For as the body is one, and hath many members; and all the members of the body, whereas they are many, yet are one body, so also is Christ.

“The great cannot subsist without the small, nor the small without the great. There is a kind of mixture in all things, and thence arises mutual advantage. Let us take our body for an example. The head is nothing without the feet, and the feet are nothing without the head; yea, the very smallest members of our body are necessary and useful to the whole body. But all work harmoniously together, and are under one common rule for the preservation of the whole body.”

“The divine apostle writes accordingly respecting us: "For now we see as through a glass; " knowing ourselves in it by reflection, and simultaneously contemplating, as we can, the efficient cause, from that, which, in us, is divine. For it is said, "Having seen thy brother, thou hast seen thy God: " methinks that now the Saviour God is declared to us. But after the laying aside of the flesh, "face to face,"-then definitely and comprehensively, when the heart becomes pure. And by reflection and direct vision, those among the Greeks who have philosophized accurately, see God. For such, through our weakness, are our true views, as images are seen in the water, and as we see things through pellucid and transparent bodies.”

“After soothing them from the considerations that the thing given was of free favor; that they received all from "one and the self-same Spirit;" that it was given "to profit withal," that even by the lesser gifts a manifestation was made; and withal having also stopped their mouth from the duty of yielding to the authority of the Spirit: ("for all these," saith he, "worketh the one and the same Spirit, dividing to each one severally even as he will;" wherefore it is not right to be over-curious:) he proceeds now to soothe them in like manner from another common example, and betakes himself to nature itself, as was his use to do. When he was discoursing about the hair of men and women, after all the rest he drew matter thence also to correct them, saying, "Doth not even nature itself teach you that if a man have long hair, it is a dishonor to him? but if a woman have long hair, it is a glory to her?" And when he spake concerning the idol-sacrifices, forbidding to touch them, he drew an argument from the examples also of them that are without, both making mention of the Olympic games, where he saith, "they which run in a race run all, but one receiveth the prize:" and confirming these views from shepherds and soldiers and husbandmen. Wherefore he brings forward here also a common example by which he presses on and fights hard to prove that no one was really put in a worse condition: a thing which was marvellous and surprising to be able to show, and calculated to refresh the weaker sort, I mean, the example of the body. For nothing so consoles the person of small spirit and inferior gifts, or so persuades him not to grieve, as the being convinced that he is not left with less than his share. Wherefore also Paul making out this point, thus expresses himself: "for as the body is one and hath many members." Seest thou his exact consideration? He is pointing out the same thing to be both one and many. Wherefore also he adds, pressing the point more vigorously, "and all the members of the one body, being many, are one body." He said not, "being many, are of one body," but "the one body itself is many:" and those many members are this one thing. If therefore the one is many, and the many are one, where is the difference? where the superiority? where the disadvantage? For all, saith he, are one: and not simply one, but being strictly considered in respect of that even which is principal, i. e., their being a body, they are found all to be one: but when considered as to their particular natures, then the difference comes out, and the difference is in all alike. For none of them by itself can make a body, but each is alike deficient in the making a body, and there is need of a coming together since when the many become one, then and not till then is there one body. Wherefore also covertly intimating this very thing, he said, "And all the members of the one body, being many, are one body." And he said not, "the superior and the inferior," but "being many," which is common to all. And how is it possible that they should be one? When throwing out the difference of the members, thou considerest the body. For the same thing which the eye is, this also is the foot in regard of its being a member and constituting a body. For there is no difference in this respect. Nor canst thou say that one of the members makes a body of itself, but another does not. For they are all equal in this, for the very reason that they are all one body. But having said this and having shown it clearly from the common judgment of all, he added, "so also is Christ." And when he should have said, "so also is the Church," for this was the natural consequent he doth not say it but instead of it places the name of Christ, carrying the discourse up on high and appealing more and more to the hearer's reverence. But his meaning is this: "So also is the body of Christ, which is the Church." For as the body and the head are one man, so he said that the Church and Christ are one. Wherefore also he placed Christ instead of the Church, giving that name to His body. "As then," saith he, "our body is one thing though it be composed of many: so also in the Church we all are one thing. For though the Church be composed of many members, yet these many form one body."”

