Imatges de pàgina
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and thereby defend their own country from the effects of success in such unlawful contests. Thus, then, wars, which, as to the first occasion of them, are defensive, though in the progress of them they must often be offensive, may be lawful.

In thus asserting the lawfulness of wars, the Article does not mean to justify those which are undertaken to gratify views of ambition or worldly aggrandizement; nor is any cause of war more unjust than the propagation of the true religion, or the destroying a false one. This must be left to the Providence of God, whose plans are not to be carried on by carnal motives, for "the wrath of man worketh not the righteousness of God."

ARTICLE XXXVIII.

OF CHRISTIAN MEN'S GOODS WHICH ARE NOT COMMON.

a

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, EVERY MAN OUGHT, OF SUCH THINGS AS HE POSSESSETH, LIBERALLY TO GIVE TO THE POOR, ACCORDING TO HIS ABILITY.

THIS Article asserts, I. that the goods of Christians are not common; and II. that all men ought to give alms liberally.

I. The goods of Christians are not common.

The truth of this assertion appears, 1st. from Scripture. (1.) The many directions that are stated in Scripture for charity and alms-giving, all the rules that are given to the rich and to masters, to whom their servants were then a part of their property, clearly demonstrate that the Gospel was not designed to introduce a community of goods; and even that community which was practised in its infancy was the effect of particular men's charity, and not of any law

a See Sleidan's Comment. 1. 5.

that was imposed upon them. Thus "Barnabas "having land, sold it, and brought the money, "and laid it at the Apostles' feet." (Acts, iv. 37.) (2.) When St. Peter chid Ananias for having vowed to give in the whole price of his land, and then withdrawing a part of it, he affirmed, that he had still had the right to it, till by a vow he put it out of his power. (3.) When God fed his people by a miracle with the manna, there was an equal distribution made, yet when he brought them into the promised land, every man had his property, which he might improve or increase by his own industry.

For it can

2nd. It is evident from reason. never be supposed just or equitable that the sober and industrious should share the fruits of their labour with the idle and luxurious. Such a law would discourage those who deserve encouragement, and encourage those who ought to be discountenanced. Both the rich and poor have rules given them, and there are virtues suitable to each state of life. The former ought to be humble, thankful, and charitable, and the latter patient and resigned to the dispensations of Providence.

II. The Article asserts that all men ought to give alms liberally.

This is evident from Scripture. (1.) In the Old Testament we see what particular care was taken of the poor, and what variety of provision

was made for them. And these rules ought to be observed more strictly now, in proportion to the higher degree in which the laws of love and charity are inculcated in the Gospel. (2.) In the New Testament, our Saviour in his description of the day of judgment, shows the peculiar necessity of this virtue, by representing what is given to the poor as if given to himself.

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It is not possible to fix a precise sum to be allotted to this purpose, as was done under the law, in which every family had their peculiar portion, on which a certain charge was fixed. Our Saviour's words, however, may guide us on this point: "These have of their abundance cast "in unto the offerings of God, but she of her poverty hath cast in all the living that she “had." (Luke, xxi. 4.) The original for the word" abundance" signifies "superfluity," which means over and above" the food that is convenient." (Prov. xxx. 8.) Now our Saviour's words plainly prove, that this is a low degree of charity, when men merely give from that superfluity, whereas that which is particularly acceptable to God is, when they give out of their penury, that is, out of what is necessary for them.

ARTICLE XXXIX.

OF A CHRISTIAN MAN'S OATH.

AS 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 CHRIS-
TIAN RELIGION DOTH NOT PROHIBIT, BUT THAT A MAN
MAY SWEAR, WHEN THE MAGISTRATE REQUIRETH, TO
A CAUSE OF FAITH AND CHARITY, SO IT BE ACCORD-
ING TO THE PROPHETS' TEACHING, IN JUSTICE, JUDG-
MENT, AND TRUTH.

THIS Article asserts, that Christians are justifiable in swearing, when called on by a competent authority.a

The truth of this assertion appears, 1st, from reason, and 2dly, from Scripture.

1st. From reason. An oath is an appeal to God, either upon a testimony that is given, or a promise that is made, confirming the truth of the one, and the fidelity of the other. It is an act acknowledging the omniscience and superintendence of God, and committing the matter to his judgment. A false oath, therefore, is an act of open defiance, implying either a denial of his existence or of his providence, or finally, it is

a See Sanderson de oblig. juram. Prælec. 1.

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