orders mentioned may exist without faith; nevertheless this communion is never without some who at the same time are true Christians, just as the body does not give the soul its life, and yet the soul lives in the body and, indeed, can live without the body. Those who are without faith and are outside of the first community, but are included in this second community, are dead in the sight of God, hypocrites, and but like wooden images of true Christians. And so the people of Israel were a type of the spiritual people, assembled in faith. [Sidenote: The Church as a Building] The third use of the term applies the word Church, not to Christendom, but to the edifices erected for purposes of worship. And the word "spiritual" is so stretched as to cover temporal possessions, not the possessions which are truly spiritual because of faith, but those which are in the second or external Church,[39] and such possessions are called "spiritual" or Church possessions.[40] Again, the possessions of the laity are called "worldly," although the laymen who are in the first or spiritual Church[39] are much better than the worldly clergy and are truly spiritual. After this fashion it now goes with almost all the works and the government of the Church;[39] and the name "spiritual possessions" has been so exclusively applied to worldly possessions that now no one understands it to mean anything else, and this has gone so far that men regard neither the spiritual nor the external Church any more, and they squabble and quarrel about temporal possessions like the heathen, and say, they do it for the sake of the Church and of spiritual possessions. Such perversion and misuse of words and things has come from the Canon Law and human statutes, to the unspeakable corruption of Christendom. [Sidneote: The Head of the Church: Christ] Now let us consider the head of Christendom. From the foregoing it follows that the first-named Christendom, which alone is the true Church, may not and cannot have Church: a head upon earth, and that no one on earth, neither bishop nor pope, can rule over it; only Christ in heaven is the head, and He ruleth alone. [Sidenote: Why the Church Cannot Have an Earthly Head] This is proved, first of all, in this way: How can a man rule over anything which he does not know or understand? And who can know whether a man truly believes or not? Aye, if the power of the pope extended to this point, then he could take away a Christian's faith, or direct its progress, or increase it, or change it, according to his pleasure, just as Christ can do.