“Having set out the distinction of graces, here he makes it clear by a likeness to a natural body. And first he sets down the likeness in general; second he exemplifies it in particular, at the place for the body also, etc. Concerning the first he does two things. First the likeness is set down; second the adaptation of the likeness, at the place so also is Christ, etc. Concerning the first it must be considered that, as in the fifth book of the Metaphysics, something is said to be one per se in three ways. In one way by indivisibility, as unity and a point, according to which way unity totally excludes multitude, not only actual but also potential. In another way something is called one by continuity, as a line and a surface, which unity indeed excludes actual multitude, but not potential. In a third way by integrity, which excludes multitude neither potential nor actual, as a house is one which is constituted from diverse stones and timbers. And, in the same way, the body of a man or of any animal is one, because its perfection is completed from diverse members, as from diverse instruments of the soul; hence also the soul is said to be the act of an organic body, that is, of a body constituted from diverse organs. The Apostle therefore first proposes that the unity of the body does not exclude a multitude of members, saying that as the body is one, and has many members, hence also in Rom. 12:4 it is said we have many members in one body. Likewise he proposes that the multitude of members does not take away the unity of the body, hence he adds but all the members of the body, though they are many, are nonetheless one body, which is perfected from them all. Hence also Job 10:11 it is said: you have clothed me with skin and flesh, you have knit me together with bones and sinews. Then when he says so also is Christ, etc., the adaptation of the likeness is set down. And first he adapts the likeness, saying so also is Christ, namely he is one, according to that above, ch. 8:6: one is our Lord Jesus, through whom are all things. And yet he has many and diverse members, namely all the faithful, according to that Rom. 12:5: we, being many, are one body in Christ. Second, the reason for the adaptation is set down, where a twofold reason of distinction is set down. Now one reason of unity is the Holy Spirit, according to that Eph. 4:4: one body and one Spirit. But through the power of the Holy Spirit we obtain a twofold benefit. First indeed, because through him we are regenerated, according to that John ch. 3:5: unless one be born again of water and the Holy Spirit. Hence he says for in one Spirit, namely by the power of the one Holy Spirit, we all, who are the members of Christ, have been baptized into one body, that is, into the unity of the Church, which is the body of Christ, according to that Eph. 1:22: him he gave as head over the whole Church, which is his body; and Gal. 3:27: all you who have been baptized in Christ have put on Christ. Second, through the Holy Spirit we are refreshed unto salvation. Hence he adds and we have all been made to drink in one Spirit, that is, by the power of the one Holy Spirit. Now this drink can be understood in two ways. In one way, of the interior refreshment which the Holy Spirit provides to the human heart, extinguishing the thirst of carnal desires and concupiscences. Hence Ecclesiasticus 15:3: he gave him to drink the water of saving wisdom, and, John 7:38, out of his belly shall flow rivers of living water. In another way it can be understood of the sacramental drink, which is consecrated through the Spirit. Above 10:4: all drank the same spiritual drink. Now a twofold reason of diversity is interposed. One on the part of rite, when he says whether Jews or Gentiles, etc.; the other on the part of condition, when he says whether slaves or free. For no diversity of this kind impedes the unity of the body of Christ. Hence Gal. 3:28 it is said: there is neither Jew nor Greek; there is neither slave nor free; for you are one in Christ Jesus. Then when he says for the body also, he explains the likeness in particular. And first he describes the condition of the natural body and its members. Second he adapts it to the mystical body of Christ, at the place but you are, etc. Concerning the first he does two things. First he describes the integrity of the natural body; second the relation of the members to one another, at the place but the eye cannot say, etc. Concerning the first he does three things. First he sets forth what he intends; second he makes it clear by exemplifying, at the place if the foot should say, etc.; third he proves it by leading to an absurdity, at the place if the whole body were an eye, etc. He says therefore first: it has been said that we have all been baptized into one mystical body, which the likeness of the natural body represents. For the natural body of a man is not one member, but many. Namely because its perfection is not preserved in one member, but is completed from many, which must serve the diverse powers and acts of the soul. Hence also Rom. 12:4 it is said: as in one body we have many members, but all the