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But no christian Church by the doctrine of Christ； can forbid the
Heathen to gather together； and Communicate among themselves； as
it shall seem good to their Cities； especially if they meet to
worship Christ； although it be done in a singular custome； and
manner： therefore also not the excommunicated； who are to be
dealt with as Heathen。 Thirdly； a Prince who hath the Soveraign
Power； cannot be excommunicated。 For by the doctrine of Christ；
neither one； nor many subjects together can interdict their
Prince any publique； or private places； or deny him entrance into
any Assembly whatsoever； or prohibit him the doing of what hee
will within his own jurisdiction。 For it is Treason among all
Cities； for any one； or many subjects joyntly to arrogate to
themselves any authority over the whole City； but they who
arrogate to themselves an authority over him who hath the supreme
power of the City； doe arrogate the same authority over the City
it selfe。 Besides； a Soveraign Prince； if he be a Christian； hath
this farther advantage； that the City whose Will is contained in
His； is that very thing which we call a Church； the Church
therefore excommunicates no man； but whom it excommunicates by
the authority of the Prince： but the Prince excommunicates not
himselfe； his subjects therefore cannot doe it。 It may be indeed
that an Assembly of rebellious Citizens or Traytors； may
pronounce the sentence of excommunication against their Prince；
but not by Right。 Much lesse can one Prince be excommunicated by
another； for this would prove not an excommunication； but a
provocation to Warre by the way of affront。 For since that is not
one church which is made up of Citizens belonging to two absolute
Cities； for want of power of lawfully assembling them； （as hath
been declar'd before in the 22。 Art。） they who are of one Church
are not bound to obey an other； and therefore cannot be
excommunicated for their disobedience。 Now； what some may say；
that Princes； being they are members of the Universall church；
may also by the authority of the Universall church be
excommunicated； signifies nothing： because the Universall church
（as hath beene shewed in the 22。 Art。） is not one Person； of whom
it may be said that shee acted； decreed； determin'd；
excommunicated； absolv'd； and the like personall attributes；
neither hath she any Governour upon Earth at whose command she
may assemble； and deliberate： For to be guide of the Universall
church； and to have the power of assembling her； is the same
thing as to be Governour； and Lord over all the Christians in the
world； which is granted to none； but God onely。
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