the axe at the root of the innovation of singing in the worship of god lately sprung up to the trouble of many, and the defiling of others. or, some brief queries; with an introduction proposed to the singers in the popular way of singing psalms, as translated, and tunes as invented, and as now sung together by the professor and prophane, as an ordinance of god. designed for the preservation of right worship, especially in the churches of christ, that have upon the declaration of their faith been baptized. by a baptist. awdeley, lewis. 1696 approx. 18 kb of xml-encoded text transcribed from 7 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a26266 wing a4279a estc r213577 99825924 99825924 30316 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a26266) transcribed from: (early english books online ; image set 30316) images scanned from microfilm: (early english books, 1641-1700 ; 1805:04) the axe at the root of the innovation of singing in the worship of god lately sprung up to the trouble of many, and the defiling of others. or, some brief queries; with an introduction proposed to the singers in the popular way of singing psalms, as translated, and tunes as invented, and as now sung together by the professor and prophane, as an ordinance of god. designed for the preservation of right worship, especially in the churches of christ, that have upon the declaration of their faith been baptized. by a baptist. awdeley, lewis. 12 p. [s.n.], london : printed in the year 1696. a baptist = lewis awdeley. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng worship -early works to 1800. 2006-03 tcp assigned for keying and markup 2006-05 spi global keyed and coded from proquest page images 2007-04 robyn anspach sampled and proofread 2007-04 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the axe at the root of the innovation of singing in the worship of god ; lately sprung up to the trouble of many , and the defiling of others . or , some brief queries ; with an introduction proposed to the singers in the popular way of singing psalms , as translated , and tunes as invented , and as now sung together by the professor and prophane , as an ordinance of god. designed for the preservation of right worship , especially in the churches of christ , that have upon the declaration of their faith been baptized . by a baptist . in vain do they worship me , teaching for doctrine the commandments of men , matth. 15.9 . london , printed in the year 1696 to all christians of the baptized congregations , salutation . dearly beloved in our lord jesus christ , having been conversant amongst you for forty years past , i cannot be supposed ignorant of your practises in matters of worship ; and am well assured ( notwithstanding some differences in matters of lesser moment ) you have maintained the essentials of salvation , and church communion , to your great commendation . but of late , there hath arisen amongst you certain persons who have troubled the peace of the churches , and have occasioned divisions , to the grief of many , by innovating a form of worship never practised ( as i find in all histories ) by any of your brethren before you : nor indeed in the world by any other , till about the time of beza and calvin , in the last century . and that is , to sing in rhyme by a set form , and that by all the people together ; whether saints or sinners , members or no members , whether they are young or old , understand or not understand what is sung . for the reverend ri. watson doctor of divinity , in his book printed at london , anno 1684. about this subject , pag. 19. saith thus , the original of this device , ( viz. of turning the psalms of david into rhime and metre ) was not in england , but first taken up by one clement marrot , a groom of the bed-chamber to the french king francis the first , and having told us how he made songs for the king to sing . he adds pag. 20. that he was prevailed with by fr. vetablus , to relinquish his trifling doggerel , and to turn david 's psalms into french metre , and he did the first 30. and that the king sung them as he had done his former ballads . and as he afterwards tells us , he went to geneva , and was incouraged by beza and calvin , and that afterwards he turned 20 more into rhyme , by their means and procurement ; and that the papists were strangers to , and enemies against this novel practice , is plain : for that the doctors of the sorbon complained of it to the king , and procured an edict against the use thereof . but he went to geneva and there it was imbraced . now to know about what time this was , we may guess by an eminent passage in history . that disturbance given to the duke of guise , by those who sung marots psalms , anno 1562. and for that marot was with calvin at geneva ; and the other is noted , as hapning quickly after they began to put these rhymes of his into practice : it must have its original from or about that time . therefore we may infer from thence , as we usually do on another subject . we say , that seeing our adversaries cannot prove from scripture or any authentick history , that any infant was baptized in the first two centuries , it was because the same was not commanded by christ , nor taught by his apostles . and surely the case will hold good here also , seeing that 1500 years past , since our saviours time , and no instance to be given of any church of christ that ever sung in rhyme . now were there no other objection against it than only the form of its performance , it is not a matter so slightly to be passed over ; because your selves deny sprinkling to be baptism , purely from a wrong form used in the manner of applying the water to the person that is to be baptized . besides , the learned among you know , that it could not be the practice of the jewish church to sing in rhyme ; because neither the song of moses , deborah , nor the book of psalms , as they are in the hebrew , are any of them in rhyme , but all in prose : and yet certainly they must acknowledge the jews had as great an obligation upon them to perform it in that mode as any now , in case it had been an essential part of singing . moreover the jews amongst us at this day , do believe they sing , and in the same manner their fore-fathers did ; and yet all they do is in prose , not in rhyme . and i am as certain , there is no such form of singing expressed in the new testament to be practised by christ , or his apostles , or the primitive churches ; nor as yet have i met with any of our brethren of a contrary persuasion , who have asserted it , altho their practice indeed is otherwise ; for they all sing in rhyme : and when it hath been demanded of them , why they sung in a form different from the church of the jews of old , and also from that of the primitive christians ? they have answered , because they knew not how to sing otherwise . i might make some reflections upon this , which might not be very pleasing ; but i design truth and not division , and therefore shall forbear . as to the other parts which belong to this controversy , i find the assertors of it are divided among themselves ; some having pleaded for it as a duty simply moral , and so no need of a gospel precept . others , they have pleaded for it in both senses , and therefore think themselves at liberty to argue either . and others , in the latter only as a gospel institution ; and some as partly legal , and partly evangelical , viz. the singing it self in the latter , but the form of doing it , and the persons performing it , they take from the former , viz. the law. and therefore , till they are better agreed in the state of the controversy , i shall refer the whole matter to the answer which shall be given to the following paper , which ( in my opinion ) comprehends the true state of the case . and if our brethren will please to answer these queries , it may be great satisfaction to the doubting . whereas if they must go without a particular and due answer , they will serve to keep me and others in our present and antient practice ; and we ought not to be blamed by our brethren , for refusing to admit any thing into the church as an ordinance which we have not a sufficient authority for , from the new testament ; because some of them cannot but know , that all those corruptions that are found in the church of rome , were not brought in at once , but by degrees . yea , even the mass it self was brought in by divers popes , at more than 12 several times ; as for instance , one he appointed the confiteor , another the introitus , another the kyrie eleyson , another the gloria in excelsis , another the gradual , another the offertorium , another the canon , another the memento , another the te igitur , another the agnus dei ; with other things too tedious to relate , which has made it so monstrous a piece of worship as it is now found to be . and altho' i do allow , that what our brethern have done in bringing in this of singing into the church , is not in it self a matter of the greatest moment ; yet if by the same rule we should have forms of prayer introduc'd next , and after that other things , which might also by degrees upon the same foundation be innovated ; it might tend to the utter ruine of primitive christianity , which they know fell out in the first grand apostacy . but hoping our brethren design no such thing , and that god will always stir up some of his faithful servants to oppose it , if attempted . i shall say no more , but refer you to the queries themselves , which i judge may be fit to be published for the benefit of those concerned , so far as appears to me upon the reading of them : for i assure you , i am not the author thereof , and therefore will not assume that to my self which is the product of the labour and study of one , much better skilled in this controversy . but upon the request of the publisher , have thought fit to write this introduction . qvery , 1. vvhether or no the word sung , be not added in matth. 26 , 30. and in mark 14.16 . and in acts 16.25 . and in heb. 2.12 . for in none of those places the term sung is to be found as is affirmed ? 2. whether the translators have done well in adding to the word of god ? 3. whether they do well that justifie the translators who have so done it ? 4. whether they that preach , and print , and confidently urge from those texts they sung , do not deceive others , and justify the translators in their adding to god's word ? 5. whether those translations that read that , when they had hymned , or given thanks , be not more agreeable to the truth ? 6. whether the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hymnesantes , doth not as strongly imply , that they lamented , as that they sung and rejoyced ? 7. whether there is not a greater probability , that they mourned or lamented , than that they sung and rejoyced at that time ? note , now altho' you cannot take this point from us , neither can we give it you ; yet seeing you will insist upon it right or wrong , make your best on 't , and answer these following queries . 8. whether or no if christ and all the apostles sung the hymn together , that the hymn that they thus sung did not belong to the passover , and ceased with the passover ? 9. whether or no as there was a hymn belonging to the passover , there was not a necessity they should sing the hymn as belonging to the passover ; otherwise , how could it be said they kept the passover ? 10. whether or no they sung two hymns , the one belonging to the passover , and ceased with it ; and the other belonging to the lord's supper , and remaining ? 11. whether or no if it be as 't is said , that they sung together , and went out singing , that they returned back to conclude with prayer , as now you generally do ; but where is your president for it ? 12. whether ( notwithstanding all that you have said ) there is either precept or president for your singing either at the lord's supper , or before , or after your sermons ? if you have , you are desired to produce it ; for that will end the controversy about it : but nothing short of that will. but seeing some of the singers stick not to this , but fly to the law for their refuge : as those seventeen gentlemen , whose hands are put to a pamphlet , entituled , a sober reply , &c. do assert in their third argument . if singing gods praises were under the law with voices lift up together , and the saints are in the new testament required to sing , and no other way it prescribed or laid down how they should sing : then the saints in the new testament ought to sing as they sang under the old. but such was the singing of gods people under the law , and the churches are enjoyned to sing psalms in the new testament , and no other way prescribed or laid down how they should sing . ergo. the churches are now to sing in the times of the gospel , as gods people under the law. therefore let them answer these queries following : 13. whether or no the jews when they sung in the temple , or else-where , what they sung was not in prose ? 14. whether or no any sung in the temple worship , but the singers only ? 15. whether singing was not an office instituted of god for his worship in the temple , and performed by the levites only ? 16. whether all the levites sung together , or only asaph , heman and jeduthan , and their sons and bretheren ? 17. whether they had not a chief chanter , to give instructions in the song to the singers ? 18. whether or no the singers were not commanded to be clothed in white linnen ? 19. whether or no they were not commanded to sing with musick , viz. with cymbals , psalteries and harps ? 20. whether the priests themselves were not appointed with their trumpets , to join with the singers in their singing ? 21. whether or no all the congregation which assembled together , ever sung with the levites ? 22. whether the jews ever sung in their synagogue worship ? 23. whether or no singing in our cathedrals ( if we must take our rules from legal practices ) be not a more agreeable practice than yours ? for they sing in prose , and have musick , and are clothed in white linnen , and have choristers , with a chaunter to give instructions : but you have none of these . 24. yet whether or no these practices are not condemned by all judicious christians , as superstitious ; and seeing you plead for your singing from the same authority , what can yours be less ? 25. whether it be not a strange doctrine , that there is no direction how to sing in all the gospel ? 26. if this be true , ( as 't is said ) then whether it is not more strange that we having no direction , should be necessitated to sing as they sung under the law ? 27. whether it be not most strange , that instead of following those directions they have given , they should set up a way of singing , in direct opposition to that as practised under the law ? 28. whether or no 1 cor. 14.15 . where the apostle paul saith , he will sing with the spirit , and with vnderstanding also , was not only direction to the church , but a president also , whatever they have said to the contrary . 29. whether or no what the apostle paul hath said in eph. 5.18 , 19. if it be a precept ; that be not the precept , not to be drunk with wine ; but be filled with the spirit : implying , that if they were not filled with the spirit , they could not speak to themselves in psalms and hymns , and spiritual songs : and in coloss . 3.16 . that the word of christ must dwell richly in them , in all wisdom ; implying , that otherwise they could not admonish one another in psalms and hymns , and spiritual songs , nor sing with grace in their hearts ; and surely , this is most agreeable to the apostles doctrine and practices whatever is , or can be said to the contrary ? 30. whether or no it were not better to pluck off the mask , and give over your singularity , and join with the other auxiliaries , and rest in what you practise , even in the psalms as translated into english metre , with the tunes as printed and allowed to be sung by all people together , before and after sermons , and before and after their prayers ? for , is it not a clear case , that if they were then translated in english metre , they were never translated before ? and if they were then allowed and appointed to be sung , they were not allowed nor appointed before . and never talk of repairing the breach ; for if there ever was a breach , it was then repaired , or it is not yet repaired . but ceasing at present , hoping some of the great singers will answer these queries ; it is also desired they would answer this one argument ; for 't is not questioned but it is of more weight than those three that have been levyed against it , tho' ushered into the world with the authority of seventeen hands . that which christ our great law-giver never commanded , nor his apostles in his name never taught , nor practised , cannot be a gospel duty . but christ never commanded , nor his apostles never taught nor practised in his name , that ever a christian congregation , when congregated together , should sing psalms or hymns promiscuously , or all together , both men and women , young and old , boys and girls , professors and prophane . therefore such a singing of psalms or hymns by a christian congregation , when congregated together , is not a duty . finis . the benefit, advantage and glory of silent meetings both as it was found at the beginning, or first breaking forth of this clear manifestation of truth, and continues so to be found by all the faithful and upright in heart at this day / writ for the stirring up and encouraging of those more especially who are lately convinced unto the love of them, and diligent improving them unto those ends and uses for which they serve by george keith. keith, george, 1639?-1716. 1687 approx. 51 kb of xml-encoded text transcribed from 14 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a47127 wing k145 estc r29891 11217645 ocm 11217645 46870 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47127) transcribed from: (early english books online ; image set 46870) images scanned from microfilm: (early english books, 1641-1700 ; 1444:30) the benefit, advantage and glory of silent meetings both as it was found at the beginning, or first breaking forth of this clear manifestation of truth, and continues so to be found by all the faithful and upright in heart at this day / writ for the stirring up and encouraging of those more especially who are lately convinced unto the love of them, and diligent improving them unto those ends and uses for which they serve by george keith. keith, george, 1639?-1716. crisp, stephen, 1628-1692. 27 p. printed by andrew sowle ..., london : 1687. postscript signed: stephen crisp. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -doctrines. worship. 2003-01 tcp assigned for keying and markup 2003-02 spi global keyed and coded from proquest page images 2003-03 john latta sampled and proofread 2003-03 john latta text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion the benefit , advantage , and glory of silent meetings , both as it was found at the beginning , or first breaking forth of this clear manifestation of truth , and continues so to be found by all the faithful and upright in heart at this day . writ for the stirring up and encouraging of those , more especially who are lately convinced unto the love of them , and diligent improving them , unto those ends and uses for which they serve . by george keith . london , printed , by andrew sowle , in the year 1687. the benefit , advantage , and glory of silent meetings . before the breaking forth of this clear manifestation of truth , that now shineth in great brightness and glory , which began in the nation of england some twenty six years ago , or so , there was many people both in that nation and elsewhere , in whom there was some true desires and breathings raised and begot after the lord , by the secret workings of his eternal power , insomuch that many in that day began to seek the lord in great earnestness and zeal , upon whom he had caused his light so far to shine forth , that thereby they came to see their poverty , nakedness and emptiness , notwithstanding of the large and much profession which they had made in divers sects , and also by the same , they came to see their want of the living god , though they had learned a notional and litteral knowledg of him , from them who spoke weakly upon the scriptures , what they had gathered from the letter , by their hammerings and toolings upon them , and so it came to pass , that many who were diligent and zealous followers of these ministers of the letter , through these dawnings of the light of god and christ , which began to appear in them , became to weary and tire of that ministration they were under , which was at best but that of the letter , and for most part also , had much of falshood and untruth mixed in with it , from the worlds spirit and wisdom , so that their doctrine had neither the sound words of truth , nor the virtue and life of truth to make it savoury and nourishing into the souls of the people , so that many come to loath and refuse it , for it appeared unto them ; no better then as dead & corrupted water , yea as the waters of egypt that became blood , which they loathed to drink off , and the same people who began to loath the doctrine and ministry of the national priesthood , and also of others , who pretended more , finding it both dead and corrupt , they found great perpexity and heaviness of mind , as not knowing what to do , whether to go ; they were pressed in spirit to leave and forsake the dead and corrupt ministry they were formerly under , as finding it hurtful , yea killing ( for the letter killeth ) but they knew not where to find the living and true ministery which might administer unto them that which could answer unto the living desires of their souls , and could satisfie and nourish them ; & at the same time there were divers , in divers parts , who had some inward true and living openings and manifestations of truth , but they were not come to a clear and sound state and condition in their own particulars , nor to a clear discerning of the manifestations and workings of truth from their own imaginations . and from the enemies transformings and likenesses , & yet in this uncleanness & unsoundness they went forth and spoke and declared and preached and writ many things , which because they did in part issue or proceed from the light of truth , were much taking into their hungring & seeking souls , who had left the dead and tastless ministery they were formerly under , and so because there was somewhat in the words or declaration of these men , which did partly answer unto the witness and truth of god in their hearts , they began much to look after them , follow and hear them , and drink in their doctrine , even as the parched and dry land drinketh in the rai● of a summer shower ; yet this came to prove much unto the great hurt and loss both of these teachers , and also of them who gave up to be taught by them . for their ministery not standing in that cleanness and soundness , either of doctrine or spirit , as was needful , it could not but prove as unwholsom and hurtful food , especially seeing there was not that discerning begot in people , whereby they could make a clear difference betwixt the pure and the impure , that which was of god , and that which was but of man , and of the enemy ; betwixt the pure and clean grains , and the tares ; for indeed in their ministry they did not sow altogether clean grain , but many noisom tares with it , and that in much more abundance , then the true wheat , and the tares sprung up , and choaked the good seed , and hindered it , so the good seed withered in many , and in many others was in a decaying and withering condition , but the tares waxed great and flourished , and as for those teachers who went forth as to sow , for most part , it proved most to their own loss and prejudice , for not being brought into a cleanness and soundness in their own particular condition , neither as to doctrine nor spirit , the serpent who beguiled the woman , betrayed the simplicity in them , and so through his subtilty drew them forth still further and further from the true openings of truth which at sometimes were opened in them truly from the lord , out into their own vain imaginations and apprehensions , and also into the enemies transformings and likenesses : whereby the tender dawnings and breakings forth of truth became to be vailed and clouded in them , and the darkness prevailed to blind the eye , which had received some half opening , and so their latter condition was worse then the first , yea many of them became worse then others , as unsavoury salt , having run out from the sence and savour of that which savoured them in some measure , and thereby gave occasion of offence unto many people ; for some of these aforesaid , having run out from the measure of truth in their own particulars , vented and published both in words and writing , gross , unsound and pernicious doctrines , and others of them became loose and desolate in their lives , all which the enemies of truth charged upon truth it self , and spoke evil of the way of it , unto many simple people , who too much believed them , and so were scared and offended , even at the appearance of truth it self . and about the same time , the people , even those of them for most part , who were most tender , ingenious and zealous , ( through a weakness of understanding , and because of the customary way they had been used to ) had too much an eye to words , and too much a life in them , for they could not meet together , but some behoved to speak , in doctrine exhortation or prayer , &c. otherwise they would have thought the time mis-spent , so much as passed away of it without words , for their minds were much drawn forth , seeking satisfaction , and refreshment in outward words , practices and observations , which yet they found not , but both their words and practices for most part proved their burden , and they groaned under them , and yet they knew not what to do , for they saw no way how either to worship god , or profit their own souls , or one another , but as they thought was in words , or outward practises and observations , and yet they missed the kingdom , which they in some true measure desired , and so were scattered abroad , as in divers flocks and companies , like sheep without a shepherd , seeking the true fold and pasture , but not finding it . and the lord who had pity upon them of old , whom he beheld as sheep without a shepherd , and whose bowels yearned over them , in the same yearnings of bowels extended his tendrr mercies and compassion into these , who at that time had tender breathings and desires raised in them after himself , and to know and worship him aright , and in the acceptable way , and he prepared messengers , and seat among them , in a needful and acceptable time , who having attained unto the soundness and clearness in their own condition , both as to doctrine and spirits , through the power and grace of the lord , with and upon them , ( which others before them , as aforesaid , were not come into ) preached the glad tidings of the gospel in purity and soundness , upon a people whom the lord had prepared to receive them , as he had prepared them to minister to them , the first principles whereof were to this purpose or effect ; that what was to be known of god was manifest within , that the kingdom of god was to be sought after , and found within , by every man , in a heavenly seed and principle , which was of god in every man , the word near in the mouth , and in the heart ; that god & christ was to be sought within , found , received and enjoyed within , in the measure of the light wherewith he did enlighten every one that comes into the world , and that whoever do truly believe in god and in christ , must believe in the light , wherewith christ did enlighten them , who is given of god a light to lighten the gentiles and the people , and who so believe in the light , which convinceth of sin , judgeth and reproveth it in thought , word and deed , come to receive life by it , and be made alive unto god , so as to have a sence of his divine power and vertue , and to see him , and behold him , and enjoy him , and have fellowship with him ; in which life they come to receive power over death , sin and darkness , and in the same , they come to receive the true knowledge of god and christ , and the things pertaining to his kingdom ; and therein , and therefrom , and thereby they come to receive right thoughts and apprehensions of god , and also the right and sound words , which are fit to be spoken of him , and concerning him , and his way and kingdom ; and which thoughts and words had a manifestation of his heavenly life and vertue in them , as they were received in the living and eternal word , near , and in the heart ; and so that all thinking or speaking of god , or to him , or the things of his kingdom , behoved to have this rise , the word , light and life of god in the heart ; otherwise they were all wrong , dead and unsavoury , and so neither acceptable unto god , or profitable either unto the speakers or hearers ; and in like manner , all practices and works , which are not wrought in this principle , the light , life and spirit of god , within , are but dead and unprofitable , works and fruits of death and darkness , as not having the life of god , for their rise , spring and original , and so the first beginning of the ministry , in great part , was in the life and power of god to call off people from all their dead and dark thoughts , words and works , as to god , and his way and worship , which were not brought forth in the life and light of god in the heart , were not thought in the life , spoken in the life , done and practiced in the life , as being all but false , unsound , unprofitable , and unacceptable ; and as the sound and clear ministration g●ven them , in the light and life of god was to call people off from all the thoughts words and works of death and darkness , so was it also to call them off , and turn them from the darkness it self , unto the light , which lighted every one of them , and from death unto the word of life , nigh unto every one , and which would give life unto every one , who became turned towards it , in the drawings and vertue thereof , and this was the clear and sound ministration , which the apostles received from christ , and particularly paul , who was sent unto the gentiles , to turn them from darkness into light , and from the power of satan unto