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I. ALL THINGS ARE YOURS.

1. "Paul, Apollos, Cephas." Therefore Peter is not the head of the Church. He is named here in the third place. Peter is the Church's, and therefore cannot be the head and commander.

2. The world.

(1) The world natural — the frame of heaven and earth. All things are made for man, and he is made for God. They have their happiness and misery together with men (Romans 8:21).

(2) The civil world. The commonwealth is for the Church. Therefore St. Paul bids us "pray for kings and princes," &c. (1 Timothy 2:2). Commonwealths stand because the Church is mingled with them.

(3) The world of wicked men, all their plots, and the "prince of the world" are the Church's. He and all his instruments are under the command of Him who turns all his designs contrary to his own intention.

3. Life. Why doth God prolong the life of good pastors and good people, but that they may be blessed instruments to convey truth to posterity? (Philippians 1:23, 24). And so the life of good magistrates (Acts 13:36). And then our own life is ours, in order to a better life, which is the only life. This present life is nothing but a shadow. Again, life is ours, because the time we live here is a seed time. This time is given us to do a great many good things in, the harvest of which is reserved for the world to come. And life is a special benefit, because by the advantage of life we further our reckonings after death. A good Christian, the longer he lives, the more he soweth to the Spirit.

4. "Or death." Paul joins these together, for if life be not ours for good, death will never be ours. But if life be ours, and we have made a blessed improvement of it, then death also shall be ours (Revelation 14:13). It tends to our benefit many ways.

(1) It unclothes us of these rags, these sick, weak bodies of ours, that occasion so much disquiet to our souls, and puts on a new robe of immortality, and garments of glory. It ends all that is ill.

(2) It ends labour in our callings, and the miseries and afflictions that accompany them. Death is ours because it is our resting-place.

(3) It frees us from wicked men, and sets us clear out of Satan's reach.

(4) It is a passage to another world. It is the gate of glory. Our death is our birthday. For when we die, we begin to live, and we never live indeed till we die. Death is ours every way. It is our greatest friend under the mask of an enemy. It is a good messenger; it brings good tidings when it comes (Ecclesiastes 7:1). It is the best physician. It cures all diseases whatsoever of soul and body. And, indeed, death is the death of itself; for after death there is no more death (Romans 6:9).

5. "Or things present."(1) The good things present are ours, for our comfort in our pilgrimage and passage towards heaven (Titus 1:15; 1 Timothy 4:4).

(2) And as good things, so ill things. Afflictions are ours, because they fit us for a happier state; they exercise what is good in us, and mortify what is ill.

6. Things to come — whether they be good or evil.

(1) For good. The remainder of our life, that is ours to be good in. Death is to come, and that is ours. And judgment, that is ours; for our Brother and Saviour shall be our judge (1 Corinthians 6:2). And then after judgment heaven is ours. Indeed, the best is to come.

(2) And evil things to come are ours also. They cannot do us harm (Romans 8:35, 38).

II. BUT WE MUST UNDERSTAND THIS WITH SOME LIMITS. We therefore answer some cases.

1. It may seem there is no distinction of property if all be a Christian's. If every Christian may say, "All is mine," then what is one man's is another's, and there will be no property. Undoubtedly there is a distinction of properties in the things of this life. "All is ours," to help us to heaven; in order to comfort and happiness.

2. If all is the Church's, nothing belongs to the wicked. Therefore say the Jesuited papists, the pope may excommunicate ill princes. They are evil governors; nothing is theirs, all is the Church's. But political government is not founded upon religion, but upon nature and free election, so that the heathen that have no religion may yet have a lawful government and governors. But it is further objected that they succeed Christ, &c., and He was the Lord of the world; and therefore they may dispossess and invest whom they will. But Christ as man had no government at all (John 18:36), only as God-man, Mediator; and so He hath no successor.

3. Doth not this hinder bounty? It is mine, and therefore I do not owe any bounty unto others (1 Samuel 25:11). However all that we possess is ours in law, yet the bonds of duty, both of humanity and religion, are larger than the bonds of law. Therefore "all things are ours," not to possess all we have, but to use them as He will have them used, that gives them.

4. If all be ours, we may do what we choose in all things. Not so. There is difference between right, and the use of that right. God's children have right to that which God gives them, but they have not the use of that right at all times. Again, though all be ours, yet we have not a sanctified use, but by the Word and prayer (1 Timothy 4:4). We must take them with God's leave.

5. Again, "all things are ours." Therefore truth, wheresoever we find it, is ours.

(R. Sibbes, D. D.)

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KJV: Therefore let no man glory in men. For all things are yours;

WEB: Therefore let no one boast in men. For all things are yours,