in some degree essential to the character of a Christian; but it gathers strength, and acquires a more complete ascendancy, as he grows in grace: and, with increasing knowledge, sensibility, and discernment, he perceives many things in his conduct and conversation not exactly consistent with it, which he carefully endeavours to rectify: for indeed the same words and actions, which once formed no impeachment of his sincerity in professing the gospel, would prove him a hypocrite, should he persist in them, when "more fully in"structed in the ways of the Lord."

The apostle before this had judged the Philippians to be sincere believers. He was "confident "that the Lord, who had begun a good work in "them, would perform it until the day of Christ; ❝even as it was meet, that he should think this "of them all:" but he prayed that this holy sincerity might be permanently manifested, and more exactly regulate all their professions and conduct towards God and man; that in all their words and actions they might be preserved pure from every tincture of dissimulation and hypocrisy. And what believer will refuse to adopt this prayer for himself, and for all whose growth in grace he especially desires? And who does not see, even among professors of evangelical truth, whom it would be wrong wholly to condemn, many grievous mixtures of insincerity, real or apparent, the effect of ignorance, warm passions, strong attachments or prejudices, inattention, a timid incapacity of giving a direct refusal, or the habit of exciting expectations by kind language and ambiguous expressions, without any real intention of answering them?

But the word sincere signifies unmixed, or purified from every thing that is debasing, like honey when thoroughly separated from the wax: sine cerd. The original word here used means, tried in the light of the sun: which shews every mote in transparent bodies, and the purity of such as are spotless. It has therefore been thought, that the apostle referred to the simplicity of the consistent Christian, as contrasted with the conduct of such as attempt "to serve God and mammon;" and endeavour to unite the interests, pursuits, and pleasures of the world, with those of religion; in defiance of our Lord's most solemn declaration that it is impossible. When a man appears devout in the place of worship, on the Lord's day, or in pious company, but acts like a worldly man in other circles, and on other occasions: when his religion falls almost wholly under human observation; and neither, in any due proportion, enters his closet, nor influences his conduct in his family, his dealings, or the use which he makes of his time and talents; when he loves to dispute about the truth, but manifests no improvement of disposition from his attachment to it; when he makes one, almost as regularly at the places of diversion, as at those of public worship; or when he is religious with reserves, and only by fits and starts; he exhibits a melancholy and affecting sight to every truly pious mind: and, however this character may pass current in an obscure place, the clear light of the "Sun of righteousness" will discover its unobserved evils, and expose its worthlessness. But with this too common character we may contrast

the professor of the gospel, who maintains a consistent conduct in all places and companies, under the habitual impression of this thought, "Thou, "God, seest me;" who is " in the fear of the Lord "all the day long;" who conducts his most ordinary concerns on the highest principles; who aims to fulfil the duties of every relation "heartily, as "to the Lord and not unto men;" who seeks to have all his employments, possessions, and comforts," sanctified by the word of God and prayer;" who serves his "Master in heaven," when engaged in his shop, in manual labour as a servant, and even in taking needful recreation; and endeavours to observe the apostle's direction "Whether

ye eat,or drink, or whatsoever ye do, do all to "the glory of God." Religion constitutes such a man's business, interest, and pleasure; and, by assigning to every thing its proper place; proportioning his attention to every object ac-. cording to its value and importance; and arranging his secular concerns in due subordination and subserviency to the one thing needful; he renders every part of his conduct an act of cheerful obedience to the God of his salvation. It is probable, that no mere man ever.completely answered this description: but it certainly comprises the substance of various scriptural exhortations, and accords to the commands and example of our blessed Lord. "Growth in grace" must, therefore, especially consist in a continual approximation to this state of mind and tenour of conduct; and the disparity between our actual attainments, and this proficiency in religion, should

increase our earnestness in "pressing forward to "the mark, for the prize of our high calling of "God in Christ Jesus."

V. The apostle next adds, "that ye may be " without offence till the day of Christ;" and we may from this clause deduce another particular, intimately connected with the believer's growth in grace. "The day of Christ," when he shall come to judgment, should be continually kept in view by all his disciples; and the scriptures constantly call our attention to it. Without any inquiry into the times and seasons, which the Lord hath been pleased to conceal, we may certainly know that "the Judge is at the door;" death will speedily transmit each of us to the tribunal of God; and, if we be preserved" without offence" till death, we shall be also" till the day of Christ."

The word, translated offence, denotes any thing laid in a man's path, over which he may stumble and fall. Numbers "stumble at the word, being "disobedient," and openly reject the gospel; some make a temporary profession, but by and by "they

are offended, and in time of temptation fall "away;" and others prove an offence to their neighbours, by a conduct inconsistent with their avowed principles. Should we suppose that St. Paul meant to intimate to the Philippians, that they would do well to distrust themselves, though he had expressed a strong confidence respecting them, it might suggest an useful instruction: for the Christian who most grows in grace will be least disposed to rely on the favourable opinion of his brethren; sensible that they know comparatively little even of his words and actions, and that

they cannot discern the secrets of his heart; conscious of many inward evils that none suspect ; and aware that brotherly love induces candour in judging others, and severity only towards ourselves. But the new convert, or declining professor, is apt to take vast encouragement from the good opinion of reputable Christians, or eminent ministers and it may seriously be apprehended, that many rest their confidence entirely, or almost entirely, on such testimonies, and finally deceive themselves; and that they think it needless to regard the warnings of scripture, or the remonstrances of their own consciences, and refuse to "examine "themselves whether they be in the faith," after having been approved by the disciples and ministers of Christ.

A man may stumble, however, who is not finally cast down. Judas alone fatally apostatized; but all the apostles were "offended," when their Lord was delivered into the hands of sinful men. Many have stumbled, and fallen into grievous crimes, causing others to stumble also; and yet they have been" renewed unto repentance," and finally saved. Whatever wise and holy reasons the Lord may have, in his unsearchable counsels, for permitting such things; his law, of " loving our neighbour as ourselves," is our rule of duty and the believer, who understands and feels the genuine tendency of his principles, would, if even assured of his own salvation, leave the world with groans and tears, on reflecting that his misconduct had emboldened " the enemies of the Lord to blas"pheme," hardened some in impenitency, deceived others in an empty profession, exposed the gospel to