members of the body do not have the same act, so we, being many, are one body in Christ. Then when he says if the foot should say, etc., he makes clear what he had said by exemplifying it in certain members. And first in the members serving movement: and he sets down two members: the foot, as a less noble member, because it treads the earth and bears the weight of the whole body; but the hand as a more noble member, because it is itself the organ of organs. And this is what he says if the foot should say: I am not of the body, because I am not a hand, is it therefore not of the body? As if to say: the perfection of the body does not consist wholly in one member, however more noble, but for its perfection even the less noble ones are required. Now by the members serving movement are designated in the Church men devoted to the active life, so that the feet are the subjects, of whom it is said in Ezek. 1:7: their feet were straight feet; while by the hands are figured the prelates, through whom others are ordered, hence also Cant. 5:14 it is said: his hands are turned as of gold, full of hyacinths. Now in the Church there are necessary not only hands, that is prelates, but also feet, that is subjects. Hence Prov. 14:28 it is said: in the multitude of the people is the dignity of the king. Second he exemplifies concerning the members serving the apprehensive power, and he sets down the eye which serves sight and the ear which serves hearing. For these two senses especially serve human wisdom: sight indeed as to discovery, because it shows more differences of things; but hearing as to instruction, which comes about through speech. Of these senses, however, sight is more worthy than hearing, because it is both more spiritual and shows more things, and through this the eye is more worthy than the ear. He says therefore and if the ear, which is the less noble member, should say I am not of the body, because I am not an eye, which is the more noble member, is it therefore not of the body? etc. By the members therefore serving the apprehensive power are designated in the Church those who are devoted to the contemplative life, among whom are, like eyes, the teachers, who behold the truth through themselves. Hence it is said Cant. 5:12: his eyes are as doves upon brooks of waters, which are set beside the plentiful streams. But by the ears are signified the disciples, who receive the truth from the masters by hearing. Hence also Matt. 13:19 it is said: he who has ears of hearing, let him hear. For in the Church there are necessary not only teachers but also disciples. Hence also Job 29:11 it is said: the ear that heard called me blessed. Then when he says if the whole body, etc., he proves it by leading to a twofold absurdity, of which the first is the withdrawal of necessary things from the body, the second is the removal of the integrity of the body, at the place but if they were all, etc. Concerning the first he does two things. First he sets down the absurdity which follows, saying if the whole body were an eye, which is the more noble member, where would the hearing be? That is, the instrument of hearing, as if to say: if in the Church all were masters. Hence it is said James 3:1: do not become many masters, my brothers. And, again: if the whole body were hearing, that is the instrument of hearing, where would the smelling be? etc. By which can be understood in the Church those who, even if they are not capable of the words of wisdom, nevertheless perceive certain indications of it from afar, as it were a scent. Hence also Cant. 1:3 it is said we run after the odor of your ointments. Second he asserts the contrary truth, namely that hearing too ought not to be lacking to the body, saying but now God has placed, that is, has arranged in order, the diverse members. For even if the distinction of members is a work of nature, nature nevertheless does this as an instrument of divine providence. And therefore, assigning the first cause of the disposition of the members, he adds each one of them in the body, as if to say: he did not place the diverse members in such a way that each of them would exist separately according to itself, but that all would come together in one body. And as he willed; for the first cause of the establishment of things is the divine will, according to that Ps. 113:3: whatever he willed he has done. So also in the Church he has arranged diverse offices, diverse states, according to his will. Hence also Eph. 1:11 it is said: predestined according to the purpose of him who works all things according to the counsel of his will. Then when he says but if there were, etc., he leads to another absurdity, which is a defect of the integrity of the body. Hence first he sets down this absurdity, saying but if all were one member, where would the body be? That is, where would the bodily integrity be? As if to say: it would not exist. So if all in the Church were of one condition and rank, the perfection and beauty of the Church would be taken away, which in Ps. 44:10 is described as surrounded with variety. Second he asserts the contrary truth, saying but now there are