Works of Hooker, Book 8 · Part 3
Of the Title of Headship.
FOr the Title or State it self, although the Laws of this Land have annexed it to the Crown, yet so far… we should not strive, if so be men were nice and scrupulous in this behalf only; because they do wish that, for reverence to Christ Jesus, the Civil Magistrate did rather use some other form of speech wherewith to express that Soveraign Authority which he lawfully hath overall, both Persons and Causes of the Church. But I see that hitherto they which condemn utterly the name so applyed, do it because they mislike that such Power should be given to Civil Governours. The great exception that Sir Thomas Moor took against that Title,Rasiensis, Epist. p. 5. 17. Pres. cont. 7. Calvin. in com. 7. Amos 7. 13. who suffered death for denyal of it, was, for that it maketh a Lay, a Secular Person, the head of the State Spiritual or Ecclesiastical; as though God himself did not name Said; the Head of all the Tribes of Israel; and consequently of that Tribe also among the rest, whereunto the State Spiritual or Ecclesiastical belonged; when the Authors of the Centuries reprove it in Kings and Civil Governours, the reason is, Ist is non competit iste Primatus; such kinde of Power is too high for them, they fit it not: In excuse of Mr. Calvin, by whom this Realm is condemned of Blasphemy, for intitu…ing, H. 8. Supream Head of this Church under Christ, a charitable conjecture is made, that he spake by misinformation; howbeit as he professeth utter dislike of that name, so whether the name be used or no, the very Power it self which we give unto Civil Magistrates, he much complaineth of, and protesteth, That their Power over all things was it which had ever wounded him deeply: That un-advised Persons had made them too Spiritual; that throughout Germany this fault did reign; that in these very parts where Calvin himself was, it prevailed more than was to be wished; that Rulers by imagining themselves so Spiritual, have taken away Ecclesiastical Government; that they think they cannot reign unless they abolish all the Authority of the Cuurch, and be themselves the chief Iudges, as well in Doctrine, as in the whole Spiritual Regency. So that, in truth, the Question is, Whether the Magistrate by being Head in such sense as we term him, do use or exercise any part of that Authority, not which belongeth unto Christ, but which other men ought to have.
These things being first considered thus, it will be easier to judge concerning our own estate, whether by force of Ecclesiastical Government, Kings have any other kinde of Prerogative that they may lawfully hold and enjoy. It is, as some do imagine, too much, that Kings of England should be termed Heads in relation of the Church. That which we do understand by Headship, is, their only Supreme Power in Ecclesiastical Affairs and Causes; That which lawful Princes are, what should make it unlawful for men in Spiritual Stiles or Titles to signifie? If the having of Supream Power be allowed, why is the expressing thereof, by the Title of Head, condemned? They seem in words, (at leastwise some of them) now at the length to acknowledge, that Kings may have Dominion or Supream Government even over all, both Persons and Causes. We in terming our Princes, Heads of the Church, do but testifie that we acknowledge them such Governours. Again, to this it will peradventure be replyed,T. C. l. 2. p. 4 11. That howsoever we interpret our selves, it is not fit for a mortal man, and therefore not fit for a Civil Magistrate to be intituled the Head of the Church, which was given to our Saviour Christ, to lift him above all Powers, Rules, Dominions, Titles, in Heaven or in Earth. Where, if this Title belong also to Civil Magistrates, then it is manifest, that there is a Power in Earth whereunto our Saviour Christ is not in this point superiour. Again, if the Civil Magistrate may have this Title, he may be termed also the first-begotten of all Creatures. The first begotten of all the Dead, yea the Redeemer of his People. Ephes. 1. 2…. Col. 1. 1….For these are alike given him as Dignities whereby he is lifted up above all Creatures. Besides this, the whole Argument of the Apostle in both places doth lead to show that this Title, Head of the Church, cannot be said of any Creature. And further, the very domonstrative Articles amongst the Hebrews, especially whom St. Paul doth follow, serveth to tye that which is verified of one, unto himself alone: so that when the Apostle doth say that Christ it foreign, the Head, it is as if he should say; Christ, and none other, is the Head of the Church. Thus have we against the entituling of the Highest Magistrate, head, with relation unto the Church, four several Arguments gathered by strong surmise out of words marvellous unlikely to have been written to any such purpose, as that whereunto they are now used and urged. To the Ephesians, the Apostle writeth,Ephes. 1. 20. 21. 22. 