Page:The Church, by John Huss.pdf/72

20 the church by virtue of the power of communion and the bond of love. Again as the members of the body keep themselves in their own function, so do also the members of the church. For, according to Chrysostom, de opere imperfecto, a man is as a book in whom the whole Christian religion is written, therefore, just as there is an affinity from the head down to the feet, so reason and feeling are bound together. Also, just as every member, comely or uncomely, serves the spirit without strife, so every member of the church serves Christ, without any strife concerning supremacy and obedience. And, just as the superior members do not boast of their comeliness but perform their functions and follow the soul's rule unto the help of each single member, so ought it to be with members of the church. And just as the eyes and the countenance are in their activities without a covering lest, if veiled, they might defile and prepare for destruction, so Christ and the apostles, out of the fervor of their love and by reason of their exemption from the fervor of lust, were not involved in temporal interests in a secular way; and their vicars, yea, all clerics ought to be like eyes. But the members, less comely, as the secret parts, are more concealed and more tender and multiplex, and so it is with mean persons, by whom the dregs of the church are gotten rid of. But the difference between the members of these bodies is to be stated thus: (1) Since the parts of the church persist by grace, they are not concerned as to their place or corporal location, as are the members of the human body. (2) As the members are mystical, it is not inconsistent but fitting that single members should have functions of different kinds. For a man is, as it were, a totality—universitas—so that it is fitting that he should act all at once, so far as he is able. (3) The members of the church should have vital forces flowing into them from Christ, just as the members of the body have vital forces