indeed many members, but one body, which is completed from them all. So the Church is constituted from diverse orders. Hence also Cant. 6:9 it is described: terrible as an army set in array. Then when he says but the eye cannot, etc., he sets down the comparison of the members to one another. And first as to necessity; second as to the honor applied to the members, at the place and those which we think, etc.; third as to mutual care, at the place but for the same, etc. Concerning the first he does two things. First he proposes that all the members of the body are necessary, although some are less noble; second he sets down the comparison of necessity, at the place but much more, etc. Now he shows first the reason for the necessity of the members according to a twofold difference. First indeed according to the difference of the members serving movement, hence he says but the eye, which serves knowledge and signifies the contemplatives, cannot say to the hand, which serves movement and signifies the active, I do not need your works. For the contemplatives need to be sustained by the works of the active. Hence also Luke 10:39 and following it is said that when Mary was sitting beside the Lord's feet, hearing his words, Martha was busy about much serving. Second he shows the same thing according to the difference of the prelates, who are signified by the head, and of the subjects, who are signified by the feet; and this is what he adds or again the head, that is the prelate, according to that 1 Kings 15:17: you were made head in the tribes of Israel, cannot say to the feet, that is to the subjects, you are not necessary to me, because, as is said Prov. 14:28, in the multitude of the people is the dignity of the king. Then when he says but much more, etc., he compares the diverse members to one another as to their necessity, saying that the members of the body which seem to be weaker are more necessary, as the intestines. So also in the Church, without the office of certain lowly persons, such as farmers and others of this kind, the present life could not be passed; whereas it could nevertheless be led without certain more excellent persons devoted to contemplation and wisdom, who serve the Church for this, that it may be more adorned and be in a better condition. For a thing is said to be necessary from this, that it is useful to an end. But those things which are most noble do not stand in the character of the useful, but are to be sought for their own sake as ends. And therefore it is said Job 31:39: if I have eaten the fruits of the land without money, and have afflicted the soul of its tillers. Then when he says and those which we think, etc., he compares the members as to exterior honor. And first he sets down the diversity which is applied to the diverse members; second he assigns the cause of the diversity, at the place God has tempered, etc. Now the exterior honor applied to the members pertains to two things, namely to honor, as those things which are put on for adornment, such as necklaces and earrings; and to decency, as those which are put on for covering, such as breeches and other things of this kind. As to the first honor, therefore, he says first and those members of the body which we think to be less noble, upon these we bestow more abundant honor, that is, greater adornment, just as earrings are sometimes hung upon the ears, while nothing is placed on the eyes, and painted and jeweled shoes are put on the feet, according to that Cant. 7:1: how beautiful are your steps in shoes, O prince's daughter. But the hands are kept bare. And, similarly in the Church, more consolations are to be applied to the less perfect, which the more perfect do not need. Hence it is said Isa. 40:11: he will gather the lambs in his arm, and lift them into his bosom, he himself will carry those that are with young; and, 1 Pet. 3:7 it is said: husbands, giving honor to the woman as to the weaker vessel. Second he continues as to the honor of decency, saying and those which are unseemly have more abundant decency, namely through human care. Now certain members are called unseemly in the saints, not on account of any baseness of sin, but on account of the disobedience of the genital members which followed upon original sin. Or also because they are appointed to an ignoble use, as all the members which serve the emission of superfluities, to which more abundant decency is applied while they are more carefully covered, which the members appointed to noble uses do not need. Hence he adds but our comely parts have no need, namely of exterior decency, hence no veil is placed on the face. And similarly in the Church those who are culpable in something are to be admonished and guarded, according to that Ecclesiasticus 42:11: keep a strict watch over a wanton daughter. And Gal. 6:1 it is said: if a man be overtaken in any fault, you who are spiritual, instruct such a one in the spirit of gentleness; but those who are without fault do not need these things. And it must be noted that he has noted a threefold defect concerning the members, namely of unseemliness, of ignobility, and of weakness. Of