Certain AFFIRMATIONS In defence of the pulling down of Communion Rails, by divers rash and misguided people, judiciously and religiously answered,  
By a Gentleman of worth.  
LONDON Printed for Richard Lowndes, 1641.   

Reader,  
I Know thou art not ignorant of the too foul and irreligious tumults lately committed in the House of God, in too many places of this Kingdom. Among the rest, this, that was the cause of this discourse, was one of the chiefest, and had his full weight of disobedience and contempt; and I cannot but believe the primary proceed of others, where strong motives to whet on those rash and misled youths to the enacting of this outrage, admit it were done without Abettors, whereof more may be hereafter discovered.  
Now what these motives were I shall take liberty to relate; not only from my opinion and fancy, but encouraged by the judgement of many of great wisdom and virtue; the first whereof is, That free liberty hath been given to all (by our Ministers) to receive the holy Eucharist, in what posture the receiver had a desire, though quite repugnant to the former constitutions of Acts of Parliament; secondly, the other Sacrament of Baptism performed without the sign of the Cross, with the omission of some of the words and prayers; Thirdly, upon that solemn day of general Humiliation, and zealously commanded by both Houses of Parliament, the prayers appointed for the morning were not half read; and in the afternoon, not one word of the Prayers for that day read unto us; yet such venerable esteem they gave to their own inspired Petitions, and extemporie additions, that they lasted-full three hours before their Sermons, One of whom was a Minister that for many years before, for his disobedience to Ecclesiastical government, was suspended by authority; Fourthly, the Service instituted to be read on the Lord's day, hath been too much slighted, and too often cut off by halves; again the aforesaid service commanded to be published and attended on upon the weekly days, is grown almost contemptible, in so much, that upon those days there is a great assembly, if there be one person to forty pews; but to the institution of a weekly Lecture, ordained by a private Minister, thereto will resort a very large congregation, which I hearty desire greater; yet, under correction, I conceive the other duty ought to have (if not more) an equal reverence; in regard of the most honourable institution and institutors, The House of God being termed by his Son the House of Prayer; fifthly, it is too manifest, That the Surplice formerly enjoined to be worn, hath been altogether left in all the ordinances of the Church before a general restraint, a habit used from the infancy of Religion, and prescribed by God himself, yet reputed a relic of popery by the single soul'd opinions of too to many in this our irreverent age; Lastly, it is well known, That by a prescribed command, the Bishops were to be remembered in their Prayers before their Sermons, either as a duty of obedience, charity, or piety, but now omitted as unnecessary and impertinent; but in their Sermons they are remembered (with a vengeance) and so strangely charactered, as if their persons were altogether cut out of the Beast, or the order worthy of all scandal & contempt; more I might add, but I conceive this will exasperate sufficiently the pious inclinations of all that are the dutiful Sons of their mother, against all refractory spirits; for conclusion of this information, I hope I shall without offence infer, That if the sacred Conventions, and zealous Edicts, of our Godly and wise Ancestors, may be thus slighted, by the perverse will, and addle opinion of distempered and stubborn people (without an account) it may argue their Injunctions unwarrantable, or (if just and pious) a disesteem of their blessed and holy Ordinances, to their great dishonour, or, our larger reproach.  
But I am comforted with this confidence, That those faithful Stewards of the State, the true distributers of justice, the provident overseers, and judicious undertakers of our good, and the zealous advancers of God's glory in all Piety, will at the last require a Red rationem from all mishap Sectaries of their unparraleld proceed, and unheardof stubborn disobedience, whose humble Beadsman I am, and shall not fail in the strength of all my devotions to desire a prosperous progression to this their beginning, and a glorious conclusion to both, in the fullness of all duty, committing them all, and all their sacred consultations, into the hands of Heaven, and into their hands all malevolent disturbers of Truth and Peace.   

