument which you have heard in the text: "Let no man glory in men "-overrating, or too greatly valuing, the services even of Christian Ministers. And why not? Because they form but one part of the ample heritage, secured to Christ's faithful people. "For all things are yours: whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours: and ye are Christ's; and Christ is God's."

It is to the statement made in these words that I would now call your attention. They contain, first, an Inventory of the Christian's wealth; and secondly, the Title on which his right to it is founded. We have, first,

1. AN INVENTORY OF THE CHRISTIAN'S WEALTH. And this is given, first of all,

1. In general terms. "All things are yours." Some of you-some even of those who are entitled to this large property-may perhaps be startled by the unlimited terms in which it is described. All things ours? Why, who so destitute as we? Nor indeed is our case singular: for "hath not God chosen the poor of this world, to be rich in faith, and heirs of" a future "kingdom" only? Have not the disciples of a despised Master to forsake all, when they follow him? Did not this very Paul cheerfully "suffer the loss of all things, and count them but dung, that he might win Christ?" All this is undoubtedly true: yet is it not inconsistent with the declaration in the text; as is evident from the fact, that, on one occasion, the Apostle brings into close connection these two apparently opposite statements. We are, he says, as poor, yet making many rich

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as having nothing, and yet possessing all things!"

The meaning of this language will be manifest, when you reflect, that he alone has the true possession of a thing, who enjoys the use and benefit thereof. Thus, the landlord of your house is the owner of it—not because he holds it in his grasp but because he derives a rent from it; or, if that fail, he can gain a price by the sale of it; or, if that too be impracticable, he can occupy

it himself; or, if that be no advantage to him, he has still some present or contingent interest, which induces him to repel all encroachment upon it by others. It is not the thing itself, but the profit and use of it, which is valuable to the owner.

Now look at the text.

"All things," O ye

How so? The answer

Christians, "are yours." is-All the good which all created things could yield to you, is and shall be yours. It is assured to you by a wiser choice, a more accurate discrimination, a stronger arm, than your own; by a Being, moreover, who, while he knows what will really benefit, comfort, and enrich you, has a genuine and earnest desire for your true enjoyment. And is this enjoyment to be yours without cost? In one sense, Yes; for you could never purchase or ensure to yourself the smallest portion of it. But in another sense I answer, No: a sacrifice must be made; the sacrifice of your own will and wisdom-the consent that God shall retain the management of this vast property, cultivating every part of it for your best advantage, and paying over the revenue, as it may be wanted, to your

account.

We are but wasting words upon this subject. All might have been expressed in a single text of the eighth chapter of the Epistle to the Romans: "We know that all things work together for good to them that love God, to them who are called