CERTAIN QVERES CONCERning the Book of Common Prayer, and divers other Articles of Religion.  
WHether the book entitled The book of Common Prayer, allowed by public authority in this Realm, is to be allowed in the Church of God, by God's word or no?  
Answer. Before I give my answer to this demand I must entreat you to observe this my Protestation, that I have never as yet preached against the use of this book of prayers: and in mine own book 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 speak now, what I think, whereby I may seem to be called to a form of inquisition, as there is no law by which God hath tied me of duty to be my own accuser: so I beseech you let this my answer rather witness my faithfulness to your demands, then be prejudicial to my hurt and hindrance. Which thing as I most humbly crave, so in persuasion of your favours, I will answer boldly wherein I am enquired.  
First the similitude that this book hath with the form of prayer, which the Papists used, I think declineth from the equity of those laws, Deut. 7. v. 25. 
The forma of the book of common prayer.  Deut. 12. v. 30. Deut. 18. ver. 9 Which thing our Fathers so much regarded in the primitive Church, that their books are full of great complaints, against all similitude to be had with the Gentiles: yea the second council of Braecca, made at a decree, that no Christian should have either Bay-leafes, or green Boughs in their houses because the Gentiles so accustomed. And at this day all reformed Church in France, Polenia, Hel●itia scotlan, and other places, have changed that form of prayers. Which prudency of all ages, if we shall condemn, the rebuke of the Apostle. I think, will touch us, 1. Cor. 14. ver. 36. Came the word of God out from you or came it else unto you only?  
Secondarily, we have the Psalms, Venite, Benedictus, Magnificat, Nure dimittis, usual 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 again into the Epistles and Gospels (which was not heard of before the days of popery) I dare not avow that this is that reverend 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 book, while it hath maintained an unlearned Ministry, and made it thought sufficient, to have the service read. Wherein we have made the spirit of God to speak in vain. That the Minister of the Gospel, must be no young scholar, 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 speak against i●. Tit. 1. ver. 9 This is another cause why I can not freely (as I would gladly) subscribe unto the book, that it hath all things allowable by the word of God. Some other particular things, the Bishops themselves do confess to be faulty.  
2. Quere. Whether the Articles set down by the Clergy in a Synod, and allowed by authority, be according to God's word or no?  
Ans. I confess the Articles of faith and Sacraments (as I am persuaded) are good. So I think of the Articles which are of traditions, of an Oath before a judge, of the civil Magistrate, of the Doctrine taught in the Homilies, etc. Only that one, which is of consecration of Archbishops and Bishops, I can by no means confess it godly, and according to the word of God.  
3. Quere. Whether we be tied by God's word, to the order and use of the Apostles and primitive Church in all things, or no?  
Ans. Whatsoever was the usual order of the Apostles, no doubt we are bound unto it, when Saint Paul had said to Timothy: Thou hast known what I have used to do, he 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 things which they had seen and heard in him Philip. 4. ver. 9  
4. Quere. Whether there be any right ministry, or ecclesiastical government at this time in the Church of England, or no;  
Answer. If you mean right, having such a calling as the word of God requireth, (of which read 1. Timot. 3. ver. 2. Act. 1. ver. 23. Acts. 14. ver. 23 1. 
A right ministry  Timot. 4 ver. 14.) I am sure you will confess it is not right. If you mean a right ministration, as concerning Sacraments and doctrine, I humbly confess and think, that no man ought to separate himself 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 only, which the Lord himself in his word commandeth, or no.  
Answer. Such ceremonies as do not necessarily appertain to the Gospel of Christ may be changed, observing always that which Saint Paul hath commanded, Philip. 4. ver. 8.1. Corint. 14. ver. 26.  
Quere. Whether every particular Church or parish in this Realm of England, of necessity and by the order of God's word, aught to have their Pastors' Elders, and Deacons, chosen by the people of that their parish: and they only to have the whole government of that Church in matters ecclesiastical, or no.  
Answer. Where soever this government hath been, the ehoyce hath been by certain, with the allowance of the people, for aught that ever I read. But what were most requisite for this preseut time, I leave it to those whom God hath set in authority and at this time called for that purpose of the manner of choosing 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. Neither any, man I think, 
Elders ought to be in the church.  will deny it. After long time in some places, this order ceased, as Saint Ambrose saith, Superbia Doctorum, qui soli volebant regere Ecclesiam etc. Ambro in 1 Tim. cap. 5. And therefore I think now there ought to be Elders as at the first & as in Tertullia's time, ut prasidiant probati quidam Seniores, qui honorem istum non pretio sed testimovio adipiscantur, Tertull. Apolo. cap. 39  
7. Quere. Whether there is equality of all the Ministers of this Realm, as well concerning government and jurisdiction as touching the ministration of the word and Sacraments.  
Answer. That all Ministers are equally called to the preaching of the word and ministry of the Sacraments, no man I think will deny. As touching government (seeing the holy Ghost calleth them fellow Ministers, fellow Elders, fellow Officers, fellow Soldiers, fellow labourers, fellow servants: feing Saint Peter expressly forbiddeth to exercise Dominion over the Lord's heritage, 1. Pet. 5.3. seeing, Saint john plainly condemneth the pride of Diotrophes, for challenging a Lordship to command and excommunieate of his sole authority, epist. 3. ver. 9.10. seeing our Saviour Christ, the God of Glory, 
No superiority among Ministers.  & of the tribe of juda, neither himself would be a King. john 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 amongst them were rulers, which we called gracious Lords, but no such dominion should be in Ministry, Luc. 22. ver. 24.25.26.) I answer 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 duty. yet I dare by no means make them Lords in the ministry, nor give to one of them authority above the other, for fear of this sentence, which shall one day prevail, Regnaverunt sed non ex me, Hosea. 8.4. They rule but not by me.  
