Manual of Theology-The Universal Church by John L. Dagg-Part 2

SECTION II.--VISIBILITY

The Members of the Universal Church are known by their profession of Christ and their obedience to his commands.

The religion of Christ was not designed for concealment. From its very nature, it cannot be hid. It inclines every one who possesses it, to do good to all mankind, and to make known the gospel by which all mankind are to be blessed. At every point of contact with human society, Christian benevolence will exhibit itself. Christ's followers are described as lights in the world.(37) They are a candle which is lighted, not to be put under a bushel, but that it may give light to all who are in the house.(38) They are a city on a hill, which cannot be hid.(39) They are commanded, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."(40) Their obedience to this command has distinguished them in all ages, and made them visible to the world.

The disciples of Christ are bound to profess their attachment to him before the world. This obligation is taught in such passages as the following: "If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in shine heart that God hath raised him from the dead, thou shalt be saved."(41) "Whosoever shall confess me before men, him will I confess also before my Father which is in heaven."(42)

But something more than mere profession is necessary to distinguish the true followers of Christ. Many say Lord, Lord, who do not the things which he has commanded. To such persons, however loudly they may profess his name, he will say, "Depart from me, ye that ork iniquity."(43) He recognises those only as his followers who are obedient to his precepts; and he has taught us to recognise them in the same manner: "By their fruits ye shall know them."(44) "Ye are my friends, if ye do whatsoever I command you."(45) A life of holy obedience to Christ is readily distinguishable from the common course of this world; and where it is exhibited, men cannot fail to see it.

The visibility of the church consists in the visibility of its members. Our Divine Master came, "a light into the world;" and all his followers are lights; some of them burning and shining lights, and others stars of less magnitude. But, as the constellations of heaven have no other light to render them visible than that which the several stars emit, so it is with the church. All its light is the light of its members, and all its visibility depends on their lustre.

Writers on theology have distinguished between the church visible, and the church invisible; but a church in this world to be invisible must consist, not of children of light, but of those whose light is darkness. Were we to use these designations according to their proper import, we might call the saints in heaven the invisible church, because they are removed beyond the reach of human sight; and the saints on earth, the visible church, because they still remain on earth to enlighten this dark world. But the saints above and the saints below, make only one communion, one church; and theologians, when they mean to distinguish these two parts of the one whole from each other, are accustomed to call them the church militant and the church triumphant. By the church invisible, they mean all true Christians; and by the church visible, all those who profess the true religion. The invisible consists wholly of those who are sons of light; and the visible includes sons of light and sons of darkness in one community. We have seen that Christ does not recognise mere professors as his disciples, and that he has taught us not so to recognise them. A universal church, therefore, which consists of all who profess the true religion, is a body which Christ does not own. To be visible saints, a holy life must be superadded to a profession of the true religion; and they who do not exhibit the light of a holy life, whatever their professions may be, have no scriptural claim to be considered members of Christ's church.

Membership in a local church, is not always coincident with membership in the church universal. This appears on the one hand, in the fact that the pure light of a holy life may sometimes be so successfully counterfeited, as to deceive mankind. Paul has taught us, that Satan may transform himself into an angel of light; and that it is no marvel, if his ministers do the same.(46) John says, "They went out, that they might be made manifest that they were not all of us;"(47) and we hence infer, that they were not manifest before. But this passage teaches us, that their profession of religion, and their successful imitation of the Christian life, were not enough. It was still true, "they were not of us." Simon, the sorcerer, was thought for a time to be a convert; but when his true character was disclosed, Peter decided, "Thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God."(48) If mere profession rendered him a member of the universal church, his membership in it was not affected by the discovery that his heart was not right, so long as his profession was not renounced. If membership in the local church at Samaria rendered him a member of the universal church, the local church had not disowned him. When Paul would have the incestuous person at Corinth excommunicated from that local church, he did not pronounce the sentence of excommunication by his apostolic authority; but left it with the church to perform the act.(49) So Peter did not use his apostolic authority, to exclude the sorcerer from the church at Samaria; but pronounced on his relation to the whole community of the saints. It is hence apparent that membership in a local church may be superadded to profession in those who have no part in the matter. They of whom John says "They were not of us," were for a time members of some local church; and so are many to whom the Saviour will say in the last day, "I never knew you."
On the other hand, men sometimes judge too unfavorably. The church at Jerusalem was unwilling, for a time, to receive the converted Saul as a true disciple; but the Lord Jesus had received him, and given him the place of an apostle in his universal church.

