-31 Chapter 31. Of the Church mystically considered.

1-31 Chapter 31. Of the Church mystically considered.

Thus much of the application of Redemption considered in itself.
The subject to which, and manner by which this
application is made, follow.

1. The Subject of Redemption is the Church.507 Ephesians 5:2; Ephesians 5:26-27, Christ loved the Church and gave himself for it, that he might sanctify it, purified by him with the washing of water through the Word; that he might make it glorious for himself; that is, a Church not having spot or wrinkle or any such thing, but that it might be holy and unblameable. Thus Election, Redemption, Vocation (Calling), Justification, Adoption, Sanctification, and Glorification properly belong to the same subject — that is, to the same specific men who make up the Church. John 17:9, I pray for them; I do not pray for the World, but for those whom you have given me, because they are yours.508 Romans 8:29-30, For whom he has foreknown, those he predestined, etc.
2. Yet the Church is so considered a subject in respect to this application of Redemption, that it is also an effect of that same application. For it is not first actually a Church, and afterward made partaker of Union and communion with Christ; rather, because it is united to Christ, it is therefore the Church of Christ.
3. And this is the reason why we can neither explain nor understand the nature of the Church, unless those things which pertain to the application of Christ are first explained and perceived.
4. The elect, before they can be grafted into Christ, are in themselves not of the Church, other than by that power which in its own time will certainly come to act, by reason of God’s intention and his transaction with Christ; because that remote power which is common to all elect men, is certainly determined in God.
5. Therefore those orthodox Divines who define the Church as a company of elect persons, either understand that term to mean those who are called according to election, or else they define the Church not only as it actually exists, but also as it is to be hereafter.509
6. That first thing which actually makes a Church is Calling; from this it has taken both its name and its definition.510
7. For the Church is a company of men who are called: 1 Corinthians 1:24 with 1 Corinthians 10:32.511 They are called, both Jews and Greeks. To the Jews, to the Greeks, and to the Church of God. But because the end of calling is Faith, and the work of Faith is engrafting into Christ, and this Union with Christ brings with it communion with Christ, the Church is therefore defined in the very same sense as a company of believers; a company of those who are in Christ; and a company of those who have communion with Christ.
8. But as Faith respects Christ, so by Christ, Faith also respects God. So this Church which exists by Faith is referred to Christ as to its head, and by Christ it is referred to God.512 This is why the Church is called the body of Christ, Colossians 1:24;513 and also the Church of God, 1 Corinthians 10:32; the Kingdom of Christ, Colossians 1:13;514 and the Kingdom of God, Romans 14:17.
9. It is called a company, because it consists properly in a multitude joined in fellowship together, or a community of many — not in some specific one who is called, Ephesians 4:16.515 It is called a body fitly joined and compacted together,516 of various members; and for this reason it is often called in Scripture a House, Family, City, Kingdom, Flock, etc.
10. This COMPANY is restricted to men, because the good Angels, although in some respect they pertain to the Church by reason of that Union they have with Christ, and because of the grace of conservation communicated by him, yet they are not homogeneal members of the redeemed Church.
11. The form or constituting cause of this Church must be something which is found alike in all the called; but this can be nothing other than a relation. Nor does any relation have that force besides that which consists in a chief and intimate affection for Christ. But there is no such thing in man besides Faith. Faith therefore is the form of the Church.
12. For Faith, as it is in every believer distributively, is the form of those who are called; but as it is considered in all believers collectively, it is the form of the company of those who are called; that is, the Church.
13. The same believing men, considered severally or distributively, are the called of God; they are also the Church of God, as they are jointly or collectively considered in a company.
14. Hence all those promises of God which are made to the Church in the Scriptures, and which contain essential blessings, also pertain to every believer.
15. This relation is so near, that in respect to it, not only is Christ the Church’s, and the Church Christ’s, Son_2:16,517 but also Christ is in the Church, and the Church is in him, John 15:4; 1 John 3:24.518 So that the Church is mystically called Christ, 1 Corinthians 12:12; and the fulness of Christ, Ephesians 1:23.
