As I said earlier, our pastor is not able to be with us this evening. And so I'd read a sermon of the late pastor, Mr. Matronola. The sermon is entitled Spiritual Wealth in Christ Jesus. It was a sermon preached on the Lord's Day morning, 17th of October, 1993. The text is 1 Corinthians chapter 1 and verse 30.

1 Corinthians chapter 1 verse 30, but of him are ye in Christ Jesus who of God is made unto us wisdom and righteousness and sanctification and redemption. The apostle writes unto the church of God which is at Corinth But this letter is not written to them alone, for we are particularly told that it is for all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours. All the words of Scripture go beyond the special circumstances of those to whom they were written and belong to the people of God in every generation.

He continues with the benediction, grace be unto you and peace. Peace always follows grace. The peace of God is established in the heart by grace. Paul also gives thanks for them and for the charismatic gifts which had been granted to this Corinthian church. I thank my God for the grace of God which is given you by Jesus Christ that in everything you are enriched by him in all utterance and in all knowledge.

He emphasizes that the purpose of these gifts was to confirm the testimony of Christ. The signs evidenced the work of grace and the planting of a gospel church through the apostolic labor. The signs of an apostle, which confirmed the day of the gospel, had been wrought in the midst. But when the gospel was confirmed and the churches were established, then these gifts decreased until they passed away.

Having spoken of the divisions and the party spirit which he had learned and had crept into the church at Corinth, I am of Paul and I of Apollos and I of Cephas and I of Christ, Paul begins to speak of the gospel. Why follow men? Were they crucified for you? It was Christ who died to save you. He begins to expand on the subject of Christ crucified onto the Jews a stumbling block as it had been once known in Paul's own case and onto the Greeks foolishness.

The people who come to know the wisdom of God are not those men who would they are not those who men would choose. Ye see your calling, brethren, that not many wise men are to the flesh, not many mighty, not many noble are called. But in the mercy of God he has chosen those who have no merit, those who would never have been chosen by men. But we see that this is because he would be glorified, that no flesh should glory in his presence, that according as it is written, he that glorieth let him glory in the Lord.

This is the setting of our text in which there is set forth the One who has made a blessing to His people, the One whose sufferings, even unto the death of the cross, our salvation has been accomplished, the One in whom we meet, the One who would make us turn from everything which is of the flesh, that we may be wholly taken up with Him, The One who is made unto us wisdom and righteousness and sanctification and redemption is named for us here. He is Christ, Jesus, the Messiah, the One who is the anointed of God who has come to perform the Father's will, the One who is the Creator of the ends of the earth. For by Him were all things created that are in heaven and that are in earth, visible and invisible, and by Him all things consist. but who is also the one who was given at his birth the name of Jesus, for he shall save his people from their sins, the one who came and took our nature upon himself, that he might bless us with all spiritual blessings in Christ. We could speak much of the name of Christ Jesus, but I would particularly like you to notice that the verse says, in Christ Jesus.

The New Testament description of the Christian is one that is in Christ. Paul describes himself as a man in Christ. And when we think of Christ Jesus here, what I want to consider especially is that we are in Christ Jesus. God the Father has put us in Christ Jesus. The Spirit of God has brought us into Christ Jesus. We are those who have been brought into union with the church's living head. This is the ground of our spiritual life.

John says, He that hath the Son hath life, and he that hath not the Son of God hath not life. We are dead in Adam, dead in sin, but we are alive and only spiritually alive in Christ. Are you in Christ, the church's living head? Pause my soul and ask the question, are thou ready to meet God? Am I made a real Christian, washed in the Redeemer's blood? Have I union to the church's living head?

But being in Christ Jesus, what are we to discover? He is made unto us wisdom, and righteousness, and sanctification, and redemption. C. H. Spurgeon says of this verse that we have a spiritual existence in Christ Jesus, but we have also a spiritual wealth through Christ Jesus. If we have a spiritual existence, because we are in Christ Jesus, we are spiritually wealthy. Wealthy in these four respects, in wisdom, righteousness, sanctification, and redemption.