23. That Christ, God had set on his right hand in the Heavenly places above all Regency and Authority, and Power, and Dominion, and whatsoever name is named, not in this World only, but in that which shall be also: and hath under his feet set all things, and hath given him head above all things unto the Church, which is his Body, even the fulness of him which accomplisheth all in all. To the Colossians in like manner,Col. 1. 1…. Col. 15. That he is the head of the body of the Church, who is a first born Regency out of the dead, to the end he might be made amongst them all such an one as both the Chiefty: He meaneth, amongst all them whom he mentioned before, saying. By him all things that are, were made; the things in the Heavens, and the things in the Earth, the things that are visible, and the things that are invisible, whether they be Thrones, or Dominions, or Regencies, &c. Unto the fore-alledged Arguments therefore we answer: First, that it is not simply the title of Head, in such sort understood, as the Apostle himself meant it; so that the same being imparted in another sense unto others, doth not any wayes make those others his Equals; in as much as diversity of things is usually to be understood, even when of words there is no diversity; and it is onelyonly the adding of one and the same thing unto divers Persons, which doth argue equality in them. If I term Christ and Cesar Lords, yet this is no equalizing Cesar with Christ, because it is not thereby intended: To term the Emperor Lord, (saith Tertullian) I, for my part, will not refuse, so that I be not required to call him Lord in the same sense that God is so termed. Neither doth it follow, which is objected in the second place, that if the Civil Magistrate may be intituled a Head, he may as well be termed the first begotten of all Creatures, the first begotten of the Dead, and the Redeemer of his People. For albeit the former dignity doth lift him up to less than these, yet these terms are not applyable and apt to signifie any other inferior dignity, as the former term of Head was. The Argument of matter which the Apostle followeth hath small evidence or proof, that his meaning was to appropriate unto Christ, that the aforesaid title; otherwise than only in such sense as doth make it, being so understood, too high to be given to any Creature.
As for the force of the Article where our Lord and Saviour is called the Head, it serveth to tye that unto him by way of excellency, which in meaner degrees is common to others; it doth not exclude any other utterly from being termed Head, but from being intituled as Christ is the Head, by way of the very highest degree of excellency: Not in the communication of Names, but in the confusion of things, there is errour. Howbeit, if Head were a Name that could not well be, nor never had been used to signifie that which a Magistrate may be in relation to some Church; but were by continual use of speech appropriated unto the onelyonly thing it signifieth, being applyed unto Jesus Christ; then, although we must carry in our selves a right understanding, yet ought we otherwise rather to speak, unless we interpret our own meaning by some clause of plain speech, because we are else in manifest danger to be understood according to that construction and sense, wherein such words are personally spoken. But here the rarest construction, and most removed from common sense, is that which the Word doth import being applyed unto Christ; that which we signifie by it in giving it to the Magistrate, it is a great deal more familiar in the common conceit of men.
The word is so fit to signifie all kindes of Superiority, Preheminence, and Chiefty, that nothing is more ordinary than to use it in vulgar speech,Esay 7. 9. Teka… is termed the head of Samaria. and in common understanding so to take it: If therefore Christian Kings may have any preheminence or chiefty above all others, although it be less than that which Theodore Beza giveth, who placeth Kings amongst the principal Members, whereunto publick Function to the Church belongeth; and denyeth not, but that of them which have publick Fonction, the Civil Magistrates power hath all the rest at command, in regard of that part of his Office, which is to procure that Peace and good … especially kept in things concerning the first Table; if even hereupon they term him the Head of the Church, which is his Kingdom, it should not seem so unfit a thing; Which Title surely we could not communicate to any other, no not although it should at our hands be exacted with torments: but that our meaning herein is made known to the World, so that no man which will understand can easily be ignorant, that we do not impart unto Kings, when we term them Heads, the honor which is properly given to our Lord and Saviour Christ, when the blessed Apostle in Scripture doth term him the Head of the Church.
The power which we signifie in that name, differeth in three things plainly from that which Christ doth challenge.
First, it differeth in order, because God hath given to his Church for the Head,Ephes. 1.21. foreign Farr above all Principalities, and Powers, and Might, and Dominion, and every Name that is named, not in this World only, but also in that which is to come: Whereas the Power which others have, is subordinate unto his.