Notwithstanding the errors which human judgment may commit in individual cases, it still remains true, that the light of piety is visible. Time often corrects these errors. The sorcerer, and John's false professors, were made manifest; and the conversion of Saul to the faith which he once destroyed, became universally admitted. Doubtless there are cases which will not be understood till the last judgment; but it nevertheless remains a general truth: "By their fruits ye shall know them." Because some cases are doubtful, and some may be mistaken, it does not follow that sin and holiness are undistinguishable, or that the world and the church are undistinguishable.

The epithet "invisible" applied to the true church of Christ, is not only incorrect, but it has led into mistake. Men have spoken of this church as a mere mental conception; and they have asked, whether Saul persecuted an invisible church. They seek a church possessing more visibility than proceeds from Christian profession and a life of piety; and they find it, as they think, in some form of organization, which they deem necessary to constitute the church. Such an organized body, they call the visible church. But Saul did not inquire, whether those whom he persecuted, as professed followers of Christ, and devotedly attached to his cause and doctrine, were also members of some external organization. He persecuted them as Christian men and women. But the existence of such men and women, like the persecutions which they suffered, was something more than a mere mental conception. Organization is not necessary to visibility; much less is any particular species of it. Rocks and mountains are as visible as plants and animals.

SECTION III.--UNITY

The Unity of the universal church is spiritual.

Material bodies are formed by an aggregation of particles which have an attraction for each other. In like manner, living beings are brought together into bodies, or societies, by various attractions which subsist among them. Bees, birds, and various species of animals, exhibit the social propensity; and it operates in man, as a part of his natural constitution. Together with this innate tendency to seek society, the interests and necessities of men bind them together in various forms of association. In these cases, the principles of association are natural; and a new nature, or a new heart, is not indispensably requisite. But the church is a society, in which this qualification is indispensable. Its members are bound to one another by an attraction which is unfelt by men of the world: "If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you."(50)

The distinctive principle which separates Christians from the world, and binds them together, is produced in them by the regenerating influence of the Holy Spirit. "The fruit of the Spirit is love." "Beloved, let us love one another; for love is of God."(51) "Every one that loveth is born of God. "(52) We know that we have passed from death unto life, because we love the brethren."(53) The same spiritual influence that sheds abroad the love of God in the heart, produces love to all who bear the image of God: "He who loveth God, loveth his brother also."(54) Brotherly love was especially enjoined on the followers of Christ, by their divine Master: "A new commandment I give unto you, that ye love one another."(55) All who feel the love of Christ constraining them, are drawn by its influence to love those whom he loved, and gave himself for. Not only is brotherly love enjoined, but it flows spontaneously from the new heart: "But as touching brotherly love, ye need not that I write unto you; for ye yourselves are taught of God to love one another."(56)

Love, which is sometimes called charity in our translation of the Bible, is declared to be "the bond of perfectness."(57) It binds all the people of God together, and makes them one. It is the essential principle of that sympathy, so beautifully described in 1 Cor. xii., as subsisting between the various members of Christ's body. It is this that cements the living stones of the spiritual temple, which as it groweth together, maketh increase of the body unto the edifying of itself in love. This was the principle of union in the first church at Jerusalem, of which it is recorded: "The multitude of them that believed, were of one heart, and one soul."(58) Persecution drove the members of this church from one another; but it could not sever the tie that bound them together, and made them one. The love of the brethren was never confined to a local church. After Paul had said to the church of the Thessalonians, "Concerning brotherly love, ye have no need that I write unto you," he adds, "and indeed ye do it towards all the brethren which are in all Macedonia."(59) Their love extended beyond the boundaries of their church, into all the region round about. Wherever a child of God, a disciple of Jesus, was found, this love embraced him as one of the spiritual brotherhood. "Every one that loveth him that begat, loveth him also that is begotten of him."(60)

The bond of perfectness which unites the people of God on earth, makes them one with the church in heaven, who are made perfect in love. This grace is not destroyed by death, nor does death deprive it of its cementing power. Faith and hope may cease, and the unity of faith and the unity of hope belong more properly to the church on earth; but love never faileth, and the unity of love binds and will for ever bind all the redeemed together, as it binds them all to Christ.