We are also told in this text that we are in Christ Jesus, who is made unto us. Made unto us. And yet, the one who is Christ Jesus was not made. We know that in the doctrine of the Son, He is not created. We confess Christ as the Son of God, uncreated and not made. He is the only begotten of the Father. He is the Son by an eternal generation. He is equal with the Father and the Spirit in power and in glory. He is the Maker, for by Him all things that have been made consist.

but he is described here as made which shows that the burden of this verse is not what he is but what he is for us what he has been made for our sakes he is made unto us wisdom, righteousness, sanctification and redemption he is made for us wisdom The Greeks seek after wisdom, but apart from Christ and Him crucified, there is no wisdom. If we would be wise, then we must be in Christ Jesus.

The great ones of the earth who boast of their wisdom, if they are outside of Christ Jesus, whatever knowledge they have, and however prudently God permits them to exercise that knowledge, they are not wise in any real sense. True wisdom is to know Christ and Him crucified. All true knowledge is the knowledge of Jesus Christ. A man is wise if he knows Jesus Christ as his Savior. Conversely, a man is a fool if he denies that Jesus Christ is God.

The fool hath said in his heart, there is no God. And a denial of the deity of Christ is the same as saying that there is no God. When we think of Christ, we must know that He is God. We must acknowledge Him, as Thomas did, my Lord and my God. Christ is made the wisdom which we need. Man, made in the image and likeness of God, has been made to think and to reason. He is above the creatures. Man is to make use of the knowledge which he has been given. Adam, in his state of original innocence, was possessed of great wisdom, so much so that he gave names to all that was created. Out of the ground the Lord God formed every beast of the field and every fowl of the air and brought them unto Adam to see what he would call them. And whatsoever Adam called every living creature, that was the name thereof.

But when Eve was beguiled by the serpent, and gave the fruit to Adam, and he did eat thereof, sin entered. The devil's lie was, God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.

After sin entered, there was a difference, for their original righteousness was lost, and their perfect wisdom was no more what it had been. They still had knowledge, knowledge of good and evil, knowledge of the good which they had forsaken and of the evil which would henceforth be upon them and would be a curse to them and to their posterity.

The first thing they knew, after they had sought the knowledge that was like to the knowledge of God himself, was the eyes of them both were opened and they knew that they were naked. The force of this statement means that they knew that they were sinners before God. It is not only that to one another they realized that they were without clothing, but that they realized their nakedness before God.

They heard the voice of the Lord God walking in the garden in the cool of the day, and Adam and his wife hid themselves from the presence of the Lord God. And the Lord God called unto Adam, and said unto him, Where art thou? And he said, I heard thy voice in the garden, and I was afraid, because I was naked, and I hid myself. And he said, Who told thee that thou wast naked?

There was a loss of that perfect wisdom which had been implanted in Adam in the beginning by his Creator. Now they knew that they were naked and were not as they had been previously. there was a separation.

All man's knowledge and all man's wisdom when it leaves Christ out is that which leaves him short of God, without a Savior. The first thing therefore which must happen to a man is to be shown that he is naked and bereft and that he cannot by his own searching find out God. Canst thou by searching find out God? He needs God to show him concerning himself and the way by which he might live before God.

Christ was made wisdom. He came to teach us. He came as the Word to declare to us the way to God, to declare even to those who were dead in trespasses and sins through Adam's transgression, to those whose foolish heart was darkened. and whose minds were closed against the truth of the gospel.

Christ was made wisdom. He was made a prophet. The Lord thy God will raise up unto thee a prophet. Deuteronomy 18.15 Christ is prophet, priest, and king. And this verse brings before us these three great offices.

Christ is made wisdom in his coming as a prophet, declaring the will of God to poor sinful men and declaring the way of salvation through faith in his word. He came in the days of the Old Testament and addressed individuals such as Abraham, Isaac, Jacob, Moses, and the prophets. Although He came not to them as He would come later when He took our nature upon Him, for when the fullness of the time was come, the Word was made flesh and dwelt among us.

Last of all, He, God, sent unto them His Son, saying, They will reverence My Son. But rather than hearing the Christ of God, they took Him, and by wicked hands he was crucified and slain. Yet in the determinate counsel and foreknowledge of God thus was it appointed that sinners might be saved. That was why there must be the preaching of Christ and Him crucified. However objectionable it might be to both Jews and Greeks This must be the message preached because Christ is the power of God and the wisdom of God.

