contemptuous inuifference, but from that love which" suffereth Ion", and is kind." It is "charity which covercth a muHitude of sins," just as surely as'?, hatred stirreth up strife" (Prov. x. 12). It would be impossible to secure the eq uauimity of life if the principle of forbearance, prompted and guided by love, were not uenerally exercised. The counsel of the apostle in this whole passage pointedly condemns the proud arrocrant, censorious disposition, which tramples, not only on the rules of courtesy bu"t of Christian affection. We owe to others what they require at our hands. There' is much in us they have to allow for, and therefore it becomes us to allow for much in them. Therefore our very manners ought to show true Christian consideration, for the poet has rightly said- "And manners a.re not idle, bnt the fruit Of loyal natnre and of noble mind." T.C. Ver. 3.-The unity of the Spirit ana the mode of its keeping. "Endeavouling to keep the unity of the Spirit in the bond of peace." I. CONSIDER THE NATURE OF THIS UNITY. 1. It is not the unity of the body, the Church. That is an immutable unity which man cannot keep. God alone keeps it. Neither are we commanded to make the unity of the Spirit, but simply to keep it-for it exists, in a sense, independently of man's fidelity; but in the degree in which it is kept in the bond of peace, it will eventually lead to visible oneness. 2. Much less is it a unity of external organization. That unity existed already at Ephesus. It is rather a unity in view of internal differences, w_hich must have existed at Ephesus, as in other Churches which had a mixed membership of Jews and Gentiles. Christ did undoubtedly make both one on the cross, but the apostles allowed a considerable diversity of order and usage to exist in the Churches, according to the dominance of the Jewish or the Gentile element in them. There were Churches that followed the rule of Moses-the apostles themselves holding by the ceremonial law till the end of their lives (Acts xxi. 20-26). And there were Churches that did not observe days nor follow Jewish usage, but took a course authorized by apostolic command itself. If the differences that existed in the days of the apostles did not destroy the unity of the body, it is difficult to see how similar differences in order and worship can destroy it now. 3. The unity of the Spirit is that unity of which the Spirit is the Author. Its indwelling is the principlo of unity in the body of Christ. Man, therefore, cannot make it, nor can he destroy it, though he can thwart or disturb its manifestations. 'l'he use of the word "endeavouring'' implies that it may be kept with a greater or lesser degree of fidelity. II. CONSIDER HOW THIS UNITY IB TO DE PRESERVED.. "In the bond of peace." That is, the bond which is peace, springing out of humility, meekness, and forbearance. Just as pride, arrogance, and contention are separating elemonts, tho opposite disposi- tions are conducive to unity. The peace which is the element of Christinn society is that to which we are called in one body; for we are called by tho God of peac8, redeemed by Christ who is our Peace, sanctified by tho Spirit whoso fruit is peace, and edified by the gospel of peace, that we may walk as sons of pence. 'l'hus tho unity is preserved and manifested by peace, as it is marred or lost sight of amidst conflicts and jars. The apostolic injunction is very inconsistent with the Darbyite principle that the unity of the Spirit is to be preserved by separation from evil, theological, ecclesiastical, or moraL It is strange that the apostle never hints at such a thing as soparation, but speak0 only of such graces as "lowliness, meekness, with long-suffering," which arc but little exemplified in many of the separations brought about by such a principle. The Darbyite principle is not a bond of peace. It multiplies separations and divides the saints of God. There is uniting power in a common belief or in n common aliec- tion, bnt there is none in mere separation from evil. The common rejection of Arianism can never become e. centre of union for Protestants e.nd Roman Catholics, because they are still so fundamentally apart in tho whole spirit of their theology. The unity of the Spirit which we are enjoined to keep is, therefore, a unity compatible with minor differences, and ought to be the grand means of throwing the unity of the body into a more glorious distinctness before the world.-T, 0,
BPHEBIANB. • JG'.! THE EPISTLE TO THE EPHESIANS. [en. 11', 1-:-32.