The question begs – why do modern day Baptist hold to a Protestant doctrine of a Universal Church? – Invisible Universal Church – Protestant History Part 3 of 5

Thomas E Kresal Admin · August 12, 2020

Baptist History, Heritage and Distinctives

The question begs – why do modern day Baptist hold to a Protestant doctrine of a Universal Church? – Invisible Universal Church – Protestant History Part 3 of 5

Calvin defines the distinction more clearly and fully than any of the Reformers, and his view passed into the Second Helvetic, the Scotch, the Westminster, and other Reformed Confessions.

“The Church,” he says, “is used in the sacred Scriptures in two senses. Sometimes when they mention ‘the Church’ they intend that which is really such in the sight of God (quae revera est coram Deo), into which none are received but those who by adoption and grace are the children of God, and by the sanctification of the Spirit are the true members of Christ. And then it comprehends not only the saints at any one time resident on earth, but all the elect who have lived from the beginning of the world.

“But the word ‘Church’ is frequently used in the Scriptures to designate the whole multitude dispersed all over the world, who profess to worship one God and Jesus Christ, who are initiated into his faith by baptism, who testify their unity in true doctrine and charity by a participation of the sacred supper, who consent to the word of the Lord, and preserve the ministry which Christ has instituted for the purpose of preaching it. In this Church are included many hypocrites, who have nothing of Christ but the name and appearance; many persons, ambitious, avaricious, envious, slanderous, and dissolute in their lives, who are tolerated for a time, either because they cannot be convicted by a legitimate process, or because discipline is not always maintained with sufficient vigor. As it is necessary therefore to believe that Church which is invisible to us, and known to God alone, so this Church, which is visible to men, we are commanded to honor, and to maintain communion with it.”

Calvin does not go as far as Zwingli in extending the number of the elect, but there is nothing in his principles to forbid such extension. He makes salvation dependent upon God’s sovereign grace, and not upon the visible means of grace. He expressly includes in the invisible Church “all the elect who have lived from the beginning of the world,” and even those who had no historical knowledge of Christ. He says, in agreement with Augustine, According to the secret predestination of God, there are many sheep without the pale of the Church, and many wolves within it. For God knows and seals those who know not either him or themselves. Of those who externally bear his seal, his eyes alone can discern who are unfeignedly holy, and will persevere to the end, which is the completion of salvation.”

But in the judgment of charity, he continues, we must acknowledge as members of the Church “all those who, by a confession of faith, an exemplary life, and a participation in the sacraments, profess the same God and Christ with ourselves.” (Institutes IV. Ch.1, 10)

Presented by Thomas E. Kresal from: The History of the Christian Church by Philipp Schaff, Volume Eight, Chapter Thirteen, pg. 459-460.