which 11 respectable to-day will become despicable if it le not exceeded to-morrow. The growth is double-a greater achievement according to our present capacities and an eolar)!ement or those capacities, The precious wine rises higher in the vessel; and the vessel itself expnnds. Il. THE DJBTJNOTIVE CHARACTERISTIOB OF CHRISTIAN PBOGRESB. 1. JI conaiats in - - duct. We are required t.u grow in knowledge. But this is not the most important form of spiritual progress. It has come about, unfortunately, that the phrase "advanced Christianity" stands for a certain doctrinal movement. It should be chiefly used for moral and spiritual progress. The great advance is to be in the walk and conversation of life-the daily, normal conduct. 2. It is guided by knowledge. St. Paul exhorts his readers to abound more and more in the conduct which follows hie directions, "As ye have received of ue," This progress is not to be according to our own fancied ideal of perfection. It is in pursuit of clear duty, and that duty is declared in Christian teaching. 3. le is grounded on previous experience. In the Revised Version we read the addition," even as ye do walk." Future progress depends on our present position. We must not be always laying a new foundation. The Uhristian life is not a series of revolutions. Because more is required of the Christian, the good already attained is not ignored. 4. It aims at pleasing God. Thus it is characterized by a regard for the will of God. It is not satisfied with reaching any human standard. It is required to be pure, true, and spiritual. I 1[. THE STRONG INDUCEMENTS TOWARDS CHRISTIAN PROGRESS. 1. They are urged witll llersonal appeals. St. Paul beseeches and exhorts. He appeals to the brotherhood of Christians and its tie of mutual affection between himself and his readers. 2. They Mt centred in regard/or Christ. "By the Lord Jesus Christ." This is a sort of adjuration. The close relation of the Christian to Christ is his grand motive for striving after true progress. The grace of Christ supplies the power ; the love of Christ brings the obliga- tion. By all that he is to ue we are urged to be worthy of him in an even richer and fuller Christian life.-W. F. A. Ver, 9.-Love of the brethr,m, Christianity introduced a new word into the speech of mankind-" philadelphia," "love of the brethren." This word distinguishes a remark- able characteristic of the early Church. It describes how the first Christians regarded themselves as the members of one family. It was no visionary socialism, no commu- nistic scheme, that led them to have all things common. They felt like the members of one household, like the nearest kindred in one home, and in the spirit of home life they shared their possessions. This was only possible so long as the family spirit per- vaded the Church. Circumstances altered the habits of the Church as it grew in numbers and spread over a wider area. But all through the Epistles of St. Paul the same family affection of Christians is apparent. Love of the brethren is a leailing feature of Christia.city. I. ITS SCOPE AND AREA, 1. It is specially confined tofellow-Christiam. It is to be distinguished from philanthropy. We should love all men. Our neighbour, be he of the house of Israel, a Samaritan or a heathen, has claims upon us. But love of the brethren is to be distinguished from this general love of one's kind. It is the Christian's love of the Christian. 2. It is d'Ull to all Christians. It should not be given to a particular chosen circle of intimates only, nor simply to the members of one sect, nor to those only who excite our admiration. All Christians, of all ranks and orders, rich and poor, cultured and ignorant, saintly and imperfect, orthodox. and heterodox, in every branch of the Catholic Church of Christ, have claims upon our love. II. 1TB ORIGIN. 1. A commonfat/1erhood. We all have the same Father in heaven. In proportion as we realize the broad fatherhood of God shall we enter into the brotherly love of his family. He is the l<'ather of whom "every family in earth and heaven is named." 2-. ..d. common brotherly relation to Christ, Every Christian can claim Christ ns his Brother. The great elder Brother biuds all the members of the ramily together by attracting them all to himself. We learn to love our fellow- Christion by seeing the Christ in him. 3. Common interests. We share the same blessings, enjoy the same rede uption, walk in the ume pilgrimage, and are travelling :owarde the 11am11 home. III. ITB Dl'FLUENCE. True Ion of the brethren cannot be without elfel:t. Only &bit I, TBEBBALONlANII. B 98 THE FIRST EPISTLE TO THE THESSALONIANS. [oa. iv. 1-1!!.
lack of it could have Jl{'rmitt.ed the fearful quarrels and enmities that have divided Christendom. Regard a man as your brother, and you will be loth to hound him to death. Were this love stronger many blessings would result. 1. Mutual forbearance. We permit our brother to hold his own opinion and follow his own conscience. 2. Mutual hel,pf,dne.ss. Selfish Christianity is a ·contradiction in terms. To bear one another's burdens is just to fulfil the law of Christ. 3. Power to influence the world. Civil war in the Church means paralysis of the army that should conquer the world for Christ. When Christians again learn the almost lost art of loving one another they will attract converts from the world outside by better means than reasoning and p;each- mg.-W. F. A.