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De Ecclesice Auctoritate.'
Of the Authority of the Church.
HABET Ecclesia Ritus sive The Church hath power to
Ceremonias statuendi jus, decree Rites or Ceremonies et in fidei controversiis auctori- and authority in Controversies tatem, quamvis Ecclesiæ non of Faith: and yet it is not licet quicquam instituere, quod lawful for the Church to ordain verbo Dei scripto adversetur, any thing that is contrary to nec unum Scripturæ locum sic God's Word written, neither exponere potest, ut alteri con may it so expound one place tradicat. Quare licet Ecclesia of Scripture, that it be repugsit Divinorum librorum testis et nant to another. Wherefore conservatrix, attamen ut adver- although the Church be a witsus eos nihil decernere, ita ness and a keeper of Holy præter illos nihil credendum Writ, yet, as it ought not to de necessitate salutis debet ob- decree any thing against the trudere.
same, so besides the same ought it not to enforce any thing to be believed for necessity of Sal
vation. The Phraseology of this Article.
1. As compared with Article XXI. of those of 1552.
| Compare with this Article the Creed of Pope Pius IV., A.D. 1564, Art. II. “I also admit Holy Scripture according to that sense which Holy Mother Church has held and does hold, to whom it belongs to judge of the true sense and interpretation of the Holy Scripture; neither will I ever receive and interpret them otherwise than according to the unanimous consent of the Fathers."
A. In the Latin. 1552.
1562, 1571. Begins, Ecclesiæ non licet,— Begins, Habet Ecclesia Ritus
sive Caeremonias statuendi jus, et in fidei controversiis auctoritatem, quamvis Ec
clesiæ non licet. B. In the English. Begins, It is not lawful — Begins, The Church hath power
to decree Rites or Ceremonies and authority in controversies of Faith; and yet it is not lawful.
2. When the Latin and English are compared together. statuendi jus
power to decree.
that it be repugnant to another. decernere
to decree. obtrudere
3. History of the disputed clause. A. What is known.
That the clause was not in the Articles as they passed the
convocation in 1562. That it is found in the first printed copy after the con
vocation of 1562, namely that of Reginald Wolfe
published by Royal Authority, 1563. B. What is conjectured.
That a copy of the Articles as they passed the convocation,
was sent to the Queen in Council, and was altered by
claration which is affixed to Wolfe's edition :
1. The Church has power to decree Rites or Ceremonies. II. The Church has authority in controversies of faith. III. It is not lawful for the Church to ordain anything that is contrary
to God's Word written. IV. The Church may not so expound one place of Scripture, that it
be repugnant to another. V. The Church is a witness and keeper of Holy Writ. VI. The Church may not decree anything against Holy Writ, neither
besides the same ought it to enforce anything to be believed for necessity of salvation.
PROP. I. The Church has power to decree Rites and Ceremonies. 1. Divine Testimony. A. Old Testament. Esther ix. 27, 28, “ The Jews ordained
and took upon them, and upon their seed, and upon all such as joined themselves unto them, so as it should not fail, that they would keep these two day according to their writing, and according to their appointed time every year ; and that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that the days of Purim should not fail upon the Jews, nor the memorial of them perish from their
seed.” B. New Testament. 1 Cor. xiv. 26, “How is it then, brethren ?
when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.”— See also John x. 22, 23. Acts xv. 29. Rom. xiv. 19. 1 Cor. xi. 4, 5, 7, 14 ; xii. 2–4; xiv. 33, 34, 40. 1 Tim.
i. 3, 4.
A. Father. Euseb. Hist. Eccles. lib. v. C. xxiv.
Wirtemburg, cc. xxvii. xxxi. Saxon, Art. xx. Sueveland, c. viii. Gallican, Art. xxxii. Belgic, Art. xxxii,
PROP. II. The Church has authority in controversies of faith. 1. Divine Testimony. A. Old Testament. Mal. ü. 7, “The priest's lips should keep
knowledge, and they should seek the law at his mouth :
for he is the messenger of the LORD of hosts." B. New Testament. Acts xv. 19, 20, “ Wherefore my sentence
is, that we trouble not them, which from among the Gentiles are turned to God: but that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.”—See also Acts xv. 5-7, 22–41. I Cor. xiv. 29. 1 Tim, i. 3.