Paul had come to know this for himself. He knew the power of God which on the Damascus Road brought him to salvation. He also knew the wisdom of God as Christ addressed him and he was made to answer the Word of Christ. Who art thou Lord? And the Lord said, I am Jesus whom thou persecutest.

We must know Him who has made wisdom. To know my Jesus crucified by far excels all things beside. Has he been made wisdom to you? If so, God, in bringing you to the wisdom which is in Christ Jesus, will show you that every other wisdom is foolishness. and that you are foolish yourself without this wisdom.

It is only when you come to an end of yourself and own that you do not know how you can make yourself just before God that you are brought to see God's way in Christ and know the power and the wisdom of God in your own experience, and that He is made unto us wisdom.

Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another. May we be those who know the wisdom of God. Christ is the wisdom of God, the wisdom of God dwelling in us, because Christ dwells in us.

For those with a spiritual existence, there is spiritual wealth, and to wisdom we can add another treasure, that of righteousness. When Adam knew his nakedness before God, he lost, as we've already said, his original righteousness. By one man, sin entered into the world, and death by sin. By one man's disobedience, many were made sinners.

Because of Adam's sin, we are those who are born into a fallen world, and by original sin, we are all as Adam's sinners in our own case. Men are without a righteousness, They are as naked before God with nothing to cover from the absolute standard and holiness of God and from the certain coming of judgment.

However hard man works to produce a righteousness and however he seeks by dead works to come before the living God, we are all as an unclean thing and all our righteousnesses are as filthy rags in God's sight. Man's works have got no worth. They are dead works. We need the righteousness of Christ made over to us.

He is the righteous one. He is the one who stands for his people. He is the one who came to secure a righteousness by his law-giving. As Thomas Boston says, he stood in the sinner's law place. He stood in our place. he took our obligations to keep the law and provide a righteousness which would be acceptable with God and he took the penalty of those who have sinned

he took upon him the consequence of unrighteousness in my place condemned he stood and sealed my pardon with his blood he was condemned not only by men but he was brought under the sentence of God. For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him.

When God begins to deal with us, and wisdom comes to us, we are shown by the work of the Holy Spirit within our hearts our need of righteousness. We are shown that without that robe of righteousness we cannot appear before God. We are shown what Adam was shown, our nakedness. We are shown in our own experience the ruin of Adam's transgression. As Adam felt his unrighteousness to be as a nakedness, he hid from God because he said, I was naked, we are brought to that place when God is at work upon us. Then we are brought to see that there is a robe of a perfect righteousness and that Christ is our righteousness. The righteousness of Christ, his perfect obedience and his death in the place of the transgressors is put to our account and we are clothed in his righteousness.

Sometimes people speaking of the fashions of the world say, oh I like that dress, how much did it cost? If the Christian is asked concerning the robe of Christ's righteousness which is upon him, he can only say that it cost him nothing. but it cost Christ everything. We were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without blemish and without spot.

We should be more concerned to know that we have got the robe of Christ's righteousness about us than anything else that this world may consider attractive, for this is glorious dress. This is the only dress which will stand in the day of judgment. If we are not clothed in the robe of Christ's righteousness, we are as Adam in his nakedness, and we will seek in that day to hide ourselves from the face of God and of the Lamb. We will cry to the mountains and rocks, fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lamb.

We need this robe of righteousness. which will never grow old, and which will never become outmoded. In the words of the hymn,

Adam, when the tempter foiled him,
his bright robes were quickly gone.
But this righteousness of Jesus,
once applied, tis always on.

Dear friends, if you have Christ made unto you wisdom, He has also made unto you righteousness, and you have that robe which is always on. In that glorious dress you will stand boldly in the great day to come, and it is the only way in which we can possibly be upheld in that day.

This spotless robe the same appears
when ruined nature sinks in years.
No age can change its glorious hue.
The robe of Christ is ever new.