these the first, in the members of the Church, pertains to fault; the second to servile condition; the third to a state of imperfection. Then when he says and God has tempered, etc., he sets down the cause of the aforesaid honor, and first he assigns the first efficient cause. For although men are disposed in such a way toward the honor of the members, this nevertheless proceeds from divine ordination, hence he says but God has tempered the body, giving more abundant honor to that member to which it was lacking. For men do this from a certain divine instinct, according to that Job 33:16: he opens the ears of men, and teaching, instructs them in discipline. Second he sets down the final cause, saying that there might be no schism in the body. Which indeed would follow, if the defect of the members were not remedied. Now this schism, as regards the members of the mystical body, is clearly avoided, while the peace of the Church is preserved through this, that to each one those things which are necessary are attributed. Hence also it was said above ch. 1:10: that you all speak the same thing, and that there be no schisms among you. But as regards the members of the natural body, there would be schism in the body if the due proportion of the members were taken away. Then when he says but for the same, etc., he sets down the comparison of the members to one another as to mutual care. And first he proposes it, saying: the aforesaid members not only work for one another, but also are of themselves mutually solicitous for the same, that is, for preserving the unity of the body. And this indeed clearly appears in the natural body. For each member has a certain natural inclination toward the help of the other members. Hence also a man naturally puts forth his hand to protect the other members from blows. And similarly the other faithful, who are members of the mystical body, bear care for one another, according to that Ecclesiasticus 17:12: he gave commandment to every one of them concerning his neighbor, and, Gal. 6:2: bear one another's burdens. Second, he specifies this care; and first in evils, in which it is more evident. Hence he says and if one member suffers anything, namely of evil, all the members suffer with it. Which indeed is evident in the natural body. For when one member is ailing, the whole body as it were grows faint, and toward the place of the ailment the spirits and humors flow together as if to bring aid. And likewise it ought to be among the faithful of Christ, that each one should suffer with the evil of another, according to that Job 30:25: I wept once over him that was afflicted, and my soul had compassion. Second in goods, hence he adds or if one member glories, that is, is in any way strengthened, all the members rejoice with it. Which is also evident in the natural body, in which the vigor of one member turns to the help of the other members. So it also ought to be among the members of the Church, that each one should rejoice with the goods of another. Phil. 2:17: I rejoice and congratulate you all. Rom. 12:15: to rejoice with those who rejoice, and to weep with those who weep. Then when he says but you are, etc., he adapts the likeness to the matter at hand. And first, as to the unity of the body, saying but you, namely who are gathered in the unity of the faith, are the body of Christ, according to that Eph. 1:22 and following: him he gave as head over the whole Church, which is his body. Second as to the distinction of the members, when he adds and are members from a member. Which can be understood in three ways. In one way thus: you are members depending from Christ the member, who indeed is called a member according to his humanity, according to which, especially, he is called the head of the Church. For according to his divinity he does not have the character of a member or a part, since he is the common good of the whole universe. In another way thus: you are members depending from a member, inasmuch as you have been acquired for Christ through me, according to that above 4:15: in Christ Jesus, through the Gospel, I have begotten you. In a third way it could be explained so that the distinction and order of the members might be designated, so that the sense would be: you are members from a member, that is, you are distinguished and ordered to one another, just as one member to another. Then when he says and some indeed, etc., he continues concerning the distinction of ministries. Concerning which he does three things. First he assigns the order of the ministries; second he makes clear their distinction, at the place are all apostles?, etc.; third he orders their affection concerning the diverse administrations and graces, at the place but be zealous, etc. Concerning the first he does two things. First he sets down the greater or principal administrations; second the secondary ministries, at the place helps, etc. Now the greater ministers in the Church are the apostles, to whose office three things pertain, of which the first is the authority of governing the faithful people, which properly pertains to the office of the apostolate; second the faculty