To his worthy Friend the Author.  
SIR,  
I Must ingenuously confess, that my importunity only brought this Child of yours into the World; And I was the more pressing, because of the foulness of the Art, and the too many unlicked Lumps that the Press hath too lately spewed forth; and that these your welpolished endeavours should employ the Printer; who otherwise might (in regard of the too insapid heads and busy brains of these times) have sent out more of his old Rubbish.  
Many, of good judgement, to whom I shown this in a Manuscript, did much applaud your labour and pious ends herein. And although the occasion which induced you to this work was full fraught with unparallelled impiety, and a great grief to all truehearted Spirits, yet there have been too many who have not been sparing to commend the Actors, and to judge the Action meritorious; and, in the foulest way of aspersion, to brand all those who have disliked, or Authority hath commanded to make inquiry of their proceed; but let them take heed lest the stone they throw return not upon their own heads; and their foul vomiting into their own bosoms; hearty wishing them as much zeal as they want knowledge; lowly looks, unpartial ears, true tongues, purer hearts, cleaner hands, bended knees, and feet to march with a sober pace. Thus recommending your ingenuous Discourse to the judicious Reader, confessing myself, (with many thanks) your debtor; because you were pleased to give me liberty to publish this your labour; which otherwise had been confined to the narrow limits of your own Library; my desires being yours, in wishing to be known to none but yourself.   

A Discourse, or an Answer to some Affirmations concerning the pulling down of the Communion Rails on the Visitation day, when the Chancellor was opposed his keeping Court.  

Affir. I. That the Rails about the Communion Table were intended to Popery and Superstition.  
Ans.  
LEt it be granted they were (although in charity according to the use of them we ought to judge better) We know that our Church in this town, and most of our Churches in England, with the means belonging unto them, were popishly or superstitiously erected and dedicated, and employed to Idolatry and Superstition for a long time together: Yet we Protestants of the Reformed Religion do not think it unlawful to serve the true God in them, and do possess and enjoy the means belonging unto them without any scruple of conscience. Moreoever, the Nation itself wherein we live was not inhabited at first with Protestants, yet God forbidden, that any should be so simple therefore to forsake the Land, or pull down the Churches. For the abuse ought not to take away the right use of any thing.   

2 The Rails were not lawfully set up.  
Ans. The authority of subordinate Governors of the Church for the necessary repair, ornament, and uniformity of reverend and decent behaviours will hereafter more manifestly appear. For as there is but one God and one Truth, so there aught to be amongst us but one way, one common union. But suppose they were set up without that authority which you call lawful? They ought therefore to be taken down by a more lawful authority. For as a lawful thing may be done unlawfully, so what is unlawfully done may likewise be undone far more unlawfully.   

3 London, and all other places have pulled them down in the like manner.  
Ans. It is a question whether they have done the like or not. The whole is not to be blamed for part unless all were actors or consenters. Yet if it were so, the actions of others will not justify ours before God or Man, we must not follow a multitude to do evil, nor do evil that good may come thereon.   

4 It is just with God they should be so pulled down.  
Ans. That which is just with God, and according to his secret Will, may be unjust in Man, being done contrary to his revealed Will. As in the Death of Traitors and the like Offenders against the Commonwealth; It is just with God and Man they should be cut off by them, Yet it is unjust and unanswerable to God and Man, for any to take away their lives, before justice hath ordained the Execution, and the Executioner also.   

5 There are none that truly fear God that oppose the pulling of them down, or are offended with them who pulled them down.  
Ans. This is a rash and selfconceited censure, too common amongst Christians wedded to their own opinions. He that serves God truly, aught to serve him rightly according to his Word, But God's Word doth not allow or countenance Mutinies, unlawful Assemblies, or Rebellions against Government, pulling the Sword of Justice out of the Magistrates hand, and using, or rather abusing it as we please, according to our perverse wills and affections, Therefore consequently those that do so, do not fear God truly.  