Are you in Christ? Then you have that robe of righteousness about you. Not the robe of your own righteousnesses, which are as filthy rags and as unclean things, but the robe of His perfect righteousness, Jehovah T'kenu, the Lord, our righteousness. Jeremiah 33.16

Daniel was told he had finished the transgression, he has made an end of sins, he has brought in everlasting righteousness, everlasting righteousness. This is where the four in our verse become three. In the Greek text there is another little word which is added to the word and before sanctification which is not apparent in our English translation where there is simply the word and between the words wisdom and righteousness and sanctification and redemption. In the Greek There is another two-lettered word which is added, and it is the Greek particle te. According to Albert Smith's lexicon, an enclitic particle such as te denotes a closer affinity than the normal word which is used for and, between the words and the sentences which it connects. I mention this only to show you that the Holy Spirit has made a difference here, inspiring the Apostle's language at this point, so that he does not just simply use the connecting word and, but he uses another word which has the force of and also. It is therefore righteousness and also sanctification. The little enclitic T means that these two are never to be separated, and what God hath joined let no man put asunder. We are not therefore to separate imputed righteousness from imparted righteousness.

There is an imputed righteousness in the righteousness of Christ, which is put upon us, and which covers our sins as a robe. And there is also an imparted righteousness for those who are so covered by the robe of righteousness that they are made new creatures in Christ Jesus.

And it is not for us who have the imputation of His righteousness to be indifferent to the way in which we live. We are to live righteously. John says in his epistle, he that doeth righteousness is righteous. We are to be looking not just to an imputed righteousness but to the imparted righteousness of Christ in our lives.

The theologians say that the imputed righteousness of Christ is something which cannot be controverted. It is an act of God. He declares His people to be righteous in His Son. It is not that they become righteous, but that He declares them to be righteous. Who shall lay anything to the charge of God's elect? It is God that justifieth, who is He that condemneth. It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

It is Christ's work which secures the ground of this righteousness being made over to us. Christ is made unto us righteousness and he is also made unto us sanctification. And this sanctification, this imparted righteousness, is a work of God. Whereas the act of God is that which takes place In a moment, as he declares us to be righteous, the work of God is that whereby he makes us righteous by the working of his Spirit, by the subduing of the lusts which are within our hearts.

And this is contradicted. If the imputed righteousness is an act of God which cannot be controverted, the imparted righteousness is a work of God which is always contradicted. For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other. This is why we experience the warfare, and the struggle, and why we sometimes feel that we cannot be under the robe of his righteousness, because we still find ourselves to be so sinful.

But this is part of the Christians' continuing warfare against the world, the flesh, and the devil. However, although there is this continual warfare, we must see that Christ is both our righteousness and our sanctification. We start from the victor's position. We are not seeking to obtain a sanctification, a holiness, which will qualify us for heaven. We have been given a righteousness. If any man be in Christ, He is a new creature. The work which has been wrought for us and the Christ who has been made over to us will see us through to glory itself.

But yet there must be holiness without which no man shall see the Lord. There has got to be a difference. If we have got the imputed righteousness of Christ reckoned to us, then we will have a concern for actual holiness, actual righteousness. Only the Lord's people have the imputation of righteousness, and only they know the mighty regeneration of the Spirit of God in their hearts, so that they are a new creation.

For ye were sometimes darkness, but now are ye light in the Lord." We are not what we once were, which is why we cannot come to terms with our sinfulness and say that it does not matter how we live. Even though we may try to come to terms with sin, and I think the Christian is daily seeking to come to terms with sin, we can never do so. We must always regard it as that sinning sin which God hates, and which we cannot have any affinity to, even though we are plagued by it.

If we have got the righteousness of Christ upon us by imputation, than the work of God is continuing within us, both to will and to do of His good pleasure. And therefore, we do not yield our members as members of unrighteousness unto sin, as once we did, when we could do nothing else. Instead, we yield our members as instruments of righteousness unto God.

When, however, you feel that you are unable to come before God with a holiness, and yet, as we have said, without holiness no man can see the Lord, the thing to look to, and oh that God will enable you to do so, is that it is Christ who is our sanctification, even as He is your righteousness. The two are inextricable. He who is your righteousness is your sanctification, and in that is the comfort that the child of God will never be lost or rejected in the day of judgment.