Secondly, again, as he differeth in order, so in measure of Power also; because God hath given unto him the ends of the Earth for his Possesion; unto him,Psal. 2. …. Dominion from Sea to Sea, unto him all power both in Heaven and Earth, unto him such Soveraignty, as doth not only reach over all places, persons, and things, but doth rest in his own only Person, and is not by any succession continued; he reigneth as Head and King, nor is there any kinde of law which tyeth him, but his own proper will and wisdom, his power is absolute, the same joyntly over all which it is severally over each: not so the Power of any other Headship. How Kings are restrained, and how their Power is limited, we have shewed before; so that unto him is given by the title of Headship ever the Church that largeness of Power, wherein neither Man, nor Angel, can be matched not compared with him.
Thirdly, the last and greatest difference between him and them, is in the very kinde of their Power. The Head being, of all other parts of the Body, most divine, hath dominion over all the rest; it is the fountain of sense, of motion, the throne where the guide of the Soul doth reign; the Court from whence direction of all things human proceedeth. Why Christ is called the Head of the Church, these Causes themselves do yield. As the Head is the chiefest part of a man, above which there is none, alwayes joyned with the Body; so Christ the highest in his Church, is alwayes knit to it. Again, as the Head giveth sense and motion unto all the Body, so he quickneth us, and, together with understanding of heavenly things, giveth strength to walk therein. Seeing therefore that they cannot affirm Christ sensibly present, or alwayes visibly joyned unto his Body the Church which is on Earth, in as much as his Corporal residence is in Heaven; again, seeing they do not affirm (it were intolerable if they should) that Christ doth personally administer the external Regiment of outward Actions in the Church, but, by the secret inward influence of his Grace, giveth Spiritual life, and the strength of ghostly motions thereunto: Impossible it is, that they should so close up their eyes, as not to discern what odds there is between that kinde of operation, which we imply in the Headship of Princes, and that which agreeth to our Saviours dominion over the Church. The Headship which we give unto Kings, is altogether visibly exercised, and ordereth only the external frame of the Church-affairs here amongst us; so that it plainly differeth from Christ's, even in very nature and kinde. To be in such sort united unto the Church as he is; to work as he worketh, either on the whole Church or upon any particular Assembly, or in any one man; doth neither agree; nor hath any possibility of agreeing unto any one besides him.
T. C. l. 2. p. …1….Against the first distinction or difference, it is to be objected, That to entitle a Magistrate head of the Church, although it be under Christ, is not absurd. For Christ hath a two-fold Superiority; ever his, and even Kingdoms: according to the one, he hath a Superior; which is his Father; according to the other, none had immediate Authority with his Father; that is to say, of the Church he is Head and Governor onelyonly as the Son of Man; Head and Governor of Kingdoms onelyonly as the Son of God. In the Church, as Man, he hath Officers under Him, which Officers are Ecclesiastical Persons: As for the Civil Magistrate, his Office belongeth unto Kingdoms, T. C. l. 2. p. …13.and to Common-wealths, neither is he there an under or subordinate Head, considering that his Authority cometh from God, simply and immediately, even as our Saviour Christ's doth. Whereunto the sum of our Answer is, First, that as Christ being Lord or Head over all, doth, by vertue of that Soveraignty, rule all; so he hath no more a Superiour in governing his Church, than in exercising Soveraign Dominion upon the rest of the World besides. Secondly, That all Authority, as well Civil as Ecclesiastical, is subordinate unto him. And Thirdly, the Civil Magistrate being termed Head, by reason of that Authority in Ecclesiastical Affairs which hath been already declared that themselves do acknowledge to be lawful: It followeth, that he is a Head even subordinated of Christ, and to Christ. For more plain explication whereof, unto God we acknowledge daily, that Kingdom, Power, and Glory, are his; that he is the immortal and invisible King of Ages, as well the future which shall be, as the present which now is. That which the Father doth work as Lord and King over all, he worketh not without, but by the Son, who, through coeternal generation, receiveth of the Father that Power, which the Father hath of himself. And for that cause our Saviours words concerning his own Dominion, are, To me all Power both in Heaven and in Earth is given: The Father by the Son did create, and doth guide all, wherfore Christ hath Supream dominion over the whole universal World, Christ is God, Christ is foreign, the consubstantial Word of God, Christ is also that consubstantial Word which made man. As God, he saith of himself, I am Alpha and Omega, the beginning and the end: he which was, and which is, and which is to come, even the very Omnipotent. As the consubstantial Word of God, he hath with God, before the beginning of the World,…poc. …. …. that glory, which, as he was Man, he requireth to have: Father, glorifie thy Son with that glory which with thee be enjoyed before the World wa…. Further, it is not necessary, that all things spoken of Christ should agree to him, either as God, or else as Man;John. 17. 