Quere, Whether the patrimony of ancient time given to the Church, for the maintaining of learning, & the service of god & to maintain the estate ecclesiastical as Bishop's lands the lands pertaining to Cathedral 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, etc. is a perpetual 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 ministry: then that the poor may have relief for their necessity. last of all, that Universities and Schools be well maintained, in such number, as may still supply the want in the ministry: without which considerations, the sp●●l of the church is most unnatural sacrilege.  
9 Quere. Whether the Ministers of this Realm, of what calling so ever now in place, allowed by the laws and order of this Realm, be lawful ministers: and whether their administration, and ecclesiastical actions be lawful or effectual, or no.  
Answer. This ninth article, for aught that I see, is all one with the fourth 10. Quere. Whither at a marriage it is not convenient to have a Communion and convenient for the new married persons to communicate: and at a funeral to have a sermon, or no.  
Answer. I would have communions at such times, as the church appointeth. In which days if there be a marriage, it is meet the parties there commucicate. For funeral sermons, they may be used: yet if there be in them any inconveniency, that the Church be hurt or offended, being at an extraordinary time, they should be left.  
11. Quere. Whether it is lawful for any man to preach, but he that is a pastout: and he only to preach to his own flock or that any man may preach without a licence, or no.  
Answer. 
Of licenses to preach.  None may preach but a Pastor or Doctor, and being requested upon just occasion, he may preach out of his parish. But in his own flock if he have no licence to preach, sure he hath no licence to be a pasier.  
12. Quere. Whether it be better and more agreeable to the God's word, and more convenient for the profit of God's Church, that aprescript order of Common prayer be used, or that every Minister pray publicly, as his own spirit shall direct him, or no.  
Answer. An ordinary prayer is very aecessary, that it may be made familiar to the people: but as every parish shall have several occasion, 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 infants are within the compass of God's covenant, and have faith, or no.  
Answer. If the parents be obstinate, and (as they are here termed) perfect papists, wanting nothing of all that spiritual wickedness and so accounted of the church, than 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 having faith which cometh by hearing, but as being by grace in the covenat, I am their God and the God of their seed.  
14. Quere. Whether any ecclesiastical person, may have more ecclesiastical live, than one, or no.  
Answer. As the necestatie of the man requireth, or the gists of God an mo●e abundant, whereby thorough 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 wickedness And seeing Christ hath purchased his people with his own blood, who soever doth so enjoy them, they consider little, the exhortation of Saint Paul: 
Of none nesidents.  Attend unto the flock 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 reform;  
15. Quere. Whether that one may be a Minister that hath no peculiar flock assigned unto him, and whether an ecclesiastical person may exercise a  function, or no.  
Answer. A Minister can be no more without a charge, the● a King without a Kingdom, for exercising civil 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: especially sigh we see our Saviour Christ refused to be a judge, or any meddler in divition of lands, though he were required, Luke. 12. ver. 13. yet will I not judge any other, who upon special occasion in another copy it is, might for a time do good unto his Country by means of entreaty seeking to do good to his brother, doth take that charge also upon him.  
16. Quere. Whether all the Commandments of God, and of the Apostles are needful for salvation, or no.  
Answer. All the commandments given without limit 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 commandment but touching salvation. So that the breach of the least of them (if it be imputed to us) hath a just recompense of eternal death.  
17. Quere. Whether the King of England hath authority over the Ecclesiastical state, and in Ecclesiastical matters as well as over the civil state or no?  
Ans. Let every soul be subject 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 Ecclesiastical and civil persons, and equally over both to punish the offenders or to give praise to the well doers. Only this is the difference in the sovereignty over both. First the Common wealth can not be without the Magistrate, for it is noted a most horrible confusion when every man may do what he list. jud. 17. ver. 6. But if all Magistrates should fall away from the Church, yet must we still hold this Article of our faith, I do believe the Catholic Church: for Christ, and not: he Christian Magistrate, is the life and head of it. Again, in in the common wealth the Prince maketh or repealeth laws, as he 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 descend the faith that he hath taught, and reward the good works that he hath commanded, and see whatsoever he 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 Angel, 〈◊〉 servant in his Church: 
Prince's servants in the church.  in which respect the Prophet David preserreth it before all the glory of the World to be but a door keeper in the house of the Lor●, Psal. 84.10. And when the Lord himself describeth the excellent 〈…〉 most noble Kings, he speaketh thus to his Church: They shall worship th●●, with their faces bowed to the earth, and lick up the dust under why feat, Esa. 49. ver. 23. So this conclusion is plain. The Prince ruleth in the 〈◊〉 Wealth by law, and in the Church of God seethe that all be ruled of the Lord.  
18. Quere. Whether the King of England be chief governor under Christ, over the whole church and State Ecclesiastical in this Realm, 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 judicial laws of Moses, concerning the punishment and remitting of criminal o●●●●ces, or no?  
Ans. Of this we be most sure, that the Law of Moses unto the people of Israel, was an absolute pattern of most perfect juftice, so that all laws ought to be made according to the equity of them, in such proportion of justice, a may best be applied to the country, where they are to be established. For me to define of all particular causes, I dare not. Only this I can say of that I read, because God hath charged, Ye shall take no recompense for the life of the murderer, Nomb. 35.32. And because God, both by the law of nature, Gen. 38.24. 
Equity of Moses law  And by the Law of Moses hath judged the adulterer to die, Levit. 20.10. I dare not avouch their pardon to be lawful. 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 plain and express cases, no Magistrate should spare the life of the transgressor, but rather contesse, as it is in job. 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 speak more boldly: in the mean season, I trust, I shall pray that God would give unto the Prince the spirit of Government, to do faithfully his ●●ty whereunto he is called.  
FINIS.