Nor are offended, etc.  
It is not the Matter so much as the Manner that gives the occasion of the offence, and not the persons so much as their offences. And as there were probably several sorts of people that were at the pulling of them down for several ends and intents, most of them for sinister ends and by respects; Yet some who were simple, honest, and well meaning people, only misinformed, and misled: So likewise all that are offended thereat, have not the like affections, yet most I believe are justly offended to see the Protestant Religion, and Covenant, so much dishonoured and abused, Authority and Government contemned, the bonds of Duty and Unity broken, the Governors, Officers, and Town, like to be prejudiced, and the actors themselves like to be mischieved.    

6 We are bound by the last Protestation against Innovations, This being an Innovation we ought to pull it down.  
Ans. This manifests simplicity, ignorance, or worse. It is true that we are bound to maintain and defend the Protestant Religion contained in the Doctrine of the Church of England, against all popery, and popish innovations, contrary to the said Doctrine. But what is that to any necessary or decent ornament of the Church? besides we are bound to maintain the protestant Religion no further than we may lawfully do it (that is by petition, solicitation, information, affirmation, to those who have authority to reform) Not by unlawful assemblies and tumultuous riots, (especially in times of reformaon) to be our own Judges, Juries, and Executioners. Moreover we must remember that by the said Protestation we are bound according to the duty of our allegiance to maintain the King's royal person, honour, and estate. Now all Royal and lawful authority and honour is derived and given even from GOD Almighty to the King, and from him to all his subordinate Ministers. He then that offends this lawful authority, though in the meanest Minister, offends and dishonoureth the highest authority from whence it came. Again we are bound by the said Protestation to maintain and defend the power and privileges of Parliaments. In both which certainly are included the Laws and Acts of Parliaments which concerns either of them. Furthermore we are bound in all just and honourable ways, to endeavour to preserve the Union between the King's three Dominions, undoubtedly than we are not to neglect our own, For Unity as well as Charity is to begin at home.   

7 We ought to maintain the cause of Religion, and not to discover the failings of the Professors thereof.  
Ans. We are to maintain the cause of Religion, Religiously, and lawfully, and not otherwise. True Religion needs not errors to maintain it, it is able by sound truths and solid reasons to maintain itself. That which is contrary to it is not from God, but rather from the delusions of the Devil, who is the author of all Rebellions, Seditions, and discords, And certainly such courses are dishonourable and offensive to God and our governor's, and can we suppose less then that we prejudice our cause, and dishonour them also, when we unlawfully and furiously anticipate their intentions? when we endeavour to do that by our wills and perverse affections, which they intent by lawful authority and sound reason to grant us?  

And not to discover the failings, etc.  
It were to be wished that those that make so much profession of Religion, would make conscience also of the discovery of the failings, imperfections, and infirmities of others, but much more, how they do backbite, slander, and bear false witness, as they too often use to do. But such acts in Professors or others that are openly committed, offensive, scandalous, concerns our late Protestation, and are of dangerous consequence, tending to the subversion of the fundamental Maxims both of God and Man for Government, aught to be discovered and disclosed, by those who make conscience to fear God, honour and obey the King.    

8 Many meddle and talk more in these matters than they need.  
Ans. It is true indeed, there are too many, vain, idle, and unjustifiable speeches, which have no warrant or lawful Calling thereunto, so likewise there are more than ought to be that meddle too little. For the truth is at all times to be maintained, the ways and end being good and lawful, the time and place seasonable, and the persons considerable. But if we were not Protestants, yet as we are Christians, we are to maintain unity, prevent imminent dangers which we see, counsel and inform the ignorant and blind, and other works of Mercy belonging both to soul and body.  
And it many times falls out happily, that such Christian offices prevent much danger and mischief. And those that have public spirits aim more at the public good, then at their own private or sinister ends, and often do good to the public, though they prejudice themselves in so doing.   

