Where can we see the Christian church? Obscured behind many imperfections is the church which Jesus Christ has established on the earth. Diversity and even division does not change the basic spiritual reality that this church is one — composed of many parts, which are bonded together in a whole. In his treatise on The Nature of the Church, newly translated into English, John Brown of Wamphray explains the oneness of the Christian church on earth.

There is only one church on earth

There is but one church of Christ on earth. “Since there is one God, one faith, one mediator of God and man, Jesus Christ, the sole head of the church, it necessarily follows that the church is also one,” says Beza. “The whole multitude of Christians” (says Zwingli) “that regards itself as believing, being together one believing people, is said to be one church.” Hence this church is called “the kingdom of God” (Mark 4:26, 30), the “kingdom” of Christ (Daniel 7:14), “the kingdom of heaven” (Matthew 13:24, 31, 33, 47), “the kingdom to be delivered up to the Father” (1 Corinthians 15:24), “one body” (Ephesians 4:4-5), “the house of God” (1 Timothy 3:15), “the sheepfold” (John 10:16), “the temple” (2 Thessalonians 2:4); see also Song of Solomon 2:2; 4:8-10; 6:4.

The church is catholic, or ecumenical

This sole church is said to be catholic, or ecumenical [universal, world-wide], spread through all the globe, as it were. “Often” (says Calvin) “by the name ‘church’ we designate the entire multitude of men spread about the globe that professes to worship one God and Christ.” Apollonius says, “We state that an external, universal church, spread throughout all the earth, is described for us in the sacred books…” Let the promises concerning this ecumenical church be considered: Psalm 22:27; 72:8; 86:9; Isaiah 2:2-4; Daniel 7:14; Zechariah 14:9. Also, the term “church” in the New Testament is most frequently taken, not for some particular church, but for this universal church (Acts 8:3; Galatians 1:13, compared with Acts 26:11; 9:31); thus in 1 Corinthians 12:28; Acts 2:47; 1 Corinthians 10:32; Ephesians 3:10.

The church is an integral whole

This church is not a genus (properly speaking), but an integral whole: for it is something singular, consisting of many parts joined together. Particular churches are all integral parts of this whole. It is an integral whole, which has parts outside of parts; but, it is evident that particular churches are distinguished from each other, both by location, and by order, and by size. Furthermore, it has its own accidental properties and various mutations, and also its own operations. It is called a “kingdom” (Colossians 1:13), in which there are “children” (Matthew 8:12). It is called a “tabernacle” (Revelation 21:3); a “building” (1 Corinthians 3:9; Ephesians 2:21); a “temple” (Ephesians 2:21; 1 Corinthians 3:17); a “city” (Ephesians 2:19), an “army” (Song of Solomon 6:10); “one bread” (1 Corinthians 10:17).

The church is an aggregate whole

This church is also an aggregate whole, the parts of which are united by means of a bond (Ephesians 4:16), like a city or army. Hence we read of members added to the church (Acts 2:41), and of the joining together of the saints (Ephesians 4:12). Also, the entire edifice, fitly joined together, is said to grow (Ephesians 2:21–22; see also Colossians 2:19).

The church is distinguished as visible and invisible

This aggregate body, or the catholic church, is commonly distinguished into the visible and invisible church. This distinction is not good everywhere: for it is not a division of a genus into species, for then it would not be one church; neither is it a division of a whole into its members, as if one part of the church were visible, and another invisible.

But it is rather a division of the whole taken from a part, because of the diverse nature of the parts; that is, that all the members of the church, to the extent that they profess faith, make the church visible, and those among them that have been gifted with saving faith constitute the invisible church. And thus, this distinction is the same as that whereby it is distinguished into the church of the called, and elect (that is, of those elect that are called). The former embraces the latter in itself, and thus the invisible church is a part of the visible church.

Nevertheless, it is true that, although this distinction does not make multiple churches, namely, one invisible, and another visible, many things are said about the church and are attributed to it with respect to believers or those effectually called, who are also members of the church insofar as it is invisible, and not only insofar as it is visible, and these things do not apply to all the members of the visible church.

Hence, sometimes “church” is taken for the assembly of elect believers (Ephesians 5:23, 25–27; Colossians 1:18), sometimes for the assembly of the called, who profess the true religion (as in Acts 8:3; 9:2, and elsewhere throughout). Therefore, we are able to speak of the church both insofar as it is visible, and insofar as it is invisible. And, conceived of in either way, it is able to be called catholic.

The nature of the invisible church

The catholic church that is invisible consists of the entire number of the elect, however many were, are, or ever will be gathered into one, under Christ, its head. And it is the bride, the body, and the fullness of him who fills all in all (Ephesians 1:10, 22–23; 5:23, 27, 32). But the visible church (which is also catholic and universal under the gospel, not circumscribed by the bounds of one nation, as previously under the law) consists of all those, wherever in the world they may be, that profess the true religion (1 Corinthians 1:2; 12:12, 13; Psalm 2:8; Revelation 7:9; Romans 15:9–12), together with their children (1 Corinthians 7:14; Acts 2:39; Ezekiel 16:20–21; Romans 11:16; Genesis 3:15; 17:7). And it is the kingdom of the Lord Jesus Christ (Matthew 13:47; Isaiah 9:7). It is the house and family of God (Ephesians 2:19; 3:15), outside of which it is not ordinarily possible for any to obtain salvation (Acts 2:47). So says our British confession (Westminster Confession 25:1, 2).

The visible church is the church

The visible church is properly enough called “the church.”

1. Because the parts of this aggregative whole are properly visible, for they are the called. The elect are not members of the church as elect, but as called. In addition, the church which dwells in the world, even though the whole is not visible at once, is visible in its parts, both separately in its individual members, and also conjointly in its assemblies and congregations.

2. The visible church includes the invisible church in it as a part. And if a part is properly called “the church,” why not also the whole?

3. It is the church that the Scripture describes for us by calling it a “field,” in which are also tares, and a “house,” in which are vessels for dishonour. Therefore, it is properly the church.

4. Mention is made of this church throughout the Scriptures, and more rarely of the other one (taken with the greatest strictness). Also, it is always called “the church” by the Holy Spirit.

5. The organic church [i.e., the church made up of its organs, its members] is properly the church; that is the visible church, not the invisible as such.

6. It is proper enough to call “the church of Christ” that which never fully ceases to be visible. “But indeed” (says Ames) “the church at no time completely ceases to be visible: for, although sometimes the church appears hardly anywhere so pure that one might be able to have recourse to it in fellowship of the same worship in all things; nevertheless, the church, visible in some measure, exists in that very impurity of its worship and profession.”

7. The Roman church, the Corinthian church, etc., were churches, properly so called. These were visible churches, or similar parts of the visible catholic church.

8. That church in which the Word, the sacraments, and ecclesiastical censures are administered is properly called the church. That is the visible church: for it was to this church that Christ gave the sacred ministry, oracles, and instructions, for the gathering and joining together of the saints, 1 Corinthians 12:28; Ephesians 4:11-12.

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