poses, that as in the body the principle of life manifests itself under one form in the eye, and in another form in the ear, so the Spirit of God dwelling in the church manifests himself un- der one form in one member and under a different form in another ; and that the selection of his organs and distribution of his gifts are according to his sovereign pleasure. We are contending against him, therefore, when we contend against the position and the office which he has assigned us in the churqh. It is easy to give this principle a wider applica- tion. One is bom in Europe, another in Asia ; one in Ameri- ca, another in Africa ; one is rich, another poor ; one has ten talents, another one ; not because one is better than the other, but simply because God has so ordained. His will, as thus manifested, is not only sovereign but infinitely wise and be- nevolent. It is on this diversity, whether in the world, in the church, or in the human body, that the life and the good of the whole depend. This verse thus contains the second prac- tical inference from the nature of the church as the body of Christ. The place and gifls of each member are determined by the Lord.
19. 20. And if they were all one member, where (were) the body? But now (are they) many mem- bers, yet but one body.
These verses are a repetition of the idea that diversity of organs in the body is essential to its nature as a body, i. e. as an organization ; and that this diversity is perfectly consistent with unity.
21. And the eye cannot say unto the hand, I have no need of thee : nor again the head to the feet, I have no need of you.
The third inference from the doctrine taught above, is the mutual dependence of the members of the church. As in the body the eye cannot dispense with the hand, nor the head with the feet, so in the church the most highly gifted are as much dependent on those less favoured as the latter are on the former. Every thing like pride, therefore, is as much out of place in the church as discontent.