god , which ministration , as it was greatly blessed of god in the primitive times , unto that effect so was it , and is it in this our day , the work of labour and love of him , whom the lord sent as the first of many others who came after , did greatly prosper , ( though in much contradiction into many who opposed , some through ignorance , and others through malice ) whereby in a small time many out of divers sects and professions came to be turned into the light , and be convinced of it , and by it , that it was the very saving light of christ jesus , notwithstanding of all that priests or professors said or disputed to the contrary , for the ministration had that light and evidence , life and authority , yea power & dominion of truth in it , which even by a spiritual compulsion , forced an assent in the hearts of many , and the measure of truth which was clouded and vailed in many , came to be reached unto , through this ministration , so as to answer unto it , to the sufficient convincement of these , in whom it is thus answered . and as for them who came to be clearly and soundly reached , so as to feel the power and life of god in the ministration reach into the measure and seed of truth in their own particulars : o what a day and time it was unto them , that was even such a day as they had never the like of it before , nor ( in some sence ) after it , for it was a day unto them both of joy and heaviness , comfort and sorrow , light and darkness , life and death , their joy and their comfort was in the morning dawnings of the beauty and glory of god , which begun somewhat to appear in the light , as they became turned towards it ; but their heaviness was , in that they began to find the exceeding sinfulness of sin , and how to feel themselves so hedged and compassed about with intanglements and hindrances both within and without , but more especially within , to stop them from entring into the new and living and perfect way of god , which began to be revealed in the light , insomuch that they came to see that these things which they formerly counted gain , were now dung and loss unto them , and that which they esteemed as their glory , became now their shame , as namely their large profession and righteousness , and way of worship , which stood in dead and empty performances , in the oldness of the letter , in which they had a life , and which had a life in them also , but it was the life of death , which reigned in them , and do reign in all , from adam unto moses , yea and whose reign is not put down , until christ the blessed seed and life be witnessed raised and revealed in the particular ; and so this day of god brought death and darkness over all that false life and light , which had place in them formerly , and stained all their false beauty and glory , even all the glory of flesh , or of the first-birth , in all the wisdom , counsel and knowledge thereof , and in all its thoughts and apprehensions of god , and in all its words , and works , and practices , and righteousness , whereby it came to pass that these who seemed to have , and had much knowledge and understanding of god and christ , but it was according to the flesh or first birth , began now to see and be convicted , that they were very ignorant , so as even to say , surely i am more bruitish then any man , and i have not the understanding of a man in me ; and thus many , who were teachers of others , for many years , came to be convinced that they had need to learn the very first principles of the doctrine of christ , and so these who had stood in a long and large profession of words , and attained to great abilities that way , in doctrine , exhortation , and prayer , &c. whether through education or frequent practice , being come to a true and living sence and convincement , that it was all but carnal and fleshly , or at best stood in a great mixture , having more of flesh then spirit in it , and more of death and darkness , then of life and light , which is hurtful , as aforesaid , came to be gathered out of all that bulk , and heap of words into the waiting place , in the measure of the light , which had convinced them , and given them some sence of their conditions , so to wait upon the lord in his light in all possible stilness and quietness , and silence of mind , not only out of all outward performances and words , but even out of all thoughts and apprehensions of god or christ , and all inward motions and workings , which had not the light , or word , or spirit of god in their hearts , for the rise and spring , and this they were brought unto through the ministration aforesaid , which pointed or directed them unto this place , even silence , both as to words and thoughts , and that both apart and together , by which ministration also they were called to assemble or gather together in the name of christ , whose name is the light , the wisdom and power of god , and the second adam , the quickning spirit , to wait together in this silence . so in this name they were called and directed to assemble or gather together , to wit , in the light , wisdom , power and quickning spirit of god , so they were not to come in their own wisdom and spirit , or in the wisdom and spirit of the first adam , as to meditate , teach , or pray , or give thanks in the words which that wisdom and spirit did teach them , for that had been to meet in the name of the first adam , and not in the name of the second , whose name is the light , and the life , and the power , and wisdom of god , as aforesaid , and so this wisdom , and power , and name , was to furnish them in all they did or spoke in their meetings or assemblies ; and to this the apostle directed the believers in his day , that whatsoever they did in word or deed , they should do it in the name of the lord jesus christ ; if they taught , it should be in his name , to wit , in his light , life and power ; and if they prayed it should be in this ; and if they gave thanks it should be in this ; and then the words uttered or expressed by them should be spirit and life , that would both reach unto god , for a sweet savour and odour before him , and also unto his witness in the heart of them who heard , for what they spoke should not be the word of man , but the word of god , christ the word , the light , and the life , speaking in them , and through them , as christ said unto the disciples , it is not you that speak , but the spirit of the father that speaketh in you , and according to this paul said , that no man could call jesus the lord , but by the holy ghost ; for the name of the lord is a living name , and so cannot be named but by the power and vertue of his own life ; indeed a man , in his own natural spirit may pronounce the letter of the name , but the letter is not the name , for the name is the word of god , but the letter is not the word , and so it is one thing to pronounce the letter or letters , but for another to name or speak the word of god , yea , or inwardly only to conceive in it the mind or heart , which none can do but by the holy ghost . now about this time that divers were convinced , as aforesaid , and gathered together in divers places , through very necessity , their meetings came to be silent , for some time , though the first rice and ground of their meeting in silence , was , that they were taught it of the lord , forasmuch as there were but few , who were then attained unto that soundness and clearness of condition , in their own particulars , so as thereby to be fitted and qualified in the word , life , power , and wisdom of god , to minister unto others in divers places , friends being but very young at that first breaking forth of truth ; and so their works was mostly , if not only to joyn together , in a joynt concurrence to wait upon the lord , for the indu●ngs of his power from on high , and to see the work and operation of his word , light and life in them , every one being turned unto the manifestation thereof in their own particulars : for indeed in beginners , or those who are but lately turned unto the light and life of truth , it hath much to work through in them , and they have many steps of inward tryals and exercise to pass through in the light and life of truth , before they attain unto that soundness and clearness in their own conditions , whereby they can safely and purely administer the word and words of life unto others without mixture ; for first a man must be in a good measure gathered into the life and spirit of truth , so as to be well rooted and fastened in it , in his own particular , before he be in such a fit condition as to minister unto others , with safety and advantage , and the word of life must first have some free passage in a mans heart , mind and spirit , before it can have a free passage in the mouth , and it must have got some good measure of command and dominion over the heart , and the thoughts and affections thereof , otherwise it cannot so conveniently , and readily have the command of the mouth ▪ so as to order and direct it , that the mouth steadily and soundly , only as the instrument of the word and spirit of god , may only express or declare the living words of god , otherwise as where the heart is not under the command of the life as aforesaid ) the mouth will reel and stagger in its expressions , and be apter to speak the words of the wisdom and spirit of man then of god ; now as the words of the spirit of god and christ are in the mouth spirit and life ; so the words of or from the spirit of man , though even gathered from the scriptures , are instead of spirit , but letters ; and instead of life , but death ; the one is spirit and life , the other but letter and death , which profits not , but hurts ; yea even the mixture , ( as where it is partly letter , and partly spirit ) as much as possible , is to be shunned and forborn , especially , in this so clear and glorious manifestation of truth , which calleth out of all mixtures , both in words and works unto purity , soundness and simplicity in all , and now doth more pressingly require it , then in the times of ignorance and darkness that are past . thus i say , that even very necessity at first occasioned their silent meetings of friends in divers places , every one being afraid to open the mouth , nor daring to open , it till the lord opened it by the power and vertue of own spirit and life , and though none durst speak or open a mouth , nor had received that spiritual power and ability to do it , yet a necessity and duty they found in it , to meet together , yea the least measure and appearance of life and light in every one did even draw them together , and when or wherever they came together in the drawings thereof , and sat down together in stilness and quietness , every one being turned and gathered unto their particular measures , they came to find the benefit , advantage and glory thereof , in a wonderful and unspeakable manner ; for after this manner they became all as one body , and as members together of the body , and one of another by reason of that wonderful and excellent and glorious unity , which the several measures of life and light , hath in the particular vessels and persons . for if even but two be together , & that each of both be gathered unto their own measure of life , the measure of life in thr one doth after a secret & unspeakable manner reach unto the measure of life in the other , & flow forth into it , wh●reby the one is raised , & strengthened & inlarged by the other , & as it were fed & refreshed thereby , yea and the life in the one doth so joyn , and vnite its force and strength and vertue unto the other , that every particular feels the strength and vertue of the twofold measure of life , as it were doubled within themselves ; and if they be three thus gathered together , the particular measure of life in every one reacheth unto every particular , so that one feels not only the vertue force and strength of his own particular measure of life , but also the very force and strength of the other two , so that his life is as it were strengthened , enlarged and refreshed , as in a threefold degree , and so still as the number of these do increase , who come indeed to witness any measure of the life and light of god to spring up in them , all the particular measures of life in the particular vessels , or persons in whom it hath appeared , vniting in one , even as many small streams , become as a large river of life , which in the wholeness , or vniversallity of it , hath its course motion and operation , in and through every member , in some measure , according to the capacity of each ; and thus the whole vniversal life and spirit of the whole body reacheth , in its whole vertue , in some measure unto every member for the quickning , refreshment , and edifying thereof , as even it is in the natural body , for the natural spirit that is vniversally diffused through the whole , reacheth unto every member in the body , with its influence life and virtue , end a plain example whereof we have also in the light , that is natural , for if a company of people should come into a dark place , every one of them having a lamp or candle lighteh , each person injoyeth not only the light of his own , but also of all his neighbours , where each suf●er their light freshly to shine forth . and of this friends having such manifest and clear experience in their own particulars , they became greatly indeared toward , one another in all pureness and tenderness of love , and finding the great benefit and advantage which they had in one anothers company , presence and fellowship , as of one being a strength to another , their life and spirit reaching unto them , oft without all words , yea in the silence or ceasing of words they were drawn to meet often together , for that in the presence and company of one another they were inwardly refreshed , comforted , quickened and strengthned , through that communion and communication of the spirit and life of god , from vessel to vessel , as from one upon all , and from all upon one , and this is that communion of the saints , which is a mystery forever sealed from all natural men , but is most open and clear to every child of light , yea even unto the youngest , who are but as babes and sucklings in the truth . and oft times it so comes to pass , that one only particular person is made an occasion of great refreshment , quickning and comfort unto many , yea unto a whole meeting , so that in good and certain experience , where divers have come together , but life had but a weak or small manifestation in and among them , as being but young in the truth , and much death and darkness as yet having place , which burthened and clouded the tender life , so that , as it were the power of death and darkness could be felt to work strongly in the meeting , by reason of which those who met had much ado to wrestle against the said dark power , yet the coming of one among them , and sitting down with them in the meeting , to wait together upon the lord in pure silence , has occasioned life in great glory and dominion to shine fo●th , & flow like a mighty river through the whole meeting , and every particular member thereof , by which every particular could sensibly feel the power of darkness and death , which did burthen and weaken the meeting , and quench or stop the springing up of life , to be removed by the force and strength of life , which br●ke forth against it , and dispelled it , as the sun in his strength dispelleth and breaketh a cloud into pieces , the occasion of which hath been , that the one aforesaid hath had the life of god in his own particular raised into a large stature and measure of power and dominion , whereby his life hath had its course through all that darkness that stood in the way , to the reaching the weak and small measures of life in the others , and so by its influence quickening and strengthening life in every particular , till it was raise● over all that stood in its way , and all were abundantly refreshed , comforted and quickened , and such through the goodness and providence of god , are sent unto others , or raised up , among them to be unto them as nursing fathers , and stewards , and shepherds , unto whom , as it were , the keys of the kingdom were given , that may open it unto others ; not but that it is possible to be opened , even without all instruments from without , yea the service and benefit of instruments , fitted and prepared of god , hath been , and is found to be great unto the more abundant opening of it , and helping the weak and feeble unto the more ready and easie entrance into it , wherefore such cannot but be dearly loved and honoured in the truth , for their works sake ; and because of that excellent measure of life in them , which hath such universal influence and service unto all . and though the unity and fellowship of the children of light and truth doth not simply consist in their outward nearness , company , or presence , for that though at never so great an outward distance , their unity remains , in that spirit which reacheth over and through all , yet it is certain that even their being together in the outward ( when they are gathered in the name of christ as aforesaid , as in the particular measure of his life and light made manifest in them ) doth greatly conduce and contribute to increase and strengthen their unity , and to make their fellowship and communion of life the more sensible as is known and witnessed by certain experience ; for that when they are outwardly present , life hath and oppertunity to convey it self unto one another , by an through the natural spirit , and the very face of one sharpneth another , as iron doth iron , for where life is rased in the heart , it hath its image on the very face or countenance , which by a secret vertue reacheth unto others . yea not only doth life convey it self , and its pure influence , through the voice and sight , but even through the taking one another by the hand , where it is done in pure and undefiled love , and by the laying on of hands also , as was witnessed in the primitive times , so that those who were indued with a large measure of the life and spirit of god , whilthey laid hands on them who believed , vertue went forth from that force and strength of life in them , an● reached unto these on whome hands were laid , whereby they came to feel the life to be raised in their own particulars , and the power of the holy ghost to fall or break forth upon them , as even so it is witnessed at this day , in and among the children of truth , through the form●r formality of laying on of hands , that is in the false church , which hath only the empty and bare imitation is not regarded . and thus now it being showed , how great an advantage and benefit the children of light and truth have in their meeting together , through the communication of life , yea from all to every one , and from one to all , and that without all words , as well as with them , the benefit and advantage of their meeting together , even in silence , cannot but be manifest , and this serves to answer that common objection used by many , who say , we may sit silent at home , and wait in silence in our own houses , and so be as much edified , a● to come to a silent meeting , where nothing is spoke for our instruction or learning ; to which i say , nay if your outward liberty and health can permit you to come , and yet you come not , but stay at home , you cannot profit , nor be edified so much at home , though you should give your selves to waiting in silence , as by coming to the meeting of the lords people and waiting together with them in silence , first , because to meet together is the ordinance of god , which he doth bless ; yea he hath promised that where two or three do meet together in his name he will be in the midst of them , and this promise is to meeting simply in his name , though there should be no speaking among them ; but secondly because as is said , through that universal influence of life , which the whole meeting hath upon every particular life , to raise and refresh , and strengthen life in every particular , th●refore it is manifest ; that it is more profitable and edifying to wait with others , where oppertunity can be had then alone , for while we wait with others , we become a strength and help unto one another in waiting , which many can seal the truth of by certain experience , who have found much more ready and easie access and entrance to wait upon the lord , and a much more freedom of mind from vain thoughts and encumbrances while they were waiting with others , then while alone ; as also many has been convinced and brought to the knowledg of the truth by coming to silent meetings , and seeing as is showed that life doth readily most prevail & abound while they wait together , surely these occasions cannot but be the more edifing and profitable , when rightly improved , for when life is most raised , and doth most prevail and abound in the heart , then a man hath the best opertunity to feel the operation of it in him to work and purge out the old nature and spirit , with the works thereof , and to leven him into a new lump , so as to mould and transform him unto its own pure similitude and image . and so these who came together , to meet after this manner in silence , so that they would sit together many hours in a deep silence and quietness , came to sind great benefit and advantage in them , yea and a great glory , though such meetings became the worlds wonder , and natural and dark spirited men did scorn and deride them , as they do unto this day , yet the children of truth found them , and do find them the most profitable and edifying meetings that ever they were at , where all flesh is made silent , and the lamb alone is waited for to appear in his temple , and speak forth his holy mind , will and counsel in such vessels as are fitted and prepared of him , and those who met together in this silence , where , at that time perhaps , not one in the meeting had a mouth opened , or utterance gave them , in the life and spirit of god , came in due time to receive the opening of the mouth in a very large and powerful , and glorious manner , as continues unto this day with them who yet remain alive in the body , and now many have received an opening of the mouth , and come to witness the word of life sprung up in great power and glory , to the putting words into their mouths , which are spirit and life that minister grace , largely unto the hearers , and are a sweet and precious savour and odour unto god , even a sacrifice of a sweet smell ; and so they witnessed the promise fulfilled unto them , upon the matter ( though the many tongues and languages , with other circumstantial things be not ) as the disciples did , who were commanded to tarry at ierusalem , and wait for the promise of the father , which was the pouring forth and effusion of the holy ghost , or holy spirit ▪ and life of god upon them ; and they wait , so it came to pass , that on the day of penticost , being assembled together with one accord , they were filled therewith , and began to speak forth the wonderous things of god , as they felt them in their hearts , and as the spirit gave them utterance . and seeing they were not commanded to speak , preach , nor pray , nor sing , but in the name of christ , that is in his life , spirit and power , as it moved them , it is manifest , at times , the disciples , or christians in the primitive times had silence among them , as we now have , seeing they were not to speak , but when the life moved ; and surely there were among them , who did not always feel the motion of life to speak , nor were always in a capacity or condition for speaking , and though now , since the glorious increase and growth of truth , few meettings have some or other to whom a ministry in words is given more or less , so that seldom or rarely meetings are under a necessity to be wholy silent , from first to last ; yet because of the great advantage , and benefit , and glory that is found in them , friends are many times willing and desirous to sit down and feed together in silence , upon the heavenly and invisible life , so as to reach unto one another in the communications of life , and feel the states and conditions of one another therein in silence , and enjoy that secret and hid fellowship together which the world knoweth not , so as even to be silent , though both a liberty and ability in the life may be present with divers ( where no pressure no pressing occasion is found ) to utter words , which indeed hath a great glory in it , that people should converse together in spirit and deep silence , and without all words . now among divers great an 〈…〉 d advantages and benefits , which they who came to be convinced did find , in the sitting down together to wait in silence ; there were some that in the silence , their minds being turned towards the light and life of god which had appeared to them , they came to find their mindes stayed therein and thereby , for a great and mighty power broke forth , in the light , unto which their minds were turned , and did gather their minds into it more and more , whereby they came to know a being planted , and grounded , and rooted , and setled , and established in the truth , and in the light , and life , and spirit and power thereof ; and so they came to be gathered out of all the tossings and waverings of mind , and out of all the incumbrances and wandrings , into stability and steaddiness in the truth , which was even as to be delivered from a stormy and tempestuous sea , and brought to dry land ; and thus also they came to be gathered out of all their own thoughts and imaginations , and uncertain conjectures and guessings concerning the things of god and religion , into the clear and certain manifestation of truth , by which also they came to receive an inward discerning , so as to distinguish & make a difference infallibly betwixt things and things in them , as to see and know and feel what was of god , and what was not of him , but of man or of satan ; and so as they waited in this silence , their minds being turned towards the lord , they could discern the right and wrong spirit , and the work and motion of each , and came to see what was to be kept and spared , and what was to be denied ; what was to be preserved alive , and cherished and nourished , and what was to be slain and famished and starved , and so in the silence they came to find the pure judgment of the lord to pass over and through all in them , as the refiners fire , which purifieth the glod and silver , but consumeth the dross and maketh a clear separation , and the power of the lord god was found and felt to work mightily in them , for the breaking down , and killing , and consuming , and destroyed every evil thing and work , which had place in them and removing and taking out of the way whatever clouded or vailed , or burthened the pure life to arise and shine forth , and so the mountains which were raised over the seed and burthened it , came to be shaken , yea the earth and the heavens , ( by which these bodily quakings and tremblings did also seize upon divers , and from this the name quakers was in scorn cast upon friends ) that the mountain of the lord might be raised up a top of them all , and so through the mighty working of gods power , which was revealed in the light , to which their minds were turned in silence , they came to be brought out of the mixture , wherein they stood formerly , into a clearness and soundness of condition in the truth , both as to spirit and judgment in their own particulars ; and so they came to a clear and sound understanding of the things of god , & of truth , & religion , and the way of worship , and to have clear and sound thoughts and apprehensions of them , which did purely and clearly arise in the light , in which their minds became stayed , and so in due time a pure and clear ministration in words was given unto many of them , so that they preached pure , sound & clear doctrine , in a pure and clear manifestation of life , unto which pure ministration many came to be brought , who had a ministration formerly among people of divers sects and opinions , which stood in the mixture aforesaid , that was not clear grain and food , and therefore hurt both themselves and others , but being gathered together unto thi● pure ministration ( which they received by sitting down to wait upon the lord , to learn together in silence , with all subjection , the pure and clear and perfect knowledg of things ) they came both to be saved themselves , and to be made instrumental to save many others : and so in silence they came to receive these many precious openings and discoveries of truth and religion ; and the scriptures were largely and purely opened unto them concerning these many things , which are the matters of difference between the friends and children of truth , and the priests and professors , and these together with many precious and excellent gifts of the spirit , and also much inward peace , joy , refreshment and consolation in the holy spirit , and much increase of life and grace , and righteousness and much beauty , and glory , and dominion in the life , were among the blessed and glorious advantages they received in meeting together , and waiting together upon the lord in pure silence and stilness , and which are all known and witnessed , and found at this day ( even as at the beginning ) by them , who faithfully and diligently do observe them and improve them . and by this means also the truth came greatly to spread and gain ground , and so doth at this day , even in that these who were convinced in all the parts and corners of the land , where the sound of truth came , did meet together , though there were but two or three in a place , and sat down together to wait upon the lord in pure silence , out of all their own thoughts and words , and works , which was a great and loud testimony , and did preach all abroad far and near , which gave occasion unto many who had some measure of simplicity and tenderness to consider the thing , and the signification of it , that in a time wherein professors had so much a life in words , ( as if all religion had been turned into words , and in speaking and hearing , as indeed it was so with most part , that they knew no more of it , but to hear and talk words , and so their religion was a monster , as if all the body were become the tongue and the ear ) that a people should be raised up to meet together in silence , and in silence to be edified , and taught and instructed