The attraction of love, which draws all the people of God to heaven, causes them, while on their way thither, to unite with each other, as they have opportunity, in the worship and service of God. Even without a divine command not to forsake the assembling of themselves together, grace within would incline them to form such societies. It is said of the first Christians, on the memorable day of Pentecost, "They were all with one accord in one place."(61) And when their number was greatly increased by the ministry of the word, it is said, "All that believed were together."(62) The word "together" is a translation of the same Greek phrase that is rendered in the first verse "in one place." The new converts were of one heart and one soul with the original one hundred and twenty; and formed with these one society accustomed to meet for the worship of God. The unity of this assembly was disturbed by persecution; but the tendency to assemble was not destroyed. The disciples were scattered from Jerusalem; and we immediately after read of the churches in Judea, Galilee, and Samaria. The same principle of unity pervaded the whole body; and by it, from the necessity of the case, local churches were multiplied.

The brotherly love which characterizes and unites the followers of Christ, has not for its object all who profess the true religion. Christ did not enjoin such exercise of it; but instructed his disciples to beware of wolves in sheep's clothing. These dangerous intruders into the fold were to appear as professors of the true religion; otherwise, it could not be said that they wore the clothing of sheep. Paul, in his last interview with the elders of the Ephesian church, gave a similar warning: "I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock; Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them."(63) He elsewhere speaks of false brethren, brought in unawares. If these false brethren had not professed the true religion, they could not have found entrance, even for a short time. Such agents of mischief are not the proper objects of brotherly love. Even the beloved disciple, whose heart was so full of love, and who urged the duty of brotherly love with the utmost earnestness, commanded to try the spirits;(64) and directed, concerning such mischievous professors, not to receive them, nor bid them God speed. (65)

Again, all who profess the true religion do not exercise the brotherly love of true Christians. The wolves in sheep's clothing were enemies of the flock. Among others who had not their deadly designs, it was still true, even in the apostolic times, that iniquity abounded, and the love of many waxed cold.(66) In later times, the pages of what is called church history give accounts that contrast painfully with the beautiful exhibitions of brotherly love found in the Holy Scripture. Those who, according to their profession, ought to have laid down their lives for the brethren, have, in multitudes of instances, persecuted them unto death; and, while professing the true religion, have shed the blood of the saints.

From what has been said, it follows clearly that the church, the body of Christ, does not consist of all who profess the true religion. To constitute membership therein, the profession must proceed from love in the heart; in which case it will be manifested externally by obedience to his commandments. Only so far as this evidence of true discipleship appears, are we required, or even authorized, to exercise brotherly love.

SECTION IV.--ORGANIZATION

The church universal has no external organization.

Organization has respect to action, and is an arrangement and adaptation of parts fitting them to act together to a common end. A society is said to be organized when its members are brought into such connection and relation, that they can act together as one body. A family is a society in which persons are connected with each other in the relations of husband and wife, parent and child. They act towards each other in these relations for the common good of the family, and each family stands as a distinct whole in the community. The tie of affection which unites the members of the family, is an internal bond of union; but superadded to this, there is an external organization which makes them one family, even though the internal tie of affection were severed. A nation is a society organized for the purpose of civil government, and the common good of the whole. The members may all love their laws, institutions, and governors; and patriotism, an internal bond of union, may make them one. But an external organization is superadded which would constitute them one nation, even if patriotism failed. A local church is an assembly of believers organized for the worship and service of God. Internal piety is a bond of union; but while piety and brotherly love would bind them equally to saints of other churches, they have an external organization which brings them into special relation to each other, and constitutes them one church.

Believers in Christ may be regarded as composing one family. God is their Father, and all they brethren; but the relationship is spiritual. Believers in Christ compose a nation, a holy nation, over which Christ is the king. They obey his laws, and strive to gain conquests in his cause, but they fight not with carnal weapons; and the bond of their union to each other and to their king is spiritual. The members of a local church may be known by the record of their names in the church book; but the church of the first born are written in heaven, and no record on earth determines their membership. It may be known by their fruits of righteousness, but these are the fruit of the Spirit which dwells and operates in each member, and by immersion in which they are formed into one body.