of teaching; third the power of working miracles for the confirmation of doctrine. And concerning these three we have Luke 9:1 and following, where it is said: Jesus, having called together the twelve apostles, gave them power and authority over all devils, and to cure diseases, and he sent them to preach the kingdom of God. Now in all powers or capacities that are ordered, that which is principal is reserved to the supreme power; but the others are also communicated to the lower ones. Now the power of working miracles is ordered to doctrine as to faith, according to that Mark, last chapter: confirming the word by the signs that followed. But doctrine is ordered to the governance of the people as to its end, according to that Jer. 3:15: I will give you shepherds according to my own heart, and they shall feed you with knowledge and doctrine. And therefore the first rank among ecclesiastical ministries is that of the apostles, to whom especially belongs the governance of the Church. And on account of this he says and God has set, that is, has placed in order, in the Church, certain ones, namely in determinate ministries, according to that John 15:16: I have appointed you, that you should go. First indeed apostles, to whose governance he committed the Church, according to that Luke 22:29: I dispose to you, as my Father has disposed to me, a kingdom. Hence also Apoc. 21:19 and following, upon the twelve foundations of the city are described the twelve names of the apostles. On account of which they themselves also obtained primacy among the other faithful in spiritual graces, according to that Rom. 8:23: we ourselves having the firstfruits of the Spirit. And although the office of teaching belongs especially to the apostles, to whom it was said Matt., last chapter: going, teach all nations, nevertheless others are taken up into the fellowship of this office, of whom some receive revelations from God through themselves, who are called prophets; while some instruct the people concerning those things which have been revealed to others, who are called teachers, hence he adds second prophets, who existed also in the New Testament. For what is said Matt. 11:13: the law and the prophets were until John, is understood of the prophets who foretold the future coming of Christ. Third teachers, hence also Acts 13:1 it is said: there were in the Church which was at Antioch, prophets and teachers. Likewise also the grace of miracles was communicated to others, which was first given by Christ to the apostles, hence he adds then miracles, namely those who work wonders concerning the very elements of the world. Gal. 3:5: works miracles among us. But as to the miracles which are worked in human bodies, he adds thereafter gifts of healings, according to that Luke 9:1: that they might cure diseases. Then when he says helps, etc., he sets down the lesser or secondary administrations, of which some are ordered to the governance of the Church, which we have said belongs to the dignity of the apostolate; while others to doctrine. To the governance of the Church pertain in general certain helps, that is those who bring aid to the greater prelates in the universal governance, as archdeacons to bishops, according to that Phil. 4:3: help those women who have labored with me in the Gospel, with Clement and the rest of my helpers. But in particular he sets down governments, such as parish priests are, to whom is committed the governance of certain particular peoples. Prov. 11:14: where there is no governor, the people shall fall. But to doctrine belongs secondarily, what he adds kinds of tongues, as to those who speak great things in various tongues, as is said Acts 2:4; namely so that the evangelical doctrine would not be impeded on account of the variety of languages. But as to removing the impediment to doctrine, which could arise from the obscurity of speech, he adds interpretations of speeches. Below 14:13: let him who speaks in a tongue, pray that he may interpret. Then when he says are all apostles, etc., he makes clear the distinction of the aforesaid ministries, saying are all in the Church apostles? As if to say: no. Are all prophets? etc. From which the diversity of these administrations is evident. Ecclesiasticus 33:11: in the multitude of the Lord's discipline he has separated them. And 37:31: not all things are expedient for all. Then when he says but be zealous for, etc., he orders their affection concerning the aforesaid spiritual gifts, saying: since there are many gifts of the Holy Spirit, as has been said, be zealous for, that is, desire, the better gifts, that is, the more excellent graces, namely that you should desire more those things which are better, for instance prophecy rather than the gift of tongues, as will be said below ch. 13:1 and following. 1 Thess., last chapter: prove all things, hold fast that which is good. And lest their affection should rest in the aforesaid gifts, he adds and yet I show you a more excellent way, namely charity, by which one goes more directly to God. Ps. 118:32: I have run the way of your commandments. Isa. ch. 30:21: this is the way, walk in it.”