Tit. iii. 10. 1 John iv. 1. 2. Human Testimony. A. Fathers. August. cont. Cresc. Gramm. lib. I. 39, vol. ix.
Athanas. in Syn. Nic. 27, vol. I. p. 233.
PROP. III. It is not lawful for the Church to ordain anything that is contrary to God's Word written. 1. Divine Testimony. A. Old Testament. Isa. viii. 20, “ To the Law and the
Testimony; if they speak not according to this word, it
is because there is no light in them.” B. New Testament. Matt. xxviii. 20, “ Teaching them to
observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.”—Matt. xv. 9. Rom. iii. 4. 1 Cor.
ii. 13. Gal. i. 8. 2. Human Testimony. A. Fathers. Orig. Hom. xxv. on Matt., “We ought there
fore to allege the sense of Scripture, to the testimony of the words which we allege in doctrine, as it were con firming the sense which we expound.”—See also ad Rom. iii. vol. iv. p. 504. Cyprian Epist. lxiii. p. 155, Oxon. 1682. Bas. Moral. Regal. 72, vol. 11. p. 492. Chrysost. in Act. D.D. Apost. Hom. xxxiii. vol. iv. p. 799. August. in Corp. Jur. Canon. Lugd. 1624.
Decret. Gratian. Decr. Prin. Dist. vii. can. 4, col. 24. B. Confessions. Belgic, Art. vii. Saxon, Art. xx.
PROP. IV. It is not lawful for the Church to expound one place of Scripture, that it be repugnant to another. 1. Divine Testimony.
New Testament. Rom. xi. 6, “Having then gifts differing
according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith.” 1 Pet. iv. 11, “ If any man speak, let him speak as the oracles of God.”_See also Rom. iii. 4. 1 Cor. iv, 17. 2 Cor. xii. 18. Gal. i. 8, 9. 1 Tim. vi. 3. 2 Tim. iii. 16.
2 Pet. i. 20, 21. 2 John 9, 10. 2. Human Testimony. A. Fathers. Just. Mart. Dial. c. Tryph. c. lxv., “ If you
believe that your discourse can so perplex me that I shall say that the Scriptures are contrary to one another, you are mistaken, for this I shall never dare either to think or to say; but if a passage of this kind be brought forward, which has the appearance of contradicting another, being firmly convinced that no such contradiction really exists, I will rather confess that I do not understand it, and shall labour to bring to the same conviction those who maintain that the Scriptures are contradictory."-See also Idem c. cxii. and Cohort. ad Græc. c. viii. Iren. adv. Hæres. 2, 47, p. 157. Tertull. de Anim. c. xxi. vol. iv. p. 221. Clem. Alex. Strom. vii. 16, p. 891. Origen in Jer. Hom. L. August. de Doct. CHRist. vol. 111. lib. ii. 14. De Nupt. et Concup. ii. 23. Lactant, Inst. Div. 5, 3. Epiphan. adv. Hæres. 51, 15,
vol. 1. p. 438. Hieron. Epist. 17, vol. 1., on Matt. xxiii. B. Confessions. 2 Helvetic, c. ï. Wirtemburg, cc. xxx.
xxxii. 9 8. Scotland, Art. xviii. Westminster, c. i. $ 9. PROP. V. The Church is a witness and a keeper of Holy Writ. 1. Divine Testimony. A. The Church is a witness. Tit. iii. 10, “ A man that is a
heretic after the first and second admonition reject.”—See
also 1 Tim. i. 3. B. The Church is a keeper. Rom. iii. 2, “What advantage
then hath the Jew? or what profit is there of circumcision ? Much every way: chiefly, because that unto them were committed the oracles of God.”_See also Rom. ix. 4. 2 Tim. i. 13, 14.