n can never be reached by a finite
creature, but that does not mean that the ideal mocks us and retreats
before us like the pot of gold, which the children fancy is at the end
of the rainbow. Rather it means a continuous succession of our
realisations of the ideal in ever fuller and more blessed reality. In
this life we may, on condition of our growth in faith, grow in the
possession of the fulness of God, and yet at each moment that possession
will be greater, though at all moments we may be filled. In the
Christian life to-morrow may be safely reckoned as destined to be 'as
yesterday and much more abundant,' and when we pass from the
imperfections of the most perfect earthly life, there will still remain
ever before us the glory, which, according to the measure of our
capacity, is also in us, and we shall draw nearer and nearer to it, and
be for ever receiving into our expanding spirits more and more of the
infinite fulness of God.

THE GOAL OF PROGRESS

'Till we all attain unto the unity of the faith and of the
knowledge of the Son of God, unto a full grown man, unto the
measure of the stature of the fulness of Christ.'--Eph. iv. 13
(R.V.).

The thought of the unity of the Church is much in the Apostle's mind in
this epistle. It is set forth in many places by his two favourite
metaphors of the body and the temple, by the relation of husband and
wife and by the family. It is contemplated in its great historical
realisation by the union of Jew and Gentile in one whole. In the
preceding context it is set forth as already existing, but also as lying
far-off in the future. The chapter begins with an earnest exhortation to
preserve this unity and with an exhibition of the oneness which does
really exist in body, spirit, hope, lord, faith, baptism. But the
Apostle swiftly passes to the corresponding thought of diversity. There
are varieties in the gifts of the one Spirit; whilst each individual in
the one whole receives his due portion, there are broad differences in
spiritual gifts. These differences do not break the oneness, but they
may tend to do so; they are not causes of separation and do not
necessarily interfere with unity, but they may be made so. Their
existence leaves room for brotherly helpfulness, and creates a
necessity for it. The wiser are to teach; the more advanced are to lead;
the more largely gifted are to encourage and stimulate the less richly
endowed. Such outward he