9 That which is done will be maintained. There are none called in question for doing the like. And ye see there is like to come good of it.  
Ans. The maintenance of an evil action justifieth and aggravates the offence. Do we think it is no offence? to make Combinations, Conspiracies, Riots, and tumultuous oppositions against authority, the public breach of our Protestation, with opprobrious and disgraceful words against the Ministers of God's Word, and others in authority, and that after a Sermon, and other Advertisements in the House of God?  

There are none as yet called in question, etc.  
Ans. Peradventure the Superior Magistrate expects the duty and office of the Inferior, And it is probable that there are matters of greater consequence in hand. But we know forbearance is no acquittance.   

And there is like to come good of it.  
That may seem to be which is not, and will not prove so in the end. If there be any true good thereby, it is from the infinite mercy and goodness of God, who is only able to turn all things to the best, to bring light out of darkness, good out of evil, and a remedy out of a malady, but we have no warrant to do evil that good may come of it. Neither are we to forget the clemency and goodness of our Governors, who peradventure forbear the inflicting of the due punishment for the good opinion they have of the simplicity, weakness, and good intentions of some of the offenders therein.    

10 But there are honest and good Christians who have a hand therein.  
Ans. They are the more to be pitied and commiserated, for good and honest Christians too, are a great honour to Religion, and God grant that all Protestants may endeavour to adorn their profession with so rare companions, the want of which makes Religion very evil spoken of. But suppose they were the best Christians, We are to know that the best of God's Saints and dearest children in all ages have been subject to, and have committed great errors and offences, but neither they nor any that truly fear God will justify and maintain them, but rather acknowledge them, be sorry for them, and forsake them. Especially if they be publicly committed, offensive and scandalous to Religion, and this is the only way to give satisfaction both to God and Man. And the acknowledgement of errors hath found favour & remission, when the mayntaining of them hath procured the greater and severer punishments.   

11 Our endeavours are but for Reformation.  
Ans. The best endeavours of the multitude will be prayers to God, and obedience to their Governors, till by lawful authority they are called to do otherwise. For if they might have the handling and managing of it, they would quickly pull an old house about their heads, and instead of Reformation bring all to confusion. Th●ir judgements are too weak for such great undertake: They are too apt to condemn the right use of any thing for the abuse sake. They would have no Luurgie or Litany used in the Church of England, because (as they are informed) it came from Rome, & the Papists use it. As if because the Pope makes use of the Lords Prayer, we Protestants therefore are to renounce it. Or because the Devil and evil men pervert and make a bad use of the Scriptures, we should forbear to make the right use of them. When it comes to a moderate and judicial trial, it will be found, that the Liturgy and Litany and other the like which are now by many abhorred, being corrected as authority shall think fit, that they will not only be convenient but necessary in the Church of England, for the due and decent service of God.  
Again, the multitude are apt to hate the person for the vice. Rome was once a true Church, Witness Saint Paul his works to the Romans. Now it is full of Corruptions and Errors.  
It is dangerous to suffer a sword in a mad man's hands. Peradventure they may think the best way to cure them of their corruptions is to cut their throats.  
If we are bound in charity to pray for the conversion of the Jews, Turks, Heathens, & Infidels, certainly, we are not to neglect the praying for the conversion of Papists who are Christians. As God so godly men do not delight in the death, but rather in the conversion of sinners. And it may please God to make England as happy an instrument of converting and reforming Rome, and such that belong to them, as it pleased him to raise instruments from Rome for England's conversion to the Christian Religion, Which God in his due time grant, and I hope every charitable Protestant will say, Amen.   