“The apostle here makes out the truth of what was above asserted, and puts the gifted men among the Corinthians in mind of their duty, by comparing the church of Christ to a human body. I. By telling us that one body may have many members, and that the many members of the same body make but one body (Co1 12:12): As the body is one, and hath many members, and all members of that one body, being many, are one body, so also is Christ; that is, Christ mystical, as divines commonly speak. Christ and his church making one body, as head and members, this body is made up of many parts or members, yet but one body; for all the members are baptized into the same body, and made to drink of the same Spirit, Co1 12:13. Jews and Gentiles, bond and free, are upon a level in this: all are baptized into the same body, and made partakers of the same Spirit. Christians become members of this body by baptism: they are baptized into one body. The outward rite is of divine institution, significant of the new birth, called therefore the washing of regeneration, Tit 3:5. But it is by the Spirit, by the renewing of the Holy Ghost, that we are made members of Christ's body. It is the Spirit's operation, signified by the outward administration, that makes us members. And by communion at the other ordinance we are sustained; but then it is not merely by drinking the wine, but by drinking into one Spirit. The outward administration is a means appointed of God for our participation in this great benefit; but it is baptism by the Spirit, it is internal renovation and drinking into one Spirit, partaking of his sanctifying influence from time to time, that makes us true members of Christ's body, and maintains our union with him. Being animated by one Spirit makes Christians one body. Note, All who have the spirit of Christ, without difference, are the members of Christ, whether Jew or Gentile, bond or free; and none but such. And all the members of Christ make up one body; the members many, but the body one. They are one body, because they have one principle of life; all are quickened and animated by the same Spirit. II. Each member has its particular form, place, and use. 1. The meanest member makes a part of the body. The foot and ear are less useful, perhaps, than the hand and eye; but because one is not a hand, and the other an eye, shall they say, therefore, that they do not belong to the body? Co1 12:15, Co1 12:16. So every member of the body mystical cannot have the same place and office; but what then? Shall it hereupon disown relation to the body? Because it is not fixed in the same station, or favoured with the same gifts as others, shall it say, "I do not belong to Christ?" No, the meanest member of his body is as much a member as the noblest, and as truly regarded by him. All his members are dear to him. 2. There must be a distinction of members in the body: Were the whole body eye, where were the hearing? Were the whole ear, where were the smelling? Co1 12:17. If all were one member, where were the body? Co1 12:19. They are many members, and for that reason must have distinction among them, and yet are but one body, Co1 12:20. One member of a body is not a body; this is made up of many; and among these many there must be a distinction, difference of situation, shape, use, etc. So it is in the body of Christ; its members must have different uses, and therefore have different powers, and be in different places, some having one gift, and others a different one. Variety in the members of the body contributes to the beauty of it. What a monster would a body be if it were all ear, or eye, or arm! So it is for the beauty and good appearance of the church that there should be diversity of gifts and offices in it. 3. The disposal of members in a natural body, and their situation, are as God pleases: But now hath God set the members, every one of them, in the body, as it hath pleased him, Co1 12:18. We may plainly perceive the divine wisdom in the distribution of the members; but it was made according to the counsel of his will; he distinguished and distributed them as he pleased. So is it also in the members of Christ's body: they are chosen out to such stations, and endued with such gifts, as God pleases. He who is sovereign Lord of all disposes his favours and gifts as he will. And who should gainsay his pleasure? What foundation is here for repining in ourselves, or envying others? We should be doing the duties of our own place, and not murmuring in ourselves, nor quarrelling with others, that we are not in theirs. 4. All the members of the body are, in some respect, useful and necessary to each other: The eye cannot say to the hand, I have no need of thee; nor the head to the feet, I have no need of your: nay, those members of the body which seem to be more feeble (the bowels, etc.) are necessary (Co1 12:21, Co1 12:22); God has so fitted and tempered them together that they are all necessary to one another, and to the whole body; there is no part redundant and unnecessary. Every member serves some good purpose or other: it is useful to its fellow-members, and necessary to the good state of the whole body. Nor is there a member of the body of Christ but may and ought to be useful to his fellow-members, and at some times, and in some cases, is needful to them. None should despise and envy another, seeing God has made the distinction between them as he pleased, yet so as to keep them all in some degree of mutual dependence, and make them valuable to each other, and concerned for each other, because of their mutual usefulness. Those who excel in any gift cannot say that they have no need of those who in that gift are their inferiors, while perhaps, in other gifts, they exceed them. Nay, the lowest members of all have their use, and the highest cannot do well without them. The eye has need of the hand, and the head of the feet. 5. Such is the man's concern for his whole body that on the less honourable members more abundant honour is bestowed, and our uncomely parts have more abundant comeliness. Those parts which are not fit, like the rest, to be exposed to view, which are either deformed or shameful, we most carefully clothe and cover; whereas the comely parts have no such need. The wisdom of Providence has so contrived and tempered things that the most abundant regard and honour should be paid to that which most wanted it, Co1 12:24. So should the members of Christ's body behave towards their fellow-members: instead of despising them, or reproaching them, for their infirmities, they should endeavour to cover and conceal them, and put the best face upon them that they can. 6. Divine wisdom has contrived and ordered things in this manner that the members of the body should not be schismatics, divided from each other and acting upon separate interests, but well affected to each other, tenderly concerned for each other, having a fellow-feeling of each other's griefs and a communion in each other's pleasures and joys, Co1 12:25, Co1 12:26. God has tempered the members of the body natural in the manner mentioned, that there might be no schism in the body (Co1 12:25), no rupture nor disunion among the members, nor so much as the least mutual disregard. This should be avoided also in the spiritual body of Christ. There should be no schism in this body, but the members should be closely united by the strongest bonds of love. All decays of this affection are the seeds of schism. Where Christians grow cold towards each other, they will be careless and unconcerned for each other. And this mutual disregard is a schism begun. The members of the natural body are made to have a care and concern for each other, to prevent a schism in it. So should it be in Christ's body; the members should sympathize with each other. As in the natural body the pain of the one part afflicts the whole, the ease and pleasure of one part affects the whole, so should Christians reckon themselves honoured in the honours of their fellow-christians, and should suffer in their sufferings. Note, Christian sympathy is a great branch of Christian duty. We should be so far from slighting our brethren's sufferings that we should suffer with them, so far from envying their honours that we should rejoice with them and reckon ourselves honoured in them.”