5. but some things as he is the consubstantial Word of God, some things as he is that Word incarnate. The Works of Supream Dominion which have been since the first beginning wrought by the power of the Son of God, are now most properly and truly the Works of the Son of Man: the Word made Flesh doth sit for ever, and reign, as Soveraign Lord over all. Dominion belongeth unto the Kingly Office of Christ, as Propitration and Mediation unto his Priestly; Instruction, unto his Pastoral and Prophetical Office. His Works of Dominion are, in sundry degrees and kindes, according to the different conditions of them that are subject unto it: he presently doth govern, and hereafter shall judge the World, intire and wholly; and therefore his Regal power cannot be with truth restrained unto a proportion of the World only. Notwithstanding, forasmuch as all do not shew and acknowledge, with dutiful submission, that Obedience which they owe unto him; therefore such as do, their Lord he is termed by way of excellency, no otherwise than the Apostle doth term God the Saviour generally of all, but especially of the Faithful; these being brought to the obedience of Faith, are every where spoken of, as men translated into that Kingdom, wherein whosoever is comprehended, Christ is the Author of eternal Salvation unto them; they have a high and ghostly fellowship with God and Christ, and Saints, as the Apostle in more ample manner speaketh,Heb. 12. 23. Aggregated they are unto Mount Sion, and to the City of the living God; the Celestial Ierusalem, and to the company of innumerable Angels, and to the Congregation of the first born, which are written in Heaven, and to God the Iudge of all, and to the Spirits of just and perfect men, and to Iesus the Mediator of the new Testament. In a word, they are of that Mystical body, which we term the Church of Christ. As for the rest we account them Aliens from the Common-wealth of Israel, and that live in the Kingdom of Darkness, and that are in this present World without God. Our Saviours Dominion is therefore over these, as over Rebels; over them, as over dutiful and loving Subjects; which things being in holy Scriptures so plain, I somewhat muse at that strange position, That Christ in the Government of his Church, and Superiority over the Officers of it, hath himself a Superiour which is the Father; but in governing of Kingdoms and Common wealths, and in the Superiority which he hath over Kingdoms, no Superiour.
Again,T.C. l. 4. p. 41… That the Civil Magistrates Authority commeth from God immediately, as Christs doth, and it subordinate unto Christ. In what Evangelist, Apostle, or Prophet, is it found, that Christ (Supream Governour of the Church) should be so unequal to himself, as he is Supream Governor of Kingdoms? The works of his Providence for the preservation of Mankinde, by upholding Kingdoms, not only obedient unto, but also obstinate and rebellious against him, are such as proceed from Divine Power; and are not the works of his Providence for safety of God's Elect, by gathering, inspiring, comforting, and every way preserving his Church, such as proceed from the same Power likewise? Surely, if Christ, as God and Man, hath ordained certain means for the gathering and keeping of his Church, seeing this doth belong to the Government of that Church: it must in reason follow, I think, that, as God and Man, he worketh in Church Regiment; and consequently hath no more there any Superiours, than in the Government of the Common-wealth. Again, to be in the midst of his, wheresoever they are assembled in his Name, and to be with them to the World's end, are comforts which Christ doth perform to his Church as Lord and Governour; yea, such as he cannot perform but by that very Power wherein he hath no Superiour. Wherefore, unless it can be proved, that all the works of our Saviours Government in the Church, are done by the mere and onelyonly force of his Human nature, there is no remedy but to acknowledge it a manifest errour, that Christ, in the Government of the World, is equal to the Father, but not in the Government of the Church. Indeed, to the honour of this Dominion, it cannot be said, that God did exalt him otherwise than only according to that Human nature, wherein he was made low. For, as the Son of God, there could no advancement or exaltation grow unto him: And yet the Dominion, whereunto he was in his Human nature lifted up, is not without Divine Power exercised. It is by Divine Power, that the Son of man, who sitteth in Heaven, doth work as King and Lord upon us which are on Earth. The exercise of his Dominion over the Church Militant cannot choose but cease, when there is no longer any Militant Church in the World. And therefore, as Generals of Armies when they have finished their Work, are wont to yield up such Commissions as were given for that purpose, and to remain in the state of Subjects, and not as Lords, as concerning their former authority; even so, when the end of all things is come, the Son of man (who till then reigneth) shall do the like, as touching Regiment over the Militant Church on the Earth. So that between the Son of man and his Brethren, over whom he reigneth now in this their War fare, there shall be then, as touching the exercise of that Regiment, no such difference, they not warfaring any longer under him; but he, together with them, under God, receiving the joyes of everlasting triumph, that so God may be in all; all misery in all the Wicked, through his Justice; in all the Righteous, through his love, all felicity and blisse. In the mean while he reigneth over the World as King, and doth those things wherein none is Superiour unto him, whether we respect the works of his Providence and Kingdom, or of his Regiment over the Church. The cause of Errour in this point, doth seem to have been a misconceit, that Christ, as Mediatour, being inferiour to his Father, doth, as Mediatour, all Works of Regiment over the Church, when, in truth, Regiment doth belong to his Kingly Office, Mediatourship to his Priestly. For,T.C. l. 4. p. 15. as the High-Priest both offered Sacrifices, for expiation of the Peoples sins, and entred into the holy Place, there to make intercession for them: So, Christ having finished upon the Cross that part of his Priestly Office,Heb. 5. 