12 There are Wisemen that publish incitations to oppositions, etc.  
Ans. There are many that are wise only in their own conceits. But if they were the wisest of men, yet they may err. No man is wise in all things or at all times. Wisdom is always accompanied with reason, There are many things that are accounted for wise actions which will not hold the touch of common sense and reason. It were to be wished (and it would prove happy for the peace and tranquillity both of the Church and Commonwealth) that there were a restraint that none should publish any thing to the public against the established laws of the Kingdom, much less that they should presume to utter factious words and put forth libellous and seditious pamphlets without their names to them, to the great dishonour of government, and the breach of peace. He that is offended at any thing contained in the Laws for either the Church or commonwealth, and that he can neither by Prayer or conference receive nor give his conscience Satisfaction, Let him then in all humility present his arguments with his reasons annexed, to those who have power to reform, to this I conceive he is called, and bound in conscience to do, and with this obedient Sacrifice God and the Country too would be well pleased. The want of which course hath caused much distraction and confusion, and whereby many simple honest people are misled, and misinformed. They little consider of the policy of the Devil, who makes them instruments of breaking the peace of the State. Neither do they well ponder the dangerous consequences that attend consciences misguided and distracted, producing manifold miseries and calamities, besides the loss of many men's lives. They may repent to late when they cannot repair the injury they do thereby. Let them therefore consider well hereof, how they are the authors of miseries, and afflictions to others, for there is a woe pronounced against them by whom they come.    

The Law of God in his Word commands and exhorts as followeth.  

In the fifth Commandment.  
Honour thy Father, etc.  
IN the Word Father is comprehended Magistrates and Governors, both in the Church and Commonwealth: our duty to them is in Romans 13.1. Let every soul be subject to the higher powers, for there is no power but of God, the powers that be are ordained of God.  
2 Whosoever therefore resisteth the power, resisteth the ordinance of God, and they that resist shall receive to themselves damnation.  
3 For Rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? Do that which is good, and thou shalt have praise of the same.  
4 For he is the Minister of God to thee for good; but if thou do that which is evil be afraid, for he beareth not the Sword in vain, for he is the Minister of God, a revenger to execute wrath upon him that doth evil.  
5 Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.  
6 For this cause pay you also tribute, for they are Gods Ministers, attending continually upon this very thing.  
7 Render therefore to all their deuce, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour, etc.  
Matth. 22.21. Give unto Caesar that which is Caesar's.  
1 Pet. 2.17. Fear God, honour the King.  
Prov. 24.21. My son, Fear the Lord, and the King, and meddle not with them that are seditious.  
Prov. 18.15. By me King's reign, and Princes decree justice.  
Prov. 21.1. The hearts of Kings are in the hands of the Lord, he ruleth them as the Rivers of waters, etc.  
Exod. 22.28. Thou shalt not revile the Gods (or Judges) nor curse the Ruler of thy people.  
Eccles. 10.20. Curse not the King, no not in thy thought, nor the rich in thy bedchamber, for the fowls of the air shall descry it.  
1 Tim. 2.2. Saint Paul wils to pray for those that are in authority, that we may live a godly life under them with all peace and quietness.  
Tit. 3.1. Put them in remembrance that they be subject to principalities and powers, and that they be obedient to Magistrates, etc.  
1 Pet. 2.13. Submit yourselves to every ordinance of man for the Lords sake, whether it be to the King as Supreme, or unto Governors as unto them that are sent by him, for the punishment of evil doers, and for the praise of them that do well, for so is the will of God, etc.  
Heb. 13.17. Obey them that have the rule over you, and submit yourselves, for they watch for your souls, as they that must give account, etc.  
1 Thess. 5.12. Now, I beseech you brethren, know them that labour among you, and that are over you in the Lord, and admonish you, that you have them in singular love for their works sake.  
1 Tim. 6.1. Saint Paul adviseth also the servants to count their Masters worthy of all honour, that the name of God and his Doctrine may not be evil spoken of.  
From these and the like places may be collected the duty of the Inferiors to the Superiors, and that the Gospel doth not abolish the precepts of the Law, but rather confirm them, and that Christ hath not made laws to overthrow policies and States, but for the better ruling and establishing of them.  