“For as the body is one,.... That is, an human body; for of this the apostle speaks, and takes a simile, and forms a comparison from, showing the union among saints, and their mutual participation of the various gifts of the Spirit; for an human body is but one body, and not more. And hath many members; as eyes, ears, hands, feet, &c. And all the members of that one body being many are one body; as numerous as they may be, they all belong to, and make up but one body; performing different offices, for which they are naturally fitted for the good of the whole: so also to Christ; not personal, but mystical; not the head alone, or the members by themselves, but head and members as constituting one body, the church. The church, in union with Christ, the head, is but one general assembly, and church of the firstborn written in heaven, though consisting of the various persons of God's elect, who are closely united one to another, and their head Christ; and therefore are denominated from him, and called by his name; see Rom 9:3.”

“For as the body is one - Though the human body have many members, and though it be composed of a great variety of parts, yet it is but one entire system; every part and member being necessary to the integrity or completeness of the whole. So also is Christ - That is, So is the Church the body of Christ, being composed of the different officers already mentioned, and especially those enumerated, Co1 12:28, apostles, prophets, teachers, etc. It cannot be supposed that Christ is composed of many members, etc., and therefore the term Church must be understood, unless we suppose, which is not improbable, that the term Ὁ Χριστος, Christ, is used to express the Church, or whole body of Christian believers.”

“&c. As the body is one, &c. From this comparison of the mystical body of Christ, that is, of his Church, to a man’s natural body, he brings excellent instructions. 1. That as all members and parts, make up the same body, so also is Christ; that is, so it is in the Church of Christ, which is his mystical body. 2. As all the parts of man’s body are enlivened by the same soul, so all in the Church have their life from the same Spirit of God in baptism, and in the sacraments instituted by our Saviour, Christ; in which we are made to drink of the same spirit. 3. As all the members, that have such different offices and functions, do but constitute one complete body, so is it in the Church of Christ. 4. As those that seem the less considerable parts of the human body, are no less necessary for the subsistence and harmony of the whole, and stand in need of one another, (for example, the head stands in need of the feet) so in the Church, &c. 5. He takes notice, that in a natural body, the less honourable, the baser, and as they are called, the uncomely parts, are clothed with greater care and decency, Literally, have a more abundant honour bestowed upon them, so in the mystical body, no less, but even a greater care is to be taken of the weaker, and more infirm members, of the poor, the weak, the ignorant; and in the spirit of charity and love, that there may be no divisions or schisms, but a brotherly union: that if one suffer, another compassionate and assist him, &c. (Witham)”

“Unity, not unvarying uniformity, is the law of God in the world of grace, as in that of nature. As the many members of the body compose an organic whole and none can be dispensed with as needless, so those variously gifted by the Spirit, compose a spiritual organic whole, the body of Christ, into which all are baptized by the one Spirit. of that one body--Most of the oldest manuscripts omit "one." so also is Christ--that is, the whole Christ, the head and body. So Psa 18:50, "His anointed (Messiah or Christ), David (the antitypical David) and His seed."”