I believe in the holy catholic church, the communion of Saints
This article of the faith is so aptly knit unto the other that goes before, as to any man that is of sound judgment, the former may seem to be the root or stem of the latter, out of which this latter article arises and buds forth as a most fit branch. And that is showed unto us after this sort. In whatsoever body life is placed, the power and strength thereof is to guide, and also by a most sure bond to unite all the parts of the whole body, by however great a space soever they are dissevered one from the other: even so the congregation of the godly, which commonly (if the believers are considered in respect that they are earthly men) is called the church, however much it is compact of sundry people, and has its parts settled a great space one from another in the world: and that, as much as the uttermost quarter of the world is distant by the spaces of regions, from the other part of the world; yet nevertheless it is joined, knit, and couched together. And for that cause, it is by Paul compared to a body, and that oftentimes in his epistles unto the Ephesians and Corinthians. But by what bond the Christians (who so greatly differ one from another, whether in respect to their condition, country, or language) are so strictly knit together, it is sufficiently understood, by the order which joins this latter article of our faith unto the former. For there our faith confesses the Holy Ghost; and here it treats of the body of the faithful, which with a sincere faith, embracing the doctrine of Christ, is by Him gathered together in one.
And this congregation by a Greek name is called Ecclesia, which signifies no other thing than a multitude called together. For it is compact of them, which by the Holy Ghost are called unto the Christian faith; from which they are excluded, which by a human motion, or persuasion, or double heart, or by any other sinister means, without any instinct of the spirit of God, join themselves unto it. Even as if one should artificially join unto a human body some piece of a bone, of a sinew, of a gristle, or else a piece of flesh; these are not therefore accounted parts of that body, seeing they are not moved by the life thereof: but they altogether depend on this cunning art. Even so indeed we acknowledge that the communion of saints is here found upon the earth; to wit, the congregation of the faithful, which is gathered together in one, not by the will of man, or by any cunning craft of the world; but by the only Spirit of Christ: not doubtless, that it should be contained together in one place, but that it should retain one true understanding of faith.
By these things, therefore, you understand that the church is a mystical body, which is governed by the Holy Ghost. Hereby also it is manifest enough who they are that appertain unto the same, and who live out of the communion of it. Further, it is not obscure how aptly the name of church agrees unto it. First, it is evidently proved that this marvelous body is governed by the Holy Ghost, by those words which Paul teaches in the Epistle to the Ephesians: “We,” says he, “are one body and one spirit.” Again, it is more plainly shown in the first Epistle to the Corinthians: “By one spirit we are all baptized into one body, and have drunk of one spirit.” Whereupon it follows that whoever is destitute of that spirit does not belong to this body. For he that has not the spirit of Christ, how can he assure himself to be a member of that body, whereof Christ is the head, and in whom there is no other life than the divine spirit itself? Undoubtedly, it suffices not, it suffices not (I say), to put on certain colorable shows, whereby we should be taken by the judgment of men for members of that body. Peter was called of Christ, blessed: not because he confessed him with outward voice to be the Son of God, but because neither flesh, nor blood, nor any human reason had revealed unto him so great a mystery, but only the heavenly Father. Paul also in his first Epistle to the Corinthians, in the place above recited, writes that no man can say that Jesus is the Lord, but by the Holy Ghost. By which places it is manifest what confession at the least is required in the church; namely, not that which proceeds of man’s sense, but that which is stirred up and brought forth by the Spirit of God. For otherwise, the devils themselves, and also the Mahometans in their Alcoran, do ascribe a certain honour unto Christ, while they confess His praise.
But here might appear some difficulty. What? Is the church invisible, that it cannot be perceived in the world with corporeal eyes? And does not the very sense itself tell that the company of men is there gathered together for celebrating and calling upon the name of Christ? How then is that believed, which is seen? Is faith carried unto those things, which are most manifest and are subject even to the senses themselves? Hereto we answer that the multitude of men, which outwardly profess Christ, are indeed seen of us, but not sufficiently known of us because we apprehend it with our outward sense, as it has been said. But we believe certainly that this company of men does come together, as nevertheless it is no human work. A philosopher or some other heathen man would object that such assemblies be sects of men, which might spring up of diverse and sundry opinions and be brought forth into light according to places and times require. Undoubtedly, we live not by the industry of men, but this work must be attributed to the spirit of God, whom we have before confessed.