rose again the blessed Saviour arose; he lives he reigns exalted over all the creation. Faith beholds him risen, and reigning, but it is through a glass, it is at a distance, and but darkly. I wait, I hope for a more divine pleasure; it is a delight worth dying for, to behold him face to face, to see him as he is, to converse with his wondrous person, and to survey his glories. Alas, my soul is too patient of this long distance and separation. O for the wings of love to bear my spirit upward in holy breathings! Methinks I would long to be near him, to be with him, to give him my highest praises and thanks for my share in his dying love. I would rise to join with the blessed acclamations, the holy songs of the saints on high, while they behold their exalted Saviour. How sweet their songs! How loud their acclamations! This is the man, the God-man who died for me! This is the Son of God, who was buffeted, who was crowned with thorns, who endured exquisite anguish, and unknown sorrows for me; who was scourged, and wounded, and crucified for me! This is the glorious person, the Lamb of God, 'who washed me from my sins in his own blood. Blessing, honour, and salvation to his holy name. 'for ever and ever.'

Amen.

The Christian's Treasure,

1 Cor. iii. 21. All things are yours.

T is a peculiar delight of this apostle to survey

the blessings we derive from Christ, and to run over the glories of the gospel in flowing language. At the end of this chapter he reckons up the privi. leges of the saints, and tells them, they have an in terest in all things: "It does not become you," says he, "to enter into parties, and to glory in any single " man, no, not in Paul, nor Apollos, nor Cephas, " for all things are yours; whether life or death; "whether this world or the other; whether things " present, or things to come; all are yours."

To improve this proposition, and to bring it down to some practical purposes, let us consider,

I. What we are to understand by this extensive privilege of true Christians, contained in this expression, all things are yours; and what is the true limitation of the sense of it.

II. It shall be proved, that notwithstanding the limited sense of these words, yet the saints have a richer treasure in them, than the greatest riches of a sinner.

III. We shall inquire how Christians come to possess such a treasure. And,

IV. See what use may be made of this doctrine.

First, What are we to understand by this expression, all things are yours.

To answer this inquiry clearly, I am constrained to introduce these two negatives.

1st, We are not to suppose here that all things are in the possession of true Christians, and under their power. This truth every man is a witness of, that the saints have neither heaven nor earth in their present possession. The sun and stars are not at their command, nor the riches of this world in their chests, nor the kingdoms of this world under their government. No, by no means; for they are most times poor and mean in this world; many of them destitute of the common supports of nature, and the comforts of life. Christ himself, their Lord and master, had not where to lay his head: And the apostles, who were the chief of Christians, suffered hunger and thirst, were naked and buffeted; they had sometimes neither food nor raiment, neither rest nor peace, nor any certain dwelling-place, 1 Cor. iv.

11.

2dly, And as all things are not in their possession, so neither are we to understand that all things, in a civil sense, are their right and property. They have not a just claim and demand of the good things which their neighbours possess, nor ought they to take possession of them, though they had power to do it. It is a very wicked principle, which has no countenance from scripture, and has been abused to most unrighteous and bloody purposes, " that do" minion is founded in grace," or that "the saints " have a present civil right to all the earth, and the "good things of it." From this sort of doctrine, some men of furious zeal and enthusiasm, have been tempted to rise and seize on the property of their neighbours. And indeed, all the persecution in the world, upon the account of religion, is built on this principle, that "the saints alone have a " right to peace and liberty, to honour and money,

" and all the good things of this life; and that the "heretic and sinner have no right to any thing :". And though persecutors are very much ashamed to own this doctrine in words, yet they confirm it, and comment upon it, in all their oppressive and bloody practices.

ner.

But the Christian religion knows no such principles? it allows every man's property and interest in the goods of this world, whether he be a Turk or a Jew, a Heathen or a Christian, a Saint or a SinIt is Providence has disposed of these outward things in the civil life, and men become entitled to them by the laws and agreements of civil society: And thus a rich wicked man may be righteously possessed of a fine house, and purple raiment ; may have a well-spread table, and large lands and dominions; while a saint may happen to lie at his door destitute of bread and clothing.

But in what sense then can it be said that all things are theirs?

To give a just answer to this inquiry, we must take notice, that the Apostle's first design here, is to shew, that believers need not be so fond of assuming to themselves a peculiar interest in one minister or another, for they may enjoy the gifts of all; "All are for their sakes:" And from this single hint he rises high into the privileges of the saints, Not ministers only, as Paul and Cephas, are designed for their benefit; but all things are theirs; All things in heaven or earth, in time, or in eternity, are appointed to do some service to them.

This therefore I take to be the true sense of my text, namely, that all things in the creation of God, all things in all his vast dominions, which a Christian can or shall at any time have to do with, shall as certainly serve to promote his true interest, and his final happiness, as though he himself had a sovereign dominion over them, or were in present possession of them: Always supposing that the Christian

maintains his character, and acts in his station becoming the dignity of his holy and heavenly calling.

The plain meaning of the words are, that all things shall work for the good of the saints. But the apostle chooses to express this in a nobler manner here, and by such an exalted figure of speech, as aggrandizes the character of the saints, and raises their dignity: And therefore he represents them as having a property in all things, and speaks sublimely of them, as though they were possessors of heaven and earth.

Now the ground on which he builds this manner of speaking, may be set in a just and easy light. We can properly be said to possess nothing but what turns to our account, what is of some service or advantage to us; and therefore in the common language of life, we say, concerning a rich covetous man, "He "is a poor wretch: he has nothing;" because he receives benefit from so small a part of his estate: And, in truth, he has no more than he enjoys or uses. Now the true Christian reaps the benefit of all things: And God, the great God, the possessor of heaven and earth, makes all things work together for the benefit of his people; and in this sense it is that all things are theirs.

All things shall turn to their advantage, either, (1.) For the support and comfort of their temporal life; or, (2.) For the beginning and improvement of their spiritual life; or, (3.) For their possession and enjoyment of life eternal.

But instead of collecting all the treasures and riches of the saints, under these three general heads, I shall choose rather to make a paraphrase on the whole verse of my text, and thus discover the interest that a true Christian has in the persons and things of earth and heaven. • Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours.'

I. The ministers of the gospel are yours.

Is Paul appointed an apostle, separated to the gospel