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doctrines； yet can they not be the Canon of the Mysteries of
Christian Religion。
XVII。 And truly it is not the dead voyce； or letter of the
word of God； which is the Canon of Christian doctrine； but a true
and genuine determination； For the minde is not governed by
Scriptures； unlesse they be understood。 There is need therefore
of an Interpreter to make the Scriptures Canon。 And hence
followes one of these two things； that either the word of the
Interpreter is the word of God； or that the Canon of Christian
doctrin is not the word of God。 The last of these must
necessarily be false； for the rule of that doctrine which cannot
be knowne by any humane reason； but by divine revelation only；
cannot be lesse then divine； for whom we acknowledge not to be
able to discern whether some doctrin be true or not； its
impossible to account his opinion for a rule in the same
doctrine。 The first therefore is true； That the word of an
Interpreter of Scriptures； is the word of God。
XVIII。 Now that Interpreter whose determination hath the
honour to be held for the word of God； is not every one that
translates the Scriptures out of the Hebrew； and Greek tongue； to
his Latine Auditors in Latine； to his French； in French； and to
other Nations in their mother tongue； for this is not to
interpret。 For such is the nature of speech in generall； that
although it deserve the chiefe place among those signes whereby
we declare our conceptions to others； yet cannot it perform that
office alone without the help of many circumstances； For the
living voice hath its interpreters present； to wit； time； place；
countenance； gesture； the Counsell of the Speaker； and himselfe
unfolding his own meaning in other words as oft as need is。 To
recall these aids of interpretation； so much desired in the
writings of old time； is neither the part of an ordinary wit； nor
yet of the quaintest； without great learning； and very much skill
in antiquity。 It sufficeth not therefore for interpretation of
Scriptures； that a man understand the language wherein they
speak。 Neither is every one an authentique Interpreter of
Scriptures； who writes Comments upon them： For men may erre； they
may also either bend them to serve their own ambition； or even
resisting； draw them into bondage by their forestallings； whence
it will follow that an erroneous sentence must be held for the
word of God。 But although this could not happen； yet as soon as
these Commentators are departed； their Commentaries will need
explications； and in processe of time； those explications；
expositions； those expositions new Commentaries without any end：
so as there cannot in any written Interpretation whatsoever be a
Canon； or Rule of Christian doctrine； whereby the Controversies
of Religion may be determined。 It remains； that there must bee
some Canonicall Interpreter whose legitimate Office it is to end
Controversies begun； by explaining the word of God in the
judgements themselves； and whose authority therefore must be no
lesse obeyed； then theirs who first recommended the Scripture it
selfe to us for a Canon of faith； and that one； and the same
Person be an Interpreter of Scripture； and a supreme Judge of all
manner of doctrines。
XIX。 What concerns the word Ecclesia； or Church： originally
it signifies the same thing that Concio； or a congregation does
in Latin； even as Ecclesiastes； or Church man； the same that
concionator； or Preacher； that is to say； He who speaks to the
Congregation。 In which sense wee read in the Acts of the
Apostles； of a Church confused； and of a Lawfull Church； Acts 19。
vers。 32； 39。 that； taken for a Concourse of people meeting in
way of tumult； this； for a convocated Assembly。 But in holy writ
by a Church of Christians； is sometimes understood the Assembly；
and sometimes the Christians themselves； although not actually
assembled； if they be permitted to enter into the Congregation；
and to communicate with them。 For example。 Tell it to the Church；
Mat。 18。 vers。 17。 is meant of a Church assembled； for otherwise
it is impossible to tell any thing to the Church： But； Hee laid
waste the Church； Acts 8。 vers。 3。 is understood of a Church not
assembled。 Sometimes a Church is taken for those who are
baptized； or for the professors of the Christian faith； whether
they be Christians inwardly； or feignedly； as when we reade of
somewhat said or written to the Church； or said or decreed； or
done by the Church； sometimes for the Elect onely； as when it is
called holy； and without blemish； Ephes。 5。 vers。 27。 But the
Elect； as they are militant； are not properly called a Church；
for they know not how to assemble； but they are a future Church；
namely in that day when sever'd from the reprobate； they shall
bee triumphant。 Againe a Church may bee sometimes taken （for all
Christians collectively；） as when Christ is called the head of
his Church； and the head of his body the Church； Eph。 5。 vers。
23。 Colos。 1。 vers。 18。 sometimes for its parts； as the Church of
Ephesus； The Church which is in his house； the seven Churches； &
c。 Lastly； a Church as it is taken for a Company actually
assembled； according to the divers ends of their meeting；
signifies sometimes those who are met together to deliberate； and
judge； in which sense it is also called a Councell； & a Synod；
sometimes those who meet together in the house of prayer to
worship God； in which signification it is taken in the 1 Cor。 14。
vers。 4； 5。 23。 28。 &c。
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