Though our hearts condemn us, and though we feel desperate at times because we're so far from what we should be, yet Christ is the ground of our being accepted. He is the very holiness that we need. As Paul says to the Colossians, Christ in you, the hope of glory. Colossians 1.27. The fact that we will be in glory and not excluded from eternal bliss is because of Christ in you. Christ in you. Because he has made wisdom and because he has made both wisdom and also sanctification. These two together. He is therefore prophet and priest. This is the priestly work of Christ. He secures a righteousness for us, and we are those whose consciences are purged from dead works by the blood of Christ. We are a righteous people, a godly people, a people who are seeking that holiness without which no man shall see the Lord.

Christ is priest, in that he is made unto us wisdom and also sanctification. you cannot separate what God has put together. Although in the last hundred years it has been the tendency to make a separation between Christ as Saviour and Christ as Lord. And it is the teaching of some in evangelical circles today who say that you can have Christ as Saviour and although it is preferable if you have him as Lord, it doesn't really matter. It does matter. If we have got Him as a Savior with the imputation of His righteousness about us as a robe, then we are those who also must acknowledge Him as Lord. If you have Him as a Savior, then your desire is that you will be under His Lordship.

If you wonder whether you are a child of God, then let me ask you, are you concerned to please Him Or do you seek to please yourself? Is your religion a self-pleasing religion? Or do you desire that Christ in all things should have the preeminence? Do you lament your lack of growth in grace and the knowledge of Him? Do you lament your lack of reproduction of likeness to Him? Do you lament that you are not yet what you ought to be and what you would be? Is it your desire that He will not let you go and that you might be kept and brought into the heavenly state? Is this the essence of it? Do you long for Him? Do you long for Him? Is your desire above all else in the words of the psalmist one thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord that I may dwell in the secret place and know the abiding presence of the Almighty as my portion forever If that is your longing and your desire then there is no doubt He is made unto you wisdom and righteousness and also sanctification. He is prophet and priest to you. He is also King.

For our text continues with these words and redemption and redemption. Some have thought that the Apostle has made a mistake here that he should have put the redemption before the righteousness and the sanctification. That is because they think of redemption simply as the blood of Jesus, the price which he paid for us on the cross. But the redemption referred to here in our text is our future redemption. It is the redemption of the final state when the Lord comes again. It is the redemption of the body when Christ comes at the end of the age.

Ourselves also, which have the firstfruits of the Spirit, even we ourselves grow within ourselves, waiting for the adoption, to wit, the redemption of our body." Romans 8.23. Paul has deliberately put redemption last, because in this consideration it is the final thing. To bring us to glory is the triumph of the kingly work of the Redeemer, who is prophet, priest and king.

who is made unto us wisdom and righteousness and also sanctification. This is the burden of Christ's prayer and his prayer will be fulfilled because he is the one in whom the Father delights. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory. He is gone to prepare a place for us

Redemption here is speaking of the certainty of the last things and we presently have the Spirit as a pledge of what will be. We have the firstfruits of the Spirit. As Paul writes to the Ephesians, He was sealed with that Holy Spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession. which is unto the praise of His glory, that's Ephesians 1, 13 and 14. And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption, Ephesians 4, 30.

We have the Spirit of God, we have the sealing work of the grace of God, whereby the Spirit of God has pressed upon us that we are the Lords. He has made His mark upon us, and He causes us at times to feel the weight of His presence. We have received the spirit of adoption, and thus we cry, Abba, Father.

Believers have this great certainty announced in the Gospel that death is not the end, but that Christ will bring us to glory. The head will never be separated from the body. He will bring us to where He is. He has gone before to prepare a place for us and he will come again and receive us unto himself.

What of death? At death, we think of the souls of the redeemed passing into the presence of Christ. Where are the spirits of just men made perfect? We should never forget, however, that the bodies of the Lord's people are also redeemed. We who have the first fruits of the Spirit, even we ourselves, groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

At a funeral, the bereaved may say, one is very sympathetic to them when they say it, that their loved one is not there anymore. The body is just a shell. Well, that is true, the loved one is, if in Christ, absent from the body and present with the Lord in the paradise of God. But what they have described as the shell is also precious in the sight of God. It may be consigned to the earth and crumble into dust, but it belongs to Christ. It is that which He has purchased by His shed blood. He has purchased our redemption, body and soul. He has paid for both. When he comes at the end of the age, he will be in such an act of kingly power that the dead will be raised. That which is sown in corruption will be raised in incorruption. That which has known mortality will be brought to partake of immortality. And that which has been found in shame will be raised to honor.