more then in all the words they had formerly heard or spoken , and in silence to worship god , and pray , and give thanks , and be helped and strengthened one by another , this gave occasion , and doth and will give occasion still more and more unto many , that have any measure of tenderness and simplicity to look beyond words into the inwards and substance of religion ; and indeed hereby many came to be convinced , more then by all the preachings in words that ever they heard , the very silence and silent meetings of friends preached unto them so convincingly , and reached them , that they came both to confess and own the truth , and to sit down in silence with them who were formerly gathered , turning in their minds to the light , whereby they came to be partakers of the benefits of silence , as aforesaid , with them , and so they came to see the proportion of the true religion , which is as a well proportioned body , and is not all tongue or ears , but hath many other parts and members , and these far greater ; for the tongue , as said iames , is but a little member ; and so indeed the words ( which the tongue can utter , and answers thereunto ) are but a very little part in respect of these many other things which pertain unto the true religion , and even , as in the natural body , many other members recei●e power to execute , and do their proper and respective offices , before the tongue ; as we see in infants , who can use divers members of their body , but cannot speak with the tongue ; so is it even as to the true religion , which first gives power as to the use of divers other things relating thereunto , before it gives power as to speak of them , so that obedience unto the truth , and the practice of a holy life and conversation , doth most naturally proceed the speaking of or concerning the truth ; and this is the order of christ , who said , he that keepeth my commandments , and teacheth men so to do , ( so her● is first keeping the commandments before teaching unto others ) the same shall be great in the kingdom of heaven . and so friends being turned towards god , to wait upon him for his teachings in their silent meetings , have not their meetings to depend upon any speakers or speaker without , whatsoever , and therefore they can and do meet together with advantage when they know not of any speakers ; and thus their meetings are constantly kept up for a testimony to truth , and the edification of themselves , as also for the reaching unto others ; whereas among all other professions and professors , it is quite otherwise , for if they have no speaker , they have no meeting , and so their meetings depend upon the words and lips of men , as if they could receive no good in meetings but what dropped from the lips of men , whereas the good that friends look at , and wait for in meetings , and do receive , is far beyond all words whatsoever , even the very words of life , ( which words are precious unto them notwithstanding , and desirable in their place ) and that good is the life it self , which was before words , and will be when words are not , and in which all words are to cease ; but the life endureth for ever , in which friends have fellowship with god , and one with another . and as touching silent meetings or meeting together in silence , it is not only traceable among the disciples and apostles in the primitive times as aforesaid , but even in the old testament so called ( although it be thought such a strange thing among priests and professors generally ) for did not iob and his friends meet together in silence 7 days , iob 3.13 . and did not ezekiel sit among the captives 7 days , and did not open his mouth to any , till at the end of them , when the word of the lord came to him , ezek. 3.15 , 16. yea , and the ilands are bid be silent before him , isa. 41.1 . and said zechariah , let all flesh be silent before the lord , for he is raised up out of his holy place , zech. 2.13 . george keith . post-script . the copy of a letter written from germany , by stephen crisp , to friends , which doth suit with the preceeding paper . all friends every where , who have tasted of the goodness of god , keep in the savour thereof , and let not your minds be stoln away from that which is living , for that which is living cometh from above , and makes you lively , but that which is corruptible cometh from the earth , and brings death with lt over your souls ; and therefore watch in diligence to retain the savour of the life of truth , that you may live , from a sence that christ liveth in you , who is the seed , the truth , the noble plant , and grows and bringeth forth fruit in you . and all friends , every where , who thus keeps and retains the savour of life in them , they will come to feel daily quicknings thereby , and will have power over the nature that is dead in adam to all good works , and especially to waiting upon god with a stedfast and stay'd mind : nothing so hard as this to that old and corrupt nature which is soon weary . this is that nature which cannot watch with christ one hour , but let his tryals and sufferings be never so great this leads from watching to sleeping , this hath no fellowship with the seed of god in its sufferings , and shall have none in its dominion . and where this drowsie nature stands uncrucified , it keeps you in the weakness out of the power , and this brings out of the savour and feeling of the goodness of god , and so makes meetings unprofitable , and as it comes through custom to be allowed and subjected to , it leads into hypocrisie , that is to say , into a professing to waiting upon god , and a presenting the body in the meeting , and then letting the heart ( which god requires ) depart far from him , even into the ease and liberty of the flesh , in which the apostle said , they that lived could not please god. therefore , dear friends , in the name of god i exhort you , consider what you do when you assemble together , and let it be in the name of iesus , that is in his power , not in the weakness , nor in the flesh like a fleshly meeting , but in his name and power make war with the flesh , and with the drowsie spirit that lodgeth there , and in the faith overcome it , and be not overcome by it , for that is bondage : and hold your meetings in the spirit , where every one is made alive and flourisheth , and grows in life and in dominion , and shines forth to the glory of god , and to the comforting and refreshing one of another . for now as any one suffereth himself to be overtaken with sleep in a meeting , he looseth the sence of the power of god , he becomes a griefe to the diligent , and an evil example to the negligent , and brings himself under the judgment of gods power in his own conscience , which when he awaketh riseth up against him ; and also he is under the judgment of the power in the whole meeting , which , when he comes to a true sence of , will be no light thing ; and further , if any that are unbelieving come in among you , and see such things among you , that make a profession of an inward power , and an inward quickning spirit , and a worship that is inward in the spirit and truth , herein causeth such the name of god to be dishonored , the way of truth to be holden in little esteem , by such who know it not in themselves , and a stumbling-block is hereby laid in their way to hinder them from any farther seeking after the truth . oh friends ! consider these things , and be all diligent in this matter , and let not that earthly part have liberty , but let it be kept in the cross till it dies , or else it will keep and hold you dead and unsensible of god or one another . and this is that hath hindred the growth of many , namely their carelesness in coming to meetings , and their slothfulness when they are there . therefore for time to come , let every one that bears the profession of truth , be diligent in the work of god , and be good examples to each other ; and observe your time and hour of coming to meeting ; and set not one hour , and then come at another ; and neglect not your middle week meetings , by reason of your outward occasions , for that will not bring a blessing upon your affairs , but let all things give way to the service of god , and then all things shall work together for good unto you , and there shall be no lack of any thing that is good for you . so dear friends , in the true love of god have i writ this unto you , as it lay upon me from the lord , as a word of exhortation , to stir up the pure mind in you all ; and the god of power and strength give you of his might , and of his power to help you in all your necessities , and in all your combates , and strengthen your faith , in which and by which the victory is obtained , which is the desire of my soul for you all , who am your friend in the fellowship of the gospel . stephen scrisp . the end . churches, that is, appropriate places for christian vvorship both in, and ever since the apostles times. a discourse at first more briefly delivered in a colledge chappell, and since enlarged. by joseph mede, b.d. and fellow of christs colledge in cambridge. mede, joseph, 1586-1638. 1638 approx. 93 kb of xml-encoded text transcribed from 40 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a07381) transcribed from: (early english books online ; image set 22899) images scanned from microfilm: (early english books, 1475-1640 ; 1247:12) churches, that is, appropriate places for christian vvorship both in, and ever since the apostles times. a discourse at first more briefly delivered in a colledge chappell, and since enlarged. by joseph mede, b.d. and fellow of christs colledge in cambridge. mede, joseph, 1586-1638. [6], 74 p. printed by m[iles] f[lesher] for john clark, and are to be sold at his shop under st peters church in cornhill, london : m dc xxxviii. [1638] printer's name from stc. the first leaf is blank. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church buildings -early works to 1800. worship -early works to 1800. 2004-05 tcp assigned for keying and markup 2004-05 aptara keyed and coded from proquest page images 2004-06 judith siefring sampled and proofread 2004-06 judith siefring text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion chvrches , that is , appropriate places for christian vvorship ; both in , and ever since the apostles times . a discourse at first more briefly delivered in a colledge chappell , and since enlarged . by joseph mede b. d. and fellow of christs colledge in cambridge . london , printed by m. f. for john clark , and are to be sold at his shop under s t peters church in cornhill . m dc xxxviii . rev mo . in christo patri et domino svo svmme honorando , domino gvilielmo divina providentia archiepiscopo cantvariensi , metropolitano , totivsqve angliae primati . hanc suam de ecclesiarum ( hoc est , locorum cultui christiano dicatorum ) jam inde ab apostolorum temporibus antiquitate dissertationem , antiquitatis ecclesiasticae propugnatori , sublatique inter sacrum & profanum discriminis assertori eximio , in grati & officiosi animi indicium eâ , quâ decet , submissione , & favoris spe dicat consecratque rev ma paternitatis ipsius cultor & sacellanus observantissimus i. m. perlegi hanc dissertationem historicam de christianarum ecclesiarum antiquitate , cui titulus est [ churches , &c. both in and ever since the apostles times . ] in quâ nihil reperio fidei orthodoxae , aut historiae ecclesiasticae contrarium , quo minùs cum utilitate publicâ imprimatur , ita tamen , ut si non intra tres menses proximè sequentes typis mandetur , haec licentia sit ominò irrita . iun . 4 o. 1638. r mo . in christo patri , & d no. d. arch. cant. sacellanus domesticus guil . bray. chvrches : that is , appropriate places for christian worship both in , and ever since the apostles times . 1 cor. 11. 22. have ye not houses to eat and drink in ? [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ] or despise ye the chvrch of god ? it is taken in a maner for granted by the most of our reformed writers , and affirmed also by * some of the other side : that in the apostles times , and in the ages next after them ( whilest the church lived under pagan and persecuting emperours ) christians had no oratories , or places set apart for divine worshipp ; but that they assembled here and there promiscuously , and uncertainly , as they pleased , or the occasion served , in places of common use , and not otherwise . but that this is an errour , i intend to demonstrate by good evidence , taking my rise from this passage of the apostle , who reproving the corinthians for using prophane banquetings and feastings in a sacred place ; have ye not houses ( saith he ) to eat and drink in ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or despise you the chvrch of god ? here i take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or church , to note , not the assembly , but the place appointed for sacred duties , and that from the opposition thereof to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their owne houses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have ye not houses to eat and drink in ? these are places proper for ordinary and common repast , and not the church or house of god : which is againe repeated in the last verse of that chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if any man hunger , let him eat at home . thus most of the fathers tooke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this passage ; namely , as most of the words , signifying an assembly or company , are wont to be used also for the place thereof : as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , synagoga , collegium , &c. s t. austin is so plain , as nothing can be more . for concerning expressions , where the continent is called by the name of the thing contained , he instances in this of ecclesia : sicut ecclesia ( saith he ) dicitur locus , quo ecclesia congregatur . nam ecclesia homines sunt , de quibus dicitur : vt exhiberet sibi gloriosam ecclesiam . hanc tamen vocari etiam ipsam domum orationum , idem apostolus testis est , ubi ait ; nunquid domos non habetis ad manducandum & bibendum ? an ecclesiam dei contemnitis ? s t. basil hath the same notion in his moralia . reg. xxx . quòd non oportet * loca sacra , mistura eorum quae ad communem usum spectant , contumelia afficere . which he confirmes thus ; et intravit iesus in templum dei , & ejiciebat omnes ementes & vendentes in templo , & mensas numulariorum & cathedras vendentium columbas evertit , & dicit eis ; scriptum est , domus mea domus orationis vocabitur , vos autem fecistis eam speluncam latronum . et ad cor. 1. nunquid domos non habetis ad manducandum & bibendum ? aut ecclesiam dei contemnitis ? si quis esurit , domi manducet , ut non in judicium conveniatis . againe , in his regulae compendiosiùs explicatae , interog . & respons 310. answering that question , nunquid in communi domo sacra oblatio debeat celebrari : quemadmodum , saith he , verbum non permittit , ut vas ullum commune in sancta introferatur , eodem modo etiam vetat , sancta in domo communi celebrari : quum vetus testamentum nihil isto modo fieri permittat ; domino item dicente , plusquam templum est hic ; apostolo item , nunquid domos non habetis ad manducandum & bibendum ? &c. ex quibus erudimur , neque communem coenam in ecclesia edere & bibere , neque dominicam coenam in privata domo contumelia afficere : extra quam , si quis , cum necessitas poscat , locum domumve puriorem delegerit tempore opportuno . the author also of the commentaries upon the epistles , amongst the workes of s. hierom ( whosoever he were ) expounding ecclesiam dei contemnitis , by facientes eam triclinium epularum , shewes , he took ecclesia here to signifie the place . the self-same words are to be found in the commentaries of sedulius , as many other passages of this author verbatim ; which i note by the way . s t. chrysostome is of the same minde ; ecce quarta accusatio ( saith he ) quod non pauperes tantum , sed ecclesia laeditur . quemadmodum enim dominicam coenam privatam facis , ita & locvm , tanquam domo ecclesia usus . ecclesia therefore here with him is locus . and so it is with theodoret , who paraphraseth the words on this manner : si acceditis , ut lautè & opiparè epulemini , hoc facite in domibus hoc enim in ecclesia est contumelia , & aperta insolentia . quomodo enim non est absurdum , intus in templo dei , praesente domino qui communem nobis mensam apposuit ; vos quidem lautè vivere , eos autem qui sunt pauperes , esurire , & propter paupertatem erubescere ? theophylact and oecumenius follow the same track , as he that lookes them shall finde . i have produced thus largely the glosses of the fathers upon this text ; that they might be as a preparative to my ensuing discourse , by removing or mitigating , at the least , that prejudice which some have so deeply swallowed , of an utter unlikelihood of any such places to have been in the apostles times , or the times neere them . for if these glosses of the fathers be true , then were there places called ecclesiae , and consequently places appointed and set apart for christian assemblies to performe their solemne service to god in , even in the apostles times ; or suppose they be not true , or but doubtfull , and not necessary ; yet thus much will follow howsoever , that these fathers , who were neerer to those primitive times by above 1100. yeares then we are , & so had better meanes to know what they had or had not , than we , supposed there were such places , even in the apostles times . if in the apostles times , then no doubt in the ages next after them . and thus we shall gaine something by this text , whether we accept this notion of the word ecclesia , or not . having therefore gotten so good an entrance , we will now further enquire what maner of places they were , or may be supposed to have been , which were appropriated to such use ; and that done , proceed to shew by such testimonies or footsteps of antiquity , as time hath left unto us ; that there were such places through every age respectively , from the dayes of the apostles unto the raigne of constantine ; that is , in every of the first 3. hundred years ; for the first , it is not to be imagined they were * such goodly and stately structures as the church had after the empire became christian , and we now by gods blessing enjoy ; but such as the state and condition of the times would permit ; at the first , some capable and convenient room within the walls or dwelling of some pious disciple , dedicated by the religious bounty of the owner , to the use of the church , and that usually an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an upper room , such as the latins call coenaculum ; being , according to their manner of building , as the most large and capacious of any other , so likewise the most retired and freeest from disturbance , and next to heaven , as having no other roome above it . for such uppermost places we finde they were wont then to make choyce of , even for private devotions ; as may be gathered from what we reade of s. peter . acts 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that hee went up to the house top to pray : for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , exusu hellenistarum , and is accordingly here rendred by the vulgar latine , in superiora . such an hyperôon as we speake of , was that remēbred by the name of * coenaculum sion , where , after our saviour was ascended , the apostles & disciples ( as we reade in the acts ) assembled together daily for prayer and supplication ; and where being thus assembled , the holy ghost came downe upon them in cloven tongues of fire at the feast of pentecost . concerning which , there hath beene a tradition in the church ; that this was the same roome wherein our blessed saviour , the night before his passion , celebrated the passeover with his disciples , and instituted the mysticall supper of his body and blood , for the sacred rite of the gospell : the same place , where on the day of his resurrection he came , and stood in the middest of his disciples , the doores being shut ; and having shewed them his hands and his feet , said , peace be unto you , as my father hath sent me , so i send you , &c. iohn 20. the place where 8. dayes , or the sunday after , he appeared in the same manner again unto them being together , to satisfie the incredulity of thomas , who the first time was not with the rest : the place where iames the brother of our lord , was created by the apostles , bishop of ierusalē : the place where the 7. deacons ( whereof s. stephen was one ) were elected and ordained : the place where the apostles and elders of the church at ierusalem held that councell , and patterne of all councels , for decision of that question ; whether the gentiles w ch beleeved were to be circūcised or not . and for certain the place of this coenaculū was afterwards enclosed with a goodly church , known by the name of the chur : sion , upon the top whereof it stood : insomuch that s. hierome in his epitaphio paulae , made bold to apply that of the psalme unto it ; fundamenta ejus in montibus sanctis : diligit dominus portas sion super omnia tabernacula iacob . how soone this erection was made , i know not ; but i beleeve it was much more ancient than those other churches erected in other places of that city by constantine and his mother ; because neither eusebius , socrates , theodoret nor sozomen make any mention of the foundation thereof , as they doe of the rest . it is called by s. cyril , who was bishop of the place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the upper church of the apostles ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the holy ghost descended upon the apostles in the likenesse of fiery tongues here in ierusalem in the vpper church of the apostles . cyril hierosol . cat. 16. if this tradition be true , it should seeme by it , that this coenaculum , from the time our blessed saviour first hallowed it by the institution and celebration of his mysticall supper , was thenceforth devoted to be a place of prayer & holy assēblies . and surely no ceremonies of dedication , no not of solomons temple it self , are comparable to those sacred guests whereby this place was sanctified . this is the more easie to be beleeved , if the house were the possession of some disciple at least , if not of kinred also to our saviour according to the flesh ; which both reason perswades , and tradition likewise confirmeth it to have been . and when we reade of those first beleevers , that such as had houses and lands sold them and brought the prices & laid them down at the apostles feet : it is nothing unlikely , but some likewise might give their house unto the apostles for the use of the church to perform sacred duties in . and thus perhaps should that tradition , whereof venerable bede tels us , be understood ; viz. that this church of sion was founded by the apostles : not , that they erected that structure , but that the place , from the time it was a coenaculum was by them dedicated to be an house of prayer . his words are these de locis sanctis . cap. 3. in tom 3. in superiori montis sion planicie , monachorum cellulae ecclesiam magnam circundant , illic , ut perhibent , ab apostolis fundatam ; eo quod ibi spiritvm sanctvm acceperint : in quâ etiam locvs coenae domini venerabilis ostenditur . and if this were so , why may i not think that this coenaculum sion was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereof we reade concerning the first christian society at ierusalem . acts. 2. 46. that they continued daily in the temple and breaking bread [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the house , ate their meat with gladnesse and singlenesse of heart ? the meaning being , that when they had performed their devotions daily in the temple , at the accustomed times of prayer there , they used to resort immediatly to this coenaculum , and there having celebrated the mysticall banquet of the holy eucharist , afterwards took their ordinary and necessary repast with gladnesse & singlenesse of heart . for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not domatim , or per domos , house by house as we translate it ; and so both the syriack and arabick renders it , and the n. t. ( as we shall see hereafter ) elsewhere uses it . moreover we finde this coenaculū called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 2. ver . of this chap. and for the phrase of breaking of bread , we know that the same a little before in the 42. ver . is wont to be understood of the communion of the eucharist , and by the syriack interpreter is expresly rendred by the greek word , fractio eucharistiae , both there and again chap. 20. ver . 7. according to that of s. paul , the bread which we break , &c. why should it not then be so taken here ? if it be , then according to the interpretation we have given , this will also follow ; that that custome of the church , to participate the eucharist fasting and before dinner , had its beginning from the first constitution of the christian church : a thing not unworthy observation , if the interpretation be maintainable ; of which let the learned judge . it was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or coenaculum also , where the disciples at troas came together upon the first day of the week to break bread , or to celebrate the holy eucharist . act 20. 7. where s. paul preached unto them , and whence eutychus , being overcome with sleep , sitting in a window fell down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the third story or loft , and was taken up dead . such a one seems also to have been the place of the churches assembly at caesarea cappadociae , by that which is said acts 18. 22. viz. that s. paul sailing from ephesus , landed at caesarea , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having gone up and saluted the church , he went down to antioch . note , he went up to salute : whereby it should seem , that the place where the church was assembled , was some upper place . see ludovic de dieu upon this place ; where he tels us , that the ethiopick translator so understood it , rendring , & descendit caesaream , & ascendit in domum christianorum ( .i. ecclesiam ) & salutavit eos , & abiit antiochiam . such as these , i suppose , were the places at first set apart for holy meetings , much like to our private chappels now in great mens houses , though not for so generall an use . in processe of time , as the multitude of beleevers encreased , some wealthy and devout christian gave his whole house or mansion place , either whilest he lived , if he could spare it , or bequeathed it at his death , unto the saints , to be set apart and accommodated for sacred assemblies , and religious uses . at length , as the multitude of beleevers still more increased , and the church grew more able ; they built them structures of purpose , partly in the coemiteries of martyrs , partly in other publique places : even as the iews ( whose religion was no more the empires than theirs ) had , neverthelesse , their synagogues in all cities and places where they lived among the gentiles . in the first centurie . this being premised , i proceed now ( as i promised ) to shew , that there were such places as i have described , appointed and set apart among christians for their religious assemblies and solemn addresse unto the divine majestie , through every one of the first three centuries particularly ; and that therefore they assembled not promiscuously , and at hap hazard , but in appropriate places ; unlesse necessity sometimes forced them to do otherwise . for the times of the apostles therefore , or first century in particular , which ends with the death of s. iohn the evangelist , i prove it , first , from the text i premised , where is a place mentioned by the name of ecclesia , not to be despised or prophaned with common banquettings : at least from the authority of the fathers , who by their so expounding it , give us to understand , they thought it not improbable , that there were such places in the apostles times . for the further strengthening of this kinde of argument , know also , that eusebius , in that discourse of his , where he endeavours to prove , that the essenes , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which philo describes , were the first christian society of the iewish nation at alexandria , converted by s. mark ; amongst other characteristical notes ( as he * cals them ) or badges of christianity ( however he were mistaken in his conclusion or inference ) alledges this for one of the first , that they had sacred houses , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or worshipping places , that is , churches . his words are these . deinceps ubi eorum domicilia quaenam essent descripserat ( nempe philo ) de ecclesiis in vari●s locis extructis sic loquitur : est in quoque agro aedes sacra , quae appellatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in quo illi ab aliis a soli agentes , b sanctae religiosaeque vitae mysteria obeunt : c nihilque eò vel cibi , vel potionis , vel aliarum rerum , quae ad corporis usum necessariae sunt , important , d sed leges & oracula à prophetis divinitùs edita , & hymnos , aliaque quibus scientia & pietas erga deum crescat & perficiatur . afterwards reciting some other customes and particular observances of their discipline ; as their frequent assemblies in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to heare the scriptures read & interpreted ; the distinction of places for men and women ; their maner of singing hymnes and psalms by a praecentor , the rest answering , e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the extreams of the verses ; the degrees of their hierarchy , like those of deacons and bishops , and some other the like , he concludes ; quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that philo wrote these things , as one having knowledge of the customes at the beginning delivered by the apostles , is manifest to any one . but whether that be so manifest or not , this i am sure is ; that eusebius beleeved the antiquity of churches or oratories of christians to have been from the apostles times ; yea , to have been an apostolicall ordinance , or else he mightily forgot himself , to bring that for an argument or badge to prove philo's essenes to be s. marks christians : then which otherwise there could not be a stronger argument to evince the contrary to what he intended . now who could know this better than eusebius , who had searched into and perused all the writings and monuments of christian antiquity then extant , for the compiling of his ecclesiasticall history , and his commentaries of the * acts of martyrs now perished ? adde to this , what i a little before observed out of bede , de locis sanctis ; of a tradition , that the church of sion was founded by the apostles . and so i leave my first argument . my next argument why may i not take from that singular character given to some one above other in the apostles salutatiōs , as their peculiar ? salute such a one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the church at his house . as colos. 