one by one, at the verge of life, and especially those who have passed into eternity, from the very commencement of time, whether they have been happy, and what constituted their happiness, there is not one who would not confess that the fear of the Lord was the only wisdom, and the knowledge of the Most High the supreme good.

If you could find another species of happiness, it would be what the wisdom of man has not yet discovered. You must look into some corner of the world which the eye of Omniscience has not penetrated; you must defy Omnipotence, and give the lie to eternal truth. Where," says the Almighty, "is the place of wisdom?" All creatures testify that it is not in them. But God declares, "The fear of the Lord, that is wisdom."

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Accursed be that impiety, shut out from the universe be the shadow of that conception, which would represent happiness to be found in the depths, the heights, the breadths, or in any thing separate from the service, the knowledge, and the love of the Eternal Being. This, "this is life eternal, to know thee the only true God, and Jesus Christ, whom thou hast sent." This fountain of water flows for the refreshment of the meanest peasant, as well as of the greatest monarch; this is a universal school of wisdom, into which all are invited. You may be happy, but there is but one way, and that is, "fulfilling your course," consulting the will of God, commending yourself to the guidance of his wisdom in a life of religion, living not to yourselves but unto God, seeking satisfaction in the mortification of every inclination which crosses his everlasting purposes; you may even lose your life for his sake, and you will find it.

2. The second mistake against which we should guard you is that of supposing we should be able to conform ourselves to the will of God, and to our own sphere of action, better in some other state; and being therefore dissatisfied with that precise state in which his providence has placed us. The wisdom of each consists in fulfilling his own course. The course of John the Baptist was difficult, obstructed with afflictions, and beset with dangers; but he fulfilled it. How many objections might he have formed against the precise course assigned him! how many reasons might he have advanced for supposing that in some other sphere he might have glorified God more entirely! But he yielded himself to the wisdom of God.

Some are ready to suppose that they should more easily comply with the dictates of religion, and more easily surmount temptations, in a condition different from their own; that they should have acted better in another combination of circumstances; and thus venture, if I may so speak, to lay the blame of their defection and misconduct upon God, who has fixed the bounds of their habitation.

The poor may easily imagine, how amiably and liberally they should have acted if their lot had been cast among the rich; and the rich, on the other hand, how safely they should have been preserved from a variety of snares, if they had been screened by the privacy of the VOL. III.-Y

poor. The young will ascribe their errors to the impetuosity so natural to their age; those who are more advanced are ready to imagine that if they enjoyed more leisure, and were not so entangled with the cares and perplexities of their active station, they should be better able to attend to the concerns of a future life. The aged are wishing for the energy and capacity of attention which belong to youth their time, they plead, is passed; it is too late for them to change.

But all these are great mistakes. Our true happiness is to be found in fulfilling our present course, conforming ourselves to the duties of that station in which we are placed, in consulting the will of God under the circumstances in which we actually are, and improving the opportunity which our condition affords. If we do not now love and fear the Supreme Being,-if we cannot now resist temptation, mortify corruption, and devote ourselves to the service of God,-if we now feel no resolution "to run the race that is set before us," -we may be assured that a change of circumstances will not avail. It is not a change of state that we want, but a change of heart: the disease is within, in the state of our minds, the bent of our dispositions, which. will follow us into another situation, produce the same effects, and. place us at the same distance from happiness. What you want, my brethren, and what we all want, is the renovating principle of Divine grace, that sanctifying principle within us; to have the law of God written in our hearts, without which no other change will avail. The grace of God in the heart will preserve us in any and every situation, and in all circumstances will be fruitful of advantage to our souls: it will guide us and keep us humble in prosperity, cheer us in adversity, and render its discipline salutary; it will sustain and direct us in life, support us in death, and go with us into eternity. It was this that enabled Joseph to preserve his chastity in the midst of temptation; that supported Daniel in the very jaws of lions; and inspired the confidence of Shadrach, Meshech, and Abednego in "the flaming fiery furnace." This is the principle which brings God to our view in seasons of the greatest trial, by piercing the cloud of flesh, and enabling us to see him that is invisible to the eyes of sense. The man who possesses this principle will adorn an elevated condition with humility; and a condition of obscurity and poverty with integrity and resignation.

If, therefore, there be any persons in this assembly that feel a conviction of the importance of a religious life, and a course of right actions, but yet are sensible of a moral inability, let them have recourse to the fountain of Divine grace. Come to Him who is eyes to the blind, ears to the deaf, feet to the lame. Cast yourselves at the feet of the Saviour; be conscious of your weakness, misery, and guilt. Pray to Him who is the fountain of all light, that the beams of his grace may be communicated to you; that his light may shine into your hearts, to give unto you the light of the knowledge of the glory of God.

This will govern the heart as well as guide the understanding

direct the will, and regulate the affections: this will make you holy; this will subdue temptation; this will be an antidote against the infection of evil examples. "This is the victory that overcometh the world, even our faith; for who is he that overcometh the world, but he that believeth that Jesus Christ is the Son of God?" This will surmount the disorders of life, the fear of death, and conduct the soul to everlasting felicity.

Finally, my brethren, let each of us attach himself with more seriousness, alacrity, and fervour than ever, to the proper duties of his station; let each consider in what instances he fails to fulfil his course; let each examine himself, and see wherein he fails to observe "the good and perfect law of God." Let him discover "his easily besetting sin," and see how far this has perverted his course, and turned his affections from God.