25. which wrought the propitiation for our Sinnes, did afterwards enter into very Heaven, and doth there, as Mediatour of the New Testament, appear in the sight of God for us. A like sleight of Judgement it is, when they hold, that Civil Authority is from God, but not immediately through Christ, nor with any subordination to God, nor doth any thing from God, but by the hands of our Lord Jesus Christ. They deny it not,Esay 7. 25. Rom. 13 1. Prov. 2. 15. Humble motion. p. 63. Rev. 1. 5. to be said of Christ in the Old Testament, By me Princes rule, and the Nobles, and all the Iudges of the Earth. In the New as much is taught, That Christ is the Prince of the Kings of the Earth. Wherefore, to the end it may more plainly appear, how all Authority of Man is derived from God through Christ, and must by Christian men be acknowledged to be no otherwise held then of, and under him; we are to note, that, because whatsoever hath necessary being, the Son of God doth cause it to be, and those things without which the World cannot well continue, have necessary being in the World: a thing of so great use as Government, cannot choose but be originally from Him. Touching that Authority which Civil Magistrates have in Ecclesiastical Affairs, it being from God by Christ, as all other good things are, cannot chuse but be held as a thing received at his hands; and, because such power is of necessity for the ordering of Religion, wherein the essence and very being of the Church consisteth, can no otherwise slow from him, than according to that special care which he hath to govern and guide his own People: it followeth, that the said Authority is of and under him after a more special manner, in that he is Head of the Church, and not in respect of his general Regency over the World. All things (saith the Apostle,1 Cor. 3. 12. speaking unto the Church) are yours, and ye are Christs, and Christ is God's. Kings are Christ's as Saints, because they are of the Church, if not collectively, yet divisively understood. It is over each particular Person within that Church where they are Kings: Surely, Authority reacheth both unto all mens persons, and to all kindes of causes also: It is not denyed, but that they may have and lawfully exercise it; such Authority it is, for which, and for no other in the World, we term them Heads; such Authority they have under Christ, because he in all things is Lord overall; and even of Christ it is that they have received such Authority, in as much as of him all lawful Powers are; therefore the Civil Magistrate is, in regard of this Power, an under and subordinate Head of Christ's People.
It is but idle where they speak,T. C. l. p. 413. That although, for several Companies of Men, there may be several Heads or Governours, differing in the measure of their Authority from the Chiefest, who is Head over all; yet it cannot be in the Church, for that the reason why Head-Magistrates appoint others for such several places, it, Because they cannot be present every where to perform the Office of an Head. But Christ is never from his Body, nor from any Part of it, and therefore needeth not to substitute any, which may be Heads, some over one Church, and some over another. Indeed the consideration of Man's imbecillity, which maketh many Heads necessary, where the burthen is too great for one, moved Iethro to be a Perswader of Moses, that a number of Heads of Rulers might be instituted for discharge of that duty by parts, which in whole he saw was troublesome. Now, although there be not in Christ any such defect, or weakness; yet other causes there be divers, more than we are able to search into, wherefore it might seem unto him expedient to divide his Kingdom into many Provinces, and place many Heads over it, that the Power which each of them hath in particular with restraint, might illustrate the greatness of his unlimited Authority. Besides, howsoever Christ be Spiritually alwayes united unto every part of his Body, which is the Church: Nevertheless, we do all know, and they themselves who alledge this, will, I doubt not, confess also, that from every Church here visible, Christ, touching visible and corporal presence, is removed as farr as Heaven from the Earth is distant. Visible Government is a thing necessary for the Church; and it doth not appear, how the exercise of visible Government over such Multitudes every where dispersed throughout the World, should consist without sundry visible Governours, whose Power being the greatest in that kinde, so farr as it reacheth, they are in consideration thereof termed so farr Heads. Wherefore, notwithstanding the perpetual conjunction, by vertue whereof our Saviour, alwayes remaineth spiritually united unto the parts of his