The Third Propofition is an Explication of the First, and the fame Reference will ferve. Only, because Queen Elizabeth's then late Injunctions are mentioned, as containing the fame Doctrin, I think it neceffary to fubjoin that Paffage of the faid Injunctions, which is referr'd to. An Admonition to fimple men, deceaued by malicious. The Queenes Maieftie being infourmed that in certayne places of this Realme, fundry of her natiue Subiectes, being called to Ecclefiafiical minifterie in the Churche, be by finifter perfuafion and peruerfe conftruction, induced to finde fome fcruple in the fourme of an othe, which by an act of the last Parliament is prefcribed to be required of diuers perfons, for the recognition of their allegiaunce to her maieftie, which certaynely neither was euer meant, ne by any equitie of wordes or good fenfe can be thereof gathered: woulde that all her louyng Subiectes fhould understand, that nothing was, is, or fhal be meant or intended by the fame othe, to baue any other duetie, allegiance, or bonde required by the fame othe, then was acknowledged to be due to the most noble kynges of famous memorie kyng Henry the eight her Maiefties father, or kyng Edward the fixth her Maiefties brother. And further ber Maieftie forbiddeth al manner ber fubiectes, to geue eare or credite to fuch peruerfe and malicious perfons, which most finifterly and maliciously labour to notifie to her louing fubiectes, bowe by the wordes of the fayde othe, it may be collected that the Kynges or Queenes of this Realme, poffeffours of the crowne, may chalenge authoritie and power of minifterie of diuine offices in the Churche, wherein her fayde fubiectes be much abused by fuche euyll difpofed perfons. M 2 For For certaynely her Maieftie neyther doth, ne euer will chalenge any other authoritie, then that was chalenged and lately used by the fayde noble kynges of famous memorie, king Henry the eighth and king Edward the fixth, which is and was of auncient tyme due to the Imperial crown of this Realme: that is, vnder God to baue the foueraintie and rule ouer all manner perfons borne within these her Realmes, dominions and countreys, of what estate, eyther ecclefiaftical or temporall foeuer they be, fo as no other forrayne power fall or ought to haue any fuperioritie ouer them. And if any perfon that bath conceaved any other sense of the fourme of the fayde othe, fhall accept the fame othe with this interpretation, fenfe, or meanyng, ber Maieftie is well pleafed to accept euery fuche in that behalfe as her good and obedient fubiectes, and shall acquite them of all maner penalties conteyned in the fayde act, agaynft fuche as fhall peremptorily or obftinately refufe to take the fame othe. The Fourth Propofitions. The Foundation of the Pope's claiming a Jurifdiction in England, is his ufurped Supremacy, which is difproved in the Twenty first Chapter of the Second Part of the Confutation of Popery. The Fifth and Sixth Propofition. See the First Fourteen Sections of the Seventeenth Question of Turretin's Locus Undecimus. The The THIRTY EIGHTH ARTICLE. OfChriftian Mens Goods, which are not common. T HE riches and goods of Chriftians are not common, as touching the right, title, and possession of the fame, as certain Anabaptists do falfly boast. NotwithStanding, every man ought of fuch things as he poffeffeth, liberally to give alms to the poor, according to his ability. This Article contains Two Propofitions. I. The Riches and Goods of Chriftians are not common, as touching the Right, Title and Poffeffion of the fame, as certain Anabaptifts do falfly boast. 2. Every Man ought of fuch Things as he poffeffeth, liberally to give Alms to the Poor according to his Ability. The First Propofition. That certain Anabaptifts did then boast, that the Goods of Chriftians were common, we learn from Sleidan, who in his tenth Book of Commentaries has thefe Words, Ad hoc tempus primi nominis apud ipfos (Anabaptiftas) Propheta, nam hoc fibi nomen ufurpant, Joannes Matthæus, mandabat, ut quod quifque baberet auri & argenti, rei mobilis, id omne deferret in medium, capitis propofita pæna, & in hunc ufum publica fuit conftituta domus. Hac edicti feveritate populus valde attonitus obtemperabat: nec integrum erat cuiquam fallere aut partem aliquam defraudare: nam puellæ quædam dua vaticinantes, quod commiffum effet fraudis, denunciabant. Neque vero fua tantum illi conferebant, fed eorum etiam quos ejecerant, facultates in fuos ufus M 3 affume affumebant. And afterwards, Durante obfidione, librum confcribunt & edunt, Reftitutionem ipfi vocant: boc in libro tradunt inter alia, regnum Chrifti futurum effe ejufmodi ante fupremum judicii diem, ut pii & electi regnent, impiis omnino deletis ubique: tradunt etiam licere populo magiftratum abrogare: item, etfi nullum habuerunt Apoftoli mandatum ufurpanda jurifdictionis, tamem eos, qui nunc funt, Ecclefiæ miniftros debere fibi fumere jus gladii, perque vim conftituere novam rempublicam ad hæc, neminem, qui non revera fit Chriftianus, in Ecclefia tolerandum effe: tum & illud, non poffe quenquam fieri falvum, nifi facultates omnes in commune deferat, nihilque proprium poffideat: Lutherum etiam & Pontificem Romanum aiunt effe falfos Prophetas, Lutherum tamen deteriorem: fed & matrimonium eorum, qui vera fide non funt illuftrati, pollutum & impurum, ac pro fcortatione vel adulterio potius habendum effe dicunt. Touching the Truth of the Propofition. See Dr. Whitby on Acts 3. 44. and 4. 32. The Second Propofition is fo largely and frequently proved by the practical Writers, that I need make no particular Reference. The The THIRTY NINTH ARTICLE. A S we confess, that vain and rafh fwearing is forbidden chriftian men by our Lord Jesus Christ, and James his apostle: So we judge, that chriftian religion doth not prohibit, but that a man may fwear, when the magistrate requireth, in a caufe of faith and charity, fo it be done according to the prophets teaching, in justice, judgment, and truth. This Article contains Two Propofitions. 1. We confefs, that vain or rafh Swearing is forbidden Christian Men by our Lord Jefus Chrift, and James his Apostle. 2. We judge, that Christian Religion doth not prohibit, but that a Man may Swear, when the Magiftrate requires, in a Čaufe of Faith and Charity, fo it be done according to the Prophets teaching, in Juftice, Judgment and Truth. See Dr. Whitby on Mat. 5. 33, 34, 35, 36, 37. and on James 5. 11. The Text of the Prophet referr'd to, is, Jer. 4. 2. |