WHether the book intituled The booke of Common Prayer, al­lowed by publike authority in this Realme, is to be allowed in the Church of God, by Gods word or no?

Answer. Before I give my answere to this demand I must intreat you to observe this my Protestation, that I have never as yet preached against the use of this booke of prayers: and in mine owne booke extant in print, I have once spoken openly, to the good allowance thereof.

Secondly I resort to Common prayers, and sometime being requested, I do according as it is prescribed, say the prayers. If notwithstanding I shall be ur­ged to speake now, what I thinke, whereby I may seeme to be called to a forme of inquisition, as there is no law by which God hath tyed me of duety to be my owne accuser: so I beseech you let this my answere rather witnesse my saithfulnesse to your demands, then be preiudiciall to my hurt and hinder­ance. Which thing as I most humbly crave, so in perswasion of your favours, I will answere boldly wherein I am enquired.

First the similitude that this booke hath with the forme of prayer, which the Papists used, I thinke declineth from the equity of those lawes, Deut. 7. v. 25. The forma of the booke of common prayer. Deut. 12. v. 30. Deut. 18. ver. 9. Which thing our Fathers so much regarded in the primitive Church, that their bookes are full of great complaints, against all similitude to be had with the Gentiles: yea the second councell of Braecca, made at a decree, that no Christian should have either Bay-leafes, or greene Boughes in their houses because the Gentiles so accustomed. And at this day all reformed Church in Fraunce, Polenia, Hel [...]itia Scotlande, and other places, have changed that forme of prayers. Which prudency of all ages, if we shall condemne, the rebuke of the Apostle. I thinke, will touch us, 1. Cor. 14. ver. 36. Came the word of God out from you or came it else unto you onely?

Secondarily, we have the Psalmes, Venite, Benedictus, Magnificat, Nure [Page]dimittis, usuall in our ministry, of which we can give no reason. Nor I see no cause why we should more leave out the Aue Maria. And because of patting the Scriptures againe into the Epistles and Gospells (which was not heard of be­fore the dayes of popery) I dare not avow that this is that reverent handling of the scripture and the right dividing of the word of truth, which S [...]int Paul re­quireth, 2. Tim. 2. ver. 15. Thirdly, the great inconveniency which hath fol­lowed this booke, while it hath maintained an unlearned Ministry, and made it thought sufficient, to have the fervice read. Wherein we have made the spirit of God to speake in vain. That the Minister of the Gospell, must be no young scholler, but of necessity must be apt to teach. 1 Tim. 3. ve. 2. able to exhort with wholesome doctrine, and able to reproove them that speake against i [...]. Tit. 1. ver. 9. This is another cause why I can not freely (as I would gladly) sub­scribe unto the booke, that it hath all things allowable by the word of God. Some other particular thinges, the Bishops themselves doe confesse to be faulty.

2. Quere. Whether the Articles set downe by the Cleargy in a Synod, and allowed by authority, be according to Gods word or no?

Ans. I confesse the Articles of faith and Sacraments (as I am perswaded) are good. So I thinke of the Articles which are of traditions, of an Oath before a Iudge, of the civill Magistrate, of the Doctrine taught in the Homilies, &c. Onely that one, which is of consecration of Arch-bishops and Bishops, I can by no meanes confesse it godly, and according to the word of God.

3. Quere. Whether we be tyed by Gods word, to the order and use of the Apostles and primitive Church in all things, or no?

Ans. Whatsoever was the usuall order of the Apostles, no doubt we are bound unto it, when Saint Paul had said to Timothy: Thou hast knowne what I have used to doe, hee added straightly, Continue in the things which thou hast learned, 2 Tim. 3. v. 14. And so he straightly charged the Philippians, to have care to those thinges which they had seene and heard in him Philip. 4. ver. 9.