Mystical Body, Heads indeed with Supream Power, extending to a certain compasse, are for the exercise of a visible Regiment not unnecessary. Some other reasons there are belonging unto this branch, which seem to have been objected, rather for the exercise of mens wits, in dissolving Sophismes, than that the Authors of them could think in likelyhood, thereby to strengthen their cause. For example,T. C. l. p. 419. Lk Hen. 8.6.9. If the Magistrate be Head of the Church within his own Dominion, then is he none of the Church: For all that are of the Church make the Body of Christ, and every one of the Church fulfilleth the place of one member of the Body: By making the Magistrate therefore Head, we do exclude him from being a Member subject to the Head, and so leave him no place in the Church. By which reason, the name of a Body Politick, is supposed to be alwayes taken of the inferiour sort alone, excluding the Principal Guides and Governors, contrary to all Mens customes of speech. The Errour ariseth by misconceiving of some Scripture-sentences, where Christ as the Head, and the Church as the Body, are compared or opposed the one to the other. And, because in such comparisons ooppositions, the Body is taken for those only parts which are subject unto the Head; they imagine, that who so is the Head of any Church, he is therefore even excluded from being a part of that Church; That the Magistrate can be none of the Church, if so we make him the Head of the Church in his own Dominions: A chief and principal part of the Church therefore. Next, this is surely a strange conclusion, A Church doth indeed make the Body of Christ, being wholly taken together; and every one in the same Church fulfilleth the place of a Member in the Body, but not the place of an inferiour Member, the which hath Supream Authority and Power over all the rest. Wherefore, by making the Magistrate Head in his own Dominions, we exclude him from being a Member subject unto any other Person, which may visibly there rule in place of a Superiour or Head over him; but so farr are we off from leaving him by this means no place in the Church, that we do grant him the hief place. Indeed the Heads of those visible Bodies, which are many, can be but parts inferiour in that Spiritual Body which is but one; yea, they may from t…s be excluded clean, who notwithstanding ought to be honoured, as possessing in order the highest rooms: But for the Magistrate to be termed, in his Dominions, an Head, doth not barr him from being any way a Part or Member of the Church of God.
As little to the purpose are those other Cavils: A Church which hath the Magistrate for Head, is perfect man without Christ: So that the knitting of our Saviour thereunto, should be an addition of that which is too much. Again, If the Church be the Body of Christ, and of the Civil Magistrate, it shall have two heads, which being monstrous, is to the great dishonour of Christ and his Church. Thirdly, If the Church be planted in a popular estate, then, forasmuch as all govern in common, and all have Authority, all shall be Heads there, and no Body at all, which is another Monster. It might be seared what this birth of so many Monsters together might portend, but that we know how things, natural enough in themselves, may seem monstrous, through misconceit; which errour of minde is indeed a Monster: and the skilful in Nature's mysteryes, have used to term it the Wombe of Monsters; if any be, it is that troubled Understanding, wherein, because things lye confusedly mixt together, what they are it appeareth not. A Church perfect without Christ, I know not how a man shall imagin; unless there may be either Christianity without Christ, or else a Church without Christianity. If Magistrates be Heads of the Church, they are of necessity Christians, then is their Head Christ. The adding of Christ universal Head over all, unto Magistrates particular Headship, is no more superfluous in any Church than, in other Societyes: each is to be both severally subject unto some Head, and to have a Head also general for them all to be subject unto. For so in Armys, in Civil Corporations, we see it fareth: A Body Politick, in such respects, is not like a Natural Body; in this, more Heads than one is superfluous; in that, not. It is neither monstrous, nor yet uncomely for a Church to have different Heads: for if Christian Churches be in number many, and every of them a perfect Body by it self, Christ being Lord and Head over all; Why should we judge it a thing more monstrous for one Body to have two Heads, than one Head so many Bodyes? Him that God hath made the Supream Head of the whole Church; the Head, not only of that Mystical Body, which the eye of man is not able to discern, but even of every Christian Politick Society, of every visible Church in the World? And whereas, Lastly, it is thought so strange, that in Popular States, a Multitude to it self should be both Body and Head, all this Wonderment doth grow from a little over-sight, in deeming that the Subject wherein Headship ought to reside, should be evermore some one Person; which thing is not necessary. For in the collective Body that hath not derived as yet the Principality of power into some one or few, the whole of necessity must be Head over each part; otherwise it could not have power possibly to make any one certain Person head, inasmuch as the very power of making a Head belongeth unto Headship. These supposed Monsters we see therefore are no such Giants, as that there should need any Hercules to tame them.