The time is coming when you will perceive that there is no true wisdom to be found but in doing the will of God. The value of time is to be estimated by the opportunity which it gives us of laying up riches for eternity. He is the most steady pursuer of his own interest who has laid up treasure in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal."

Some of you, perhaps, have not even begun: you have done nothing yet for the glory of God; you have been living entirely to yourselves; and your lives, it may be, are approaching to a close. Begin then to be wise; reflect on what you have heard; and remember, it will be ratified by the impressions of a dying hour.

There are some present, perhaps, who are near to the end of their course, and have the satisfaction to reflect that they have had their conversation with God. Happy such persons, whatever their station in life may be! Let the consideration of your having so nearly fulfilled your course make you more diligent and circumspect in what remains of it. In a very short time your conflict will be over, your corruptions will be slain. So near to victory, do not let the weapons of warfare fall out of your hands: "Be faithful unto death, and you shall receive a crown of life."

The memory of John the Baptist is perpetuated with honour, because he fulfilled his course;" while that of Herod and Pontius Pilate are covered with infamy. Which of these characters will you imitate? Will you be among those whom God condescends to honour, to whom he will say, "Well done, good and faithful servants, enter ye into the joy of your Lord?" or will you now surround yourselves with a few sparks of worldly pleasure, and lie down in eternal darkness?

Whenever the gospel is preached, this alternative is set before you; the alternative of "shining like the sun for ever; or of awaking to shame and everlasting contempt." If there were no judgment-seat at which we must appear, we might have our election between peace of conscience and the gratification of our desires. But our course here is a preparation for our course hereafter. Never dissever in your

minds a life of piety and a life of honour; there is no glory, no happiness, but in the love and service of God.

Hear the language of the apostle Paul, in the near prospect of a violent death: "I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness."

Do you believe this? If you do not, you are not Christians; you wear a mask. But if you do, the conviction and confession of this truth will for ever be a source of torment to you, unless you now imitate the conduct of this apostle, give yourselves up to God, and embrace and pursue a holy and religious life in Christ Jesus.

IV.

CHRIST'S PRE-EXISTENCE, CONDESCENSION, AND

EXALTATION.

PHIL. ii. 5-9.-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.*

[PREACHED AT THE CHAPEL IN DEAN-STREET, SOUTHWARK, JUNE 27, 1813.]

In this chapter it is manifest from the context that the apostle is inculcating upon professors of the gospel a spirit of condescension and humility. "Let nothing," saith he, "be done through strife or vainglory, but in lowliness of mind let each esteem other better than himself: look not every man on his own things, but every man also on the things of others."

His intention is to enforce a disposition that enters very deeply into the lowly spirit of the gospel, an attention to the circumstances of others, a preference of their interests to our own, and a willingness to condescend to make great sacrifices of our own interest and gratification, of our own honour and advantage, to promote their good. It is that particular species of Christian virtue and benevolence which stands opposed to the tenacious maintenance of outward distinctions and dignities that insists on all the honour and pre-eminence which we might be supposed to have a right to claim; and lays by its own advantage and honour for the sake of promoting the spiritual and tem

• From the notes of W. B. Gurney, Esq., corrected, in a few cases, by comparison with the notes sent by six other friends. See Mr. Hall's own sketch of the argument, p. 24-28.-ED.

poral interests of our fellow-creatures, and especially of our fellowchristians.

Of this disposition he presents a striking example in the noble conduct of our Saviour, and in the great doctrines which are exhibited in his incarnation and converse in this world, as well as in the wonderful example of love and humility which he showed in becoming "obedient unto death, even the death of the cross;" and he shows that by such a conduct as this it was that Jesus Christ rose in our nature to that inexpressible majesty with which he is at present invested. "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 on earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."

Permit me to request your attention while I endeavour to set forth, in some imperfect measure, that example of great condescension and humility which is exhibited in the passage before us.

Now, in the idea of condescension, we must suppose a superior and an inferior, one by whom that virtue is exercised, and another to whom it is shown. Where there is a perfect equality there is no room for the exercise of this particular species of virtue; much less where a superior only is in question: for, though we may behave ourselves with the utmost propriety towards an equal or a superior, yet it is impossible that he should be the object of our condescension; this would involve a very great absurdity in language.

Whenever we speak of this species of excellence, it always implies that it is an inferior towards whom it is exerted; this is the necessary pre-requisite for the exercise of this particular form of Christian and moral virtue. In like manner it is evident that a stoop, a descent from some dignity or previous elevation, is always supposed in the exercise of this branch of virtue. It always implies a resignation of some claim to a superior station, a foregoing of some advantage or pre-eminence. It is also necessary that such humiliation should be perfectly voluntary; a voluntary lowering of ourselves beneath the station which was previously occupied; a laying down of some advantage or dignity There is a strong contrast supposed in a series of acts of condescen sion, or even in one, between the station we previously occupied and that in which we place ourselves. There is also an implied opposition between something we possess and something we resign, and the station to which we are reduced in consequence of resigning it,-the station to which we bring ourselves,-which forms a powerful opposition or contrast to what we might have assumed or previously possessed.

If our Saviour condescended, in the instance before us, it is mani. fest there must have been some previous elevation from which he descended from which he passed to those acts which are here specified. It is necessary, in order to make out an example from our Saviour's case, to specify the particular circumstances here implied, which stand opposed to other circumstances: the elevation must come