Examples of Obedience and Submission.  
Dan. 3. The three children did not pull down the Idolatrous image which they were commanded to worship, but they submitted themselves to Nebuchadnezars decree to be cast into the fiery furnace.  
Daniel Also did patiently obey the King's pleasure, and was content to be put into the Lions Den. Hest. 4. the Jews submitted themselves to Ahasuerus his Decree on Hamans' plot against their lives, and betook themselves to fasting and prayer. And we may read of the fruits and efects of these submissions. Christian Soldiers served under the command of Iu●●an the Apostate, who threatened the utter extinction of Christianity, their arms and oppositions were only tears and prayers. The Saints and holy Martyrs in all ages have yielded themselves to death without resistance.  
Saint Paul and Saint Peter in their Epistles exhorted to be subject to those that were then in authority. Claudius was Emperor in those times, and he was an Ethnic, a Heathen, a Tyrant, etc.  
1 Sam. 24.7. David (though the heir to the Kingdom, and Saul a persecuting Tyrant) yet saith, The Lord keep me from doing that thing unto my Master the Lords anointed, to lay my hands on him, for he is the anointed of the Lord. Even our blessed Saviour yielded himself as a sheep to the slaughter, though he could have commanded Millions of Angels to have aided and rescued him.    

The sixth Commandment.  
Thou shalt not kill.  
1 John 3.5. He that hates his brother in his heart is a .  
Gon. 6.9. Thou shalt not shed man's blood, for he was made the Image of God.  
Rom. 12.9. Vengeance is mine and I will repay it.  

In the affirmative part of this Commandment,  
We are bound to defend the oppressed. Thus Job 29.16, 17.  
Prov. 24.11. Deliver them that are drawn to death, and wilt thou not deliver them that are led to be slain? If thou say behold I knew it not, He that ponders the heart, doth not he understand it, and he that keeps thy soul, knows he it not? Will he not recompense also every man according to his works?  
The omission of the duty to the soul brings Superiors into breach of that Commandment. As Ministers, Ezek. 33.8. If he tell not the people of their sins, they shall die in them, but their blood shall be required at his hands.  
Acts 20.27. Saint Paul saith, I have told you all the counsel of God, and kept nothing back; therefore accounts himself innocent of the blood of all men.    

The eighth Commandment.  
Thou shalt not steal.  
Malac. 3.8. Ye rob me of my Tithes and Offerings. By Offerings may be understood whatsoever is appointed to religious uses.  
Prov. 20.25. It is an abomination to the Lord, to devour things sanctified, that is, things ordained to holy uses.   

The ninth Commandment.  
Thou shalt not bear false witness, etc.  
We are not therefore causelessly to suspect any, Matth. 7.1. Judge not and ye shall not be judged, for with what judgement ye judge, ye shall be judged, and with what measure ye meet, it shall be measured to you again.  
James 3.17. True wisdom which is from above, is without judging, without Hypocrisy.  
Gestures and speeches tending to mock and vilify are in this Commandment comprehended and forbidden, thus the gestures of those that mocked Christ are noted, Psal. 22.7. They nodded their heads at him, and made mows.  
False witnesses also are hereby condemned, Prov. 19.9. A false witness shall not be unpunished, and he that speaks lies shall not escape. Prov. 21.28. A false witness shall perish. Prov. 6.19. The Lord doth hate and abhor a false witness that speaketh lies.  
Slander and backbiting are also included as a great breach wounding three at one time.  
First, it wounds the soul of the slanderer.  
Secondly, wounds the reputation of him that is slandered.  
Thirdly, poisons the heart of him who receives the report, with an uncharitable conceit.  
Defence also of bad and ill causes not excluded.  
Prov. 17.15. He that justifies the wicked, and he that condemns the just, they both are an abomination to the Lord.  
Prov. 14.24. He that pray seth the wicked, the people shall curse him.   

