The Pulpit Commentary — Ephesians — Section 181

and, on the other side, the power of bearing with others. In accordance with what is s:iid of. i~ here, as produced by the Spirit, this unity is tho disposition to be guided by the Spmt, and to advance the end which the Spirit bas in view in relation to the cause of Christ. This unity of the Spirit is to find expression in the bond of peace. The Roman Catholic Ohurch claims to present this bond of peace in its entirety. For, first, it claims to be the unbroken organization of Christians all over the world, and shuts out from the Church of Christ all who do not enter its communion. We Protestants are not Christians; and therefore there is no break so far as we are concerned. And, ~econdly, it claims to have also the bond of peace, in freedom from internal division. We as Protestants refuse to acknowledge this claim. For, first, we difTer from the Roman Catholic Church, in spite of its historic position, as to the essentials of salva- tion. And, secondly, its uniformity is not freely wrought of the Spirit, but results from unreasoning conformity to the law of the priest. It is suggested here that it may .)nly be possible to attain to an imperfect realization of the bond of peace. We are to give diligence in this matter; but it does not entirely depen.d on ourselves. Wben we have done our best, the bond may be broken independently of us. Who are the breakers of tho bond of peace? (1) Those who are chargeable with defection. The bond of union in the Church is not what is supposed to be truth, but what can actually be made out to be truth from the Word of God. Those who are aside from this, whether they a.re in the majority or not, whether they conform to the language of the confession or not, are really the dividers. They necessitate those whi have the leading of the Spirit giving their testimony to the truth and, it may be, dissenting from their brethren. (2) Those who manifest an unchristian spirit toward brethren who differ from ' them. It is right that we should try to convince those whom we believe to be in error. But there is a way in which we are to do it, if we have the interests of truth' and of unity at heart. " In meekness correcting them that oppose themselves, if peradventure God may give them repentance unto the knowledge of the truth." If we exhibit a. temper that is not consistent with the truth, that may be as dividing as holding an erroneous position. (3) Those who unnecessarily separate from a Chris- tian society. The mere fact of separation from a particular ecclesiastical organization is not decisive of the sin of schism. Nor is the fact of error in a society necessarily a warrant for separating from it. We should be content to remain in the same society with brethren, even though we differ from them in many points, if we think that the great interests of the kingdom are being properly advanced. By those who value the continuance of the bond of peace it must be acknowledged that separation is an extreme step; and is only to be justified, in the case of those who separate, where it can be made out thnt the interests of religion are better served by the existence of a. separate society. (4) Those who claim to be the Church of God to the exclusion of other Christian societies. lf t,here are Christian bodies thnt are really doing the work of Christ, though they do not join with us, or work according to our methods, we are bound to regard them as belonging to the Church of Christ, and to live in brotherhood with them. And to be arrogant and uncharitable towards them is breaking the bond of peace as really as though we were separating on insufficient grounds. 3. Grounds of Christian unity. (1) Unities to which we are to be properly related. It is manifest that the apostle has studied to put these in a striking and memorable form. There is a three- fold division, and there are three unities in each of the divisions. (a) The Church itself is constituted a unity. "There is one body." Believers are not detached units, but, whatever they are by human denomination, by Divine constitution they are made a unity. They are not two or more organizations, between which there might be rivalry; they o.re only one organization. And how fitting that there should be sym1)athy between the various members of the body-that the eye should not say to the hand, "I he.ve no need of thee," or, again, the head to the feet, "I have no need of you"? " And one Spirit." We are not merely constituted one body, but are animated by one Spirit. It is not as though we had a double or treble consciousness, but being dwelt in by the one Spirit, we should he kept from divergence and led in the same direction. There is here ground, if we could get to it, for that unity described in John xvii. 20, "That they all me.y be one." "Even as nlso ye were called in one hope of your calling." The consumme.tion is the same in essence to all. It is glory, or full and blessed fellow- ship with Christ. And how fitting that those who are to live with Christ throughout.  lSO THE EPISTLE TO '!'HE EPHESIANS. Laa. 1v. 1-3Z.