In the preceding section, the unity of the church universal was proved to be spiritual. Unity may exist in material bodies without organization. A pebble is one, though its parts are not organically united; but in living bodies the parts are organically united, and the organism is necessary to their vitality. The church is called the body of Christ: and the members operate on each other and co-operate with each other like the members of the human body; but the organism is spiritual. The qualification of every member to occupy his proper place and perform his proper duties, is ascribed to the Holy Spirit, who divides to every man severally as he will; and who operates in and through all. Christ is the head of this body, and every member is organically united to the head: but "he that is joined to the Lord is one spirit;" and, therefore, the organization is spiritual.

Theological writers have maintained the existence of what they call the Visible Church Catholic, consisting of all who profess the true religion. They regard this as distinct from the body of true saints, which they designate the Invisible Church. The propriety of this designation we have denied, on the ground that true religion is visible in its effects. But the question as to the propriety of the names used to designate these bodies, is altogether different from the question whether these bodies actually exist. We have maintained the existence of what theological writers have called the Invisible Church, consisting of all who are spiritually united to Christ. Is there another body consisting of all who profess the true religion?

The possibility of uniting all who profess the true religion in one mental conception, and of designating them by a collective name, cannot be disputed. In this way we conceive and speak of the vegetable kingdom, the animal kingdom, &c. If it were impossible to unite all who profess the true religion in one mental conception, the doctrine that a visible church Catholic exists would be an absurdity; but this no one will assert. The existence of such a body in our mental conception is one thing, and the existence of it in fact is another. All who profess the true religion do not form one body by mere juxtaposition, as a number of men gathered together form one assembly; but they are scattered abroad everywhere over the face of the earth. The simple fact that they are alike in professing the same religion is sufficient for the purpose of mental classification; but to constitute them really one body, some species of organization is necessary. Do they compose an organized body?

The Holy Scriptures contain no proof that the followers of Christ, after the dispersion of the church at Jerusalem, ever acted together as one externally organized society. Previous to their dispersion, they were of one heart and one soul, and they were one by juxtaposition as a congregated assembly, and they united as one body in the outward services of public worship, and in such church action as the election of deacons. After their dispersion, they continued to be of one heart and one soul; and they continued to act under the influence of one Spirit to one common end. Their spiritual union and their spiritual organization continued; but their external union and external organization ceased. They no longer constituted one assembly, and they never acted together as one society. They constituted separate local churches which acted independently in their distinct organizations, but never formally united in counsel or in action as one body.

The only fact in sacred history which at all favors the opinion that the churches acted in general council, is recorded in the 15th chapter of Acts. The church at Antioch sent messengers to the church at Jerusalem to consult on a point of duty. After consultation, the church at Jerusalem, with the apostles and elders, sent forth a decree which the disciples of Christ everywhere were required to observe. There is not the slightest intimation that delegates went from the other churches, which were now numerous, and scattered through different countries. The whole church met in the council: not the entire body of those in every place who professed the true religion, but the church at Jerusalem. To this church the messengers from Antioch were sent, and before this church they laid the question. When the decision was made, it was announced, not as the decision of the universal church assembled in general council by its delegates, but as the decision of the church at Jerusalem with the apostles and elders. The decision of this church would have been entitled to respect, as the oldest and best informed of all the churches, and especially in the present case, in which the disturbers of the church at Antioch had claimed the authority of established usage in this, the mother church. But the decree of the assembled body was sent forth with an authority above that of any single church or council of churches: "It seemed good to the Holy Ghost, and to us."(67) The inspired apostles were present in this consultation, and their decision went forth with divine authority: "Whatsoever ye shall bind on earth shall be bound in heaven."(68) No ecclesiastical council can justly claim this synod at Jerusalem as a precedent for its action, unless it can also claim to act by inspiration, and send forth its decrees with the authority of the Holy Ghost.

No ecclesiastical organization of modern times can, with any show of propriety, claim to be the Visible Church Catholic. No one of them includes all who profess the true religion. Some of them may claim to be The Church; but most of them have more modest pretensions, and claim to be only branches of the church. Each branch, however, has its own organization, and all the branches do not unite in one organized whole. Were there a combination of all the separate ecclesiastical organizations into one body, and were this body to act as an organized whole, it would possess no authority from the Holy Scriptures; but no such combination does in fact exist. The state of the Christian world falsifies the doctrine.

