It is lawful for Christian men, at the commandment of the magistrate, to wear weapons, and ferve in the wars.

The King's Majesty hath the chief Power in this Realm of England, &c.] Since Kings are by their office the keepers of both tables, it must necessarily follow, that Ecclesiastical Persons, as well as Laymen, are subject to their government, for that they have power to take cognizance in all cases, as well those which concern piety towards God, as those which relate to justice towards man. There is no power, faith St. Paul, but of God; the powers that be, are ordained of God. Rom. xiii. 1, 2. also St. Peter calleth the King the Supreme, or him that had chief power. See 1 Pet. ii. 13. We also learn from the Old Teftament, that pious Princes among the Jews, were invested with this authority, as you may fee Exod. xxxii. 22. Pfal. Ixxxii. 1. I Sam. xxii. 12. 2 Chron. xix. 5.-xxx. i.

We attribute to the King's Majesty the chief Government, &c.] The office of the civil Magistrate is to restrain, and, if need be, to punish offenders according to the measure of offences, sometimes by force of arms, if subjects are turbulent or rebellious, and sometimes by more gentle means. For Kings are Ministers of God; to take vengeance of him that doth evil. Therefore Princes are to be feared, not of them that do well, but of the evil doer, fee Rom. xiii. 3, 4. And it is manifest, that whatever power the Church of England ascribeth to her Kings, or Princes, the fame was made use of aforetime by the Chriftian Emperors. See Jewell's and Whitgift's defence.

That they shall rule all estates, &c. whether Ecclefiaftical or Temporal] See Rom. xiii. 1. I Pet. ii. 13. Also 1 Kings ii. 26, 27.

Bishop of Rome hath no authority. If the Bishop of Rome did, according to the will and commandment of God, preach the Gofpel; labour in the vineyard; divide the Word of God aright: adminifter the Sacraments, as instituted by Chrift, and that faithfully and fincerely, and shew by his life and conversation the good fruits of a godly bishop; doubtless he would be worthy of double honor, as I Tim. v. 17. Yet, were he ever so honourable or religious, this would give him no autho

rity to act out of his own diocese, more especially not within this Realm of England. Much less when the Popes of Rome have manifestly acted quite the reverse, oppofing the commandments of God, and the truths of the Gospel, by errors, superstitions, most horrible and cursed opinions, by which fruits and impieties, the Scripture has stiled him, The very Antichrist, the Man of Sin; the Son of Perdition: and the adversary of God. See 2 Pet. ii. 3. 2 Theff. ii. 4. Rev. xvii.

That the Pope of Rome was St. Peter's successor, is intirely false, for the Apostles were equal in authority; and further it is clear that St. Paul was stiled the Apostle of the Gentiles, and was not afraid to reprove Peter himself. Gal. ii. 14.

The Laws of this Realm may punish, &c.] " For God him"self doth arm Princes with the Sword, which is the instrument of Civil, as well as Military Justice; and in vain would they "bear the Sword, if it were not just and lawful for them to " use it on lawful occafions." See Rom. xiii. 4. And for " this reason, that men, might be brought into subjection, " and good government among themselves." Ignatius.

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ART. XXXVIII. Of Christian Men's Goods which are not common.

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HE riches and goods of Christians are not common, as touching the right, title, and possession of the same, as certain Anabaptists do talfly boaft. Notwithstanding, every man ought, of such things as he possesseth, liberally to give Alms to the Poor, according to his ability.

The goods of Christians are not common.] Thus the very precepts about communicating to, and relieving the wants of the poor, plainly shew, goods that are every man's own property: While it remaineth, faid Peter to Ananias, was it not thine own ? &c. Acts v. 4. Yet every Christian Man joined to the Church of Chrift, is obliged to relieve the poor, out of their own proper poffeffions, as the Scripture every where commands; as it alfo forbids the unlawful getting, keeping, or laying up riches. See 1 Cor. v. 11. Acts xx. 35. Theff. iv. 10. Jam. ii. 16.

From

From hence it is plain, that if all things were common, then as no one would be rich, neither would any be poor. How much better is it for a man, by poffeffing a competency, to be free from the hardships of want, and likewise have it in his power to relieve the neceffities of the poor, of whom our Lord faid, " ye have the poor alway with you." An equality of circumstances would also stop and contradict many other excellent precepts of the gospel, such as relieving the poor, feeding the hungry, and cloathing the naked, &c. See Luke xvi. 9. Deut. xv. II. Prov. v. 15. Matt. v. 42. xxv. 35. 1 Tim. vi. 17, 18.

ART. XXXIX. Of a Christian Man's Oath.

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S we confess that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ, and James his Apostle; fo 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 Prophet's teaching, in Justice, Judgment, and Truth.

Vain and rash swearing is forbidden.] And the better to avoid vain raih oaths, and swearing, it is good that we keep in mind what was said by our blessed Lord, and by his Apostle James: 1 say unto you, Swear not at all, neither by heaven, for it is God's Throne; neither by the Earth, for it is bis Footstool; but let your communication be Yea, yea, Nay, nay, for whatsoever is more than these cometh of evil. Matt. v. 34, 37. Jam. v. 12.

But that a Man may Swear when a Magistrate requireth it.] And this is evident, because Chrift himself being abjured upon oath before the High Prieft's judgment feat, refused not to do it. See Matt. xxvi. 63, 64. See also Jer. iv. 2.-xii. 16. Deut. vi. 13. But rash and profane swearing is strictly forbid. Exod. xx. and it is far better for man to avoid taking any oach at all, left he forget himmelf, and fin against God. This is the advice of Argusfline. See alfo Homily against Swearing.

FINIS.