Ephesians 4:3

So then, to return, there is no other reason for this, than that "love hath waxed cold;" and the cause again why love hath waxed cold, is that "iniquity abounds." For this leads to selfishness, and divides and severs the body, and relaxes it and rends it to pieces. But where virtue is, it does the reverse. Because the man that is virtuous is also above money; so that were there ten thousand such in poverty they would still be peaceable; whilst the covetous, where there are but two, can never be at peace. Thus then if we are virtuous, love will not perish, for virtue springs from love, and love from virtue. And how this is, I will tell you. The virtuous man does not value money above friendship, nor does he remember injuries, nor does wrong to his neighbor; he is not insolent, he endures all things nobly. Of these things love consists. Again, he who loves submits to all these things, and thus do they reciprocally produce one another. And this indeed, that love springs from virtue, appears from hence, because our Lord when He saith, "because iniquity shall be multiplied, the love of the many shall wax cold," plainly tells us this. And that virtue springs from love, Paul tells us, saying, "He that loveth his neighbor hath fulfilled the law." So then a man must be one of the two, either very affectionate and much beloved, or else very virtuous; for he who has the one, of necessity possesses the other; and, on the contrary, he who knows not how to love, will therefore commit many evil actions; and he who commits evil actions, knows not what it is to love.

Let us therefore follow after charity; it is a safeguard which will not allow us to suffer any evil. Let us bind ourselves together. Let there be no deceit amongst us, no hollowness. For where friendship is, there nothing of the sort is found. This too another certain wise man tells us. "Though thou drewest a sword at thy friend, yet despair not: for there may be a returning again to favor. If thou hast opened thy mouth against thy friend, fear not; for there may be a reconciliation: except for upbraiding, or disclosing of secrets, or a treacherous wound: for for these things a friend will depart." For "disclosing," saith he, "of secrets." Now if we be all friends, there is no need of secrets; for as no man has any secret with himself and cannot conceal anything from himself, so neither will he from his friends. Where then no secrets exist, separation arising from this is impossible. For no other reason have we secrets, than because we have not confidence in all men. So then it is the waxing cold of love, which has produced secrets. For what secret hast thou? Dost thou desire to wrong thy neighbor? Or, art thou hindering him from sharing some benefit, and on this account concealest it? But, no, perhaps it is none of these things. What then, is it that thou art ashamed? If so, then this is a token of want of confidence. Now then if there be love, there will be no "revealing of secrets," neither any "upbraiding." For who, tell me, would ever upbraid his own soul? And suppose even such a thing were done, it would be for some good; for we upbraid children, we know, when we desire to make them feel. And so Christ too on that occasion began to upbraid the cities, saying, "Woe unto thee, Chorazin! woe unto thee, Bethsaida!" in order that He might deliver them from upbraidings. […]

Let us then "follow after love;" he saith not simply let us love; but let us "follow after love." There is need of much eagerness: she is soon out of sight, she is most rapid in her flight; so many things are there in life which injure her. If we follow her, she will not outstrip us and get away, but we shall speedily recover her. The love of God is that which united earth to Heaven. It was the love of God that seated man upon the kingly throne. It was the love of God that manifested God upon earth. It was the love of God that made the Lord a servant. It was the love of God that caused the Beloved to be delivered up for His enemies, the Son for them that hated Him, the Lord for His servants, God for men, the free for slaves. Nor did it stop here, but called us to yet greater things. Yes, not only did it release us from our former evils, but promised, moreover, to bestow upon us other much greater blessings. For these things then let us give thanks to God, and follow after every virtue; and before all things, let us with all strictness practice love, that we may be counted worthy to attain the promised blessings; through the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father together with the Holy Ghost, be glory, might, and honor, now and for ever and ever. Amen.

As the spirit in the body encompasses and unites everything, so too does the Holy Spirit unite the Church, even though we differ in race, character, and occupation. And through the Holy Spirit we become one body. Therefore, let us strive to preserve this unity …

After this he shows the purpose of his admonition which is to maintain unity among the faithful. You ought to walk worthy of your calling and be careful to keep the unity of the spirit. Two types of unity exist. One whose purpose is to …

Some consider the unity of the Spirit to mean that spiritual unity which is produced in us by the Spirit of God. There can be no doubt that He alone makes us "of one accord, of one mind," (Philippians 2:2,) and thus makes us one; but I think it more natural to understand the words as denoting harmony of views.

Endeavouring to keep the unity of the Spirit,....

The motives proper to promote this Christian unity and concord. The apostle urges several, to persuade us thereto. Consider how many unities there are that are the joy and glory of our Christian profession.

YOU will remember that for several years I have received my morning's text for the first Sunday in the year from an esteemed Brother, a clergyman of the Church of England. This year he very kindly sends me this verse, which I hope will be useful to us all, reminding us of our former faults and of our present duty in the matter of "endeavoring to keep the unity of the Spirit in the bond of peace." The Pope has lately been most lustily cursing us all. According to his nature, of course, must be his utterances.

YOU will remember that for several years I have received my morning's text for the first Sunday in the year from an esteemed Brother, a clergyman of the Church of England. This year he very kindly sends me this verse, which I hope will be useful to us all, reminding us of our former faults and of our present duty in the matter of "endeavoring to keep the unity of the Spirit in the bond of peace." The Pope has lately been most lustily cursing us all. According to his nature, of course, must be his utterances. We could not expect a blessing where no blessing abides. And if we get a curse we only receive a polluted stream from a polluted fountain. It is an old saying that England never prospers so well as when the Pope curses her. I hope to see a year of great prosperity this year! Let the poor deluded priest curse as long as he will, our God shall turn it into a blessing. In former days, when some of the Churches of Christ began to shake off the yoke of Popedom from their necks, the plea urged against reformation was the necessity of maintaining unity. "You must bear with this ceremony and that dogma no matter how antichristian and unholy, you must bear with it, 'endeavoring to keep the unity of the Spirit in the bond of peace.' " So spoke the old serpent in those early days. "The Church is one, woe unto those who shall create schism! It may be true that Mary is set up in the place of Christ, that images are worshipped, sticks and rotten rags adored and pardons bought and sold for crimes of every kind. It may be that the so-called church has become an abomination and a nuisance upon the face of the earth, but still, 'endeavoring to keep the unity of the Spirit in the bond of peace,' you must lie down, restrain the testimony of the Spirit of God within you, keep His Truth under a bushel and let the lie prevail." This was the grand sophistry of the church of Rome.

Endeavouring to keep the unity of the Spirit in the bond of peace - There can be no doubt that the Church at Ephesus was composed partly of converted Jews, as well as Gentiles. Now, from the different manner in which they had been brought up, there might be frequent causes of altercation. Indeed, the Jews, though converted, might be envious that the Gentiles were admitted to the same glorious privileges with themselves, without being initiated into them by bearing the yoke and burden of the Mosaic law. The apostle guards them against this, and shows them that they should intensely labor (for so the word σπουδαζειν implies) to promote and preserve peace and unity. By the unity of the Spirit we are to understand, not only a spiritual unity, but also a unity of sentiments, desires, and affections, such as is worthy of and springs from the Spirit of God. By the bond of peace we are to understand a peace or union, where the interests of all parties are concentrated, cemented, and sealed; the Spirit of God being the seal upon this knot.