The bishop of Rome and his adherents, claim to be the Catholic or universal church. They are united by external organization, for the organization itself points out the head, the subordinate officers, and the members of the body. These hold their several positions, whatever may be their moral or spiritual qualifications. The organization is a strong one, as the history of its acts demonstrates; and this history, stained with blood, equally demonstrates that the body is not energized by the spirit of peace and love. This external organization needed an external head, and the bishop of the imperial city became the acknowledged vicar of Jesus Christ. Sitting in the temple of God, and showing himself that he is God, he claims a headship which belongs exclusively to the Lord Jesus Christ. This assumption of power is founded on the doctrine of the visible church Catholic. Destroy the foundation, and nothing remains for the superstructure to stand on. We have, therefore, good reason to regard the doctrine with suspicion, and to examine carefully its claims on our faith.

It will be instructive to notice how naturally the papal usurpation arose out of this doctrine. On the supposition that Christ instituted a universal church of external organization, the declarations and promises which have respect to his spiritual church. would naturally be applied to this external body. It would appear incredible that he should leave this body to degeneracy and corruption, after having promised to be with it always to the end of the world, and that the gates of hell should never prevail against it; and after having constituted and declared it the pillar and ground of the truth. If external organization connects the universal church with the church of apostolic times, it will be difficult, if not impossible, to set aside the pretensions of the Romanists. We may argue that they have lost the doctrine and the spirit of the apostles; but if the church is a body of external organization, the continuity of the organization must determine the true church. If its failure to preserve the truth and spirit of the primitive times has unchurched it; then these last attributes are the distinguishing characteristics of the true church, rather than external organization. Here, then, is the grand controversy between Christ and Antichrist. Jesus Christ has not two universal churches. He is not the head of two bodies, the husband of two wives. His true church is a spiritually organized body, and spiritually joined to him its only head. The body claiming to be the church on the ground of external organization is a substitute, and its head is a substitute for Christ. They first take the place of the true church and its true head, and afterwards oppose and persecute. They who see and deplore the mischief which the papal usurpation has wrought, should learn the secret of its power. The substitution of ecclesiastical organization for spiritual religion has wrought all the evil. Let the pernicious effects teach us to guard against the cause which produced them.

The doctrine of the visible church catholic, is much favored by the use of the epithet visible. Things are predicated of the true church which cannot be true of an invisible body. Saul persecuted the church, and this he could not have done if the church had been invisible. We fully admit the visibility of the church, but we distinguish between visibility and organization. Herod persecuted the infants of Bethlehem; but it does not follow that those babes composed an organized society. The rage of the persecuting Saul was directed against the saints, and not against their ecclesiastical organization. To have disbanded their external organization, would not have disarmed his rage. This they might have retained, if they had blasphemed the name of Jesus and renounced his doctrine. The truth and spirit of Christianity are hateful to the world; and without external organization, have been sufficiently visible to awaken the opposition and rage of persecutors.

