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XX. Now a Church which hath personall Rights, and proper actions attributed to it, and of which that same must necessarily be understood, Tell it to the church, and, he that obeys not the church, and all such like formes of speech, is to be defin'd so, as by that word may be understood, A Multitude of men who have made a new Covenant with God in Christ, (that is to say, a multitude of them who have taken upon them the Sacrament of Baptisme) which multitude, may both lawfully be call'd together by some one into one place, and he so calling them, are bound to be present either in Person, or by others. For a multitude of men, if they cannot meet in assembly, when need requires, is not to be call'd a Person; For a Church can neither speak, nor discerne, nor heare, but as it is a congregation. Whatsoever is spoken by particular men, (to wit, as many opinions almost as heads) that's the speech of one man, not of the Church; farthermore, if an assembly be made, and it be unlawfull, it shall be considered as null. Not any one of these therefore who are present in a tumult shall be tyed to the decree of the rest, but specially if he dissent; and therefore neither can such a Church make any decree; for then a multitude is sayd to decree somewhat, when every man is oblig'd by the decree of the major part. We must therefore grant to the definition of a Church (to which we attribute things belonging to a Person) not onely a possibility of assembling, but also of doing it lawfully. Besides, although there be some one who may lawfully call the rest together, yet if they who are called may lawfully not appeare (which may happen among men who are not subject one to another) that same Church is not one Person. For by what Right they, who being call'd to a certaine time, and place, doe meet together, are one Church; by the same, others flocking to another place appointed by them, are another Church. And every number of men of one opinion is a Church, and by Consequence there will be as many Churches as there are divers opinions, that is to say, the same multitude of men will at once prove to be one, and many Churches. Wherefore a Church is not one, except there be a certaine, and known, that is to say, a lawfull power, by meanes whereof every man may be oblig'd to be present in the Congregation, either himselfe in person, or by Proxie. And that becomes One, and is capable of personall functions, by the union of a lawfull power of convocating Synods, and assemblies of Christians; not by uniformity of Doctrine: and otherwise, it is a multitude, and Persons in the plurall, howsoever agreeing in opinions.

XXI. It followes what hath beene already said by necessary connexion, that a City of Christian men, and a Church, is altogether the same thing, of the same men, term'd by two names, for two causes: For the matter of a City & a Church is one, to wit the same Christian men. And the forme which consists in a Lawfull power of assembling them is the same too; for 'tis manifest that every Subject is oblig'd to come thither, whither he is summon'd by his City. Now that which is call'd a City, as it is made up of men, the same, as it consists of Christians, is styled a Church.

XXII. This too is very cohaerent with the same points, If there be many Christian Cities, they are not altogether personally one church. They may indeed by mutuall consent become one Church, but no otherwise, then as they must also become one City; For they cannot assemble but at some certaine time, and to some place appointed. But Persons, places, and times, belong to civill Right; neither can any Subject or stranger lawfully set his foot on any place, but by the permission of the City, which is Lord of the place. But the things which cannot lawfully be done but by the permission of the City, those, if they be lawfully done, are done by the Cities authority. The Universall church is indeed one mysticall body, whereof CHRIST is the head, but in the same manner, that all men together acknowledging God for the Ruler of the world, are one Kingdome, and one City, which notwithstanding is neither one Person, nor hath it one common action, or determination. Farthermore where it is said that CHRIST is the head of his body the Church, it manifestly appeares, that that was spoken by the Apostle of the Elect, who as long as they are in this world, are a Church onely in potentia, but shall not actually be so before they be separated from the reprobate, and gather'd together among themselves, in the day of Judgement. The Church of Rome of old was very great, but she went not beyond the bounds of her Empire; and therefore neither was she Universall, unlesse it were in that sense, wherein it was also said of the City of Rome, Orbem jam totum victor Romanus habebat, when as yet he had not the twentieth part of it. But after that the civill Empire was divided into parts, the single Cities thence arising were so many Churches; and that power which the Church of Rome had over them, might perhaps wholy depend on the authority of those Churches, who having cast off the Emperours were yet content to admit the Doctours of Rome.

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