4. Quere. Whether there be any right ministrie, or ecclesiasticall governe­ment at this time in the Church of England, or no;

Answere. If you meane right, hauing such a calling as the word of God requireth, (of which reade 1. Timot. 3. ver. 2. Act. 1. ver. 23. Actes. 14. ver. 23 1. A right ministerie Timot. 4 ver. 14.) I am sure you will confesse it is not right. If you meane a right ministration, as concerning Sacraments and doctrine, I humbly confesse and thinke, that no man ought to separate him selfe from the Church which God hath given us in this land. of regiment, read the seaventh Article.

5. Quere. Whether that nothing may be in the Church, either concern­ing ceremonies, or regiment, but that onely, which the Lord him selfe in his word commandeth, or no.

Answere. Such ceremonies as do not necessarily appertaine to the Gospell of Christ may be changed, observing alwayes that which Saint Paul hath commanded, Philip. 4. ver. 8.1. Corint. 14. ver. 26.

Quere. Whether every particular Church or parish in this Realme of Eng­land, of necessitie and by the order of Gods word, ought to have their Past­ours [Page]Elders, and Deacons, chosen by the people of that their parish: and they onely to have the whole government of that Church in matters ecclesi­asticall, or no.

Answere. Where soever this government hath bin, the ehoyce hath bin by certaine, with the allowance of the people, for ought that ever I read. But what were most requisite for this preseut time, I leave it to those whome God hath set in authoritie and at this time called for that purpose of the manner of chusing I will not define: for the order to be had, it is manifest in the Apostles time: and in the primitive Church it was the use. Neyther any, man I thinke, Elders ought to be in the church. will denie it. After long time in some places, this order ceased, as Saint Am­brose saith, Superbia Doctorum, qui soli volebant regere Ecclesiam &c. Ambro in 1 Tim. cap. 5. And therfore I think now there ought to be Elders as at the first & as in Tertullians time, ut prasidiant probati quidam Seniores, qui ho­norem istum non pretio sed testimouio adipiscantur, Tertull. Apolo. cap. 39.

7. Quere. Whether there is equalitie of all the Ministers of this Realme, as well concerning government and jurisdiction as touching the ministrati­on of the word and Sacraments.

Answere. That all Ministers are equally called to the preaching of the word and ministerie of the Sacraments, no man I think will deny. As touching go­vernement (seeing the holy Ghost calleth them fellow Ministers, fellow El­ders, fellow Officers, fellow Souldiers, fellow labourers, fellow servants: fe­ing Saint Peter expresly forbideth to exercise Dominion over the Lords heri­tage, 1. Pet. 5.3. seeing, Saint Iohn plainly condemneth the pride of Diotro­phes, for chalenging a Lordship to command and excommunieate of his sole authoritie, epist. 3. ver. 9.10. seing our Saviour Christ, the God of Glory, No supe­rioritie a­mong Ministers. & of the tribe of Iuda, neither him selfe would be a King. Iohn 6. ver. 15. And when his Disciples did strive for superiority, he taught them plainly, that the people of the Nation they had Kings, and amongest them were rulers, which we called gratious Lords, but no such dominion should be in Ministerie, Luc. 22. ver. 24.25.26.) I answere then, that the Ministers are worthy of double honour, 1. Tim. 5. ver. 17. of singular love 1. Thessa. 5. ver. 12.13. of great reverence, Heb. 13. ver. 17. yea of all humble dutie. yet I dare by no meanes make them Lords in the ministerie, nor give to one of them authoritie above the other, for feare of this sentence, which shall one day prevaile, Regnaverunt sed non ex me, Hosea. 8.4. They rule but not by me.

Quere, Whether the patrimonie of ancient time given to the Church, for the maintaining of learning, & the service of god & to maintaine the estate ecclesiasticall as Bishops lands the lands pertaining to Cathedrall Churches, the gleebe lands and thithes, by order of law given to persons and Vicars, are by right and gods word to be taken from them, or no.

