to our princes the ministering either of God's word, or of the sacraments, the which thing the Injunctions & also lately set forth by Elizabeth our Queen, do most plainly testify; but that only prerogative which we see to have been given always to all godly princes in holy Scriptures by God himself; that is, that they should rule all estates and degrees committed to their charge by God, whether they be ecclesiastical or temporal, and restrain with the civil sword the stubborn and evil-doers.

e

The bishop of Rome hath no jurisdiction in this realm of England.

d These Injunctions were published in the year 1559, soon after Elizabeth ascended the throne: they related to the affairs of the church, and began by asserting the queen's supremacy.

PRINCES NOT MINISTERS OF GOD'S WORD AND
ORDINANCES.

e 2 Chron. xxvi. 16, 17, 18. "But when he (Uzziah) was strong, his heart was lifted up to his destruction. For he transgressed against the Lord his God, and went into the temple of the Lord, to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men. And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord; but to the priests, the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary, for thou hast trespassed, neither shall it be for thine honour from the Lord God."

By what right should the bishop of Rome have any jurisdiction in this realm? Does it proceed from his being St. Peter's successor? To that it may be answered, that all the apostles were equal in authority; and further, that St. Paul was the

The laws of the realm may punish Christian men with death for heinous and grievous offences."

It is lawful for Christian men, at the commandment

Ac

apostle of the Gentiles, and that he was not afraid to reprove St. Peter himself, (Gal. ii. 9. 14.) Or does his claim depend upon his right as a patriarch? It may be replied, that England was not within the patriarchate of Rome. Or is it derived from Constantine's donation? This is too ridiculous an imposture to be seriously refuted. Or does it proceed from its being concerned in converting England to the Christian faith? cording to this way of reasoning, all churches, not excepting that of Rome, are subject to the church of Jerusalem; but none to that of Rome, unless it received the Christian faith from her. But the Britons were converted to the faith long before Augustine, the pope's legate, came amongst them. From all which it follows, that when the pope of Rome concerns himself with our affairs, he is one of those who are represented (1 Pet. iv. 15.) as "a busy-body in other men's matters."

CAPITAL PUNISHMENTS FOR HEINOUS OFFENCES SANCTIONED BY SCRIPTURE.

God himself arms princes with the sword, which is the instrument of civil as well as military justice. But in vain would they bear the sword, if it was not lawful for them to make use of it. Rom. xiii. 4. "He beareth not the sword in vain; for he is the minister of God, a revenger to execute wrath upon him that doth evil." St. Paul says, Acts xxv. 11. "If I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Cæsar."

CHRISTIANS ALLOWED BY SCRIPTURE TO SERVE IN THE

WARS.

h Luke iii. 14. "And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely, and be con

of the magistrate, to wear weapons, and serve in the wars.h

"There was a certain

tent with your wages." Acts x. 1, 2. man in Cesarea, a centurion of the band called the Italian band, a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway."

ARTICLE XXXVIII,

of Christian Men's Goods which are not

common."

THE riches and goods of Christians are not common as touching the right, title, and possession of the same, as certain anabaptists do falsely boast. Notwithstanding

a This article consists of two parts; the former declares that private property is not inconsistent with the profession of the Gospel; and the latter asserts the Christian duty of charity to the poor.

CHRISTIANS' GOODS NOT COMMON.

b The very precepts about communicating to, and relieving the poor, shew that it is every man's own property out of which he is thus obliged to relieve them. For he who thus communicates to them, communicates out of his own proper possessions; and if all things were common, then, as no one would be rich, so neither would any one be poor. Acts v. 4. "Whiles it remained, was it not thine own? And after it was sold, was it not in thine own power?" Rom. xiii. 7. "Render to all their dues; tribute to whom tribute is due, custom to whom custom." And, 2 Thess. iii. 12. "Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread."

K

every man ought, of such things as he possesseth, liberally to give alms to the poor according to his ability."

CHARITY ENJOINED.

1 Tim. vi. 17,18. "Charge them that are rich in this world, that they do good, that they be rich in good works, ready to distribute, willing to communicate."

ARTICLE XXXIX.

Of a Christian Man's Oath."

As 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 prohibit but that a man may swear when the

PROFANE SWEARING FORBIDDEN.

a Profane swearing is forbidden by the third commandment: but that prohibition was evidently not designed to extend to every use of oaths; for Moses expressly says, "thou shalt fear the Lord thy God, and serve him, and shalt swear by his name." Deut. vi. 13. And, under the Jewish dispensation, judges had a power to adjure in the name of God, either to draw a confession from an accused person, or a faithful testimony from a witness.

A CHRISTIAN MAY TAKE AN OATH.

b That only vain and rash oaths are unlawful, is evident from hence, because Christ himself being adjured or called upon to answer upon oath, before the high-priest's judgment-seat, refused not to do it, Matt. xxvi. 63, 64. Jerem. iv. 2. to which the last sentence of this article refers: "And thou shalt swear, The

magistrate requireth, in a cause of faith and charity, so it be done according to the prophet's teaching, in justice, judgment, and truth.Þ

Lord liveth, in truth, in judgment, and in righteousness." And therefore it is only that vain and rash swearing which is meant in Matt. v. 34. "But I say unto you, Swear not at all." And in James v. 12. "But above all things, my brethren, swear not." St. Paul in his epistle often calls upon God to witness the truth of what he asserts, which proves that some oaths are lawful for Christians. Rom. i. 9; ix. 1.

The Ratification.

This Book of Articles, before rehearsed, is again approved and allowed to be holden and executed within the realm, and by the assent and consent of our sovereign Lady ELIZABETH, by the Grace of God, of England, France, and Ireland, Queen, Defender of the Faith, &c. Which Articles were deliberately read and confirmed again by the subscription of the hands of the Archbishops and Bishops of the Upper House, and by the subscription of the whole Clergy of the Nether House in their Convocation, in the year of our Lord 1571.

THE END.