Thus the man and the woman are said in marriage to be one, and that in a great mystery, representing Christ and the Church, but this, because "the husband is the head of the wife." And Christ is said to be one with the faithful, because "the head of every man is Christ:" and God one with Christ, because "the head of Christ is God." If, then,[26] the Church is one body, it receives, according to the reasoning of Holy Scripture, that property from the unity of its head. But such a one body, while yet militant upon earth, S. Paul declares it to be, setting forth at the same time the various orders of its hierarchy. Is it then a body complete, or incomplete? With a head or without one? For it is no reply to say that it has indeed a head, but one invisible. That invisible headship did not obviate, as we have seen, the necessity of a visible hierarchy: why then does it obviate the like and even more striking necessity, that the hierarchy too must have its visible head? If it was, so to say, the very first act of our Lord's supreme headship over all to the Church--the very token that He had led captivity captive--to quicken the visible ministry which He had established by sending down the Holy Spirit to abide with it for ever, is the one place most necessary in that ministry to be the only one left vacant by Him? Is the one officer most fully representing Himself to be alone omitted? "The _perfecting_ of the saints" (a metaphor taken as we have seen, from the exact fitting together of the stones in a building,) and "the edifying of the body of Christ," are described as the end to be reached by those to whom "the work of the ministry" is committed, but as this applies in a higher degree to the Bishop than to the priest, so it applies in the highest of all to the Bishop of bishops. Again, God's method of teaching by symbols, which runs through the whole Scripture, and the institution of Sacraments, proves to us His will to lead us on from the visible to the invisible, and to make the former a channel to the latter. For "we are all baptized into one body," and the outward act both images and conveys the inward privilege. And again in the highest conceivable instance, "because the head is one, we being many are one body, who all partake of that one bread."[27] In like manner the outward unity of the Church must accurately represent, and answer to the inward, which, we know, is derived from the Person of Christ, who is its head. And so that Person must be specially represented in the outward unity.