Ans. Sic ea qua Caesaris sunt Caesari esse donanda, &c. is a perpetuall rule in things of the world, but yet with this caution unto every prince that feareth who is King of Kings: that first there be provision sufficient made for the ministerie: then that the poore may have reliefe for their necessitie. last of all, that Vniversities and Schooles be well maintained, in such number, as may [Page]still supply the want in the ministerie: without which considerations, the sp [...]l of the church is most unnaturall sacriledge.

9. Quere. Whether the Ministers of this Realme, of what calling so ever now in place, allowed by the lawes and order of this Realme, be lawful ministers: and whether their administration, and ecclesiasticall actions be law­full or effectuall, or no.

Answere. This ninth article, for ought that I see, is all one with the fourth 10. Quere. Wheither at a mariage it is not convenient to have a Communion and convenient for the new maried persons to communicate: and at a fu­nerall to have a sermon, or no.

Answere. I would have communions at such times, as the church appoint­eth. In which dayes if there be a marriage, it is meete the parties there co­mmucicate. For funerall sermons, they may be used: yet if there bee in them any inconveniencie, that the Church be hurt or offended, being at an extra­ordinary time, they should be left.

11. Quere. Whether it is lawfull for any man to preach, but he that is a past­out: and he onely to preach to his owne flocke or that any man may preach without a licence, or no.

Answere. Of licen­ses to preach. None may preach but a Pastour or Doctour, and being requested upon iust occasion, he may preach out of his parish. But in his owne flock if he have no license to preach, sure he hath no license to be a pasier.

12. Quere. Whether it be better and more agreeable to the Gods word, and more convenient for the profit of Gods Church, that aprescript order of Common prayer be used, or that every Minister pray publikely, as his own spirit shall direct him, or no.

Answere. An ordinary prayer is very aecessary, that it may be made fami­lier to the people: but as every parish shall have severall occation, so it is ne­cessary that the Minister be wise to pray in the congregation, for the necessa­ties of his people.

13. Quere Whether that Children of such as be perfect papists, are to be baptised: and whether insants are within the compasse of Gods covenant, and have faith, or no.

Answere. If the parents be obstinate, and (as they are here tearmed) per­fect papists, wanting nothing of all that spirituall wickednesse and so accounted of the church, then their children are not to be admitted unto the Sacra­ments of the Church, Papish children not to be baptised. although we do not remove them from the election of God. But if they be not cast out of the church, we may admit their children not as haveing faith which commeth by hearing, but as being by grace in the covenat, I am their God and the God of their seede.

14. Quere. Whether any ecclefiasticall person, may have more ecclesi­asticall liuings, than one, or no.

Answere. As the necestatie of the man requireth, or the gists of God an [Page]mo [...]e abundant, whereby thorowe great resort they are the more charged: so they ought to be more liberally maintained. But as for one man to have many Personages, where he cannot possibly be resident, it is great wickednes And seeing Christ hath purchased his people with his owne bloud, who so­ever doth so enioy them, they consider litle, the exhortation of Saint Paul: Of none nesidents. Attend unto the flocke of Christ, of which the holy ghost hath made you e­verseers, Act. 20. ver. 28. And therefore I humbly beseech the high Court of Parliament to see it reformed;

15. Quere. Whether that one may be a Minister that hath no peculiar flock assigned unto him, and whether an ecclesiasticall person may exercise a civile function, or no.

Answere. A Minister can be no more without a charge, the [...] a King without a Kingdome, for exercising civill government, I say, Neme militans implicatur vitae negotiis, ut ei qui se in militiam detegit, placeat, 2 Timot. 2. ver. 4. And I am sure what person soever seeketh after it, it is for want of that love, that should most abound: especialy sith we see our Saviour Christ refused to be a iudge, or any medler in divition of lands, though he were re­quired, Luke. 12. ver. 13. yet will I not iudge any other, who upon speciall occation in another copye it is, might for a time do good unto his Countrey by meanes of intreatie seeking to do good to his brother, doth take that charg also upon him.