The last difference which we have between the Title of Head when we give it unto Christ, and when we give it to other Governours, is, that the kinde of Dominion which it importeth, is not the same in both: Christ is Head, as being the Fountain of Life and Ghostly nutriment, the Well-spring of Spiritual Blessings powred into the Body of the Church, they Heads, as being the principal instruments for the Churches outward Government; he Head, as Founder of the House, they, as his chiefest Overseers. Against this is exception especially taken, and our Purveyours are herein said to have their provision from the Popish Shambles: for by Fighius and Harding, to prove that Christ alone is not Head of the Church, this distinction, they say, is brought, that, according to the inward influence of Grace, Christ only is Head: but, according to the outward Government, the being of Head is a thing common to him with others. To raise up Falshoods of old condemned, and bring it for confirmation of any thing doubtful, which already hath sufficiently been proved an error, and is worthily so taken, this would justly deserve censuring. But, shall manifest truth therefore be reproached, because men convicted in some things of manifest untruth, have at any time thought or alledged it? If too much eagerness against their Adversaries had not made them forget themselves, they might remember, where being charged as Maintainers of those very things, for which others before them have been condemned of Heresie, yet, lest the name of any such Heretick, holding the same which they do, should make them odious; they stick not frankly to confess,T. C. l. 5. p. 6…. That they are not afraid to consent in some points, with Iews and Turks: which defence, for all that, were a very weak Buckler for such as should consent with Jews and Turks, in that which they have been abhorted and hated for in the Church. But as for this distinction of Headship. Spiritual and Mystical of Jesus Christ, ministerial and outward in others besides Christ: what cause is there to mislike either Harding, or Pighins, or any other besides for it? That which they have been reproved for, is, not because they did therein utter an untruth, but such a Truth as was not sufficient to bear up the Cause which they did thereby seek to maintain. By this distinction, they have both truly and sufficiently proved, that the name of Head importing Power and Dominion over the Church, might be given to others besides Christ, without prejudice to any part of his honor. That which they should have made manifest, was, The name of Head, importing the power of universal Dominion over the whole Church of Christ militant, doth, and that by divine right, appertain to the Pope of Rome: They did prove it lawful to grant unto others, besides Christ, the power of Headship in a different kinde from his; but they should have proved it lawful to challenge, as they did to the Bishop of Rome, a Power universal in that different kinde. Their fault was therefore in exacting wrongfully so great Power as they challenged in that kinde, and not in making two kindes of Power, unless some reasons can be shewed for which this distinction of Power should be thought erroneous and false. A little they stirr, (although in vain) to prove, that we cannot with truth make such distinction of Power, whereof the one kinde should agree unto Christ onelyonly, and the other be further communicated. Thus therefore they argue,T. C. l. 2. p. 4. 5. If there be no Head but Christ, in respect of Spiritual Government, there is no Head but be in respect of the Word, Sacraments, and Discipline administred by those whom he hath appointed, for as much also as it is his Spiritual Government: Their meaning is, that whereas we make two kindes of Power, of which two, the one being Spiritual, is proper unto Christ, the other, men are capable of, because it is visible and external: We do amiss altogether in distinguishing, they think, forasmuch as the visible and external power of Regiment over the Church, is onelyonly in relation unto the Word, Sacraments, and Discipline, administred by such as Christ hath appointed thereunto, and the exercise of this Power is also his Spiritual Government: Therefore we do but vainly imagin a visible and external Power in the Church differing from his Spiritual Power. Such Disputes as this, do somewhat resemble the practising of Well-willers upon their Friends in the pangs of Death, whose maner is, even their, to put smoak in their Nostrils, and so to fetch them again, alhough they know it a matter impossible to keep them living. The kinde of affecton which the Favourers of this laboring cause bear towards it, will not suffer them to se it dye, although by what means they should make it live, they do not see; but thy may see that these wrestlings will not help: Can they be ignorant how little it boteth to overcast so clear a light with some mist of ambiguity in the name of Spiritual R…iment? To make things therefore so plain, that henceforward a Childes capacity ma serve rightly to conceive our meaning, we make the Spiritual Regiment of Christ to …e generally that whereby his Church is ruled and governed in things Spiritual. Of this