forward is a happier and a more helpful Christian than he is who has come to a stand, though the latter may seem to be on the borders of the land of Beulah. The first may have his life marred by much darkness and many mistakes; but the second is for the present practically denying the Christian truth and the Christian call, as these bear on himself. Therefore the Apostle is bent upon progress. And here we have his account of that which suggested itself to him as the best kind of progress for these converts of his.

The life of their souls, as he conceived it, depended on the operation of one great principle, and he prays for the increase of that in strength and efficacy. He desires that their love may abound more and more. He was glad to think they had shown, all along, a loving Christian spirit. He wished it to grow to its proper strength and nobleness.

No one doubts that, according to the Scriptures, love is the practical principle by which the fruits of faith are brought forth. The Christian character peculiarly consists in a Christlike love. The sum of the law from which we fell is, Thou shalt love; and, being redeemed in Christ, we find the end of the commandment to be love, out of a pure heart, and a good conscience, and faith unfeigned. Redemption itself is a process of love, setting forth from heaven to earth to create and kindle love, and make it triumph in human hearts and lives. Every one that loveth is born of God and knoweth God. No point is so well settled. Nobody doubts it.

Yet, alas! how many of us are truly aware of the great meaning which apostolic words, which Christ's words, carry, when this is spoken of? or how shall it be made inwardly and vividly present to us? In the heart of Christ, who loved us and gave Himself for us, was a great purpose to awaken in human hearts a deep and strong affection, kindred to His own—true, tender, steadfast, all-prevailing, all-transforming. Apostles, catching the fire in their degree, were full of the wonder of it, of the glad surprise and yet the sober reality of it; and they carried about the gospel everywhere, looking to see men thrill into this new life, and become instances of its strength and gladness. And we? Let each man answer for himself. He is a happy man who can answer clearly. What is it to have love for the inspiration of the heart and the life: love submerging the lower cravings, love ennobling and expanding all that is best and highest, love consecrating life into a glad and endless offering? Which of us has that within him which could break into a song, like the thirteenth chapter of Corinthians, rejoicing in the goodness and nobleness of love? "That your love may abound." In our tongue it is but one syllable. So much the easier for our perversity to slide over the meaning as we read. But all our earthly life is too short a space for learning how deep and how pertinent to ourselves this business of love is.

No doubt, the kindness the Philippians had shown to the Apostle, of which he had been speaking, naturally prepares the way for speaking of their love, as the verse before us does. But we are not to take the word as referring only to the love they might bear to other believers, or, in particular, to the Apostle. That is in the Apostle's mind; but his reference is wider, namely, to love as a principle which operates universally—which first holds lowly fellowship with the love of God, and then also flows out in Christian affection towards men. The Apostle does not distinguish these, because he will not have us to separate them. The believer has been brought back in love to God, and having his life quickened from that source he loves men. The manward aspect of it is made prominent in the Bible for this reason, that in love towards men the exercise of this affection finds the most various scope, and in this way also it is most practically tested. The Apostle would not grant to any of us that our profession of love to God could be genuine, if love did not exert itself towards men. But neither would he suffer it to be restricted in the other direction. In the present case he gladly owned the love which his Philippian friends bore to himself. But he sees in this the existence of a principle which may signalise its energy in all directions, and is able to bear all kinds of good fruit. Therefore his prayer fixes on this, "that your love may abound."

Now here we must look narrowly into the drift of the prayer. For the Apostle desires that love may abound and work in a certain manner, and if it shall, he assures himself of excellent effects to follow. Perhaps we may best see the reason which guided his prayer, if we begin with the result or achievement he aimed at for his Philippian friends. If we can understand that, we may the better understand the road by which he hoped they might be carried forward to it.

The result aimed at is this (vv. 10, 11): "that ye may be sincere and without offence until the day of Christ; being filled with the fruits of righteousness, which are by Jesus Christ, to the glory and praise of God." The last end is the glory and praise of God. This, let us be assured, is no mere phrase with the Apostle. All these things are real and vivid to him. If he were to come among us, knowing us to be professed believers, then, strange as some of us may think it, he would actually expect that a great degree of praise and glory to God should accrue out of our lives. The time he fixes on for the manifestation of this, the time when it should be seen how this has come to pass, is the day of Christ. That great day of revealing shall witness, in particular, the consummate glory of Christ's salvation in His redeemed. And he prays that unto that day and at that day they may be sincere, without offence, filled with fruits of righteousness.

First, sincere: that signifies simplicity of purpose, and singleness of heart in following out that purpose. Sincere Christians cherish in their hearts no views, no principles, adverse to the Christian calling. The test of this sincerity is that a man shall be honestly willing to let light shine through him, to evince the true character of his principles and motives. Such a man is on the road to the final, victorious, and eternal sincerity. For the present there may be within him too much of that which hinders him, and mars his life. But if he is set on expelling this, and welcomes the light which exposes it, in order that he may expel it, then he has a real, present sincerity, and his course is brightening towards the perfect day.

Second, without offence. This is the character of the man who walks without stumbling. For there are obstacles in the way, and they are often unexpected. Grant a man to be in a measure sincere—the call of the gospel has really won his heart. Yet as he goes, there fall in trials, temptations, difficulties, that seem to come upon him from without, as it were, and he stumbles: he fails to preserve the uprightness of his life, and to keep his eye fixed with due steadiness on the end of his faith. Suddenly, before he is well aware, he is almost down. So he brings confusion into his mind, and guilt upon his conscience; and in his bewilderment he is too likely to make worse stumbles ere long. He who would be a prosperous Christian has not only to watch against duplicity in the heart: he must give diligence also to deal wisely with the various outward influences which strike into our lives, which seem often to do so cruelly and unreasonably, and which wear some false guise that we had not foreseen. Paul knew this in his own case; and therefore he "studied to keep a conscience void of offence." We may have wisdom enough for our own practice as to this, if we know where to go for it.

Third, filled with fruits of righteousness—which is the