higher unity, he says, by being composed of many members, than if every member were but a repetition of a single type.  It is conceivable that God might have moulded such a form for human life; it is conceivable that every cause, instead of producing in different nerves a variety of sensations, should have affected every one in a mode precisely similar; that instead of producing a sensation of sound—­a sensation of colour—­a sensation of taste—­the outward causes of nature, be they what they may, should have given but one unvaried feeling to every sense, and that the whole universe should have been light or sound.

That would have been unity, if sameness be unity; but, says the apostle, “if the whole body were seeing, where were the hearing?” That uniformity would have been irreparable loss—­the loss of every part that was merged into the one.  What is the body’s unity?  Is it not this?  The unity of a living consciousness which marvellously animates every separate atom of the frame, and reduces each to the performance of a function fitted to the welfare of the whole—­its own, not another’s:  so that the inner spirit can say of the remotest, and in form most unlike, member, “That too, is myself.”

3.  None but a spiritual unity can preserve the rights both of the individual and the Church.  All other systems of unity, except the apostolic, either sacrifice the Church to the individual, or the individual to the Church.

Some have claimed the right of private judgment in such a way that every individual opinion becomes truth, and every utterance of private conscience right:  thus the Church is sacrificed to the individual; and the universal conscience, the common faith, becomes as nothing; the spirits of the prophets are not subject to the prophets.  Again, there are others, who, like the Church of Rome, would surrender the conscience of each man to the conscience of the Church, and coerce the particulars of faith into exact coincidence with a formal creed.  Spiritual unity saves the right of both in God’s system.  The Church exists for the individual, just as truly as the individual for the Church.  The Church is then most perfect when all its powers converge, and are concentrated on the formation and protection of individual character; and the individual is then most complete—­that is, most a Christian—­when he has practically learned that his life is not his own, but owed to others—­“that no man liveth to himself, and no man dieth to himself.”

Now, spiritual unity respects the sanctity of the individual conscience.  How reverently the Apostle Paul considered its claims, and how tenderly!  When once it became a matter of conscience, this was his principle laid down in matters of dispute:  “Let every man be fully persuaded in his own mind.”  The belief of the whole world cannot make that thing true to me which to me seems false.  The conscience of the whole world cannot make a thing