16. Hence the Church, by a metaphor, is called the Bride, and Christ is called the Bridegroom; the Church a City, and Christ the King; the Church a House, and Christ the Householder; the Church the Branches, and Christ the Vine; finally, the Church a Body, and Christ the Head.
17. But these comparisons signify not only the Union and Communion which exists between Christ and the Church, but also the way of order whereby Christ is the beginning of all dignity, life, power, and perfection to the Church.
18. This Church is mystically one, not generally, but as it were, Species Specialissima, or Individuum; because the Church has no “kind” properly so-called. 519
19. It is therefore called catholic, not as catholic signifies a Genus or some general thing, but as it sets forth something integrally 520 universal (as when we say the universal world), because it contains the faithful of all Nations, of all places, and all times.
20. Therefore, no part of the Church can truly be called catholic, except as it professes that Faith which is the Faith of the catholic Church; in that sense, the Ancients not only called that part of the Church which was at Rome “the Church,” but other Churches also. As our Church at Franken may be rightly called catholic as it professes that Faith which belongs to the catholic Church.
21. The Church is divided into members according to the degrees of communion which it has with Christ; in this respect, it is called either Militant, or Triumphant.
22. The CHURCH MILITANT is that which partakes only of communion begun; and so it wrestles as yet with enemies in the field of this World. 1 Corinthians 13:9; 1 Corinthians 13:12, We know in part and prophesy in part; for we see now through a Glass and darkly. 2 Corinthians 10:4, The weapons of our warfare.... Ephesians 6:12-13, We wrestle, therefore put on the whole Armour of God.
23. The CHURCH TRIUMPHANT is that which is already perfected. Ephesians 4:13, Until we all come to a perfect man, to the measure of the full stature of Christ. 1 Corinthians 13:10, After that which is perfect comes.
24. The Militant Church is both Invisible, and Visible, namely outwardly seen or sensed.
25. But this distinction is not a distribution of the Genus into the Species,521 as if there were one Church that is visible, and another Church that is invisible; nor is it a distribution of the whole into the members, as if one part of the Church were visible, and another part invisible. But it is a distinction of the adjuncts of the same Subject; because INVISIBILITY is an affection or manner of the Church in respect to the essential and internal form; but VISIBILITY is an affection or manner of the Church in respect to the accidental522 and outward form.
26. The essential form is INVISIBLE, because it is both a relation which does not enter the senses; and also spiritual, and thus it is removed more from the senses than in many other relations.
27. The accidental form is VISIBLE, because it is nothing else than an outward profession of inward Faith, which may be easily perceived by sense.
28. This visible profession is that visible communion of the Saints which they have with Christ and among themselves.
29. The acts of communion with Christ are those visible acts by which they present themselves to God in Christ, to receive his blessings and to give their glory to him.
30. The acts of communion among themselves are all those acts by which they are careful to do good to each other, but especially those acts which directly further their communion with God in Christ.
31. Many acts of this latter kind are also to be exercised toward those who are not yet members of the Church, because by a certain power they are to be judged to belong to it.
32. This Church, as it is visible in respect to others and also comparatively, is distinguished into the Church lying hidden, and the Church manifest.
33. That which is MANIFEST is when the number is greater, and the profession is more free and public.
34. That which is HIDDEN is when the number is less, and the profession is less open; this usually occurs because of heresies, persecutions, or profane manners abounding abroad.
35. In the same respect also, the Church is purer or impurer, as the profession is more or less perfect.
36. But this profession does not depend on confession only, and the preaching of the Word, but also on receiving it, and religious obedience to it.
37. But although the Church is subject to such changes, and may leave any part of the World, yet it has never totally failed, nor shall it fail from the beginning of gathering it, to the end of the World.
38. For Christ must always have his Kingdom in the midst of his enemies, until he makes his enemies his footstool.523
39. Indeed, the Church never wholly ceases to be visible, for although sometimes there scarcely appears a Church anywhere that is so pure, that one may fly to it in communion of the same worship in all things; yet the Church does in some way abide visibly in that very impurity of worship and profession.