XXVII. It hath beene shewed above in the 18. Art. that the authority of interpreting the Holy Scriptures consisted not in this, that the interpreter might without punishment, expound, and explicate his sentence & opinion taken thence, unto others, either by writing, or by his owne voice; but, that others have not a Right to doe, or teach ought contrary to his sentence; insomuch as the interpretation we speak of is the same with the power of defining in all manner of controversies to be determined by sacred Scriptures. Now we must shew that that power belongs to each Church, and depends on his, or their authority who have the Supreme command, provided that they be Christians. For if it depend not on the civill authority, it must either depend on the opinion of each private Subject, or some forraigne authority. But among other reasons, the inconveniencies that must follow private opinions cannot suffer its dependance on them; of which this is the chiefe, that not onely all civill obedience would be taken away (contrary to Christ his praecept) but all humane society and peace would be dissolved (contrary to the Lawes of nature;) for seeing every man is his owne interpreter of Scripture, that is to say, since every man makes himselfe judge of what is pleasing and displeasing unto God, they cannot obey their Princes before that they have judg'd whether their commands be conformable to the Word of God, or not. And thus either they obey not, or they obey for their owne opinions sake, that is to say, they obey themselves, not their Soveraigne; civill obedience therefore is lost. Againe, when every man followes his owne opinion, it's necessary that the controversies which rise among them will become innumerable, and indeterminable; whence there will breed among men (who by their own naturall inclinations doe account all dissention an affront) first hatred, then brawles and warres, and thus all manner of peace and society would vanish. We have farthermore for an example, that which God under the old Law required to be observed concerning the book of the Law, namely, that it should be transcrib'd, and publiquely us'd, and he would have it to be the Canon of Divine doctrine: but the controversies about it not to be determined by private Persons, but onely by the Priests. Lastly, it is our Saviours Precept, that if there be any matter of offence between private Persons, they should hear the Church. Wherefore it is the Churches duty to define controversies; it therefore belongs not to private men, but to the Church, to interpret Scriptures. But that we may know that the authority of interpreting Gods Word, that is to say, of determining all questions concerning God, and Religion, belongs not to any forraign Person whatsoever, we must consider first what esteem such a power carries in the mindes of the subjects, and their civill actions. For no man can be ignorant that the voluntary actions of men by a naturall necessity, doe follow those opinions which they have concerning good, and evill, Reward, and Punishment; whence it happens that necessarily they would chuse rather to obey those by whose judgement they beleeve that they shall be eternally happy, or miserable. Now, by whose judgement it is appointed what Doctrines are necessary to salvation, by their judgement doe men expect their eternall blisse, or perdition; they will therefore yeeld them obedience in all things. Which being thus, most manifest it is, that those subjects who believe themselves bound to acquiesce to a forraign authority in those Doctrines which are necessary to salvation, doe not per se constitute a City, but are the subjects of that forraign power. Nor therefore although some Soveraign Prince should by writing grant such an authority to any other, yet so, as he would be understood to have retained the civill power in his own hands, shall such a Writing be valid, or transferre ought necessary for the retaining, or good administration of his command. For by the 2. Chap. 4. artic. no man is said to transferre his Right, unlesse he give some proper sign, declaring his Will to transferre it; but he who hath openly declared his will to keep his Soveraignty, cannot have given a sufficient sign of transferring the means necessary for the keeping it. This kinde of Writing therefore will not be a sign of Will, but of Ignorance in the contractors. We must consider next how absurd it is for a City, or Soveraign, to commit the ruling of his Subjects consciences to an enemy. For they are, as hath been shewed above in the 5. Chap. 6. artic. in an hostile state, whosoever have not joyn'd themselves into the unity of one Person. Nor contradicts it this truth that they doe not alwayes fight: (for truces are made between enemies) it is sufficient for an hostile minde, that there is suspition, that the Frontiers of Cities, Kingdomes, Empires, strengthned with Garisons, doe with a fighting posture and countenance, though they strike not, yet as enemies mutually behold each other. Lastly, how unequall is it to demand that, which by the very reason of your demand, you confesse belongs to anothers Right? I am the Interpreter of Scriptures to you who are the Subject of anothers Realme: Why? By what Covenants past between you and me? By Divine authority. Whence knowne? Out of holy Scripture. Behold the Book, read it. In vain, unlesse I may also interpret the same for my self; That interpretation therefore doth by Right belong to me, and the rest of my private fellow-subjects; which we both deny. It remains therefore that in all christian Churches, that is to say, in all christian Cities, the interpretation of sacred Scripture depend on, and derive from the authority of that man, or Councell, which hath the Soveraign power of the City.
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