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Still our apostle proceeds in that elegant comparison betwixt the members of the body natural and the body mystical; showing, that as there are some members in the natural body that are less honourable, and some that are more honourable; and whereas we put more abundant honour upon the less honourable members by a decent covering and modest adorning of them, but upon our comely parts, such as the face, we put no covering, being comely enough of itself, and lacking no artificial beauty; in like manner all the members of the mystical body ought to be instructed that the meanest offices in the church, and the meanest members of the church, who have least gifts, are as well of that spiritual body, the church, as those that have more excellent offices and gifts: and as the meaner must not envy the more excellent, so neither must the more excellent despise the meaner, but put a due value and respect upon one another.
For practising of which duty, a double reason is here assigned:
1. That there may be no schism in the body, but the members have the same care for, and regard to, one another; if the members of the natural body should strive among themselves, the whole body would come to ruin by schism; so great mischief would arise to the church, the mystical body, by divisions and dissensions amongst the particular members of it.
2. Because there ought to be a sympathy between the members of the mystical body, as there is betwixt the members of the natural body. There is a feeling with each other, both of joy and grief, in and among the natural members: they all rejoice and mourn with one another: if one member be pinched, the whole body is pained.
Thus all the mystical members of Christ's body, the church, ought to have the same common interest, the same common concern, the same common care, and the same mutual sympathy, with each other, both in weal and woe.