We who have the first fruits of the Spirit, the more we are brought into a hope in Christ, ought the more to contemplate our mortality. These bodies speak of our mortality. As we get older, the least little thing becomes burdensome to us. We know what it is to experience the gradual taking down of our earthly tabernacle, our body of humiliation, until it will eventually be brought to the grave. and there will be the parting of spirit and body. The soul will go to be with Christ and the body to the ground to be a portion for the worms until the day of resurrection.

But the resurrection day will come. This is the great comfort to us that our bodies will be raised and our souls and bodies together will be forevermore with Christ. He who in that mighty act of His coming shall change our vile body, that it might be fashioned like unto His glorious body. It is not therefore only the soul which matters, and the body is of no consequence, but the body is also precious in God's sight. That is why we cannot commit the body to the flames of cremation. Can we treat the body which the Savior has shed his blood to possess as something which is to be incinerated, as if it were refuse?

Cremation is contrary to all which is spiritual, and all that is of God, although people say it doesn't matter. It does not matter in the sense that God is able to raise those bodies which have been consigned to the flames, those who have been martyred, or those whose unbelieving loved ones have demanded that their relatives be cremated at their death. God will raise them from the ashes. Yes, just as from the dust, And how can we deliberately take that which is made in the image and likeness of God, that for which Christ has shed his blood, and cast it into the fire as if it had no more value?

The more we realise this, we groan within ourselves because we long for the redemption of the body. We are looking for the adoption, to wit, the redemption of our body, when we ourselves, body and soul, will be in the presence of Christ forevermore. Christ made unto us wisdom announces to us concerning righteousness and sanctification a righteousness and a holiness which is ours in him so that we shall go to heaven. Nothing will prevent the work of Christ from its most full and final consummation. when we shall be body and soul forever with the Lord, to sing His praise throughout endless ages.

This is the Christian hope, the blessed hope and confidence of the Lord's people, and the Holy Spirit within our hearts is the earnest, or the pledge, of these things. Let the word of Christ dwell in you richly in all wisdom, through the Spirit's application, as the Spirit of God is the earnest of these things, so they will be brought to pass.

"All these things are, as our text informs us, of God. It is of God that Christ is made unto us wisdom and righteousness and also sanctification and redemption. It is of Him that ye are in Christ Jesus. Who has designed these things? It is of God that these things are so. For of Him and through Him and to Him are all things to whom be glory forever. Amen. Salvation is not of the will of the flesh. It is not of the will of man. It is of God. It is the salvation of God that we preach. The Father spared not His Son but has given Him to die for us, given Him to be all that we would need, all that we should need in this life, and given us that hope of glory in Him. It is of God, it is the Father who has willed it.

For whom are these things purposed? It is of God, For ye, says the Apostle, who are in Christ Jesus, for of him are ye in Christ Jesus. It is for the elect, it is for the people of God, it is for the Church. The things which we have been treating of in this verse are of God, for you, and for me, who are in Christ Jesus. These things are for us.

Even though you feel to be as those who are described in the earlier verses of this chapter, ye see your calling brethren, how that not many wise men after the flesh, not many mighty, not many noble, the weak things, the base things of the world, and things which are despised, Nevertheless, these things are made unto us, wisdom and righteousness, and also sanctification and redemption. They are for us in Christ Jesus, even if in our own eyes we feel ourselves to be with the apostle, the chief of sinners.

What we have lost in Adam has been gloriously restored in Christ. He has given us to know more blessings than our Father lost. The only thing, therefore, that remains for us is that there be the giving of the glory unto Him.

Kelly says, being of the favoured number whom the Saviour calls His own, it is not meet that we should slumber. Nothing should be left undone. This should be His people's aim, still to glorify His name. according as it is written, He that glorieth, let him glory in the Lord.

Oh, that we might have such an interest in Christ Jesus. Oh, we might know that we have all things in Him. He is all I need. He is all I need. He is all I shall ever need for time and for eternity. full Christ, Christ in you, the hope of glory. May the Lord bless his word for his name's sake.

But of him are ye in Christ Jesus, who of God is made unto us wisdom and righteousness and sanctification and redemption. Amen.