The Law of the Land, grounded on the Law of God, provides to prevent all appearances and occasions of shedding of blood, of disobeying authority, and of prejudice to others. And because the enormities of unlawful Assemblies, Riots, Routs, and the like, have been such that they have endangered the Kingdom, and peace thereof, and put in hazard the very form of government, care hath been taken to prevent, even words, menaces, or any other appearances of discontent, the Kingdom having formerly been sensible that from small sparks great fires have been kindled: As namely that Riot at Dartmouth in Kent in Richard the Second his Reign, began first but between a Tyler and his Wife, and a Collector of a Subsidy for one groat demanded. It put in hazard the King's life, the burning of the City of London, the ruin of the Nobility, Gentry, and Kingdom also. So likewise in Henry the Sixth his time, a small occasion, a falling out between one of the Yeomen of the King's Guard, and one of the then Earl of Warwick his men, came to a Riot of such a high nature, that it was the root of many woeful and fatal Tragedies, even the loss of Richard Plantagenet Duke of York, and after him King Henry the Sixth, and Prince Edward his son, with many of the Peers, Nobility, and Gentry, and many thousands of the Kingdom likewise.  
Therefore Menacers shall be imprisoned, St. 2. Ed. 3.  
Neither shall there be any Barrettors or Maintainers of Quarrels. West. 1.3. Ed. 1.32.  
There are also provisions made and punishments ordained, against the enormity of privy defaming and libelling, invented to defame and tread the honour and estimation of a man in the dust, to make him derided and despised amongst his Neighbour's.  
Scandala Magnatum, Scandals of Peers or Governors provided against in St. 3. Ed. 1.34. 2. R. 2.12. R 2.41.  
There shall be no disturbance of a Preacher in his Sermon. 1. M. 3.  
There shall be no chiding or smiting in a Church or Church-yard. St. 5. & 6. Ed. 6.  
There shall be no assaulting of a Judge or Juror. 22. Ed. 3.13.  
There shall be no Riots, etc. therefore for the punishment of them, the Court of Star-chamber was ordained. St. 3. H. 7.1. St. 21. H. 8.22.  
Not disclosing a Commotion or unlawful assembly, when one is moved thereunto, within 24 hours to a Justice of Peace, a Sheriff, Bailiff, etc. is imprisonment for three months. 1. M. 12.  
Procuring others to offend 1. M. 12. are to suffer imprisonment for three months also.  
Juries ordained to inquire of Riots. St. 13. H. 4.  
There shall be no Maintenance by Combination or Conspiracy. St. 33. E. 1. 1. R. 2.7.  
There shall be no Maintenance by Embracery, that is, by coming to the Bar with the offendor, and speaking in the matter, or threatening, or procuring of a Jury. St. 33. E. 1.  
There shall be no Maintenance by Jurors, that is, when they corruptly take any reward directly or indirectly of the offendor plaintiff or Defendant to give his verdict. St. 34. Ed. 3. Ed. 3.38.  
Therefore a Riot not found by the Jury, by reason of Maintenance or Embracery, is to be punished. St. 19 H. 7.13.  
There shall not be any Maintenance by great men in authority by speaking of words, whereby to frighten the Jury, or to make them to incline to his desire, and therefore also none but such as are in the Commission shall sit with the Justices of Assize. 20. R. 2. 22. H. 6.5. 13. H. 4.19.  
A Riot is when three persons or above, assemble themselves to the intent to beat or maim a man, to pull down a house, fence, or the like, or to do any unlawful act with force and violence, against the peace. St. 5. R. 2.7. Three or four entering into Lands with force upon the possession of another, though the entry be lawful, yet it is accounted a Riot. And an assembly lawfully begun, doth many times end riotously.  
An unlawful Assembly is when above three do assemble themselves with intent to beat, or do as aforesaid, though nothing be acted by them, yet it is an unlawful assembly.  
A Rout is when above three do assemble to revenge themselves, to pull down, etc. or to beat a man that hath done some offence to them all, or show by gesture, or speech, that they mean to do any violence, or do fear any of the King's people, It is accounted in the Law a Rout, though nothing be done. 17. Ed. 4.4.  