4. 15. of nymphas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , salute nymphas and the church at his house . to philemon also ; to philemon our deare brother and fellow labourer ( to appia our beloved , and archippus our fellow-souldier , ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to the church at thy house . see , he forgets it not after a parenthesis , neither attributes it to archippus , but as proper to philemon alone . the like he hath of aquila and priscilla two severall times , once sending salutation to them , rom. 16. salute priscilla and aquila , and the church at their house ▪ again sending salutation from them , 1 cor. 16. 19. aquila and priscilla salute you much in the lord , with the church at their house . which i understand not , to be spoken of their families as it is cōmonly expounded , but of the congregation of the saints , there wont to assemble for the performance of divine duties ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . whence ( if it be granted ) it will follow ; first , that the churches then , used to assemble , not in mutable and promiscuous , but in definite and appropriate places . secondly , that those who are here saluted with that appendix , were such as , in their severall cities , had bestowed & dedicated some part , or some place within their dwellings , to be an oratory for the church to assemble in , for the performance of divine duties according to the rule of the gospell ; nymphas at colosse , philemon at laodicea ( for there archippus , who is saluted with him , was bishop , saith * author constit . apost . as philemon himself was afterwards of the neighbouring city colosse : ) aquila and priscilla first at rome , till claudius banished thē with the rest of the iews from thence , acts 18. 2. afterwards at ephesus , ibid ver . 19. whence s. paul wrote that first epistle to the corinthians . i am not the first ( i think ) who have taken these words in such a sense . oecumenius in two or three of these places ( if i understand him ) goes the same way , though he mention the other exposition also : as to that of aquila and priscilla , rom. 16. his note is ; adeò virtute spectati erant , ut suam etiam domum ecclesiam fecerint . vel dicitur hoc , quia omnes domestici fideles erant , ut jam domus esset ecclesia . he mentions as i said both interpretations . so upon that of nymphas , col. 4. his words are , magni nominis hic vir erat , nam domum suam fecerat ecclesiam . and unlesse this be the meaning , why should this appendant be so singularly mentioned in the salutations of some , and not of others ? and that not once , but again , if the same names be again remembred , as of aquila and priscilla . had none in those catalogues of salutation , christian families , but some one only who is thus remembred ? it is very improbable , nay if we peruse them well , we shall finde they had , but otherwise expressed ; as in that prolix catalogue , rom. 16. wee finde aristobulus and narcissus saluted with their houshold , asyncritus , phlegon , &c. with the brethren which are with them ; others , with the saints which are with them . 2 tim. 4. 19. the houshold of onesiphorus . this therefore so singular an appendix must mean some singular thing , not common to them with the rest , but peculiar to them alone : and what should this be but what i have shewed ? now because this exposition concludes chiefly for a coenaculum devoted to be an house of prayer : let us see , if out of a pagan writer , who lived about the end of this centurie , we can learn what maner of ones they were . for * lucian in his dialogue philopatris , by way of derision ( sed ridentem dicere verum quid vetat ? ) brings in one critias , telling , how some christians went about to perswade him , to be of their religion ; and that they brought him to the place of their assembly , being an hyperôon , which he describes thus : pertransivimus ( saith he ) ferreas portas , & aerea limina ; multisque jam superatis scalis , in domum aurato fastigio insignem ascendimus , qualem homerus menalai fingit esse : atque ipse quidem omnia contemplabar , — video autem , non helenam , sed mehercle viros in faciem inclinatos & pallescentes . so he . my third proofe is from a tradition the church hath had , of the houses of some devout and pious christians , as afterwards ; so even in the apostles time , converted into churches or oratories ; as the house of theophilus , a potent man in antioch ( the same , as is supposed , to whom s. luke ( who was also an antiochean ) inscribes both his gospell and acts of the apostles ) who , being converted unto the faith by s. peter , converted his house into a church , where s. peter had his first see , or episcopall residence . this tradition is derived out of the recognitions of clemens , where it is first found . which , though it be an apocryphall writing , yet is of no small antiquity ; and this passage is of such a nature , as it cannot be well imagined , to what end it should be devised or fained . the like is reported of the house of pudens , a romane senatour and martyr , in the acta pudentis ; that it was turned into a church after his martyrdome . this is that pudens mentioned by the apostle in the 2. epist. to timothy , and coupled with linus : pudens and linus ( saith he ) salute you . all this comes not of nothing ; but surely argues some such custome to have been in those times . i will seale up all my proofes for this centurie of the apostles with one passage of clemens ( a man of the apostolicall age , in his genuine * epistle ad corinthios : debemus omnia rite & ordine facere , quaecunque nos dominus peragere jussit : praestitutis temporibus oblationes & liturgias obire . neque enim temere vel inordinatè voluit ista fieri , sed statutis temporibus & horis . vbi etiam , & a qvibvs peragi vult , ipse excellissima sua voluntate definivit ; ut religiosè omnia , secundùm beneplacitum ejus , adimpleta , voluntati ipsius accepta essent . here clemens saith expresly , that the lord had ordained ( even now in the gospell ) aswell appropriate places where , as appropriate times and persons ( that is priests ) when and whereby he would be solemnly served , that so all things might bee done religiously and in order . who then can beleeve , that in the apostles times ( when this clemens lived ) the places were not distinct for holy services , as well as the times and persons were ; or that clemens would have spoken in this maner , unlesse he had known it so to have been ? the corinthians , it seemes , in that their notorious sedition and discord , had violated this order ; at the correction whereof this passage aymeth . this one passage therefore makes all my former proofes credible , and may supply their defect , where they are not enough convictive . and it is the more precious , in regard of the penury of written monuments by any disciples of the apostles remaining unto us of that primitive age. if any man shall ask , where this divine ordinance , which clemens here mentioneth , is to be found ? i answer , in the analogy of the old testament ; whence this principle is taught us : that , as the divine majestie it self is most sacred and incommunicable , ( the reason why the worship and service given unto him must be communicated with no other ) so is it likewise a part of that honor we owe unto his most sacred , singular and incommunicable eminency , that the things wherewith he is served , should not be promiscuous and common , but appropriate and set apart to that end and purpose . and thus i conclude the first seculum . in the second centurie . now for the second , & that too for the beginning thereof , we have a witness not to be rejected , the holy martyr ignatius who suffered an. 107. & wrote the most of his epistles in his bonds . he in his confessed epistle ad magnesios speaks thus : omnes ad orandum in idem loci convenite , una sit communis precatio , una mens , una spes in charitate & fide inculpata in iesum christū : quo nihil praestantius est . omnes velut vnvs , ad templvm dei [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] concurrite , quemadmodum ad vnvm altare , ad vnvm iesum christum pontificē ingeniti dei. loe here a temple with an altar in it , whither the magnesians are exhorted to gather thēselves together to pray ; to come together in one place , that so they might all joyn together in one cōmon prayer , spirited with one intētion , with one & the same hope in the charity & faith they have to christ ward : secondly , to come thither as one , that is , in unity of affection and brotherly love one towards another , as if all were but one & not many , even as the altar , before which they presented themselves , was but one , and the high priest and mediatour between them and the father , iesus christ , but one. for it is to be observed that in those primitive times they had but one altar in a church , as a symbole , both that they worshipped but one god through one mediatour iesus christ , & also of the unity the church ought to have in it self : whence ignatius , not only here , but also in his epist to the philadelphians urges the unity of the altar for a monitive to the cōgregation to agree together in one . for vnum altare ( saith he ) omni ecclesiae , & unus episcopus cum presbyterio & diaconis conservis meis . this custom of one altar is stil retained by the greek church . the contrary use is a transgression of the latins , not only symbolically implying , but really introducing , ( as they handle it ) a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or multiplying of gods and mediatours , instead of that one god , and one mediatour between god and men , the man christ iesus . nay more than this : it should seem , that in those first times , before diocesses were divided into those lesser & subordinate churches , we now call parishes , & presbyters assigned to thē , they had not only one altar in one chur or dominicū , but one altar to a church , taking chu : for the cōpany or corporatiō of the faithfull , united under one bishop or pastor ; and that was in the city and place where the bishop had his see and residence : like as the iews had but one altar & tēple for the whole nation , united under one high priest. and yet , as the iews had their synagogues , so perhaps might they have more oratories than one , though their altar were but one , there namely where the bishop was . die solis , saith iust. mart. omniū , qui vel in oppidis vel ruri degunt , in eundē locu conventus fit ; namely , as he there tels us , to celebrate & participate the holy eucharist . why was this , but because they had not many places to celebrate in ? and unlesse this were so , whence came it else , that a schismatical bishop was said cōstituere or collocare aliud altare : & that a bishop & an altar are made correlatives . see s. cyprian ep 40 , 72 , 73. & de unitate ecclesiae . and thus perhaps is ignatius also to be understood in that fore-quoted passage of his : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vnū altare omni ecclesiae , & unus episcopus cum presbyterio & diaconis . howsoever , i here determine nothing , but refer it to the judgement of those who are better skilled in antiquity : only adding this , that if it were so , yet now that parishes are divided into severall presbyteries as their proper cures , every one of them being as it were , a little diocess , the reason and signification of unity is the same , to have but one altar in a parish church . to this testimony of ignatius of the use in his time , i will adde another of his , in his epistle ad antiochenos , where , in his salutes he speaketh thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i salute the keepers of the holy doores the deaconisses w ch are in christ : that is , the doores the womē entred in at . for so we may learn frō the compiler of the apostolicall cōstitutiōs , li. 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 al. 61. describing a ch : assembly : stent ostiarii , saith he , ad introitus virorum , illos custodientes ; diaconissae ad introitus foeminarum . but if they had in ignatius his time holy doores , ( or as some render it sacra vestibula ) who can beleeve also but they had holy houses ? this epistle indeed is none of the confessed ones . the title is accepted against ; as that ignatius wrote no epistle ad antiochenos , because eusebius , and after him s. hierom , when they rehearse his epistles , make no mention of any such . yet were the antiochians his flock , his pastorall charge . who would not then think it unlikely , that , amongst so many epistles written to other churches in his going that long journey from antioch to rome , to receive the crown of martyrdom ( yea to smyrna through which he had passed ) he should not remēber with one farewell epistle that church whereof he was bishop & pastor , as well as the rest ? thus much i dare say ; that this is as strong an argument every whit , to perswade that hee wrote such an epistle ( especially there being one extant under that title ) as eusebius his silence ( for s. hierom did but follow his steps ) is that he did not . for why should it be thought more necessary , that eusebius should have met with all the epistles of ignatius in the library of aelia or ierusalem ( whence he * professeth to have collected the whole matter of his history ) then he did with all the works and commentaries of some other ecclesiasticall men whom he mentioneth ; many of whose writings , besides those he rehearseth , he confesseth not to have come to his hands , or knowledge , either what , or how many they were ? see him hist. li. 5. c. a 26. & li. 6 c. b 10. this will be yet more considerable , if we remember , that some books , even of the canon of the n. test. were not known to some churches at the same time with the rest , and therefore a while doubted of , after they had notice of them . besides it is to be noted , that eusebius in expresse tearms undertakes only to recite those epistles of ignatius , which he wrote , as he passed thorow asia : but after his comming into europe ( whence those epistles are dated , which he mentions not ) whether any thing were written by him or not , he informs us nothing . nay , which is yet more ; vedelius grants the words and sentences of this epistle to be the most of them , by their style & character the words & sentences of ignatius ; but he would have them therefore to be taken out of some of his other epistles ; to wit , according to a new & strange cōceit of his , that the genuine epistles of ignatius have been robbed & guelded of much of their contēts , to make up more epistles under new titles . he excepts only in this epistle against the salutatiōs at the end thereof ; because there were not so many , or no such a church-offices in ignatius his time , as are there mentioned . but what is this else , but to beg the question ? till therefore some body shall not only affirm , but prove , there were no such , no not in the church of antioch ( b whence divers ecclesiasticall customes had their first beginning , which were afterwards imitated by the rest of the churches ) i can see no just cause hitherto , why i should not beleeve this passage , as well as the rest , & so the whole epistle to have had ignatius for its author . and so i leave it . for the middle of this seculū , or thereabouts , there are a extant two short epistles of pius the 1. bishop of rome to one iustus viennensis ; none of the decretals ( for they are indeed coūterfeit ) but others diverse from thē , which no man hath yet , that i know of , proved to be suppositious . in the first whereof there is mētion made of one euprepia , a pious and devout matron , who consigned the title of her house unto the church for the use of sacred assemblies . antequam roma exiisses , saith he , soror nostra euprepia ( sicut benè recordaris ) titulum domus suae pauperibus assignavit : ubi nunc cum pauperibus nostris commorantes , b missas agimus . he seems by pauperes , to note the clergy , which in his other epistle he cals senatus pauperum , salutat te senatus pauperum : otherwise the whole christian flock might be so called ; according to that in the gospell , pauperes euangelizantur . ( mat. 11. 5. luc. 7. 22. ) and that of esa. cap. 61. applyed by our saviour luc. 4. the lord hath annointed me to preach the gospell to the poore : & according to that in the parable luc. 14. 21. introduc pauperes , bring in hither the poore . perhaps in those perillous times , they were wont to make their donations of this kinde under such covert names . in his 2. epistle to the same iustus he mentions certain martyrs , who had then newly ( as he there speaks ) triūphed over the world : amōgst which he mentiōs one pastor , by office a presbyter ; who before his death , had erected or created a titulus , that is , a church , as that name is vulgarly known to signifie : presbyter pastor ( saith he ) titulum condidit , & digne in domino obiit . why the roman chu : called such places by the name of tituli , whether because by their dedication the name of christ our lord was , as it were , inscribed upon them , ( as the maner then was to set the names or titles of the owners upon their houses and possessions ; ) and so it would concurre in notion with those other names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & basilica , the lords and the kings : or whether because they gave a title of cure or denomination to the presbyters , to whom they were committed ( for the chief or episcopall church i doubt whether it were so called or not ) let others determine . i shall not do amisse , i think , if i adde to this testimony a passage of theophilus antiochenus ( who lived at the same time ) which though , i grant to be indifferent to be otherwise understood ; yet seems very prone to be construed for our purpose : it is to be found in his second book ad autolycum ; where having compared the world to the sea , he follows the allegory thus ; quemadmodum ( saith he ) in mari insulae quaedam prominent habitabiles , frugiferae , & quibus est aqua salubris , necnon navalia , & portus commodi , quò se naufragi reciperent ; sic deus dedit mundo , qui peccatorum tempestatibus & naufragiis jactatur , synagogas , quas ecclesias sanct as nominamus . [ gr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in quibus veritatis doctrina fervet , ad quas confugiunt veritatis studiosi , quot quot salvari , deique judicium & iram evitare volunt . it is ambiguous what he means here by ecclesiae : but if it were probable , that synagoga were here taken , as it is usually in the n. t. for a place ; then might we determine , that ecclesia were so taken also , and not for a company or assembly only . well , howsoever ecclesia be taken in this passage ( which i reckon not upon ) yet thus much i am sure of , that toward the end of this century , it was used for a place of sacred assembly : witnesse clemens alexandr . ( who then lived ) lib. 7. strom where speaking of the church or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i call not now the place , but the congregation of the elect , ecclesia : whereby it appeares , that in his time ecclesia was used for the place of the assembly of the elect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he cals them , that is , of the saints , and not for the congregation only . for otherwise this caution needed not . and so himself uses it in that story of the yong man , whō s. iohn committed to a bishop of asia to be instructed and trained up in the christian piety and discipline , and who afterwards was by ill company withdrawn to lewd and debauched courses , and became captain of a band of robbers in the mountains . for there when s. iohn , after a time comming again to visit the churches , demanded of the bishop an account of the charge he had committed to him ; the bishop answers , he is become a villain and a robber , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and now instead of the church , he hath laid hold of a mountain , with a company like himself . to conclude , if the name were in clemens his time , undoubtedly the thing was . and this is my proofe for the latter end of this centurie . in the third centurie . now are we arrived at the third seculum , and the last under the ethnick and persecuting emperours : vvherein the testimonies of the christians oratories do abound , and are such as will out-face any that shall dare contradict them . for the beginning of this centurie , tertullian shall give in evidence . 1. in his book de idololatria . vvhere declaiming against some christian artificers , who , because it was their occupation and trade , thought it lawfull to make idols for the gentiles , so themselves worshipped them not ; he speaks thus : tota die , ad hanc partem zelus fidei perorabit , ingemens christianum ab idolis in ecclesiam venire , de adversaria officina in domvm dei venire ; attollere ad deum patrem manus matres idolorum , his manibus adorare , quae ( nempe in operibus suis ) foris ( .i. in templis gentium ) adversus deum adorantur ; eas manus admovere corpori domini , quae daemoniis corpora conferunt . mark here , domvs dei , & ecclesia expounded by it ; in ecclesiam venire , id est , in domum dei venire ; and both of them set in opposition to an idol-shop . of this domus dei or house of god , in his book adversus valentinianos , he describes unto us the form and posture , upon this occasion . he compares the valentinian heresie , in respect of their affected secresie , and reservednesse in hiding the mysteries of their doctrine , to the eleusinian holies , whose temple had many curtains and doores , through which those , that were to be initiated , were 5. years in passing , before they could be admitted unto the adytum or sacrarie , where the deity was : vvhereas contrariwise , he proveth out of scripture , the badge and genius of the religiō of christ , to consist in a dove-like simplicity and opennesse , and accordingly had its oratories or houses of worship , not like that of the eleusinian holies , concealed with multiplicity of walls , vails , turnings and windings , but agreeable to , and as it were figuring its disposition . for nostrae columbae domus ( saith he ) simplex , etiam in editis & apertis ; & ad lucem . amat figuram sp. sancti , orientem christi figuram : nihil veritas erubescit , &c .... nostrae columbae domus .i. domus religionis nostrae columbinae , or catholici christi gregis , qui columba figuratur ; namely , as he said a little before , christum columba demonstrare solitaest , serpens vero tentare ; meaning , as i suppose , not so much christ personall , as christ mysticall , that is , the disciples , or religion of christ. for it is the conclusion of his proofes brought out of scripture , to shew , that simplicity was the livery of christs disciples or religion ; in summa , saith he , christum columba demonstrare solita est , &c. and otherwise , that solita est would scarcely be true ; since christ personall is but once pointed out by a dove , namely , at his baptisme . this house , saith he , is simplex , that is , sine tot portarum & sipariorum involucris : also in editis & apertis , places which doves delight in : et ad lucem . i toward the place whence light springeth , or the sun-rising : for amat figuram sp. sancti . i. the dove , as also orientem christi , figuram : wherein he alludes to that oriens exalto , or day-spring from on high , in zacharies benedictus , and hath reference to the word , et ad lucem . i. ad locum vel plagam lucis . for , that the churches of christians anciently were turned toward the east , appeares by the author of the * apostolicall constitutions , which surely are as ancient as tertullian domus sit oblonga , ad orientem conversa , saith he ; besides it appeares out of a tertullian himself , that christians then worshipped towards the east , and therefore more than probable , their houses were sited and accommodated accordingly . thus i have done my best to cleare this passage , because the author is crabbed and obscure . there are two or three b more places in the same father , where the christian oratories are mentioned by the name of ecclesia : but because the ambiguous and indifferent signification of this word , either for a place or an assembly , makes them not convictive , unlesse some circumstance bee annexed , which determines it : i will only produce that de corona militis , chap. 3. where concerning the sacrament of baptisme he speaks thus : aquam adituri , ibidem , sed & aliquanto prius in ecclesia , sub antistitis manu contestamur , nos renunciare diabolo , & pompae & angelis ejus . dehinc ter mergitamur . i say ecclesia here signifies the place . for the clearing whereof , know , that the baptisteries , or places of water for baptisme , in those elder times , were not , as now our fonts are , within the church , but without , and often in places very remote from it . when therefore tertullian here saith ; that those , who were to be baptized , first made their abrenunciation in the church sub manu antistitis ( that is , as i suppose , the bishop or priest laying hands upon them , either in the mean time , or assoon as they had done ) and afterward again at the water : he must needs by ecclesia mean the place ; otherwise , if it were taken for the assembly of the faithfull , the church in that sense was present also at the water . but ecclesia here and the water are supposed to be two distinct places ; in both of which ( according to the rite of the african churches ) abrenunciation was to be performed : aquam adituri , ibidem ( .i. apud aquam ) sed & aliquando prius in ecclesia , contestamur , nos renunciare diabolo , &c. and thus much for the testimony of tertullian . my next witnesse is hippolytus , who flourished between the twentieth and thirtieth yeare of this century in the raign of alexander mammeae . he in his treatise de consummatione mundi seu de antichristo , describing the signes and impieties which should precede the persecution of antichrist ( as he conceived thereof , ) hath this passage concerning the irreligion and prophanenesse which should then raign : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , templa dei domorum communium instar erunt , ubique ecclesiarum eversiones fient , scripturae contemnentur . and in his description of the persecution it self , this : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iepa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. sacrae ecclesiarum aedes instar pomorum custodiae erunt , pretiosumque corpus & sanguis non extabit in diebus illis , liturgia extinguetur , psalmorum decantio cessabit , scripturarum recitatio non audietur . no man of reason can beleeve , but that he that speaks thus , knew and was well acquainted with such places in his own time ; though his description be of that which was to be in time to come . for it would be a marvellous conceit , to think he prophecied of them , having never seen them . nay , a prophane testimony will further confirm us , he needed not : for lampridius reports of this alexander mammeae ( in whose time hippolytus lived ) quòd cum christiani , quendam locum , qui publicus fuerat , occupassent ; contra popinarii dicerent sibi eum deberi : rescripsit imperator , melius esse , ut quomodocunque illic deus colatur , quàm popinariis dedatur . about the middle of this century flourished that famous gregorie of neocaesarea , surnamed thaumaturgus . he in his epistola canonica ( as the greeks call it ) describing the 5. degrees or admissions of poenitents , according to the discipline of his time ( which he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) est extra portam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , oratorii , ubi peccatorem stantem oportet fideles ingredientes orare , ut pro se precentur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( .i. auditio ) est intra portam in loco qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur , ubi oportet eum qui peccavit stare usque ad catechumenos , & illinc egredi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( .i. substratio ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n̄aoy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut intra templi portam consistens cum catechumenis egrediatur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( .i. congregatio , seu consistentia ) est ut cum fidelibus consistat , & cum catechumenis non egrediatur . postremo est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 participatio sacramentorum . who sees not here , that christians in his time had oratories or sacred houses to worship in , and those accommodated with distinct places of remoter and nearer admission ? nay further we finde in this gregories life written by gregorie nissen , that he was himself a great founder and erecter of these sacred edifices ; whereof the church built by him at neocaesarea in pontus , ( where he was bishop ) was still standing in gregorie nissens time . heare his words , where he relates the speedy and wonderfull successe this thaumaturgus had in the conversion of that city : cum omnibus omnia fieret , saith he , tantum sibi auxilio spiritus repente populū adjunxit , ut ad templi fabricationem animum adjiceret ( gr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) cum omnes offerendo , tam pecunias quam operas suas , studium ejus adjuvarent . hoc est , templum , quod usque hodie ostenditur : quod magnus ille vir statim aggressus , quasi fundamentum atque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacerdotii sui ( .i. episcopatus ) in maxime conspicuo urbis loco constituit . he addes besides , that , whereas in his own time there had happened a most grievous earthquake ; quo omnia tàm publica quàm privata aedificia disjecta essent ; solum illud templum gregorianum illaesum & inconcussum mansisse . nor is this all ; he tels in the same place , how that a little before the persecution of decius ( which was anno christi 252. ) this thaumaturgus , having converted , not the city of neocaesarea only , but the whole territory adjoyning , to the faith of christ , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the converts pulling down their idol-altars , and idol-temples , and in every place erecting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , oratorias in nomine christi aedes , stirred up the fury and indignation of the emperour . about the same time with this gregory , lived s. cyprian at carthage . in him i observe the christian oratories twice remembred ; once by the name of domnicum .i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; another time of ecclesia . the first in his book de opere & eleemosynis , speaking against communicating the holy eucharist without an offering . matrona , saith he , quae in ecclesia christi locuples & dives es , dominicum ( sacrificium ) celebrare te credis , quae corbonam omnino non respicis ? quae in dominicvm sine sacrificio venis , quae partem de sacrificio quod pauper obtulit , sumis ? the other in his 55. epist. or 3. ad cornelium ; where declaiming against some lapsed christians , who having in time of persecution sacrificed unto idols , would neverthelesse , without due penance and satisfaction , be admitted again into the church : if this be once permitted ( saith he ) quid superest quàm ut ecclesia capitolio cedat ; & recedentibus sacerdotibus ac domini nostri altare removentibus , in cleri nostri sacrum venerandumque consessum ( .i. in presbyterium , seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) simulacra atque idola cum aris suis transeant ? note , that ecclesia here and capitolium , christs house and iupiters temple , stand in opposition one to the other ; also that capitolium by antonomasia is put for a gentile temple in generall ; that in the one ( to wit , ecclesia ) was altare domini nostri , & sacer venerandusque consessus cleri ; in the other , idola & simulacra cum aris diaboli . contemporary with s. cyprian was that famed dionysius alexandrinus , made bishop somewhat before him , but out-lived him some 5. yeares , namely untill 265. there is an epistle of his extant ( which is part of the canon law of the greek church ) to one basilides , resolving certain quaeres of his ; amongst the rest , whether a woman during the time of her separation might enter into the church or not ; to which , his answer is negative . this quaere he expresseth thus ; de mulieribus quae sunt in abscessu , an eas sic affectas oporteat domvm dei ingredi , gr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . by which , and his answer thereunto we learn not only , that the christians had then houses of worship , but a religious respect also to difference them from common places . and here , because the time fitly presents it in our way , take notice , for some reason that we shall heare of ere wee have done : that this of the christians having such houses for their devotions , was a thing publiquely known to the gentiles themselves , together with the name whereby they called them : as appears by two imperiall rescripts , the one of galienus about the yeare 260. recorded by eusebius . hist. lib. 7. cap. 12. which cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worshipping places ; which having been a little before , in the persecution of valerianus his father , taken from the christians , and then in the hands of the gentiles , galienus graciously restored them unto them , with liberty freely to exercise their religion . the words of the rescript , so much of them as is needfull to our purpose , are these : imperator caesar , publius licinius , galienus , &c. dionysio , puniae , demetrio , & caeteris episcopis , salutem . meae munificentiae beneficium per universum divulgari orbem praecepi : vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .i. à locis religionis cultui dicatis discedatur . et propterea vos mearum literarum exemplari uti poteritis , quo nemo deinceps vobis quicquam facessat molestiae , &c. the other is of aurelianus , de libris sibyllinis inspiciendis , when the marcomanni invaded the empire , anno ch. 271. recorded by vopiscus , in these words : miror vos , patres sancti ( he writes to the senate ) tamdiu de aperiendis sibyllinis dubitasse libris ; perinde quasi in christianorum ecclesia non in templo deorum omnium tractaretis ; that is , in the capitol , where the senate used sometimes to sit . adde to this , if you please , that which eusebius relates of this emperour , to wit , that when paulus samosatenus , being deposed by the councell from his bishoprick , and domnus chosen in his room , would not yeeld up the possession of the church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the matter being brought before aurelianus the emperour , he decrees , that it should be given to those of the sect , unto whom the bishops of rome and italy should send letters of communion : sic demum paulus ( saith eusebius ) à seculari potestate , summo cum dedecore , ex ecclesia expellitur . for that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here meant the christians oratorie or house of sacred assembly at antioch , ( and not the bishops house , as some would have it ) appeares , both because eusebius elsewhere so uses it , as namely lib. 8. cap. ult . & lib. 9. cap. θ. as also , because he expounds himself presently by ecclesia , when he saith : sic paulus summo cum dedecore à potestate seculari , ex ecclesia exigitur . for surely he meant not , that he was by the secular arme cast out of the church , as chu●ch is taken for the company of the faithfull , but as it signifies the place of sacred assembly , where this paulus kept possession , after he was deposed for heresie by the councell . but what need we trouble our selves thus to gather up testimonies for the latter half of this seculum ? i have one testimony behinde , which will dispatch it all at once , yea , and if need be , depose for the whole also . it is that of eusebius in his eighth book hist. eccl. in the beginning : where describing those peacefull and halcyonian dayes , which the church enjoyed for many yeares , from the time of the martyrdome of s. cyprian unto that most direfull persecution of diocletian , and how wonderfully the number of christians was advanced during that time , he speaketh on this manner : quomodo quisquam infinita illos hominum turbâ frequentatos conventus coetuūque in singulis urbibus congregatorum multitudinem , illustresque in * oratoriis concursus describere valeat ? quorum causa , quum in a antiqvis illis aedificiis satis amplius loci non haberent ( vel antiquis illis aedificiis haudquaquam amplius contenti ) b amplas spatiosasque in omnibus urbibus ex fundamentis erexerunt ecclesias . loe here , how in those halcyonian dayes , christians had not only churches or houses of worship , but such as might then be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ancient aedifices ; which how far it may reach , let others judge : secondly , that the number of christians being grown so great , that those ancient fabricks were no longer sufficient to contain them , they erected new and more spacious ones in every city from the foundations : and all this testified by one that himself lived and saw part of those times . these sacred aedifices , diocletian , and those other surrogated emperours , ( which contained that direfull ten yeares persecution begun by him ) commanded by their edicts to be every where demolished , as we may reade in the same eusebius at large . the like whereunto seems never to have happened in any of the former persecutions ; in which they were only taken from the christians ; but again , when the persecution ceased , for the most part restored unto them : as in the former persecution they were by galienus , under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and thus i think i have proved , by good and sufficient testimonies , that christians had oratories or churches , that is , appropriate places for christian worship in every of the first 300. yeares : i am well assured ( whosoever be iudge ) long before the dayes of constantine . i will adde to these authorities two or three reasons , why they must , in all likelihood , have had such places ; first , because it is certain , that in their sacred assemblies they used then to worship and pray towards the east : which how it could be done with any order and conveniencie , is not easie to be conceived ; unlesse we suppose the places wherein they worshipped to have been situated and accommodated accordingly ; that is , chosen and appointed to that end . secondly , because of their discipline , which required distinct and regular places in their assemblies , for the poenitentes , auditores , catechumeni , & fideles , and therefore argueth they met not in every place promiscuously , but in places already fitted & accommodated for that purpose . lastly , because they had before their eyes an example and pattern in the proseuchais and synagogues of the iews , from whom their religion had its beginning ; which though as contrary to the religion of the empire as theirs , yet had places appropriate for the exercise therof , wheresoever they lived dispersed amōg the gentiles . who can beleeve , that such a pattern should not invite the christians to an imitation of the same , though we should suppose , there were no other reasons to induce them , but that of ordinary conveniencie . ansvver to the obiections . i come now to answer the objections brought by such as maintain the contrary opinion , which are two . first , say they , it is not likely , no not possible , they should have any such places living under a pagan and persecuting state and empire . i answer : this objection is already confuted by matter of fact . for it is to be noted , that the greatest and most cruell persecutions , and the 5. last of the ten , fall with in the third or last centurie . in which , that christians had oratories or houses of christian worship , we have before proved by most indubitate and irrefragable testimonies : but if in this , why not aswell in the former ages , wherein the persecutions were , as no more in number , so far lesse bitter ? for it is to be taken notice of , that these persecutions were not continuall , but as it were by fits , and those of the 2. first centuries of no long durance : so as the churches enjoyed long times of peace and quietnesse between them . besides , why should it seem to any one lesse credible , that christians should have their oratories or houses of worship under the romane empire , whilest the state thereof was yet gentile and opposite to the faith of christ ; then that they had them in the kingdome of persia , which never was christian ? for , that they had them there as old as the dayes of constantine , sozomen testifieth , lib. 2. c. 8. the occasion of the demolishing whereof by k. isdigerdes , and of that most barbarous persecution of the christians of those countries for 30. yeares together , about the yeare 400. theodoret relates lib. 5. cap. 38. namely , that one audas , out of an indiscreet and unseasonable zeale , ( though otherwise a vertuous and godly bishop ) having demolished the persians pyraeum , or temple where the fire was worshipped , and refusing to build it up again , as was enjoyned him ; the king thereupon mightily enraged , caused all the christians oratories or churches in his dominions to be demolished likewise , and that horrible persecution before mentioned , to storm against them . could the christians finde means and opportunity to erect churches , that is , houses for their religion under a pagan government in persia , and could they not under the romane empire ? the other objection is from the authors of apologies against the gentiles , origen against celsus , minutius felix , arnobius , and lactantius , who when the gentiles object atheisme to the christians , as having no templa , no arae , no simulacra ; these authors are so far from pleading they had any such , that they answer by way of concession , not only granting they had none , but ( which is more ) affirming , they ought not to have , and condemning the gentiles which had . celsus , saith origen , ait nos ararū , & statuarū , templorūque fundationes fugere : origen denies it not , but gives the reason : templorum fundationes fugimus , quia ubi per iesu doctrinam comperimus , quemadmodum colendus sit deus ; ea nos evitamus , quae sub pietatis praetextu & opinione quadam impios reddant , qui à vero per iesum cultu aberrando falluntur , qui utique solus est vericultus via , vereque illud profatur , ego sum via , veritas , & vita . minutius felix when caecilius objects , cur occultare & abscondere , quicquid illud quod colunt magnopere nituntur .... cur nullas aras habent ? templa nulla ? nulla not a simulacra ? ..... nisi illud quod colunt & interprimunt aut puniendum est , aut pudendum ; brings in his octavius answering thus : putatis autem nos occultare quod colimus , si delubra & aras non habemus ? quod enim simulacrum deo fingam , cum sirectè existimes , sit dei homo ipse simulacrum ? templum quod ei extruam , cum totus hic mundus , ejus operâ fabricatus , eum capere non possit ? & cum homo laxiùs maneam , intra unam aediculam vim tantae majestatis includam ? nonne melius in nostra dedicandus est mente ? in nostro imò consecrandus est pectore ? arnobius in hâc consuestis parte crimen nobis maximum impietatis affigere , quod neque aedes sacras venerationis ad officia extruamus , non deorum alicujus simulacrum constituamus aut formam , non altaria fabricemus , non aras. he denies none of this , but answers : templa quaerimus in deorum quos usus ? aut in cujus rei necessitatem , aut dicitis esse constructa , aut esse rursus aedificanda censetis ? &c ..... lactantius condemns the gentiles for having them : cur , inquit , oculos in coelum non tollitis ? & , advocatis deorum nominibus , in aperto sacrificia celebratis ? cur ad parietes & ligna & lapides potissimum , quàm illò spectatis , ubi deos esse creditis ? quid sibi templa ? quid arae volunt ? quid deniq , ipsa simulacra ? who would now think , that christians had any churches or houses of worship in these authors dayes ? this objection indeed looks very big at the first sight , but it is no more but a shew , and we shall deale well enough with it . for we are to take notice , that these authors all foure of them lived and wrote within , and after the third seculum was begun , and the eldest of them minutius felix after tertullian ; origin after him : yea , why do i say , after the third seculum was begun , or within it ? when as 2. of them , arnobius and lactantius , lived and wrote rather after it was ended , and in the beginning of the fourth ; arnobius in the time of the persecution of diocletian , lactantius somewhat after him : for he was his scholler and dedicates his institutions adversus gentes , to constantine the great . now then remember , what authorities and testimonies were even now produced for the christians oratories all that seculū throughout , not probabilities only , but such as are altogether irrefragable and past contradiction . this they seem not to have considered , unlesse they dissembled it , who so securely urge these passages , to infer a conclusion point-blanck against evidence of fact. as for example ( i will alledge no more , but what is out of possibility to be denyed or eluded . ) had the christians no oratories or churches in gregory thaumaturgus his time ? had they none in s. cyprians ? had they none in the dayes of dionysius alexandrinus ? had they none , when galienus released their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? had they none in those halcyonian dayes whereof eusebius speaks , when the multitude of christians was grown so great , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ancient aedifices were no longer able to contain their assemblies ; but that they were fain to build new and spacious churches in every city from the foundations ? had they none , when the edict of diocletian came forth for demolishing them ? for all these were before , that either arnobius or lactantius wrote . let those therefore , who put so much confidence in these passages , tell us , before they conclude , how to untie this knott , and then they shall say something . what then , will you say , is the meaning of these passages , and how may they be satisfied , and this scruple taken off ? i answer : the gentiles in these objections had a peculiar notion of what they called a temple , and these fathers and authors , in their disputes with them , answer them according unto it . for they defined a temple by an idoll and the inclosure of a deity ; not of the statue or image only , but of the daemon himself : that is , they supposed their gods by the power of spels and magicall consecrations , to be retained and shut up in their temples , as birds in a cage , or the devill within a circle ; that so their suppliants might know where to have them , when they had occasion to seek unto them ; and that , for such retaining or circumscribing of them in a certain place , an idoll was necessary , as the center of their collocation . thus much origen himself will inform us in those his disputes against celsus , as in his 3. book pag. 135. editionis graecolat ; where he describes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , temples and idols to be places where daemons are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enthroned or seated , either having praeoccupied such places of themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or brought thither by certaine ceremonies and magicall invocations , do as it were dwell there . and againe , lib. 7. pag. 385. in fin . telling us , that daemons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , set in those kinde of formes and places , ( viz. idols and temples ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. & either lodged and confined thither by magicall consecrations , or otherwise having praeoccupied the places of themselves ; where they are delightfully fed and refreshed ( for so the gentiles thought ) with the nidor and savour of the sacrifices . i shall not need to produce the rest of his sayings to the same purpose ; let him that will , consult him further in the end of that 7. book pag. 389. and a little before p. 387. in fine . to this confining of gods in temples ( that so those that had occasion to use their help might not be to seek , but know where to finde them ; ) that also of menander cited by iustin martyr , in his de monarchia dei , hath reference . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . no god pleaseth me that gads abroad , none that leaves his house shal come in my book , — a just and good god ought to tarry at home to save those that placed him . according to this notion of a temple , these authors alledged grant , that christians , neither had any temples , no nor ought to have ; forasmuch as the god whom they worshipped , was such a one as filled the heaven & the earth , and dwelt not in temples made with hands . and because the gentiles appropriated the name of a temple to this notion of encloistering a deity by an idoll ; therefore the christians of those first ages , for the most part , abstained therefrom , especially when they had to deale with gentiles ; calling their houses of worship ecclesiae , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( whence is the dutch and our english kurk and church ) in latine dominica ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , oratories , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the like : seldome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or templa ; that appellation being grown , by the use of both sides , into a name of distinction of the houses of gentile superstition from those of christian worship . which that i affirm , not upon bare conjecture , these examples will make manifest . first that of aurelian the emperour , before alledged , in his epistle to the senate , de libris sibyllinis inspiciendis : miror vos , patres sancti , tamdiu de aperiendis sibyllinis dubitasse libris , perinde quasi in christianorum ecclesia , non in templo deorum omnium tractaretis . and that of zeno veronensis in his sermon de continentia : proponimus itaque , ut saepe contingit , in unum sibi convenire diversae religionis diem , quo tibi ecclesia , illis adeunda sint templa . ( he speaks of a christian woman maried to a gentile . ) that also of s. hierom in his epistle ad riparium , saying of iulian the apostate , quod sanctorum basilicas , aut de struxerit , aut in templa converterit . thus they spake , when they would distinguish : otherwise , now and then , the christian fathers use the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or templum , for ecclesia ; but respecting the temple of the true god at ierusalem , not the notion of the gentiles . that this answer is true and genuine , i prove , first , because the gentiles themselves , who objected this want to the christians , neither were , nor could be ignorant , that they had oratories where they performed their christian service , when they were so notoriously known ( as we saw before ) to the emperours galienus and aurelian ; and a controversie about one of them referred unto the latter ; when also the emperours edicts flew about in every city for demolishing them . why therefore do they object in this maner , but because , for the defect of something they thought thereto necessary , they esteemed not those oratories for temples ? secondly , because in that dispute between origen & celsus , it is supposed by both , that the persians and iews were , as concerning this matter , in like cōdition with the christians ; neither of both induring to worship their gods in temples . heare origen speak , lib. 7. p. 385 , 386. licet scythae , afrique numidae , & impii seres aliaeque gentes , ut celsus ait .... atque etiam persae aversentur templa , aras , statvas , non eandem aversandi causam , esse illis & nobis : and a little after ; inter abhorrentes à statuarum , templorum , ararum ceremoniis , scythae , numidae , impiique seres & persae , aliis moventur rationibus , quàm christiani & iudaei , quibus religio est sic numen colere . illarum enim gentium , nemo ab his alienus est .... quod intelligat , daemonas devinctos haerere certis locis & statvis , sive incantatos quibusdā magicis carminibus , sive aliàs incubantes locis semel praeoccupatis , ubi lurconum more se oblectant victimarum nidoribus ..... caeterum , christiani homines , & iudaei , sibi temperant ab his , propter illud legis ; dominum deum tuum timebis , & ipsi soli servies : item propter illud ; non erunt tibi alieni diipraeter me , & , non facies tibi ipsi simulacrum , &c. loe here , it is all one with origen to have templa , as it was to worship a other gods : as it was a little before with minutius felix his octavius ( if you mark it ) to have delubra & simulacra . yet certain , neither celsus nor origen , whatsoever they here say of the persians and iews , were ignorant , that the persians had their b pyraea or pyrathaea ( houses where the fire was worshipped ) though without images or statues : also , that the iews had both then , & also formerly , their synagogues and proseuchae , in the places and countries where they were dispersed ; and once a most glorious & magnificent tēple or sanctuary : ergo , by temples they understand not houses of prayer & religious rites in the generall ; c but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , places where daemons were incloistered by the position of an idol , or cōsecrated statue . and here let me adde ( because it is not impertinent ) what i have observed in reading the itinerarium of benjamin tudelensis the iew ; namely , that he expresses cōstantly after this maner , the oratories of iews , turks , & christians by differing names : those of the iews he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .i. houses of assembly , or synagogues : the turkish mosquees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 houses of prayer ; but the christian churches , because of images ( yea that renowned church of s. sophie it self ) he called alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bamoth , the name of the idol-temples in the old testament , which we translate high places . this i note for an example of that pronenesse in religions of a contrary rite , thus to distinguish , as other things , so their places of worship by diversity of names , though they communicate in the same common nature and use . thirdly , that the answer i have given to these objected passages is genuine , i prove ; because some of these authors acknowledge elsewhere , that christians had houses of sacred worship in their time : as namely arnobius ( whose words were as pressing as any of the rest , yet ) in the self same books acknowledges the christians oratories by the name of conventicula , or meeting places ; by that name indeavouring i suppose , to expresse the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the place is about the end of his 4. book adversùs gentes : quòd si haberet vos ( saith he ) aliqua vestris pro religionibus indignatio , has potiùs literas ( he meanes the poets absurd & blasphemous fictions & tales of their gods ) hos exurere debuistis olim libros ; istos demoliri , dissolvere theatra haec potiùs , in quibus infamiae numinū propudiosis quotidie publicātur in fabulis ( of this their scurrilous dishonouring of their gods upō the stage he had spoken much before ) nam nostra quidē scripta , cur ignibus meruerint dari ? cur immaniter conventicvla dirui ? in quibus * summus orator deus , pax cunctis & venia postulatur , magistratibus , exercitibus , regibus , familiaribus , inimicis , adhuc vitam degentibus , & resolutis corporum vinctione , &c. he alludes unto the burning of the books of scripture and demolition of the christians oratories by diocletian ; of which see eusebius , lib. 8. cap. 3. and know from hence when arnobius wrote . nay origen himself , one of the first brought to depose against us , ( if rufinus his translator , deserve any credit ) will in his homily upon the 9. chap. of iosua testifie both for churches and altars among christians in his time . for , thus he allegorizeth there the story of the gibeonites , whose lives iosua & the flders spared , but gave them no better entertainmēt , than to be hewers of wood and drawers of water for the congregation , and for the altar of the lord. sunt quidam in ecclesia ( saith he ) credentes quidem , & habentes fidem in deum , & acquiescentes in omnibus divinis praeceptis , quique etiam erga servos dei religiosi sunt & servire eis cupiunt ; sed & ad ornatū ecclesiae vel ministerium satis prompti paratique sunt : in actibus verò suis , & conversatione propria , obscoenitatibꝰ & vitiis involuti , nec omnino deponentes veteremhominem cum actibus suis , sed involuti vetustis vitiis & obscoenitatibus suis , sicut & isti ( .i. gabeonitae ) pannis & calceamentis veteribus obtecti ; praeter hoc , quod in deum credunt , & erga servos dei , vel ecclesiae cultum ( .i. ornatum ) videntur esse devoti , nihil adhibent emendationis vel innovationis in mores , &c ..... and a little after : veruntamen sciendum est , quantum ex hujuscemodi figurarū adumbrationibus edocemur , quòd si qui tales sunt in nobis , quorum fides hoc tantūmodo habet , ut ad ecclesiam veniāt , & inclinent caput suum sacerdotibus ( mark here a custome ) officia exhibeant , servos dei honorēt , ad ornatum quoque altaris vel ecclesiae aliquid conferant , non tamen adhibent studium , ut etiam mores suos excolant , actus emendent , vitia deponant , castitatem colant , iracundiam mitigent , avaritiam reprimant : ..... sciant , sibi , qui tales sunt , qui emendare se nolunt , sed in his usque in senectutem ultimam per severant , partem , sorténque ab iesu domino cum gabeonitis esse tribuendam . thus origen by his interpreter . and if any where rufinus may be trusted , sure he may in this , forasmuch as in his peroration in epist. ad romanos , he hath given us his word , that in his translation of this and the next book , he took not his wonted liberty , to insert or alter any thing , but simply expressed every thing , as he found it . heare his words . illa ( saith he ) quae in iesu nava & in iudicum librum & in 36 , 37 , & 38. psal. scripsimus , simpliciter expressimus ut invenimus , & non multo cum labore transtulimus . vide locum & erasmi censuram . lib. origen . besides , he that but considers the matter , together with the brevity of this homily , cannot see a possibility , how these passages can be an addition or supplement of the translators , unlesse he made the whole homily : because the contents of them are the onely argument thereof , and being taken from it , nothing would be remaining . lastly , because the fore-alledged words of lactantius are so usually brought against us , though they be nothing urgent , and his time be altogether repugnant to any such inference : yet absolutely to take away all scruple , let us heare him also , instit. lib. 5. c. 2. expresly giving evidence for us , and that even by the name of templum . ego ( saith he ) cum in bithynia literas oratorias accitus docerem ; contigissétque eodem tempore , ut dei templum everteretur : duo extiterunt ibidem , qui jacenti atque abjectae veitati ( the christian verity ) nescio , utrum superbiùs an importuniùs , insultârunt . see the rest which follows . this was when the edict of diocletian came forth for the demolishing of the christians churches . and thus , having removed that stumbling stone , which hath been the main inducement to the contrary opinion , so prejudicial to those works of religious bounty and piety : i hope my proofes will finde the freer passage with those of understanding and judgement ; to whose pious consideration i have devoted this my discourse . finis . notes, typically marginal, from the original text notes for div a07381-e350 * ioseph . vice. com . de antiquis missae ritibus . vol. 3. l. 2. c. 21. quaest. 57. sup . levit . * gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * isidorus pelusiota . lib. 2. epist. 246. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where note , that of two expressions of this in the same place , the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the printed copie are deficient in the first of them ; but to be supplyed out of this , the second , or repetition of the same thing , as the reader that considers it , will observe the antithesis requires . * coenacula dicuntur , ad quae ●calis ascenditur . fest. inde ennio coenacula maxima coeli . for these traditiōs , see adricenius ex nicephor . &c. and bede infra , de locis sanct . epist. 