SERMON XII.

PHILIPPIANS ii. 5-11.

LET THIS MIND BE IN YOU, WHICH WAS ALSO IN CHRIST JESUS WHO, BEING IN THE FORM OF GOD, THOUGHT IT NOT ROBBERY TO BE EQUAL WITH GOD: BUT MADE HIMSELF OF NO REPUTATION, AND TOOK UPON HIM THE FORM OF A SERVANT, AND WAS MADE IN THE LIKENESS OF MEN AND BEING FOUND IN FASHION AS A MAN, HE HUMBLED HIMSELF, AND BECAME OBEDIENT UNTO DEATH, EVEN THE DEATH OF THE CROSS. WHEREFORE GOD ALSO HATH HIGHLY EXALTED HIM, AND GIVEN HIM A NAME WHICH IS ABOVE EVERY NAME: THAT AT THE NAME OF JESUS EVERY KNEE SHOULD BOW, OF THINGS IN HEAVEN, AND THINGS IN EARTH, AND THINGS UNDER THE EARTH; AND THAT EVERY TONGUE SHOULD CONFESS THAT JESUS CHRIST IS LORD, TO THE GLORY OF GOD THE FATHER.

Ir is one of the characteristics of the united Church of

this empire, to observe holy seasons.

And it is one of the advantages of such a practice, that the several parts of the truth of God are brought distinctly into view at stated times. He who knows what it is to examine and enquire after truth, knows that this can only be effected, as we are constituted, by taking it up in parts.

It is well to have a general outline of truth supplied to us. If we draw not a wide circumference, it is impossible that we can comprehend any part of the truth correctly. But, when our circumference has been widely drawn, it is by the contemplation of each arc, if I may so speak, of this circle,—by the minute contemplation of it as divided into degrees,-that we come to know the whole. And therefore I must call upon you to join with me in thankfulness to Almighty God, that He has placed you and me under a dispensation of his doctrine which leads us into a minute examination of its several parts.

I have another observation to add, which is, that large experience convinces me it is only by the minute and particular knowledge of the truth of God,-which may be expressed by various terms, but all those terms are coincident; call it "the mystery of his will," call it "the faith," it is only by taking into our minds the distinct apprehension of this mystery, this faith, this truth,—which can only be effected by examining it minutely in parts,-that we are made "strong in the Lord and in the power of his might." O, beloved, ignorant persons may tell you that it is not necessary to go up into the height, and down into the depth; to go to the west, and to go to the east, in the examination of the body of truth; but he who knows what it is to dwell in a world of sin and temptation which is continually drawing him to other objects, to objects of evil, to the flesh, and not to the spirit, will testify that

it is only by having the mind occupied in God,-it is only by the using of God,-that we can be kept from evil; which use of God we can only attain to by the knowledge of Him; which knowledge of Him we can only attain to by the knowledge of the mystery of his will, the faith, the truth, which He hath devised and hath set before us for the very purpose of making himself known, of making us acquainted with Him. Do you want to know what the effect is of his making us acquainted with Him? "Acquaint now thyself with God, and be at peace." There is no other way of peace, even as there is no other way of strength and of righteousness.

Beloved, I have made these remarks to draw forth your gratitude first; and not your gratitude only,-for you cannot have gratitude, except you approve in your own conscience the assertion which I have here made: except in your own conscience you are led to know the value of truth, you never can laud God for putting you into a situation and relation whereby his truth is brought into your heart, and into your mind, and into your service, and into your contemplation, and into your enjoyment.

Then I have followed the guidance of the Church in selecting this passage in particular for our present contemplation: a passage which leads us into one portion, and that a most important portion, of the mystery of God's will, of the faith, of the truth; namely, the humiliation of the Second Person of the Godhead;

the humiliation of one who is essentially the co-equal of the First Person and of the Third,-even Jesus Christ of Nazareth, who has for the basis and foundation of his being the infinite eternal spiritual substance of the Second Person of the Godhead. We are drawn to this portion of the mystery of God's will by an exhortation. And for this exhortation I must prepare the way, by showing you in few words the connection in which it stands.

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This apostle speaks with great pleasure, and with great praise, of the church to which he is writing. He declares that he is in the habit of praying for them. He then testifies as to his own circumstances, which have appeared to be adverse, that they are turned out to his advantage, and to the advantage of the cause of God. He then expresses his earnest expectation as to what should be the final result of his present imprisonment, and the trials he is undergoing. He then founds upon this representation a demand upon the individuals of this Church; first, that their conversation be as it becometh the gospel of Christ" generally, and especially in union of spirit,—that they may "stand fast in one spirit, with one mind striving together for the faith of the gospel." And then he demands of them confidence in the face of their adversaries; that they should not be dismayed or terrified, but on the contrary should be bold in maintaining the truth, whatever conflicts it might bring them into. And then, as what appears to be the particular object of his epistle, he calls them more distinctly to unity; sug

gesting to them that, if there be any ground of urgent persuasion and exhortation to those that are in Christ, -if love in its exercise and power be a source of consolation,-if there be such a thing as the common possession of the Holy Ghost,-if there be such a thing as compassion,-on all these several grounds he would urge them to that which it is his especial desire to see exercised among them,-a spirit of unity and concord. Then he naturally enough dissuades them from those things which are calculated to break unity and concord; namely, strife, a spirit of contention, and of vain glory. And he inculcates the disposition of humility and lowliness of mind; "In lowliness of mind let each esteem other better than themselves." Now, beloved, can you possibly hear these words without being sensible what effect the maintenance of this principle must have? What is it in fact that produces all the strife and contention of the people that are in the world? It is an eagerness to press for what is our due; that is, our due according to our own estimate; and we esteem our due more highly than what is true; we set a value upon our condition beyond what it demands: and therefore we continually strive with others to get that which we fancy we deserve, but which they disclaim as our right. So that, I say, if a person could be brought to this mind, that he really does esteem others better than himself, why then, strife is at an end. "Look not every man on his own things, but every man also on the things of others." I take that in con