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The Third Proposition is an Explication of the First, and the fame Reference will serve. Only, because Queen Elizabeth's then late Injunctions are mentioned, as containing the fame Doctrin, I think it necessary to fubjoin that Passage of the said Injunctions, which is referr'd to.

An Admonition to simple men, deceaued by

malicious.

The Queenes Maiestie being infourmed that in certayne places of this Realme, sundry of her natiue Subiectes, being called to Ecclefiafiical ministerie in the Churche, be by finifter perswasion and peruerse construction, induced to finde fome scruple in the fourme of an othe, which by an act of the last Parliament is prescribed to be required of diuers persons, for the recognition of their allegiaunce to her maiestie, which certaynely neither was euer meant, ne by any equitie of wordes or good sense can be thereof gathered: woulde that all her louyng Subiectes Should understand, that nothing was, is, or shalbe meant or 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 her Maiesties father, or kyng Edward the fixth her Maiesties brother.

And further ber Maiestie forbiddeth al manner ber Subiectes, to geue eare or credite to fuch peruerse and malicious persons, which most finisterly and maliciously labour to notifie to her louing subiectes, howe 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 aucthoritie and power of minifterie of diuine offices in the Churche, wherein her fayde Subiectes be much abused by fuche euyll disposed persons.

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For

!

For certaynely her Maiestie 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, under God to baue the foueraintie and rule ouer all manner persons borne within these her Realmes, dominions and countreys, of what estate, eyther ecclefiaftical or temporall foeuer they be, so as no other forrayne power shall or ought to have any fuperioritie ouer them. And if any person that hath conceaved any other sense of the fourme of the fayde othe, shall accept the same othe with this interpretation, sense, or meanyng, her Maiestie is well pleased 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, agaynst fuche as shall peremptorily or obstinately refuse to take the fame othe.

The Fourth Propositions. The Foundation of the Pope's claiming a Jurisdiction in England, is his ufurped Supremacy, which is disproved in the Twenty first Chapter of the Second Part of the Confutation of Popery.

The Fifth and Sixth Propositions. See the First Fourteen Sections of the Seventeenth Question of Turretin's Locus Undecimus.

The

The THIRTY EIGHTH ARTICLE. Of Christian MensGoods, which are not common.

THE as touching the right, title, and poffsession of the Jame, as certain Anabaptists do falfly boast. Notwithstanding, every man ought of fuch things as he possesseth, liberally to give alms to the poor, according to his ability.

This Article contains Two Propositions.

1. The Riches and Goods of Christians are not common, as touching the Right, Title and Possession of the fame, as certain Anabaptists do falsly boast.

2. Every Man ought of fuch Things as he poffefseth, liberally to give Alms to the Poor according to his Ability.

The First Propofition. 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 ipfos (Anabaptiftas) Propheta, nam hoc fibi nomen ufurpant, Joannes Matthæus, mandabat, ut quod quisque haberet 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 duæ vaticinantes, quod commiffum effet fraudis, denunciabant. Neque vero fua tantum illi conferebant, fed eorum etiam quos ejecerant, facultates in fuos ufus affume

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affumebant. And afterwards, Durante obfidione, librum confcribunt & edunt, Restitutionem ipsi vocant: hoc 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 magistratum abrogare: item, etfi nullum babuerunt Apoftoli mandatum ufurpandæ jurisdictionis, tamem eos, qui nunc funt, Ecclefiæ ministros debere fibi fumere jus gladii, perque vim constituere novam rempublicam: ad hæc, neminem, qui non revera fit Chriftianus, in Ecclefia tolerandum effe: tum & illud, non posse quenquam fieri falvum, nifi facultates omnes in commune deferat, nibilque proprium poffideat: Lutherum etiam & Pontificem Romanum aiunt effe falfos Prophetas, Lutherum tamen deteriorem : fed & matrimonium eorum, qui vera fide non funt illustrati, pollutum & impurum, ac pro scortatione vel adulterio potius habendum effe dicunt.

Touching the Truth of the Proposition. See Dr. Whitby on Acts 3. 44. and 4. 32.

The Second Propofition is so largely and frequently proved by the practical Writers, that I need make no particular Reference.

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The The THIRTY NINTH ARTICLE.

A

Of a Christian Man's Oath.

S we confess, that vain and rash swearing is forbidden christian men by our Lord Jesus Christ, and James his apostle: So we judge, that christian religion doth not probibit, 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 confefs, that vain or rash Swearing is forbidden 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. 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.