_And in your knowledge temperance._ There is a knowledge which puffeth up, giving not humility, which is the fruit of true knowledge, but self-conceit. Of the evil effects thereof the Apostle knew much. Out of it grew extravagance in thought, and word, and action; and its mischief was threatening the infant Churches. Against it the temperance which he commends is to be the safeguard, and it is a virtue which can be manifested in all things. He who possesses it has conquered himself, and has won his way thus to stability of mind and consistency of conduct. "His heart is fixed, trusting in the Lord," and so he can go forward to the Apostle's next stage of the heavenward journey: _And in your temperance patience_. This is the true sequence of spiritual self-control. Life is sure to supply for the godly man trials in abundance. But he is daily striving to die unto the world. The effort fixes his mind firmly on the Divine purposes, and lifts him above the circumstances of time. He is a pilgrim and sojourner amidst them, but is in no bondage to them, nor will he be moved, even by great afflictions, to waver in his trust. He can look on, as seeing Him that is invisible, and can persevere without being unduly cast down. _And in your patience godliness._ The mystery of godliness--that is, Godlikeness--was made known by the Incarnation. The Son of God became man, that men might through Him be made sons of God. And godliness in the present world is Christ made manifest in the lives of His servants. Toward this imitation of Christ the believer will aspire through his patience. He takes up the cross and bears it after his Master, and thus begins his discipleship, of which the communion with Christ waxes more intimate day by day. Such was the godliness of St. Paul. It was because he had followed the Lord in all that He would have him to do that the Apostle was bold to exhort the Corinthians, "Be ye imitators of me;" but he adds at once, "as I am of Christ" (1 Cor. xi. 1). And when he sends Timothy to recall his teaching to their minds he says, "He shall put you in remembrance of my ways which are in Christ." By such a walk with Christ His servants are helped forward towards the fulfilment of the two tables of the moral law, to which St. Peter alludes in his next words: _And in your godliness love of the brethren; and in your love of the brethren love_. The last-named love (ἀγάπη) is that highest love, the love of God to men, which is set up as the grand ideal towards which His servants are constantly to press forward; but from this the love of the brethren cannot be severed, nay it must be made the stepping-stone unto it. For, as another Apostle says, "he that loveth not his brother, whom he hath seen, cannot love God, whom he hath not seen" (1 John iv. 20). But love of the brethren is not to be narrowed in the verse before us or elsewhere to love of those who are already known to the Churches as brethren in the Lord. The Gospel of Christ knows no