The Doctrine of the Church of England, confirmed by the Law, in the twentieth Article concerning the authority of the Church, saith, that the Church hath power to decree Rites and Ceremonies, and authority in controversy of faith, being not contrary to the written Word of God, Article 37. conterning the Civil Magistrates, saith, that they are to have that Prerogative which was given to all godly Princes in holy Scripture, by God himself, that is, that they should rule all estates and degrees committed to their charge by God, whether Ecclesiastical or Temporal, and restrain with the Civil Sword the stubborn and evil doers, etc.  
These and the like may be collected from the Law of God and Man, for our duty to our Governors, and the preservation of the peace; they may be appliable, and may serve to convince the offences that have been done contrary to them, and may be a preservative or remedy to prevent the doing of the like again.  
To conclude, It is manifest, that the Laws of the Land concerning the duty to the Civil Magistrate and our Governors, & the Maintenance of the Peace, cannot be broken but with great violence and opposition to the Law of God.  
Those than that labour against conformity to them, do little less then endeavour to dissolve the bonds of Government and Unity established by God and Man, and so consequently all would fall to confusion. Such are dangerous and pernicious to the tranquillity and prosperity of a Kingdom. The Law of the Land hath made provisions, and ordained severe punishments for the offence done to the Majesty of Government, and the peace of the Land, calling it Treason, or Crimen Laesae Majestatis: for the preservation of the Supremacy thereof, there is an Oath enjoined, St. 1. El. 1.5. El. 1. & those that refuse it, the second time, are thereby made guilty of high Treason. And, me thinks, there is great reason that authority and government should be carefully preserved. For it is as the Head, Eye, or Soul is to the body; Take away the life and the senses, and what remains but a useless and senseless carcase? or as the Sun is to all things under it; We know that by the benefit of the Sun, and the properties belonging thereunto, all subsolarie bodies and creatures are enlivened and bettered; but when it is eclipsed though never so little they are much the worse; so while the bright and radiant beams of Sovereign authority and lawful Government, have there due and proper influence upon the inferior subjects, they grow & flourish in peace & plenty, but when it is eclipsed, by the interposition of the inferior Orbs, What malignant calamities and pestiferous effects are always produced? The body politic suffers no less than the natural body, by the obstruction of the animal and vital spirits.  
These I have thought fit (as a private Christian called thereunto) to commit to paper for the information of those who are ignorant, My particular calling will not permit me otherwise, or farther to express or enlarge myself. I seriously protest I have no sinister end herein, nor is it done out of any malice, hatred, or evil affection to any, but in discharge of the late Protestation, and as I verily believe I am bound in conscience and duty to God and Man, to maintain the truth, peace, and due government of the Church and Commonweal. Peruse it therefore the more charitably, and labour to be informed of the truth how mean clothed so ever you find it, and take heed how you persist in a known error. And as you have been an example of evil unto others, who are too ready to take pattern of disobedience thereby, so you ought to be an example of good to them in your obedience, in your acknowledging and amending your errors. Thus Paul exhorts Titus to preach, Titus 3.3. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. In the 1 Tim. 6.11. His dehortation is, But thou o man of God fly these things, (with his exhortation) and follow after righteousness, godliness, faith, love, patience, and meekness. To this ye were exhorted by the same text at the visitation Sermon, the very hour before your disorder. You may see what it is to take God's name into your mouths and ears, and to scorn to be reform, What inconveniences you might have prevented by observing it and other advertisements given you at that time, What dangers you have run yourselves into by contemning them. Therefore sin no more lest a worse thing happen, and according to salomon's advice, Prov. 21. Fear the Lord and the King, and meddle not with them that are given to Sedition. Love the Truth, and Peace, is the Prophet Zachary his counsel, Zach. 8.19. Seek them, follow them, and contend for them, as far as lawfully thou mayst, for thou wilt find the contraries of them full of miseries and calamities, and so the God of Truth and Peace guide you, and bless you with (what I hearty wish you) external, internal, and eternal peace.  
I. W.   
FINIS.