As for the other branch of the objection, that they, who are not in being, cannot be denominated members of Christ’s church in any sense: though it be allowed, that such cannot be, at present, the subjects of any privileges; yet we must consider, that, since God seeth not as man seeth, they may, in his eternal purpose to save them, be considered as the objects thereof, and therefore in his account, be reckoned members of Christ’s invisible church, that is, such as he designs to bring into being, and afterwards to make them meet to partake of the inheritance of the saints in light. Therefore I see no reason to except against this mode of speaking, in which they are described as such, who shall be gathered under Christ, their Head: however, if the objection only respected the propriety, or impropriety, of a word, provided it had not a tendency to overthrow the doctrine of God’s certain and peremptory election, I would not militate against it.
3. This church, which is said to consist of the whole number of the elect, is styled invisible; by which we are not to understand, that their election of God cannot be known by themselves, since we have sufficient ground, from scripture, to conclude, that believers may attain the assurance thereof in this life: but it is so called, because many of them have finished their course in this world, and are entered into that state, in which they are, with respect to those that live here, no more seen.
Moreover, the number of those who are styled the members of this church, cannot be determined by any creature. It is only known to God; and that grace, which any of them experience, how far soever they may arrive to the knowledge of it themselves, cannot be said to be certainly and infallibly known by others; and therefore the apostle says, concerning them, that their life is hid with Christ in God, Col. iii. 3.
However, though this church be, at present, invisible, yet when the whole number of the elect shall be brought in to Christ, and, as the apostle speaks, Gathered together unto him, 2 Thess. ii. 1. then it shall no longer remain invisible; for when Christ, who is their life, shall appear, they also shall appear with him in glory, Col. iii. 4. We may farther observe concerning the church, as thus described,
(1.) That it has many glorious characters given of it: thus it is frequently called Christ’s spouse, in the Song of Solomon, by which he seems to intend more than what could well be said concerning the Jewish church; for the description there given of it, as being all fair, and without spot, Cant. iv. 7. and is rather applicable to the state in which the saints shall be hereafter, than that in which they are at present; and therefore I am inclined to think, that he speaks of the invisible church, or the election of grace. And this character, given of them, is taken from that conjugal union which there is between Christ and believers; on which account it is said elsewhere, Thy Maker is thine Husband, the Lord of hosts is his name; and thy Redeemer the Holy One of Israel, Isa. liv. 5. and the Psalmist describes it, in a very elegant manner, as thus related to Christ, when he says, upon thy right-hand did stand the queen in gold of Ophir, Psal. xlv. 9. and then speaks of it, as arrived to the highest pitch of honour and happiness, when introduced into the king’s presence in raiment of needlework, with gladness and rejoicing, being brought into his palace, ver. 14, 15. and the apostle calls it, The General Assembly and church of the first-born, which are written, Heb. xii. 23. or, as it is in the margin, enrolled in heaven; and it is also considered, when presented by Christ to himself, or to his own view at last, being brought to perfection, as a glorious church; not having spot or wrinkle, or any such thing; but holy, and without blemish, Eph. v. 27. In this respect it may be called, The holy catholic church, though many, without sufficient ground, understand those words of the creed, in which it is so called, in a sense very different from, and inferior to it.
(2.) This invisible church is but one body, and therefore not divided, like the visible church, into many particular bodies, as will be observed under a following head. This seems to be the meaning of that expression, in which it is said, My dove, my undefiled is but one, Cant. vi. 9.
(3.) It is not the seat of human government, as the visible church is; nor are persons said to be received into its communion. And whatever officers Christ has appointed, to secure the order, and to promote the edification of his churches, these have nothing to do in the church, considered as invisible; however, it is eminently under Christ’s special government, who is the Head, as well as the Saviour thereof.
(4.) There are many special privileges, which belong to it, that include in them all the graces and comforts, which are applied to them by the Holy Spirit: and so they are considered, as enjoying union and communion with Christ, in grace and glory, as being called, justified, sanctified, and many of them assured of their interest in Christ here and all of them shall be glorified with him hereafter. These privileges are insisted on, in several following answers; for which reason we pass them over at present, and proceed to consider another of the answers, which we are to explain: And accordingly,
II. We have an account of the visible church, which is described as a society, made up of all such, who, in all ages, and places of the world, profess the true religion, and of their children. In this description of the church, we may observe,
1. That it is called visible, not only because the worship performed therein, and the laws given to those particular churches, of which it consists, are visible; but its members are so, or known to the world: and the profession they make of the true religion, or subjection to Christ, as their Head and Sovereign, is open, free, and undisguised, whereby they are distinguished from the rest of the world.