general we make two distinct kindes; the one invisible, exercised by Christ himself in his own Person; the other outwardly administred by them, whom Christ doth allow, to be Rulers and Guiders of his Church. Touching the former of these two kindes, we teach that Christ, in regard thereof, is particularly termed the Head of the Church of God; neither can any other Creature, in that sense and meaning, be termed Head, besides him, because it importeth the conduct and government of our Souls, by the hand of that blessed Spirit wherewith we are sealed and marked, as being peculiarly his. Him onelyonly therefore do we acknowledge to be the Lord, which dwelleth, liveth, and reigneth in our hearts; him only to be that Head, which giveth salvation and life unto his Body; him onelyonly to be that Fountain from whence the influence of heavenly Graces distilleth, and is derived into all parts, whether the Word, or the Sacraments, or Discipline, or whatsoever, be the means whereby it floweth. As for the Power of administring these things in the Church of Christ, which Power we call the Power of Order, it is indeed both Spiritual and His; Spiritual, because such properly concerns as the Spirit: His, because by him it was instituted. Howbeit, neither Spiritual, as that which is inwardly and invisibly exercised; nor His, as that which he himself, in Person, doth exercise. Again, that power of Dominion, which is indeed the point of this Controversie, and doth also belong to the second kinde of Spiritual Government, namely, unto that Regiment which is external and visible: this likewise being Spiritual in regard of the manner about which it dealeth; and being his, in as much as he approveth whatsoever is done by it, must notwithstanding be distinguished also from that Power whereby he himself in Person administreth the former kinde of his own Spiritual Regiment, because he himself in Person doth not administer this, we do not therefore vainly imagine, but truly and rightly discern a Power external and visible in the Church, exercised by men, and severed in nature from that Spiritual Power of Christ's own Regiment; which Power is termed Spiritual, because it worketh secretly, inwardly, and invisibly: His, because none doth, nor can it personally exercise, either besides, or together with him, seeing that him onelyonly we may name our Head, in regard of His; and yet, in regard of that other Power from this, term others also, besides him, Heads, without any contradiction at all; which thing may very well serve for answer unto that also which they further alledge against the aforesaid distinction, namely,T. C. 1. p. 413. That even the outward Societies and Assemblies of the Church, where one or two are gathered together in his Name, either for hearing of the Word, or for Prayer, or any other Church-exercise, our Saviour Christ being in the midst of them as Mediatour, must be their Head: and if he be not there idle, but doing the Office of a Head fully, it followeth, that even in the outward Societies and Meetings of the Church, no more man can be called the Head of it, seeing that our Saviour Christ doing the whole Office of the Head himself alone, leaveth nothing to men, by doing whereof they may obtain that Title. Which Objection I take as being made for nothing but onelyonly to maintain Argument: for they are not so farr gone as to argue this in sooth and right good earnest. God standeth (saith the Psalmist) in the midst of gods; if God be there present, he must undoubtedly be present as God; if he be not there idle, but doing the Office of a God fully, it followeth, that God himself alone doing the whole Office of a God, leaveth nothing in such Assemblies to any other, by doing whereof they may obtain so high a Name. The Psalmist therefore hath spoken amiss,T. C. l. …. p. 413. and doth ill to call Judges, Gods. Not so; for as God hath his Office differing from theirs, and doth fully discharge it even in the midst of them, so they are not hereby excluded from all kinde of Duty, for which that Name should be given into them also, but in that Duty for which it was given them, they are encouraged Religiously and carefully to order themselves after the self-same manner. Our Lord and Saviour being in the midst of his Church as Head, is our comfort, without the abridgement of any one duty; for performance whereof, others are termed Headsm another kinde than he is. If there be of the antient Fathers, which say, That thee is but one Head of the Church, Christ; and that the Minister that baptizeth canno…e the Head of him that is baptized, because Christ is the Head of the whole Church: and tat Paul could not be Head of the Church which he planted, because Christ is the Head of the whole Body: They understand the name of Head in such sort as we grant, that it is o… applicable to any other, no not in relation, to the least part of the whole Churh; he which baptizeth, baptizeth into Christ; he which converteth, converteth into Christ; he which ruleth, ruleth for Christ. The whole Church can have but one to be Head as Lord and Owner of all; wherefore if Christ be Head in that kinde, it followeth, that no other besides can be so either to the whole or to any part.