16. Quere. Whether all the Commandements of God, and of the Apostles are needfull for salvation, or no.

Answere. All the commandements given without limitt of person, place, or time, are necessary for all men, ever to be observed, as all other were, to those to whom they were given. And as Christ was a Minister, not of earthly things, but of heavenly: so he gave no commandement but touching sal­vation. So that the breach of the least of them (if it be imputed to us) hath a iust recompence of eternall death.

17. Quere. Whether the King of England hath authority over the Ecclesia­sticall state, and in Ecclesiasticall matters as well as over the civill state or no?

Ans. Let every soule be subjest to the higher powers and as Chysostome ad­deth, whether he be an Apostle, or Evangelist, or Prophet, or whosoever. This subjection is not against his calling. Princes have full authority over all Eccle­siasticall and civill persons, and equally over both to punish the offenders or to give praise to the well doers. Onely this is the difference in the soveraignity o­ver both. First the Common wealth can not be without the Magistrate, for it is noted a most horrible confusion when every man may doe what he list. Iud. 17. ver. 6. But if all Magistrates should fall away from the Church, yet must we still hold this Article of our faith, I doe beleeve the Catholike Church: for Christ, and not: he Christian Magistrate, is the life and head of it. Againe, in in the common wealth the Prince maketh or repealeth lawes, as hee thinketh the sasety of his estate and benefit of his people do most require. But in the Church there is no law giver but Christ Jesus, James. 4. ver. 12. The Prince must desend the faith that he hath taught, and reward the good workes that he [Page]hath commanded, and see whatsoever hee shall establish by authority, be [...] sured by the rule that he hath given, 1. Cor. 10. ver. 23. and 1. [...] 40. Philip. 4. ver. 9.

For God hath made the King, though he were as great as an Angell, [...] servant in his Church: Princes servants in the church. in which respect the Prophet David preserreth it before all the glory of the World to be but a doore keeper in the house of the Lor [...], Psal. 84.10. And when the Lord himselfe describeth the excellent [...] most noble Kings, he speaketh thus to his Church: They shall worship th [...], with their faces bowed to the earth, and licke up the dust under why feate, Esa. 49. ver. 23. So this conclusion is plaine. The Prince ruleth in the [...] Wealth by law, and in the Church of God seeth that all be ruled of the Lord.

18. Quere. Whether the King of England be cheife governour under Christ, over the whole church and State Ecclesiasticall in this Realme, or [...] Member of the same, and whether the Church of England, may be established without a Magistrate or no?

Ans. This is answered in the 17. Quere.

19. Quere. Whether the King of England be bound to observe the judi [...]all lawes of Moses, concerning the punishment and remitting of criminall o [...] ­ces, or no?

Ans. Of this we be most sure, that the Law of Moses unto the people of Is­raell, was an absolute paterne of most perfect juftice, so that all lawes ought to be made according to the equity of them, in such proportion of justice, a may best be applied to the countrey, where they are to be established. For me to define of all particular causes, I dare not. Onely this I can say of that I read, because God hath charged, Yee shall take no recompence for the life of the mur­therer, Nomb. 35.32. And because God, both by the law of nature, Gen. 38.24. Equitie of Moses law And by the Law of Moses hath jvdged the adulterer to dye, Levit. 20.10. I dare not avouch their pardon to be lawfull. Further, because in the seat of Ju­stice, the man is but a Minister, and the judgement is the Lords, 2. Ch [...]. 19. ver. 6. Many learned men of our time have thought, that in so plaine and ex­presse cases, no Magistrate should spare the life of the transgressour, but rather contesse, as it is in Iob. cap. 34. ver. 31. It belongeth to the Lord to say I will pardon, I will not destroy. When God shall give me more understanding, I will speake more boldly: in the meane season, I trust, I shall pray that God would give unto the Prince the spirit of Governement, to doe faithfully his [...] ­ty whereunto he is called.