27. apud homerum passim . hist. eccl. lib. 2. cap. 16. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c n. b. d he meanes the bookes of the law , the prophets , and psalmes , and like things of sacred use . e author const. ap. vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . al. 61. alius david hymnos cana & populus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , extremitates versuum ; non versuum initia , ut malè intepres bovius . * he mentions it hist. eccl. li. 5. cap. 1. * lib. 7. c. penul . * or whosoever else were the author thereof under trajan , whose then fresh successe in subduing the parthians and arabians ( contrary to the unlucky presages of some ) his scope seemes to have been to gratulate . see iacobus micyllus in argumento . * pag. 52. vid. graec. ab an. 100. ad 200. * lib. 6. c. 14 al. 21. vid. graec. a in graeco 27. b in graeco 12. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. epiplaen . exposit. fidei cathol . c. 21. de duobus ultimis , const. apost . l. 8. cap. 24 , 26. b see act. 11. 26. socr. lib. 6. c. 8. theod. lib. 2. c. 24. a in tom. 1. biblioth . patris edit . pariscens . ex archivo viennensi . b the word missa seem●s to have been long used in italy before it was elsewhere . clem , alex in opere , quis sit ille dives , qui salvetur , apud euseb. hist. ecc. lib. 3. cap. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also in this century undoubtedly were extant those fabricks in the coemiteries of s. peter , in the vaticane , and of s. paul in via ostiensi ( which could be no other then some christian oratories ) whereof gaius speakes , in euseb. & cals tropaea apostolorum . lib. 2. cap. 24. ab anno 200. ad 300. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cyril . hier. * lib. 2. cap. 57. al. 61. a apol. cap. 16. b de spect. cap. 25. ad vxor : lib. 2. c. 9. de coron . milit . c. 3. de velandis virginibus . cap. 3. & 13. * ex psal. 79. 2. & caeteris similibus juxta lxx . cap. 49. he was made bishop , anno 249. lived untill 260. viz. cypr. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .... wheresoever ten men of israel were , there ought to be built a synagogue . maimon . in tephilla . cap. 11. §. 1. object . 1. object . 2. institut . adversus gentes . lib. 2. cap. 2. according to this notion of templum , tertul . c. 15. de idololatria . si templis renunciasti , neseceris templum janu●● tuam . et de corona mil. excubabit ( nempe ) christianus ) pro templis quibus renunciavit ? & coenabit illic ubi apostolo non placet ? id est , in idolaeo . 1 cor. cap. 8. 10. a so with tertullian in the places before alledged in the margin renunciasse templis dicitur qui idolis . b s●rabo ●● . 15. in append ad herodot . theod. li. 5. c. 38. yea ●e de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nanea in elyma de perfidis . 1 mac. 6. 2. 2 mac. c. 1. ver . 13. c i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * liturgiae christianae discriptio . the case of indifferent things used in the worship of god proposed and stated, by considering these questions : qu. i. whether things indifferent used in divine worship (or, whether there be any things indifferent in the worship of god?) : qu. ii. whether a restraint of our liberty in the use of such indifferent things be a violation of it? williams, john, 1636?-1709. 1683 approx. 99 kb of xml-encoded text transcribed from 27 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a66381) transcribed from: (early english books online ; image set 62494) images scanned from microfilm: (early english books, 1641-1700 ; 951:68) the case of indifferent things used in the worship of god proposed and stated, by considering these questions : qu. i. whether things indifferent used in divine worship (or, whether there be any things indifferent in the worship of god?) : qu. ii. whether a restraint of our liberty in the use of such indifferent things be a violation of it? williams, john, 1636?-1709. bagshaw, edward, 1629-1671. [2], 49, [1] p. printed by j. redmayne, jun. for fincham gardiner ..., london : 1682/3. attributed to john williams. cf. nuc pre-1956. attributed also to edward bagshaw. cf. nuc pre-1956. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng worship -early works to 1800. god -worship and love -early works to 1800. 2005-01 tcp assigned for keying and markup 2005-01 aptara keyed and coded from proquest page images 2005-03 emma (leeson) huber sampled and proofread 2005-03 emma (leeson) huber text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the case of indifferent things used in the worship of god , proposed and stated , by considering these questions . qu. i. whether things indifferent , though not prescribed , may be lawfully used in divine worship ? [ or , whether there be any things indifferent in the worship of god ? ] qu. ii. whether a restraint of our liberty in the use of such indifferent things be a violation of it ? london , printed by j. redmayne , jun. for fincham gardiner at the white horse in ludgate-street . 1682 / 3. question . q. whether things not prescribed in the word of god , may be lawfully used in divine worship ? before i proceed to the case it self , it will be fit to consider what the things are which the question more immediately respects . for the better understanding of which , we may observe , 1. that there are essential parts of divine worship , and which are , either by nature or revelation , so determined , that they are in all ages necessary : in natural religion , such are the objects of it , which must be divine ; such are the acknowledgments of honour , and reverence , due and peculiar to those objects , as prayer , &c. and in the christian religion , such are the sacraments of baptism , and the lord's supper . these are always to be the same in the church . 2. there are other things relating to divine worship , which are arbitrary and variable , and determined according to circumstances , as gesture , place , &c. as to the former it 's granted by the contending parties , that they are all already prescribed , and that nothing in that kind can be added to what is already prescribed , nor can any thing so prescribed be altered , or abolished . nothing now can be made necessary and binding to all persons , places , and ages , that was not so from the beginning of christianity ; and nothing that was once made so by divine authority can be rendred void or unnecessary by any other . therefore the question is to be applied to the latter , and then it 's no other than , whether things in their own nature indifferent , though not prescribed in the word of god , may be lawfully used in divine worship ? or , whether there be any thing indifferent in the worship of god ? toward the resolution of which , i shall 1. enquire into the nature , and state the notion of things indifferent . 2. shew that things indifferent may be lawfully used in divine worship . 3. consider how we may know what things are indifferent in the worship of god. 4. how we are to determine our selves in the use of indifferent things so applied . 5. shew that there is nothing required in the worship of god in our church , but what is either necessary in it self , and so binding to all christians ; or what is indifferent , and so may be lawfully used by them . 1. i shall enquire into the nature , and state the notion of things indifferent . in doing of which we are to observe , that all things with reference to practice are reducible to these three heads : first , duty . secondly , sin. thirdly , neither duty nor sin. duty is either so morally , and in its own nature , or made so by divine and positive command . sin is so in its own nature , or made and declared to be such by divine and positive prohibition . neither duty nor sin , is that which no law , either of nature or revelation , hath determined ; and is usually known by the name of indifferent , that is , it 's of a middle nature , partaking in it self of neither extremes , and may be indifferently used or forborn , as in reason and prudence shall be thought meet . things of this kind the apostle calls lawful , 1 cor. 10. 23. &c. because they are the subject of no law , and what are therefore lawful to us , and which without sin we may either chuse or refuse . thus the apostle doth determine , rom. 4. 15. where no law is there is no transgression , that is , it can be no transgression to omit that which the law doth not injoyn , nor to do that which it doth not forbid ; for else that would be a duty which the law doth not injoyn , and that would be a sin which it doth not forbid ; which is in effect to say there is a law where there is none , or that duty and sin are so without respect to any law. but now if duty be duty because it 's injoyn'd , and sin be sin because it 's forbidden , then indifferent is indifferent because it 's neither injoyn'd nor forbidden . for as to make it a duty there needs a command , and to make it a sin there needs a prohibition ; so where there is neither command nor prohibition , it 's neither duty nor sin , and must be therefore indifferent , lawful , and free. so that we may as well know by the silence of the law what is indifferent , as we may know by its authority what is a duty or a sin. and i have no more reason to think that a duty or a sin which it takes no notice of ( since all obligation ariseth from a law ) than that not to be a duty or a sin which it doth : the nature of lawful things being as much determined so to be , by the want of such authority , as that of necessary is determined by it : and he that shall say that 's a duty or a sin which is not so made and declared by any law , may as well say that 's no duty or sin which there is a law about . to conclude , there must be a law to make it a transgression , and the want of a law doth necessarily suppose it to be none , and what there is no law for or against , remains indifferent in it self , and lawful to us . as for instance , suppose there should be a dispute concerning days set apart for the service and worship of god , how must this be determined but by the law of nature or revelation ? and how shall we be resolved in the case , but by considering what the law injoyns or forbids in it ? if we find it not injoyn'd , it can be of it self no duty ; if we find it not forbidden , it can be of it self no sin ; and consequently it 's lawful and indifferent , and in what we neither sin by omitting nor observing . so the apostle concludes , rom. 14. 6. he that regardeth a day , regardeth it unto the lord , and he that regardeth not the day , unto the lord he doth not regard it ; that is , there was no law requiring it , and so making the observation of it necessary ; and no law forbidding it , and so making the observation of it sinful ; and therefore christians were at liberty to observe , or not to observe it as they pleas'd ; and in both they did well , if so be they had a regard to the lord in it . 2. i shall shew that there are things indifferent in the worship of god , and that such things , though not prescribed , may be lawfully used in it . 't is allowed by all that there is no command to be expected about the natural circumstances of action , and which the service cannot be celebrated without , such as time and place , and that these are left to humane prudence to fix and determine . but what those natural circumstances are is not so universally agreed to . and if they be such as aforesaid , that is , such as the action cannot be performed without , then it will very much serve to justify most of the things in dispute , and defend our church in the use and practice of them . for what is there almost in that kind amongst us , which is not naturally or morally necessary to the action , and if time and place fall under humane determination , because they are naturally necessary , then why not also gesture and habit , which worship can no more naturally be celebrated without , than the former ; and consequently a surplice , or kneeling and standing , may be alike lawfully determined , and used , as time for assembling together , and a church to assemble and officiate in . and what natural circumstances are to a natural action , that are moral circumstances to a moral action ; and there are moral as necessary to a moral action , as there are natural necessary to a natural action . as for example , what time and place are to natural , that are method and order to moral and religious acts , and can no more be separated from these than the other can be separated from the former , and therefore the method and order of administration in divine worship ( where not otherwise determined and appointed by god ) may as well be determined by men , as time and place , with respect to the nature , end , and use of the service . so that the exception made against humane appointments in divine worship , viz. ( that all but natural circumstances must have a divine command to legitimate their use ; and that whatever is not prescribed , is therefore prohibited ) is of no service to them that plead it ; and it remains good so far notwithstanding , that there are things indifferent in the worship of god , and that the outward order and administration of it is left to christian prudence and this i shall more particularly prove . 1. from the consideration of the rules laid down in the gospel , relating to the administration of divine worship which ( except what refer to the elements , &c. in the sacraments ) are taken from the nature of the thing ; and so always were obliging to all ages under the several variations and forms of divine worship , and will be always so to all christians in the world , viz. such as respect order , decency and edification , insisted upon , 1 cor. 14. 26 , 40. so that we are no otherwise bound , than as bound by these measures , and where not bound by them we are free . for as in former ages from the beginning of the world , where revelation did not interpose ( as it did under the mosaical dispensation ) all persons were left at liberty , and if so be they had a respect to those natural rules , might choose what ways they pleased for the regulation of divine worship : so when under the gospel we have no other than those natural rules ( except as above excepted ) the particular circumstances are as much now the matter of our free choice , as they were then , and this or that may be used and observed , as the case requireth and occasion serves . so that if ever there were things indifferent in gods worship , and the administration of it was left to the consideration and prudence of mankind , it is so still , since the gospel keeps to those eternal rules which even the nature of the thing hath invariably established , and which , if it ever was sufficient for the guiding of the church of god in those particulars , is certainly so when the nature of man is improved by new helps , and so he is more capable of judging what may be sutable to that essential worship which god hath prescribed under the gospel , and to him whom that worship is directed to . but then that which confirms this , is that those rules are also general ; and such as will in their use and end respect all people in the world. the apostles in all their discourses upon this subject rarely do descend to particulars , and in what they do , shew how far custom and charity , and the reason of the thing ought to govern us ; as in the case of mens being uncovered in the worship of god , for which the apostle doth argue not from institution , but the nature and decency of it , being in token of their preheminence , and the headship they have over the woman , &c. 1. cor. 11. 47. but otherwise they without doubt thought it unpracticable to tye all nations up to the same modes and circumstances , or if practicable that it was not worth the while , when the worship might as well be administred , and god as much honoured by one as the other . now if they did think it sufficient to prescribe only in this general way , it must needs be that the particulars of those generals must be indifferent , and that the chusing of one particular before the other was left to christian prudence . and if it should be said ( as it is ) that when the things are determined in general , the particulars are therein also vertually determined , and so are not indifferent ; i shall content my self to reply , that by this way of arguing there would be nothing indifferent in the world : there being nothing how lawful and indifferent soever in it self , but what we are limited by general rules in the use of . as for example , all meats are now lawful to christians , but yet there are general rules by which we are determined in the use of them , such as our own constitution , and our quality , or scandal given to others : but the being thus bounded by such rules , doth not change the nature of those meats , and make them to be other than indifferent . so it is in the worship of god , for the better administration of which there are general rules laid down , and according to which we are to be determined in our choice of particulars , but yet the particulars notwithstanding are indifferent , and matter of christian liberty , and what humane prudence is to regulate us in . all which will yet be further confirmed by considering the nature of the things which are the subject of those general rules , viz , order , decency and edification , which do mostly , if not altogether , depend upon variable circumstances , and may be different according to those circumstances ; sometimes this , and at other times that being subservient thereunto . as for instance , decency doth generally depend upon custom , and the custom of ages and countries being different , decency in one age or country may be and often is quite different from what it is in another . it was once comely amongst some nations to be covered in divine worship , and practised both amongst the jews in their synagogues , as the apostle doth insinuate , 2 cor. 3. 14. and their own authors do acknowledge a ; and also amongst the b romans . but it was comely amongst others to be uncovered , as amongst the grecians , c who in those times giving laws of civility , and in many things of religion too to other nations , it became a prevailing custom , and was , as a thing decent , introduced into the christian church . thus it is also as to edification , which doth in like manner often depend upon circumstances , and according to those circumstances the edification of the church in its peace , union , and comfort may be promoted or hindered , and that may be for edification in one age or church , which is not so in another . thus the being covered in divine worship was for edification in the jewish church , being used in token of fear and reverence , distance and subjection ; in allusion to which the seraphims are represented appearng before god , after that manner , isai. 6. 2. and in mitation of whom the apostle pleads that women should be vailed in religious assemblies , in token of subjection and shamefacedness , 1 cor ▪ 11. 10. but on the contrary he doth judge and determin that , for the reasons above given , it was better and more for edification , that men should be therein uncovered . so the love-feasts , and holy-kiss of charity were at the first thought good for edification , and were accordingly used in apostolical times , ( being an excellent and useful , admirable and friendly , custom ) as thereby was signified the universal love and charity that christians ought to maintain , and which they should at all times but especially in divine worship be forward to express and renew : but when disorder and licentiousness arose from them , they were generally laid aside , and abolished by authority . so it was thought to be for edification in the primitive church to administer baptism by immersion or dipping , and the apostle doth make use of it as an excellent argument to newness of life , rom. 6. 3 , 4. and yet notwithstanding the signification of it , and the practice of the church for a long time , a charitable reason hath over-ruled it , and brought in sprinkling instead of it . thus sitting at the lords supper is accounted decent by some , and for edification , as it 's a table posture , and is a sign of our being feasted by god ; and yet in a general synod of the reformed churches in poland , &c. it was declared that forasmuch as sitting was introduced first by the arrians ( beside the custom used in all the evangelical churches throughout europe , ) we reject it as peculiar to them ( that as they do irreverently treat christ , so also his sacred appointments ) and as a ceremony less comely and devout , and to many very offensive . so that order , decency , and edification being generally mutable things , and varying as circumstances vary , there could in the nature of the thing be only general rules prescribed , and so the particulars must be left to discretion , and to be determined by those that are best able and have authority to judge of the circumstances , and to pick out of them those which are indifferent , what may best serve the ends of religion , and the honour of its institutions . 2. i shall prove that things indifferent in themselves , though not prescribed , may be lawfully used in divine worship , from the practice of our saviour and his apostles . under the law the constitution was very exact , the rites and orders of it very particular , and the observation of them punctually required . but as it was not so precise but that many things respecting the outward order were added , so some things were altered upon prudential considerations ; and by the addition or alteration of which the authority of that law was not conceived to be infringed , nor violated ; as it 's evident from the respect which our saviour shewed to them , and his compliance with them . an instance of this is the synagogual worship ; it 's a controversy whether there was any provision made under the law for the places themselves , the intimations of that are ( if any ) very obscure , but there are not so much as any intimations of the manner and order or parts of the worship therein to be observed ; and yet we find such there was , acts 15. 21. moses being read and preached there every sabbath day ; and that our saviour frequently resorted to it and bore a part in it , john , 18. 20 , &c. the like temper we find him of , when he used the cup of charity after the manner of the jews , in the passover , though there was no institution for it ; and that it was as many other things , taken up and used amongst them by way of signification , and as a testimony of entire friendship , and charity , luke , 22. 17. but i conceive alteration of circumstances in the institution is much more exceptionable than the addition of such to it , and yet this was both done by them and observed by our saviour , when there was nothing else to oblige him , but only a condescension to them in such usages and rites as were inoffensive in themselves , and what were then generally used in the church . that the posture first required and used in the passover was standing , the circumstances , being to be eat with staves in their hands and shoes on their feet , &c. do prove , and is affirmed by the jews ; and it is as manifest that the jews in the time of our saviour , and for a long time before , did recede from it , and did eat it in the posture of discumbency ; whether it was as they looked upon themselves as settled in the possession of canaan , which they were at the first institution travelling towards ; or , as it 's said by the later jews , because it was a sign of liberty , and after the manner of kings and great men , is not so material , as it is that our saviour did follow this custom , and complied with this practice of theirs without hesitation . and thus did the apostles when they observ'd the hours of prayer , acts , 3. 1. which were of humane institution as well as the pray●rs themselves , ( for without doubt they were publick prayers , which were used in the temple , ) but though the place was , yet that service was of no more authority than what was used in the synagogues . now if the jews did thus institute and alter things relating to external order and administration , according as the case might require , and it was lawful for them so to do ( as it 's plain from the compliance of our saviour and the apostles with them in it ) then much more may it be supposed lawful for the christian church to exercise that liberty when they have no other than such general rules for their direction as they had then , without such particulars as they had . and that this is no other than a certain truth will appear from the same liberty taken in apostolical times in religious assemblies , when the christian church not only complied with the jews in such rites as they were under no obligation , but that of charity , to use , and which they did use because they were not forbidden , and so lawful ; ( as when st. paul took upon him a vow , acts. 21. 26. ) but also had some observances of its own , that were of a ritual nature , and as they were taken up so might be laid down upon prudential consideration . such i account was the washing the disciples feet , which was done by our saviour in token of the humility he was to be a president of , and would have them follow him in ; and which it seems was obferved amongst them , 1 tim. 5. 10. and for a long time after continued in a sort in some churches a . such also were the love-feasts at the administration of the lords supper ; and the holy-kiss used then amongst christians , if not as a constant attendant upon all publick worship , yet to be sure at prayer b . which and the like usages , however taken up , yet were in the opinion of the church no other than indifferent , and accordingly were upon the abuse of them ( as i observed before ) discarded . from all which it appears , that there was no such thing as prescription expected before any rite should be introduced into the church , or before it would be lawful for christians to use it , but that where it was not forbidden , the practice of the church was to determine them ; and if prescription had been thought necessary for every thing used in divine worship , which was not natural , then certainly our saviour and his apostles would never have used or encouraged others to use any thing that wanted such authority , and that was not of divine institution . now if it should be objected that these usages of the christian church were civil observances , and used as well out of god's worship as in it ; and therefore what there needed no institution for , and might be lawfully used without . i answer 1. that this doth justify most of the usages contended for , and there would be nothing unlawful in using a white garment , &c. in divine service , since that as a sign of royalty and dignity was used in civil as well as religious cases , and according to this argument may therefore lawfully be used in religious , because it was in civil . secondly , they must say that either a civil observance , when used in religious worship , remains civil , notwithstanding its being so applied , or that it 's religious whilst so applied ; if the former then kneeling or standing in the worship of god would be no acts of adoration and not be religious , because those postures are used in civil matters ; if the latter , then it must be granted that there may be rites used in the worship of god and to a religious end , which there is no divine prescription for . nay thirdly , it 's evident that these and the like were not used by the christians as meer civil rites ; this i think is made evident , as to washing the feet , by a learned person a ; and not only was the kiss of charity called the holy-kiss in scripture , but by the fathers , ( notwithstanding what is b objected ) the seal of prayer , and the seal of reconciliation , and both consistent , the one as it was an attendant upon that office , the other as it was a testimony of their charity and reconciliation to each other in it . fourthly , if the being civil usages did make them which were originally so , to be lawful in or at divine worship , then there is nothing that is used out of worship in civil cases and affairs , but may be introduced into the church ; since if it be for that reason that any usages of that kind are defended , the reason will as well defend all as one . and then the histrionical practices of the church of rome might warantably be introduced , as the rocking of a babe in a cradle at night , at the nativity time ; the harrowing of hell at easter , &c. then a maypole may be brought into the church for children to dance-about and climb up on , in sign of their desire to seek the things above ; and a stiff straw put into the childs hand , for a sign of fighting against spiritual enemies , as with a spear ; and all the absurdities of that nature charged injuriously upon our proceedings a would return with success upon themselves : since all these are fetched from customs and practices in secular matters . fifthly , if this be a reason to defend the use of rites in the christian church , because they are used out of it , and in civil cases ; then what will become of that position , before spoken of , and generally asserted by those who oppose us , that nothing is to be used in the worship of god without prescription , except the natural circumstances of action ; for though civil and natural are sometimes coincident , yet they may be and often are separated ; for feasting and salutation are civil usages , but are no natural circumstances in divine worship , and which that cannot be performed without . and if these and the like were used in the church , and applied and annexed to divine worship ; then the reason upon which they were introduced and used doth , wherever that reason is , justify the like practice , and we are left still to choose and act according to the permission and allowance that is given us ; that is , all such things that are not forbidden are just matter of our christian liberty , and there is no sin in a prudent exercise of it . 