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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。
XXIII。 They may be called Church…men who exercise a publique
office in the Church。 But of offices there was one a Ministery；
another a Maistery； The office of the Ministers was to serve
Tables； to take care of the temporall goods of the Church； and to
distribute （at that time when all propriety of riches being
abolisht； they were fed in common） to each man his portion； The
Maisters according to their order； were called some Apostles；
some Bishops； some Presbyters； that is to say Elders； yet not so；
as that by the name of Presbyter； the age； but the office might
be distinguisht； For Timothy was a Presbyter although a young
man； but because for the most part the Elders were receiv'd into
the Maistership； the word； denoting age； was us'd to signifie the
office。 The same Maisters； according to the diversity of their
employments were called some of them Apostles； some Prophets；
some Evangelists； some Pastors or Teachers。 And the Apostolicall
worke indeed was universall； the Propheticall to declare their
owne revelations in the Church； the Evangelicall to preach； or to
be publishers of the Gospell among the infidels； that of the
Pastors to teach； confirme； and rule the minds of those who
already beleev'd。
XXIV。 In the Election of Church…men two things are to be
considered； the Election of the Persons； and their consecration；
or institution； which also is called ordination。 The first twelve
Apostles CHRIST himselfe both elected； and ordain'd。 After
CHRISTS ascension Matthias was elected in the roome of Judas the
Traitour； the Church （which at that time consisted of a
Congregation of about one hundred and twenty men） choosing two
men： And they appointed two； Joseph and Matthias； but God
himselfe by lot approving of Mathias。 And Saint Paul calls these
twelve the first； and great Apostles； also the Apostles of the
Circumcision。 Afterward were added two other Apostles； Paul； and
Barnabas； ordain'd indeed by the Doctours； and Prophets of the
Church of Antioch； （which was a particular Church） by the
imposition of hands； but elected by the command of the Holy
Ghost。 That they were both Apostles is manifest in the 13。 of the
Acts v。 2； 3。 That they receiv'd their Apostleship from hence；
namely because they were separated by command of the spirit for
the work of God； from the rest of the Prophets； and Doctours of
the Church of Antioch； Saint Paul himselfe shewes； who calls
himselfe for distinctions sake an Apostle separated unto the
Gospell of God； Rom。 1。 ver。 1。 But if it be demanded further； by
what authority it came to passe that that was receiv'd for the
command of the Holy Ghost； which those Prophets and Doctours did
say proceeded from him； it must necessarily be answer'd； by the
Authority of the church of Antioch。 For the Prophets & Doctours
must be examined by the Church before they be admitted； For Saint
John saith； Beleeve not every Spirit； but try the Spirits；
whether they are of God； because many false Prophets are gone out
into the world； but by what Church； but that to which that
Epistle was written？ In like manner Saint Paul reprooves the
Churches of Galatia； because they Judaized； Gal。 2。 v。 14。
although they seemed to doe so by the Authority of Peter； for
when he had told them that he had； reprehended Peter himselfe
with these words； If thou being a Iew； livest after the manner of
Gentiles； and not as doe the Iewes； why compellest thou the
Gentiles to live as doe the Iewes？ Not long after he questions
them； saying； This onely would I learne of you： Received ye the
Spirit by the works of the Law； or by the hearing of faith？ Gal。
3。 ver。 2