Church and country take up arms in defence of their Sovereign and religion, when any danger is threatening this our twofold constitution?

ARTICLE XXXVIII.-" Of Christian Men's Goods, which are not common."

The Church may not intrude upon the rights of the State. She cannot demand from her members that which as citizens is their lawful property, nor does she attempt to do this.

We certainly read that in the first days of the existence of the Christian Church, "the multitude of them that believed were of one heart, and of one soul; neither said any of them that aught of the things which he possessed was his own, but they had all things common." But we farther on see why. "Neither was there any among them that lacked; for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the Apostles' feet; and distribution was made unto every man according as he had need."

In those early days of the Church's life, when she was unrecognised and oppressed by the State, no endowments or emoluments existed for the poor fishermen who had left their earthly trade for the sake of proclaiming Christ's kingdom. While "mak

ing many rich," they themselves were "poor." Having nothing to depend upon, it was needful then -as indeed it is still-that "they who preach the Gospel should live of the Gospel." But there were no "livings" for them.

Their converts also were taken from all classes, chiefly the poorer, and the whole community lived together as one family or society, separate and distinct from the outside world. It was necessary for all to live, therefore it is we read "all that believed were together, and had all things common," and those who possessed worldly riches, "sold their possessions and goods, and parted them to all men, as every man had need;" every man of their own company, that is.

But as time went on, and the Christian religion spread, and Churches were established in many places, this was no longer advisable, or indeed possible. It had merely been an expedient to meet certain wants existing within a certain Society, and was never intended to overthrow or interfere with the rights of property in general, which in all ages, and by every nation owning any degree of civilisation, have always been acknowledged and respected.

We find St. Paul writing to the Church at Ephesus, "Let him that stole, steal no more," which injunction would have been unnecessary if Christianity had abolished the law of meum et tuum. Again, he says to Timothy; "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." That is, not that they renounce all their possessions, and become poor, and a burden upon others, but, that as they have freely received, so they should freely give.

As our Church recognises the sacred rights of personal property, so she faithfully admonishes us on the responsibility which such possessions bring, charging them who are rich in this world, "that they be ready to give, and glad to distribute."

It is no longer the ministers of the Gospel who solely or even principally need our alms; the State has amply provided for them as a body: but, "ye have the poor always with you, and whensoever ye will, ye may do them good," is as true now as it was eighteen centuries ago. "Whoso hath this world's goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?" "He that hath pity upon the poor, lendeth unto the Lord; and look, what he layeth out, it shall be paid him. again."

The investment is a safe one. Here rust and moth corrupt, and thieves break through and steal, but who pays into that heavenly bank is secured from any loss, for there neither rust nor moth can corrupt, nor thieves break through nor steal. He will have the interest every step of his earthly way, and full repayment hereafter.

"Whatever, Lord, we lend to Thee,
Repaid a thousandfold will be;
Then gladly will we give to Thee,
Giver of all."

ARTICLE XXXIX.-" Of a Christian Man's Oath."

"Ye have heard that it hath been said by them of old time; Thou shalt not forswear thyself, but shall perform unto the Lord thine oaths; but I say unto you, Swear not at all; neither by heaven, for it is God's throne; nor by the earth, for it is his footstool; neither by Jerusalem, for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black; but let your communication be, yea, yea; nay, nay; for whatsoever is more than these cometh of evil."

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Above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath; but let your yea be yea; and your nay, nay; lest ye fall into condemnation."

These injunctions of our Saviour and the Apostle evidently forbid that "vain and rash swearing" to which men have ever been prone, and which is practically transgression against the third commandment every time it is indulged in. The Jews were much given to the use of oaths in the most common conversation, and on the lightest occasion, and therefore we find this practice strictly forbidden to the Apostles, and by them to the Church, as a style

of conversation highly unbecoming disciples of Christ, and professing Christians.

But our Church discerns between the profane custom here alluded to, and that deliberate and solemn taking an "oath for confirmation, which is the end of all strife," ordered in certain cases by the Magistrate, or civil authority, when it is necessary to bind a man by the most solemn motives to speak the whole truth, and nothing but the truth, or for the discharge of some important function of whose responsibility it is needful he should have a due

sense.

An oath of this kind, advisedly and reverently taken, is in perfect accordance with Gospel teaching, and was specially commanded in the Mosaic Law. In certain cases respecting rights of property, "the cause of both parties coming before the judges," "then shall an oath of the Lord be between them both, that he hath not put his hand unto his neighbours' goods, and the owner of it shall accept thereof, and he shall not make it good." "And an oath for confirmation is to them the end of all strife." And the Lord commands farther, "Ye shall not swear by my name falsely; neither shalt thou profane the name of thy God; I am the Lord." We see therefore that the oath administered by the civil authority, "in a cause of faith and charity," has ever been sanctioned by the law of the Lord.

So much for the oath taken in a court of justice, but there is another kind required by the State.