3. i shall further prove and strengthen the proposition , that things indifferent , though not prescribed , may be lawfully used in divine worship , from the ill consequences attending the contrary ; one of which is , that if we hold all things not commanded to be prohibited , we shall find no church or religious society in the world but are guilty ; and if the doing so makes communion with a church unlawful , there is no church we can hold communion with . there are some churches that do maintain and use such things as the scripture expresly condemns , and do lay aside such as the scripture requires ; as the church of rome , in its worshipping saints and angels , and denying the cup to the laity , &c. and these things make it necessary for those to quit its communion that are of it , and for those to avoid it that are not in it . but other churches there are that are guilty of no such fundamental errors and fatal miscarriages , and may so far lawfully be communicated with . but even none of these are there , but what , either wittingly or unwittingly , do take the liberty of using what the scripture hath no where required . it was notoriously so in the ancient church when some customs did universally obtain amongst them ; as the anniversary solemnities of the passion , resurrection , and ascension of christ , and descent of the holy-ghost , the receiving of the lords supper fasting ; a the praying toward the east b ; the standing in their devotions on the lords days , c especially from easter to whitsuntide ; the dipping the baptized thrice in water d , & c.. now whatever some of the fathers might plead for any of these from scriptures misunderstood , yet it 's plain that none of these are required in scripture , and if so , a person that holds it unlawful to use any thing uncommanded , and to hold communion with a church so using , must have separated from the catholick church , since ( if there be credit to be given to the fathers so reporting ) they all agreed in the use and practice of the things above recited . and he that held all fixed holy-days of ecclesiastical institution unlawful , and all ceremonies not instituted by god to be prohibited , must not have worshipped with them , who did not only thus do , but thought it unlawful , when universally practised to do otherwise . but again as there were some rites universally held in estimation , so there were others that were peculiar to some churches , and that were not thought to be obliging out of that particular communion , as when in the church of rome it was the custom to fast on the saturday ; and of most others to make no such distinction betwixt that and other days . a in the church of milain they washed the feet of those that were to be baptized , but in the church of rome , they used it not b . now if persons did believe such things unlawful , they could have no communion with any particular church , because no church was without such uncommanded rites ; or if they could be so fond as to think the rites of their own church to be of divine institution , yet how could they have communion with a church , where the contrary custom did prevail , as in the cases abovesaid . and as it was then , so it is now with all stated and settled churches in the world , who do practise against this principle , and either expect not or are not able to find a command for every thing established amongst them ; and that practise with as much contrariety to each other as the church of rome and milain once did . so in some churches they receive the lord's supper kneeling , in some standing , in others sitting . in some they sprinkle the child in baptism but once , and in others thrice . now there would be no reconciling of these one to another , and no possibility of holding communion with them under these circumstances , or of being a member of any church , if we must have an institution for every thing done in the worship of god , and that we must joyn in nothing , which has it not . as for instance what church is there in the world , which has not some form or forms of prayer , and whose service for the most part ( generally speaking ) is not made up of them ; especially that doth not use them in the administration of the sacraments . but now if a person holds that whatever is not prescribed is unlawful , and that forms of prayer are no where prescribed , then he cannot joyn with the church so using , but while in the body of the church by residence , he must be no member of that body in communion . nay further , if this be true , then none must hold communion with them who are of this opinion ; since those that pretend most to it , and urge it as a reason against communion with us , live in contradiction to it , and do practise and use things which they have no more authority , nor can give more reason for , than we do for the things they condemn , and that is , that they are lawful , expedient , and convenient . as for example , let us consider the sacraments , in which , if any thing , we might expect particular prescription , because they are meer institutions ; where do they find that the baptized person is necessarily to be sprinkled ? what command or example have they for it , or what reason more than the reason of the thing taken from expedience and the general practice of the church of god in colder climates ? and yet this is as much used amongst them that pretend to keep exactly to the rule of scripture , as it is amongst us that take a liberty in things uncommanded ; but with this difference , that they do it upon the supposition of a command , and so make it necessary , and our church leaves it , as it is , indifferent . again , where do they find a command for sitting at the lord's supper , or so much as an example ? ( for the posture of our saviour is left very uncertain . ) where again do they find a command for the necessary use of conceived prayer , and that that , and no other , should be used in the publick worship of god ? and that they must prove that maintain publick forms unlawful . where again do they find it required that an oath is to be taken by laying the hand on the gospel and kissing the book ? which is both a natural and instituted part of worship , being a solemn invocation of god and an appeal to him , with an acknowledgment of his omniscience , and omnipresence ; his providence and government of the world ; his truth and justice to right the innocent and punish the guilty ; all which is owned and testified by kissing that book that god has declared this more especially in . and if we more particularly descend to those that differ from us in this point : where do those of the congregational way find that ever christians were otherwise divided from christians than by place , or that they did combine into particular churches , so as not to be all the while reputed members of another , and might be admitted , upon removal of place , upon the same terms that they were of that they removed from ; or indeed that they were so members of a particular as not to be members of any or the whole church of christ , upon their being baptized ? where do they find that christians were gathered out of christians , and did combine into a society excluding those from it that would not make a profession of their faith and conversion distinct from that at baptism ? where do we ever read that he that was a minister of one church was not a minister all the world over , as well as he that was baptized in one was reputed a christian and church-member wherever he came ? again , where do we read that its necessary that ministers should be alike in authority , power , and jurisdiction , and that there is to be no difference in point of order and superiority amongst them : or that there are to be elders for governing the church , who are not ordained to it , and are in no other state after than they were before that service , both of which are held by the presbyterians , strictly so called ? and if it be said these respect government but not worship ; i answer the case is the same , for if we are to do nothing but what is prescribed in the worship of god , because , ( as they say ) it derogates from the priestly office of christ , and doth detract from the sufficiency of scripture ; then i say upon the like reason , there must be nothing used in church government but what is prescribed , since the kingly office is as much concerned in this as the priestly in the other , and the sufficiency of scripture in both . lastly , where do any of them find that position in scripture , that there is nothing lawful in divine worship but what is prescribed , and that what is not commanded is forbidden ? and if there be no such position in scripture , then that can no more be true than the want of such a position can render things not commanded to be unlawful . and now i am come to that which must put an issue one way or other to the dispute ; for if there be no such position in scripture , either expressed in it , or to be gathered by good consequence from it , we have gain'd the point ; but if there be , then we must give it up . and this is indeed contended for . for it s objected , that it s accounted in scripture an hainous crime to do things not commanded ; as when nadab and abihu offered strange fire before the lord , which he commanded them not , &c. from which form of expression it may be collected , that what is not commanded is forbidden ; and that in every thing used in divine worship there must be a command to make it lawful and allowable . to this i answer that the proposition infer'd , that all things not commanded are forbidden , is not true , and so it cannot be the sence and meaning of the phrase ; for 1. then all things must be either commanded or forbidden ; and there would be nothing but what must be commanded or forbidden ; but i have before shewed , and it must be granted , that there are things neither commanded nor forbidden , which are called indifferent . 2. if things not commanded are forbidden , then a thing not commanded is alike hainous as a thing forbidden . and then david's temple which he designed to build would have been criminal as well as jeroboam's dan and bethel ; and the feast of a purim , like jeroboam's eighth month b ; and the synogogal worship like the sacrificing in gardens c ; and the hours of prayer d like nadab's strange fire . the former of which were things uncommanded , and the latter forbidden ; and yet they were approved and these condemned . 2. the things , to which this phrase not commanded is applied , do give no encouragement to such an inference from it ; for its constantly applied to such as are absolutely forbidden . this was the case of nadab and abihu , who offered fire not meerly uncommanded , but what was prohibited ; which will appear , if we consider that the word strange when applied to matters of worship doth signify as much as forbidden . thus we read of strange incense , that is , other than what was compounded according to the directions given for it ; which as it was to be put to no common uses , so no common perfume was to be put to the like uses with it . so we also read of strange vanities , which is but another word for graven images ; and of strange gods. and after the same sort is it to be understood in the case before us , viz. for what is forbidden . for that such was the fire made use of by those young men will be further confirm'd , if we consider that there is scarcely any thing belonging to the altar ( setting aside the structure of it ) of which more is said than of the fire burning upon it . for 1. it was lighted from heaven a . 2. it was always to be burning upon the altar . b 3. if it was not made use of in all sacred matters ( where fire was to be used ) yet it was most holy , and when atonement was to be made by incense , the coals were to be taken from thence c , and therefore surely was as peculiar to those offices as the incense , and to be as constantly used in them , as never to be used in any other . and it will yet make it more evident if it be considered 4. that just before there is an account given of the extraordinary way by which this fire was lighted , for the text saith , there came out a fire from before the lord , and consumed upon the altar the burnt-offering , &c. and immediately follows the relation of nadab's miscarriage . now for what reason are these things so closely connected , but to shew wherein they offended . for before it was the office of aaron's sons to put fire upon the altar , and now through inadvertency or presumption attempting to do as formerly , when there had been this declaration from heaven to the contrary , they suffered for it . 5. it appears further from the conformity betwixt the punishment and the sin ; as there came fire from before the lord and consumed the burnt-offering ; to teach them what fire for the future to make use of : so upon their transgression there came out fire from the lord and devoured them ; to teach others how dangerous it was to do otherwise than he had commanded . so that it seems to me to be like the case of vzzah , when they carried the ark in a cart , which the levites were to have born upon their shoulders ; and it was not an offering without a command , but otherwise than commanded , that was their fault ; and without doubt they might with no more offence have taken what fire they would for their incense , than what wood they pleased for their fire , if there had been no more direction about the one than the other . but to proceed in the other places of scripture where this phrase of not commanded is to be met with , it s also so applied to things forbidden ; as to what is called abomination , which is the worshipping of strange gods , the sun , moon and stars , and the host of heaven : to the building the high places of topheth , and the burning their sons and daughters in the fire to baal , and causing them to pass through the fire unto molech . of such and the like its said , which i commanded them not , neither came it into my mind . and lastly it 's applied to the false prophets , who spake lies in the name of the lord ; in which case the meer being not commanded nor sent by him , is in the nature of the thing no less than a prohibition , it being a belying god ; though there had been no such place as , deut. 18. 20. to forbid it . now if so much stress was to be laid upon the phrase , as the objection doth suppose , and that we must take a non-commanding for a prohibition , we might reasonably expect to find the phrase otherwhere applied to things that were no otherwise unlawful than because not commanded ; but when it s always spoken of things plainly prohibited , it s a sign that it s rather god's forbidding that made them unlawful , than his not commanding . but it may still be said , why should then the phrase be used at all in such matters , and why should the case be thus represented , if not commanded is not the same with prohibited ? to this i answer , 1. that all things prohibited are by consequence not commanded ; but it follows not that all things not commanded are prohibited . if it was forbidden to offer strange fire , then it was a thing not commanded ( for otherwise the same thing would be forbidden and commanded ) but if it had been a thing not commanded only , it would not by being so have been any more prohibited than the wood that was to be burnt upon the altar . now it s with respect to the former that things prohibited are call'd things not commanded ; and not with respect to the latter . 2. indeed the phrase not commanded is only a meiosis or softer way of speaking , when more is understood than express'd . a figure usual in all authors and languages , that i know of , and what is frequently to be met with in scripture . thus it s given as a character of an hypocritical people , they chose that in which i delighted not , which is but another word for what was said in the verse before , their soul delighted in their abominations , or idolatries . and when the apostle would describe the evil state of the gentile world , by the most hainous and flagitious crimes , such as fornication , covetousness , maliciousness , envy , murder , and what not , he saith of these , that they were things not convenient . and it is as evident that the phrase not commanded is of the like kind , when the things its applied to are alike notorious and abominable . but it s further objected , that it s said in scripture , ye shall not add unto the word which i command you , neither shall ye diminish ought from it : and that our saviour condemning the practices of the scribes in this kind , concludes , in vain do they worship me , teaching for doctrines the commandments of men. from whence it may be collected 1. that all things not commanded by god in his word are additions to it . 2. that such additions are altogether unlawful . to this i reply , 1. if they mean by adding to the word , the doing what that forbids , and by diminishing , the neglecting of what that requires ( as the next words do intimate , and is plainly the sense otherwhere a , when it s no sooner said , what thing soever i command you , observe to do it ; but it immediately follows , thou shalt not add thereto , nor diminish from it ) it s what we willingly condemn ; according to that of our saviour , whosoever shall break one of these least commandments , and shall teach men so , he shall be called least in the kingdom of heaven . 2. if they mean by adding the appointing somewhat else instead of what god hath appointed , as jeroboam did the feast of the eighth month ; and by diminishing , the taking away what god hath commanded , as ahaz did the altar , and laver , &c. this is what we condemn also , and do blame in the church of rome , whilst they feed the people with legends instead of scripture , and take away both that and the cup from the laity . 3. if they mean by adding , the adding insolent expositions to the command , by which the end of it is frustrated . this our saviour condemn'd in the pharisees , why do ye transgress the command of god by your tradition ? for god commanded saying , honour thy father , &c. but ye say , whosoever shall say to his father , it is a gift , &c. thus ye have made the commandment of god of none effect by your tradition . and this we condemn in the church of rome , who do defeat the commands of god by their doctrines of attrition and purgatory , &c. 4. if they mean by adding , the making of that which is not the word of god to be of equal authority with it ; this our saviour condemn'd in the pharisees , when they taught for doctrines the commandments of men , and esteem'd them as necessary to be obeyed , and to be of equal force with what was authorized by him ; nay it seems , they had more regard to the tradition of the elders than the commandment of god , as our saviour insinuates , verse , 2 , 3. and has been observed from their own authors . this we also condemn in the church of rome , which decrees that the apocrypha and traditions should be received with the like pious regard , as the sacred writ . 5. if by adding they mean the giving the same efficacy to humane institutions , as god doth to his , by making them to confer grace upon the rightly disposed ; and by diminishing , that the service is not complete without it . this our saviour condemn'd in the pharisees , when they maintained that to eat with unwashen hands defiled a man , verse 20. and this we condemn in the church of rome , in their use of holy-water , and reliques and ceremonies . thus far we agree ; but if they proceed , and will conclude that the doing any thing not commanded , in the worship of god is a sin though it have none of the ingredients in it before spoken of , we therein differ from them and upon very good reason . for therein they differ from our saviour and his apostles , and all churches , as i have shewed . therein also they depart from the notion and reason of the thing : for adding is adding to the substance , and making the thing added of the nature of the thing it s added to ; and diminishing is diminishing from the substance , and taking away from the nature of it ; but when the substance remains intire , as much after this humane appointment as it was before it , without loss and prejudice , without debasement or corruption , it cannot be called an addition to it , in the sence that the scripture takes that word in . nay so far are we from admitting this charge , that we return it upon them , and do bring them in criminals upon it . for those that do forbid what the gospel forbids not , do as much add to it , as those that command what the gospel doth not command : and if it be a crime to command what that commands not , it must be so to forbid what it forbids not . and this is what they are guilty of that do hold that nothing is to be used in the worship of god but what is prescribed , for if that be not a scripture proposition and truth ( as certain it is not ) then what an addition is this ? a greater surely than what they charge upon us ; for all that is commanded amongst us , is look'd upon not as necessary but expedient ; but what is forbid by them is forbid as absolutely unlawful ; the latter of which alters the nature , whereas the other only affects the circumstances of things . the second commandment , thou shalt not make unto thee any graven image , &c. is frequently made use of to prove that we must apply nothing to a religious use but what is commanded ; and we are told that the sence of it is , that we must worship god in no other way , and by no other means or religious rites , than what he hath prescribed . the best way to answer this is . 1. to consider what is forbidden in this commandment , and 2. to shew that we are not concern'd in the prohibition . as to the former , 1. in this command it is provided , that there be no act of adoration given to any besides god. by this the heathens are condemned in their plurality of gods , and the church of rome in the veneration they give to saints and angels . 2. that the honour we give to god be sutable to his nature , and agreeable to his will. sutable to his nature ; and so we are not to worship him by creatures , as the sun , &c. for that is to consider him as finite ; nor by images and external representations , for that is to consider him as corporeal : agreeable to his will ; and so we are forbidden all other worship of him than what he hath appointed . it s in the last of these we are concerned , for i believe there will be no attempt to prove that there is any thing in our worship that doth derogate from the perfections of god , and is unsutable to his nature , further than the defects that must arise from all worship given by creatures to a creator . and if we come to consider it as to what he hath revealed , there can be nothing deduced thence to prove rites instituted by men for the solemnity of god's service to be forbidden ; and which for ought i see is not attempted to be proved from this commandment , or from scripture else where , but by crowding such rites into and representing them as a part of divine worship . this way goes one of the most industrious in this cause . ceremonies , saith he , are external rites of religious worship , as used to further devotion , and therefore being invented by man are of the same nature with images , by which and at which god is worshipped . in which are no less than three mistakes . as 1. he makes whatever is used to further devotion to be religious worship . 2. he makes it a fault in external rites in religious worship that they are used to further devotion 3. he makes external rites taken up by men , and used for that end to be of the same nature with images . if i shew that these are really mistakes i think that in doing so the whole argument taken from the 2. commandment falls with it . 1. he mistakes , in that he makes whatever is used to further devotion to be religious worship : the error of which will appear from this confideration ; that all things relating to divine worship are either parts or adjuncts of it ; parts , as prayer , and the lord's supper ; adjuncts , as form and posture . now adjuncts are not parts , because the worship is intire and invariable in all the parts of it , and remains the same though the adjuncts vary . prayer is worship , whether with a form or without ; and the lord's supper is worship , whether persons kneel , sit , or stand in the receiving of it . and yet though the adjuncts are no part of worship , they further devotion in it . this those that are for conceived prayer plead for their practice , and this also is pleaded by those that are for a form. this do they urge that are for sitting at the lord's supper , and this they say that are for kneeling ; so that these and the like adjuncts do further devotion , and are for edification , is an argument used by both . now if adjuncts are not part of worship and may be yet used to further devotion , then the furthering devotion by any rite doth not in it self make that rite so used to be worship . i acknowledge there is false worship as well as true ; true worship is of divine institution , and false worship is of humane appointment ; and becomes worship when either divine institution is pretended for it , or it s used for the same special ends that god's worship is instituted for , that is , as necessary to acceptance , or as a means of grace . and so i confess adjuncts may be made parts of false worship , as many ceremonies are in the church of rome ; but this is not the case with any things used in the administration of worship in our church ; we plead nothing of divine authority to enforce them , use them not as necessary , nor as means of grace ; after the manner we do the word of god , and the sacraments . 2. it s another mistake , that its charged as a fault upon rites in worship , that they are used to further devotion . without this end surely they are not to be used , or at least not to be encouraged ; for divine worship being the acknowledgment of god and a giving honour to him , should have all things about it grave and solemn , that may best sute it , and promote the ends for which it s used , but if rites are used in it that have no respect to such ends , they become vain and trifling , neither worthy of that nor our defence . and therefore we justly blame the church of rome for the multitude of ceremonies used in their worship , and for such that either have no signification , or whose signification is so obscure as is not easie to be observed or traced , and that rather hinder than further devotion . surely it would not so well answer the end if the hand in swearing was laid upon another book , as when on the gospel ; nor if the love-feasts at the lord's supper had been only as a common meal , without respect to charity signified by it . 3. it s another mistake that external rites taken up by men , and used for the furthering devotion are made to be of the same nature with images . this there is no foundation for , for the religious use of images is expresly contrary to the command of god , and forbidden , because it tends to debase god in the thoughts of those that worship him by such mediums . but there is nothing in the use of such external rites ( as are before spoken of ) that fall under the censure of either of these ; but that we may lawfully use them , and the use of which is not therefore at all forbidden in the 2. commandment . if there be not a rule for all things belonging to the worship of god , the gospel would be less perfect than the law ; and christ would not be so faithful as moses , in the care of his church , heb. 3. 2. which is not to be supposed . the sufficiency of scripture and faithfulness of christ are not to be judged of by what we fancy they should have determined , but by what they have . it s a plausiable plea made by the church of rome for an infallible judge in matters of faith , that by an appeal to him all controversies would be decided , and the peace of the church secured . but notwithstanding all the advantages which they so hugely amplify , there is not one word in scripture ( which in a matter of that importance is absolutely necessary ) that doth shew that it is necessary ; or ( were it so ) who the person or persons are that should have this power or commission . and in this case we must be content to leave things as the wisdom of god hath thought fit to leave them , and to go on in the old way of sober and amicable debate and fair reasoning to bring debates to a conclusion . thus it is in the matter before us , the pretence is very popular and plausible , that , who can better determine things relating to the worship of god , than god whose worship it is ? and where may we expect to find them better determined than in his word , which is sufficient to all the ends it was writ for ? but when we come to enquire into the case , we find no such thing done , no such care taken , no such particular directions as they had under the law ; and therefore its certain that neither the sufficiency of scripture , nor faithfulness of christ stand upon that foundation . and if we do not find the like particular prescriptions in baptism as circumcision ; nor in the lord's supper as in the passover ; nor in prayers as in sacrifices ; its plain that the sufficiency of scripture and faithfulness of christ do respect somewhat else , and that they are not the less for the want of them . christ was faithful , as moses , to him that appointed him , in performing what belonged to him as a mediator ( in which respect moses was a type of him ) and discovering to mankind in scripture the method and means by which they might be sav'd ; and the sufficiency of scripture is in being a sufficient means to that end , and putting men into such state as will render them capable of attaining to it . and as for modes and circumstances of things they are left to the prudence of those who by the grace and the word of god have been converted to the truth , and have received it in the love of it . i have been the larger in the consideration of this principle , viz. that nothing but what is prescribed may be lawfully used in divine worship , that i might relieve the consciences of those that are insnared by it , and that cannot be so , without subjecting themselves to great inconveniences . for if nothing but what is of that nature may be used or joyned with , and that the second commandment doth with as much authority forbid the use of any thing not commanded , as the worshipping of images : if nadab's and abihu's strange fire , and vzza's touching of the ark be examples recorded for caution to us , and that every thing uncommanded , is of the like nature , attended with the like aggravations , and alike do expose to god's displeasure : if the use of any thing not prescribed be such an addition to the word of god , as leaves us under the penalty of that text ; if any man shall add unto these things , god shall add unto him the plagues that are written in this book ; we cannot be too cautious in the examination of what is , or what is not prescribed . but withall if this be our case , it would be more intolerable than that of the jews . for amongst them every thing for the most part was plainly laid down , and though the particular rites and circumstances prescribed in their service were many , yet they were sufficiently describ'd in their law , and it was but consulting that , or those whose office and employment it was to be well versed in it , and they might be presently inform'd , and as soon see it as the book was laid open . this they all agreed in . but it is not so under the gospel , and there is no greater proof of it than the several schemes drawn up for discipline , and order , by those that have been of that opinion and made some attempts to describe them . and then when things are thus dark and obscure , so hard to trace and discover , that it has thus perplexed and baffled those that have made it their business to bring these things within scripture rules , how perplexed must they be that are not skilled in it : and ( as i have above shewed ) must all their days live in the communion , its likely , of no church ; since though a church should have nothing in it but what is prescribed , yet it would take up a great deal of time to examine , and more to be satisfied that all in it is prescribed . 