The deep foundation of Christian unity is laid in the divine Christ. Here, as generally in the New Testament, the name 'Lord' designates Christ in His authority as ruler of men and in His divinity as Incarnation of God. It would not be going too far to suggest that we have in the name, standing as it does, for the most part, in majestic simplicity, a reference to the Old Testament name of Jehovah, which in the Greek translation familiar to Paul is generally rendered by this same word. Nor can we ignore the fact that in this great catalogue of the Christian unities the Lord stands in the centre of the three personalities named, and is regarded as being at once the source of the Spirit and the manifestation of the Father. The place which this name occupies in relation to the Faith which is next named suggests that the living personal Christ is the true uniting principle amongst men. The one body realises its oneness in its common relation to the one Lord. It is one, not because of identity in doctrine, not because of any of the bonds which hold men together in human associations, precious and sacred as many of these are, but 'we being many are one bread, for we are all partakers of that one bread.' The magnet draws all the particles to itself and holds them in a mysterious unity. II. One faith. The former clause set forth in one great name all the objective elements of the Church's oneness; this clause sets forth, with equally all-comprehending simplicity, the subjective element which makes a Christian. The one Lord, in the fulness of His nature and the perfectness of His work, is the all-inclusive object of faith. He, in His own living person, and not any dogmas about Him, is regarded as the strong support round which the tendrils of faith cling and twine and grow. True, He is made known to us as possessing certain attributes and as doing certain things which, when stated in words, become doctrines, and a Christ without these will never be the object of faith. The antithesis which is so often drawn between Christ's person and Christian doctrines is by no means sound, though the warning not to substitute the latter for the former is only too necessary at all times.