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and different senses, is equally true concerning the church with its many different members.

In the body, one sense may seem to be more useful, or one member more honourable than another. But all are necessary to the well-being or completeness of the body. The eye may be thought more important than the ear, or the hearing than the smelling; but if either is absent, the body is imperfect and defective. So it is in the church of Christ so it was especially in the early church, when all who belonged to it appear to have had some employment, to have fulfilled some service for the common good: when, besides apostles, and pastors or teachers, some were rulers, and others helps and fellow workers, and others judges of controversies, and others ministered to the necessitous.

Some of these were in more honourable stations than their brethren. And if their charity were not perfect, (and when is it perfect in our corrupt nature?) envyings, and murmurings, and variance might arise. Against this Paul is guarding. Where all the several employments were equally requisite for the general good, there must be no complainings, and no comparisons. The eye must not say to the hand, I have no need of thee; nor again the head to the feet, I have no need of you.

Indeed it might happen that some of those offices which were in least honour, or were most laborious, might be amongst the most useful. In this respect, again, the church may bear resemblance to the natural body. We bestow the most abundant honour on the parts which we think less honourable. The face, on which the image of God is particularly

stamped, we leave uncovered: whilst on other parts of the body we bestow more abundant honour; and endeavour not only to cover them, but to adorn them by their covering.

2

22. Nay, much more those members of the body, which seem to be more feeble, are necessary:

23. And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour ; and our uncomely parts have more abundant comeliness.

24. For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked :

25. That there should be no schism in the body; but that the members should have the same care one for another. 26. And whether one member suffer, all the members su suffer with it; or one member be honoured, all the members rejoice with it.

In this way Paul would encourage them to judge of the different offices in the church. Some of these carried with them precedence and distinction. The elders who presided in their assemblies, others who prophesied, or spoke with tongues, might be considered as possessing the most excellent gifts; and a schism in the body might ensue, one party coveting what was enjoyed by another.

Therefore he reminds them, that as in the body, so in the church, those members which seem to be more feeble, are necessary: and on those offices which they thought to be less honourable, God might bestow more abundant honour. The teacher, for instance, who patiently expounded the word of God in private, might obtain a blessing not granted to the favourite

2 Doddridge in loco.

preacher; the one might gratify the intellect, or attract the multitude, whilst the other became the instrument through which grace reached the heart, and the simple were enlightened with "the excellency of the knowledge of Christ Jesus." Indeed we have an example in Paul's own history, of the way in which God tempers the body together, giving more abundant honour to that part which lacked. The assembly which he had summoned to meet him at Miletus gave him that return of reverence and affection which he deserved, when as he was taking his departure for Rome, "all wept sore, and fell on his neck, and kissed him: sorrowing most of all for the words which he spake, that they should see his face no more."3 But there was a humble disciple at Joppa, who bore a very different part among the members of the church, as ministering to the necessities of the poorer brethren; being "full of good works, and almsdeeds which she did." What comparison could there be between Dorcas and the chief apostle? And yet God so tempered the body together, that when Dorcas fell sick and died, another apostle was witness to a scene scarcely less honourable than that at Miletus. "When Peter was come, they brought him into the upper chamber, and all the widows stood by him weeping, and showing the coats and garments which Dorcas made whilst she was with them."

But whatever may be the case regarding present or worldly honour, there is sufficient reason why there should be no schism in the body, but that all the members should have the same care one for another. Eacl

3 Acts xx. 37.

4 Acts ix. 36-41.

holds the place which God has assigned him. God hath set the members every one of them in the body as it hath pleased him.5

In every calling and condition, i. e. generally throughout human life in all its ranks and duties, there will always be opportunity of discontent, because there will always be inequality. The eye will always be tempted to say to the hand, I have no need of thee, and again the head to the feet, I have no need of you. Therefore there must be an abiding remedy against a continual danger. That remedy, is to bear in mind that God has apportioned to each man his station as it pleased him: “dividing to every man severally as he will." Very distinguished is the place which even the meanest and lowest of the community is holding, when considered as assigned by the King of heaven, and as being a place in his service, and assured of his reward. The lowest place which is so assigned and so rewarded, is higher than the greatest and wisest of men could dare to claim. Therefore "let nothing be done through strife or vain glory; but in lowliness of mind let each esteem other better than themselves."6

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LECTURE LXXXI.

UNION OF VARIOUS OFFICES IN THE SERVICE OF THE CHURCH.

1 COR. xii. 27-31.

27. Now ye are the body of Christ, and members in particular.

The whole church is the body of Christ. So is that multitude termed "of all nations, and kindreds, and people, and tongues, which no man can number."1 He has been pleased to style himself, its head; because he presides, he governs, he provides for the general good, as the head directs the members of the body. Still more, he is interested, as the head, in the welfare of the body, and of each particular member; he rejoices when they are prosperous, in their affliction he is afflicted.

When Paul himself, under his first name and character of Saul, was proceeding to Damascus with the authority of the high priest, that "haling men and women," he might cast them into prison at Jerusalem:3 they were members of Christ whom he was using thus despitefully they were members in particular of the body of which he is head. And therefore, when in mercy his career was stopped, he heard a voice from heaven saying, "Saul, Saul, why perse

1 Rev. vii. 9.

2 Eph. i. 22. Col. i. 18; ii. 19.
3 Acts ix. 1-5.

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