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The Third Proposition is an Explication of the First, and the same Reference will serve. Only, because Queen Elizabeth's then late Injunctions are mentioned, as containing the same Doctrin, 'I think it necessary to subjoin that Passage of the said Injunctions, which is referr'd to.
An Admonition to simple men, deccaued by
The Queenes Maiestie being infourmed that in certayne places of this Realme, sundry of her native Subiectes, being called to Ecclefiafiical ministerie in the Churche, be by finister perswasion and peruerse construction, induced to finde fome scruple in the fourme of an othe, which by an aɛt of the last Parliament is prescribed to be required of diuers persons, for the recognition of their allegiaunce to ber maiestie, which certaynely neither was euer meant, ne by any equitie of wordes or good sense can be thereof gathered : woulde that all her lou yng Subie&tes jould understand, that nothing was, is, or shal be meant jor intended by the same othe, to haue any other duetie,
allegiance, or bonde required by the same othe, then was acknowledged to be due to the most noble kynges of famous memorie kyng Henry the eight ber Maiesties father, or kyng Edward the fixth her Maiesties brother.
And further her Maiestie forbiddeth al manner her fubietes, to geue eare or credite to such peruerse and malicious persons, which most sinisterly and maliciously labour to notifie to her louing subiectes, bowe by the wordes of the fayde othe, it
fayde othe, it may be colleEted that the Kynges or Queenes of this Realme, postelours of the crowne, may chalenge aucthoritie and power of miniSterie of diuine offices in the Churche, wherein ber fayde subiectes be much abused by suche euell disposed persons.
For certaynely her Maiestie neyther doth, ne euer will chalenge any other auEthoritie, then that was chalenged and lately used by the fayde noble kynges of famous memorie, king Henry the eighth and king Edward the fixtb, which is and was of auncient tyme due to the Imperial crown of this Realme : that is, under God to baue the soueraintie and rule ouer all manner persons borne within these her Realmes, dominions and countreys, of what estate, eyther ecclesiastical or temporall soeuer they be, so as no other forrayne power Mail or ought to haue any superioritie ouer them. And if any person that hath conceaved any other sense of the fourme of the fayde othe, Mall accept the same othe with this interpretation, sense, or meanyng, her Maiestie is well pleased to accept euery suche in that bebalfe as her good and obedient fubiečtes, and shall
acquite them of all maner penalties conteyned in the fayde act, agaynst suche as shall peremptorily or obstinately refuse to take the same othe.
The Fourth Propositions. The Foundation of the Pope's claiming a Jurisdiction in England, is his usurped Supremacy, which is disproved in the Twenty first Chapter of the Second Part of the Confutation of Popery.
The Fifth and Sixth Proposition. See the First Fourteen Sections of the Seventeenth Question of Turretin's Locus Undecimus.
The THIRTY EIGHTH ARTICLE.
Of Christian Mens Goods, which are not common.
HE riches and goods of Christians are not cemmon,
as touching the right, title, and posesion of the fame, as certain Anabaptists do falsly boast. Notwithstanding, every man ought of such things as he possesseth, liberally to give alms to the poor, according to his ability.
This Article contains Two Propositions.
common, as touching the Right, Title and
do falsy boast. 2. Every Man ought of such Things as he poffef
seth, liberally to give Alms to the Poor according to his Ability.
The First Proposition. That certain Anabaptists did then boast, that the Goods of Christians were common, we learn from Sleidan, who in his tenth Book of Commentaries has these Words, Ad hoc tempus primi nominis apud ipsos (Anabaptistas) Propheta, nam hoc fibi nomen usurpant, Joannes Matthæus, mandabat, ut quod quisque haberet auri & argenti, rei mobilis, id omne deferret in medium, capitis propofita pæna, & in hunc ufum publica fuit constituta do
Hac ediéti severitate populus valde attonitus obtemperabat : nec integrum erat cuiquam fallere aut partem aliquam defraudare: nam puellæ quædam duæ vaticinantes, quod commissum esset fraudis, denunciabant. Neque vero fua tantum illi conferebant, fed corum etiam quos ejecerant, facultates in fuos ufus
asumebant. And afterwards, Durante obsidione, librum conscribunt & edunt, Restitutionem ipfi vocant : hoc in libro tradunt inter alia, regnum Christi futurum else ejusmodi ante supremum judicii diem, ut pii& eleti regnent, impiis omnino deletis ubique : tradunt etiam licere populo magistratum abrogare : item, etsi nullum habuerunt Apostoli mandatum usurpande jurisdi&tionis, tamem eos, qui nunc funt, Ecclefiæ ministros debere fibi fumere jus gladii
, perque vim constituere novam rempublicam : ad hæc, neminem, qui non revera sit Chrisiianus, in Ecclesia tolerandum ese: tum & illud, non pole quenquam fieri falvum, nisi facultates omnes in commune deferat, nihilque proprium possideat: Lutherum etiam & Pontificem Romanum aiunt elle falsos Prophetas, Lutherum tamen deteriorem : fed & matrimonium eorum, qui vera fide non sunt illustrati, pollutum & impurum, ac pro scortatione vel adulterio potius habendum esse dicunt.
Touching the Truth of the Propofition. See Dr.Whitby on Afts 3. 44. and 4. 32.
The Second Proposition is so largely and frequently proved by the practical Writers, that I need make no particular Reference.
The THIRTY NINTH ARTICLE.
Of a Christian Man's Oath.
S we confess, that vain and rash swearing is for
bidden christian men by our Lord Jesus Christ, and James his apostle : So we judge, that christian religion doth not prohibit, but that a man may swear, when the magistrate requireth, in a cause of faith and charity, so it be done according to the prophets teaching, in justice, judgment, and truth.
This Article contains Two Propositions. 1. We confess, that vain or rash Swearing is for
bidden Christian Men by our Lord Jesus Christ,
and James his Apostle. 2. We judge, that Christian Religion doth not
prohibit, but that a Man may Swear, when the Magistrate requires, in a Cause of Faith and Charity, so it be done according to the Prophets teaching, in Justice, Judgment and Truth.
See Dr. Wbitby on Mat. 5. 33, 34, 35, 36, 37. and on James 5.11, The Text of the Prophet referrod to, is, Jer. 4. 2.