An argument for an externally organized universal church, is derived from 1 Cor. xii. 28: "God hath set some in the church; first, apostles; secondarily, prophets; thirdly, teachers; after that miracles, then gifts of healings, helps, governments, diversities of tongues." The universal church is here meant, and the offices enumerated imply that the body to which they belong is organized; but the organization is not external. The church which includes all who profess the true religion, contains bad members, and bad officers, as well as good ones. Even in the primitive times, there were, among those who professed the true religion, false apostles and false prophets; pastors who devoured the flock; teachers who brought in damnable heresies; and governments that lorded it over God's heritage, and loved to have the pre-eminence. Considering the church as an externally organized society, these men were as truly officers in it as the most self-denying of its ministers. In the Roman church, the pontiff holds the supreme place, whatever may be his moral character. The priests hold the sacraments, and dispense their mysterious benefits, however unclean may be their hands. If a similar organization existed in apostolic times, the false apostles and other ungodly officers were truly members of the church. Now, did God "set" such men in the church? Did he set them there "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ?" Such men were not the ministers of God, but ministers of Satan, transforming themselves into ministers of righteousness; and the church which excludes them from its boundaries must have those boundaries determined, not by external organization, but by genuine piety. With this view, the whole context of the passage agrees. The qualifications for the officers enumerated are mentioned in the first verses of the chapter, and attributed to the Holy Spirit, dividing, not according to the vote of the church, but according to his own will. The members are brought into the body by immersion in the Spirit; and the sympathy which pervades the body is spiritual. It is no objection to this view, that some of the offices enumerated have respect to local churches, which are confessedly bodies of external organization. The man who labors in the pastorship or government of a local church, if called of God to his office, is a member of the true universal church, and qualified for his office by the Spirit that pervades and animates that body, and is required to labor with reference to the good of the whole. The local church to which he belongs, if organized according to the mind of Christ, consists of real saints; and he labors to introduce no others into their fellowship. Ho officiates to them as members of Christ's body, and does not bound his aims by the local organization. So Paul taught the elders of :Ephesus to consider themselves laboring for the whole redeemed church: "Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood."(69) So Peter taught the elders whom he addressed: "Feed the flock of God which is among you. ...Neither as being lords over God's heritage."(70) Every faithful pastor shares in the universal pastoral commission given to Peter: "Feed my sheep--feed my lambs." Though laboring for a part of the flock, he labors for the good of the whole. He who, in his official labors, limits his view to the local organization with which he is connected, and which is temporary in its duration, degrades his office; and so far yields to the antichristian spirit which substitutes external organization for spiritual religion, and a visible for an invisible head.

The opinion has been held, almost as a theological axiom, that baptism is the door into the church. It is not the door into the spiritual universal church; for men enter this by regeneration, and are, therefore, members of it before they are fit subjects for baptism. It is not the door into a local church; for, though it is a prerequisite to membership, men may be baptized, and remain unconnected with any local church. But those who hold that there is a visible church catholic, commonly maintain that it receives and includes all the baptized. They differ among themselves respecting the extent and boundaries of the church, because they differ as to what constitutes valid baptism. Since Baptists admit nothing to be valid baptism but immersion on profession of faith, those of them who hold the doctrine of a visible church catholic, make this church substantially identical with the Baptist denomination. This Baptist modification of the doctrine was its earliest form. While immersion was the universal practice of the churches, and infant baptism had not yet prevailed; before sprinkling was substituted for baptism, and babes for believers; the notion obtained, that the kingdom is the visible church catholic, and that men are born into it by water. In this notion, Pedobaptism and Popery originated.

Much mischief to the cause of truth has resulted from a misinterpretation of the words of Christ just referred to: "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."(71) Not a word is said in this text about baptism and not a word in the whole discourse, of which this verse is a part, leads to the supposition that baptism was intended. But it is not necessary for our present purpose to enter into a discussion of this question. If we admit that the phrase "born of water" intends baptism, it is clear that this alone does not introduce into the kingdom; for it is also an indispensable condition, that a man be born of the Spirit. We have, therefore, the boundaries of the church so narrowed, that it includes none but those who have been both regenerated and baptized. Persons who have been both regenerated and baptized, are the baptized part of the true universal church; but they do not of themselves constitute a church. They are not the generic church of Mr. Courtney. Each local church is liable to contain false professors; and, therefore, the genus of local churches does not consist of regenerated persons exclusively. They are not the visible church catholic of theologians. This body consists of all who profess the true religion; and, therefore, includes false professors as well as true Christians. Besides, these regenerated and baptized persons do not, in the sense of theological writers, compose a visible church. Their regeneration is a spiritual qualification, and is not determined by outward ceremony or external organization. This baptized part of the true spiritual church is as invisible, in the technical sense of the term, as the entire body called the invisible church. No man can say with infallible certainty of any one, though baptized, that he is born of the Spirit. These regenerated and baptized persons do not compose the universal church of the Holy Scriptures; and the church that Christ loved and gave himself for, includes many who, like the penitent thief on the cross, never received baptism. They will form a part in the general ecclesia of the heavenly city; and God will be glorified in them by Jesus Christ, throughout all ages, world without end. This universal church is not limited to the baptized; and in no proper sense does the baptized part of it constitute an ecclesia. The true universal church includes the whole company of those who are saved by Christ; and their spiritual organization is not dependent on outward ceremony.