3. i shall consider , how we may know what things are indifferent in the worship of god ? i may answer , to this that we may know what is indifferent in the worship of god by the same rule that we may know what is indifferent out of worship , that is , if the thing to be enquired after be neither required nor forbidden : for the nature of indifferency is always the same , and what it is in one kind or instance , it is in all ; and if the want of a law to require or forbid doth make a thing indifferent in natural or civil matters , it doth also the same in religious : and in things forbidden by humane authority , the not being required in scripture ; and in things required by humane authority the not being forbidden in scripture is a rule we may safely determine the case , and judge of the lawfulness and indifferency of things in divine worship by . but i confess the question requires a more particular answer , because things in their nature lawful and indifferent , may yet , in their use and application , become unlawful . as it is in civil cases and secular matters , to be covered or uncovered is a thing in it self indifferent ; but to be covered in the presence of such of our betters , as custom and law have made it our duty to stand bare before , would be unlawful , and it would be no excuse for such an omission and contempt , that the thing is in it self indifferent . and then much more will this hold where the case is of an higher nature ; as it is in the worship of god , where things in themselves indifferent may become ridiculous , absurd and profane , and argue rather contempt of god than reverence for him in the persons using them . again , the things may , though grave and pertinent , yet be so numerous that they may obscure and oppress the service , and confound and distract the mind that should attend to the observation of them ; and so for one reason or another are not to be allowed in the solemnities of religion . therefore in answer to the question , i shall add , 1. that things indifferent are so called from their general nature , and not as if in practice and use , and all manner of cases , they always were so , and never unlawful ; for that they may be by accident and circumstance ; being lawful unlawful , expedient or inexpedient , as they are used and applied . 2. i observe that there are several laws which things indifferent do respect ; and that may be required or forbidden by one law , which is not forbidden or required by another ; and that may be indifferent in one state which is unlawful in another , and by passing out of one into the other may cease to be indifferent , and therefore when we say things are indifferent , we must understand of what rank they are , and what law they do respect ; as for example , humane conversation , and religious worship are different ranks to which things are referred ; and therefore what may be indifferent in conversation may be unlawful in worship . thus to enterchange discourse about common affairs is a thing lawful in it self , and useful in its place ; but when practised in the church and in the midst of religious solemnities is criminal . this distinction of ranks and states of things is useful and necessary to be observed , and which if observed would have prevented the objection made by some , that if a church or authority may command indifferent things , then they may require us to pray standing upon the head , &c. for that though indifferent in another case is not in that , as being unsutable to it . 3. therefore we must come to some rules in divine worship , by which we may know what things in their nature indifferent , are therein also indifferent , and may be lawfully used : it being not enough to plead they are indifferent in themselves ( as some unwarily do ) and therefore presently they may be used ; for by the same reason a person may spit in anothers face , may keep on his hat before the king , &c. the spitting and being covered being in their nature indifferent . but now as there are certain rules which we are to respect in common and civil conversation , and which even in that case do tye us up in the use of things otherwise indifferent : so it is as reasonable , and must be much more allowed that there are some rules of the like nature which we must have a regard to in the administration of divine worship . and as in common matters , the nature of the thing ; in actions the end ; in conversation the circumstances are to be heeded , viz. time , place , persons ; as when , where , before whom we are covered or uncovered , &c. so in sacred matters ; the nature of the thing , in the decency and solemnity of the worship ; the end for which it was appointed , in the edification of the church ; and the peace , glory , and security of that , in its order are to be respected . and according to these rules and the circumstances of things , are we to judge of the indifferency , lawfulness , or expediency of things used in the service of god ; and as they do make for or against , and do approach to or recede from these characters , so they are to be rejected or observed , and the more or less esteemed . but yet we are not come to a conclusion , for 1. these are general rules , and so the particulars are not so easily pointed to . 2. decency , and edification , and order are ( as was observed before ) variable and uncertain , and depend upon circumstances , and so in their nature not easily determined . and , 3. persons have very different opinions about what is decent , edifying , and orderly ; as in the apostles time in the church of rome some were for , and others against the observation of days ; and in the church of corinth , some doubtless were for being covered , others for being uncovered in divine worship . and therefore there is somewhat further requisite to give satisfaction in the point ; and by which we may be able to judge what is decent , edifying , and orderly ; as well as we are by what is decent , &c. to determine what is fit to be used in religious worship . and this we may be help'd in by considering , 1. that some things make so eminently for , or are so notoriously opposite to these rules , that common reason will be able forthwith to judge of them , and to declare for or against them . so when the love-feasts , and the lord's supper were appointed for the testifying and increase of mutual charity ; if one took his supper before another , it was to make it rather a private meal than a religious feast , and so was a notorious breach of order and christian fellowship . so a tumultuous speaking of many together is less for edification , and hath more of confusion than the orderly speaking of one by one . and service in an unknown tongue doth less conduce to edification than when it is in a language vulgarly known and understood ; this is a case that reason as well as the apostle doth determine to our hands , and which mankind would with one consent soon agree to , were it not for a certain church in the world that carries those of its communion , against sense , reason , and nature , for its own advantage . 2. but there are other things which are not so clear and evident , and so the case needs further consideration . for the clearing of which we may observe , 1. that we are not so much to judge of decency , order , and edification asunder , as together ; these having a mutual relation to and dependance upon each other . so it s well observed by st. chrysostom , that nothing doth so much edify , as order , peace and love : and the apostle when he had reproved the disorders of their service in the church of corinth concludes it , let all things be done to edifying . the not observing of this is the occasion of very great mistakes in this matter ; for persons when they would judge of edification consider presently what they conceive doth most improve them in knowledge or any particular grace ; and having no further consideration , for the sake of this throw down the bounds of publick order and bring all into confusion ; and for edifying ( as they apprehend ) themselves do disturb if not destroy the church of god , and render the means used in it ineffectual to themselves and others . thus again they judge of what is decent , and indecent ; and conclude that there is no indecency in sitting , suppose at the sacrament , or the prayers ; but they mistake in such a conception , whilest what is against publick order and practice , is for that reason indecent , were there no other reason to make it so . so that if we would judge aright of either of these we must judge of them together ; and as order alone is not enough to make a thing decent which is in it self indecent ; so decency or particular edification is not enough to recommend that which is not to be introduced or obtained without the disturbance and overthrow of publick order and peace . 2. when the case is not apparent , we should rather judge by what is contrary than by what is agreeable to those rules . we know better what things are not than what they are : and if christians should never agree to any thing in the external administration of divine worship till they agree in the notion of decency , order , and edification ; or till they can prove that the things used , or required to be used in a church , do exactly agree to the notion and definition of it ; worship must never be administred , or the greater part of christians must exclude themselves from it . and yet this must be done before it can be positively said ( unless in things very manifest ) that this is decent , or that is orderly , &c. these things as i have said are variable , and depend upon circumstances ; and so persons must needs be wonderfully confounded if they come to niceties and insist upon them . and therefore as we better know what is indecent than decent , disorderly than orderly , against than for edification , so it s better to take the course abovesaid in judging about it . as for instance , if we would enquire into the decency of the posture to be used in the lord's supper , or the edification that may arise from it ; some will say its best to receive it in the posture frequently used in the devotions of the ancient church of standing or incurvation ; others would choose sitting , as the dissenting parties amongst us , and some forreign churches ; others be for the posture of kneeling used in ours and many more , and all with some shew of reason . in these different cases it may not perhaps be so easy for a person ( educated in a different way from what is practised and prescribed ) to judge of the decency or edification ; but if he find it not indecent , or destructive of piety , and of the ends for which the ordinance was instituted , he is therewith to satisfy himself . st. austin puts a like case and gives the like answer . some churches fast on the saturday , because christ's body was then in the grave , and he in a state of humiliation . others do eat on the saturday , both because that day god rested from his work , and christ rested in the grave . and how in such a case to determine our selves , both in opinion and practice , that father thus directs , if saith he , what is injoyned be not against faith , or good manners , it is to be accounted indifferent . and i may add , if it be not indecent , disorderly and destructive of piety , its lawful . 3. if the case be not apparent , and we cannot easily find out how the things used and injoyned in a church are decent , &c. we are to consider that we are in , or obliged to be of a church , and that these things do respect such a society ; and therefore are to be cautious how we condemn this or that for indecent , confused , and inexpedient , when we see christians agreeing in the practice of them , and such whom for other things we cannot condemn . when we find if we argue against it , they argue for it , and produce experience against experience , and reason against reason , and that we have a whole church against our particular conceptions of things of this nature ; we should be apt to think the fault may be in our selves , and that it s for want of understanding and insight , for want of use and tryal , and by reason of some prejudices or prepossessions that we thus differ in our judgment from them . we see what little things do determin men ordinarily in these matters ; how addicted some are to their own ways and customs , and forward to like or condemn according to their education , which doth form their conceptions and fix their inclinations ; how prone again others are to novelty and innovation . so st. austin observes , some warmly contend for an usage , because its the custom of their own church ; as if they come , suppose into another place where lent is observed without any relaxation , they however refuse to fast , because it s not so done in their country . there are others again do like , and are bent upon a particular rite or usage , because , saith he , they observ'd this in their travels abroad , and so a person is for it , as perhaps he would be thought so much the more learned and considerable , as he is distant or doth disagree from what is observed at home . now when persons are prone thus to judge upon such little reasons , and may mistake in their judgment , and do judge against a church ( which they have no other reason against ) it would become them to think again ; and to think that the case perhaps requires only time or use to wear off their prejudices , and that by these ways they may as effectually be reconciled to the things practised in a church , as they are to the civil usages and the habits of a nation , which at the first they looked upon in their kind as indecent and inexpedient , as they can do of the usages of a church in theirs . as suppose the dispute should be about forms of prayer , or the use of responsals in it , we see that decency , order , and edification are pleaded by the parties contending for and against , but when a person considers that whatever opinion he therein hath , yet if he be against them , he is at the same time against all formed churches in the world , he may conclude safely that there is a decency , order , and expediency in the publick use of them ; and as st. austin saith of a christian living in rome where they fasted upon the saturday that such a one should not so praise a christian city for it , as to condemn the christian world that was against it ; so we should not be so zealous against a practice , as to condemn those that are for it , and be so addicted to our own opinion as to set that against a community and a church , nay against all churches whatsoever . this will give us reason to suspect its a zeal without knowledge when we presume to set our judgment , reason , and experience , against the judgment , reason and experience of the christian world. which brings to the fourth general . 4. how are we to determine our selves in the use of indifferent things with respect to the worship of god ? for resolution of which , we are to consider our selves in a threefold capacity . 1. as particular persons , solitary and alone . 2. as we are in ordinary and civil conversation . 3. as we are members of a publick society or church . in the first capacity , every christian may chuse and act as he pleaseth ; and all lawful things remain to him , as they are in their own nature , free. he may eat this or that ; chuse this day or another , and set it apart for the service of god and his own soul. in this state , where there is no law of man to require , he may forbear to use what is indifferent ; where there is no law to forbid , he may freely use it . in the second capacity , as in conversation with others , he is to have a regard to them , and to use his liberty so as shall be less to the prejudice , and more to the benefit of those he converses with . so saith the apostle , all things are lawful for me , but all things are not expedient ; all things are lawful for me , but all things edify not . in this capacity men are still in their own power ; and whilst it s no sin they may safely act , and where it s no sin they may forbear in complyance with those that are not yet advanced to the same maturity of judgement with themselves ; as the apostle did , though saith he , i be free from all men , yet have i made my self servant unto all , that i might gain the more . and unto the jews i became a jew , &c. in such a case the strong should not despise , affront , or discourage the weak ; nor the weak censure and condemn the strong . in the third capacity , as we are members of a church and religious society , so the use of indifferent things comes under further consideration , since then the practice of a church and the commands of authority are to be respected . and as what we may lawfully do when alone , we are not to do in conversation , because of offence : so what we may allowably do when alone or in conversation , we must not do in society , if forbidden by the laws and customs of it . for the same reason ( if there was no more ) that restrains or determines us in conversation , is as much more forcible in society , as the peace and welfare of the whole is to be preferred before that of a part ; and if the not grieving a brother , or endangering his soul makes it reasonable , just , and necessary to forego our liberty , and to restrain our selves in the exercise of it , then much more is the peace of a church ( upon which the present welfare of the whole , and the future welfare of many depend ) a sufficient reason for so doing , and to oblige us to act or not to act accordingly . the apostle saith , let every one of us please his neighbour for his good ▪ to edification , that is , to his improvement in knowledge or grace , or christian piety , and the promoting of christian concord and charity : now edification is eminently so with respect to the whole , as the church is the house of god , and every christian one of the living stones of which that spiritual building is compacted ; and so he is to consider himself , as well as he is to be considered , as a part of it , and to study what may be for the edification of the whole , as well as the good of any particular member of it . and how is that but by promoting love , peace , and order , and taking care to preserve it ? so we find edification opposed to destruction , to confusion , to disputacity and licentiousness : and on the contrary , we find peace and edifying , comfort and edification , union and edification joyned together , as the one doth promote the other . and therefore as the good and edification of the whole is to be always in our eye , so it s the rule by which we ought to act in all things lawful ; and to that end should comply with its customs , observe its directions , and obey its orders , without reluctancy ▪ and opposition . thus the apostle resolves the case , writing about publick order and the custom newly taken up of worshipping uncovered , if any man seem , or have a mind to be , contentious , we have no such custom , neither the churches of god ; looking upon that as sufficient to put an end to all contentions and debates ; that whatever might be plausibly urged against it , from the jewish practice , and the representation even of angels adoring after that manner ; and from the reason of the thing as a signification of shame and reverence ; or from the practice of idolators that did many of them worship uncovered ; yet he peremptorily concludes , we have no such custom , &c. the peace of the church is to a peaceable mind sufficient to put an end to all disputes about it ; and the peace of the church depending upon the observation of its customs , that is infinitely to be preferred before scrupulosity and niceness , or a meer inclination to a contrary practice . for in publick cases a man is not to go his own way , or to have his own mind , for that would bring in confusion ( one man having as much a right as another . ) there must be somewhat established , some common order and bond of union ; and if confusion is before such establishment , then to break that establishment , would bring in confusion ; and where that is likely to ensue it is not worth the while for the trial of a new experiment to decry and throw down what is already established or used in a church , because we think better of another ; for saith a grave author , and well skill'd in these matters , the very change of a custom though it may happen to profit , yet doth disturb by its novelty . publick peace is worth all new offers ( if the church is disquieted and its peace endangered by them ) though in themselves better ; and it is better to labour under the infirmity of publick order than the mischief of being without it , or , what is next to that , the trial of some form , seemingly of a better cast and mould that hath not yet been experimented . i say it again , infirmity in a church is better than confusion , or destruction which is the consequent of it : and i had rather choose that as i would a house , to have one with some faults , rather than to have none at all ; and if i cannot have them mended ( when tolerable ) i think my self bound not only to bear with them , but to do all i can for its preservation though with them , and to observe all things that are lawful for its suppore and encouragement . in doing thus i serve god , and his church , my own soul and the souls of others , promote religion and charity in the world ; for god is not the author of confusion but of peace in all the churches of the saints . in things which neither we nor the worship are the worse for , but the church the better for observing , peace and order is far to be prefer'd before niceties : and certainly neither we nor the service of god can be the worse for what god hath concluded nothing in . what the gospel looks at is the main and essential parts of religion in doctrine , worship and practice . and if these be secured , we are under no obligation to contend for or against the modes and circumstances of things further than the churches order and peace is concerned in them . so the apostle , let not your good be evil spoken of : for the kingdom of god is not meat and drink , but righteousness , peace , and joy in the holy-ghost ; the promoting love and charity , and substantiul righteousnes . he that in these things serveth christ is acceptable to god , and approved of men. the beauty of the kings daughter is within , saith st. austin , and all its observations are but its vesture , which though various in different churches , are no prejudice to the common faith , nor to him that useth them . and therefore what he and his mother received from st. ambrose , and looked upon as a divine oracle , is worthy to be recommended to all , that in all things not contrary to truth and good manners , it becometh a good and prudent christian to practise according to the custom of the church where he comes , if he will not be a scandal to them , nor have them to be a scandal to him . and if the custom and practice of a church should be thus taken into consideration by a good man , then certainly much more ought it so to be , when that is established , and is made a law , and is backed by authority : for then to stand in opposition is not only an offence but an affront ; and to insist upon the gratifying our own inclination against publick order , is to contend whether we or our superiours shall govern , whether our will or the publick good and order must take place and what can be the issue of such a temper but the distraction if not dissolution of government ; which as it cannot be without governed as well as governours , so cannot be preserved without the submission of the governed in all lawful things to the governours ; and the permitting them to choose and determine in things of that kind as they shall see meet . it s pleaded that there should be a liberty left to christians in things vndetermined in scripture , and such things indeed there are that christians may have a liberty in and yet hold communion , as in posture , &c. ( though decency would plead for uniformity in those things also ) but there are other things , which they must agree in , or else there can be no publick worship or christian communion , which yet they differ in as much as the other . as now whether worship is to be celebrated with or without a form ; whether the lord's supper is to be received in the morning or evening ; whether prayers should be long or short , &c. now unless one of these disagreeing parties doth yield to the other or there be a power in superiours and guides to determine for them , and they are to submit to them in it , there will be nothing but confusion . and why superiours may not then command and why inferiours are not to obey in all things of the like kind ; in posture or habit , as well as the time ( above specified ) and forms , i understand not . to conclude this , if we find any thing required or generally practised in a church , that is not forbidden in scripture ; or any thing omitted or forbidden in a church , that is not required in scripture ; we may and ought to act or to forbear as they that are of its communion do generally act or forbear , or the laws of that communion require ; and in such things are to be determined by the publick voice of the communion , that is , authority , custom , or the majority . but to this it will be said , if we are thus to be determined in our practice , then where is our christian liberty , which being only in different things , if we are restrained in the use of them , we are also restrained in our liberty , which yet the apostle exhorts christians to stand fast in . 1. this is no argument to those that say there is nothing indifferent in the worship of god ; for then there is nothing in it matter of christian liberty ; 2. a restraint of our liberty , or receding from it is , of it self , no violation of it . all persons grant this in the latter , and the most scrupulous are apt to plead that the strong ought to bear with the weak , and to give no offence to them by indulging themselves in that liberty which others are afraid to take . but now if a person may recede from his liberty , and is bound so to do in the case of scandal , and yet his liberty be not thereby infringed , why may it not be also little infringed , when restrained by others ? how can it be supposed , that there should be so vast a difference betwixt restraint and restraint , and that he that is restrained by authority should have his liberty prejudiced , and yet he that is restrained by anothers conscience ( as the apostle saith ) should keep it intire ? and if it should be said this is occasional , but the other is perpetuated by the order , perhaps , of a church . i answer , that all orders about indifferent things are but temporary , and are only intended to bind so long as they are for the good of the community . and if they are for continuance that alters not the case ; for though the apostle knew his own liberty and where there was just reason could insist upon it , yet he did not suppose that could be damnified , though for his whole life it was restrain'd . for thus he resolves , if meat make my brother to offend , i will eat no flesh while the world standeth , which certainly he would not have condescended to , if such a practice was not reconcileable to his exhortation of standing fast in that liberty , &c. 3. therefore to find out the tendency of his exhortation , its fit to understand what christian liberty is , and that is truly no other than the liberty which mankind naturally had , before it was restrain'd by particular institution ; and which is call'd christian liberty in opposition to the jews which had it not under their law , but were restrain'd from the practice and use of things , otherwise and in themselves lawful , by severe prohibitions . now as all the world was then divided into jews and gentiles , so the liberty which the jews were before denied , was call'd christian , because by the coming of christ , all these former restraints were taken off , and all the world , both jews and gentiles did enjoy it . and therefore when the apostle doth exhort them to stand fast in it , it was , as the scope of the epistle doth shew , to warn them against returning to that jewish state , and against those who held it necessary for both jew and gentile still to observe all the rites and orders of it . now if the usages of a church were of the same kind , or had the same tendency , or were alike necessarily impos'd as those of the mosaical law , then christians would be concerned in the apostles exhortation ; but where these reasons are not , our liberty is not at all prejudiced by compliance with them . as long i say , as they are neither peccant in their nature , nor end , nor number , they are not unlawful to us , nor is our liberty injured in the use of them . and so i am brought to the last general , which is , v. that there is nothing required in our church , which is not either a duty in it self , and so necessary to all christians , or else what is indifferent , and so may be lawfully used by them . by things required , i mean , such as are used in the communion and service of our church , and imposed upon the lay-members of it ( for these are the things my subject doth more especially respect . ) this is a subject too copious for me to follow through all the particulars of it ; and indeed it will be needless for me to enlarge upon it , if the foundation i have laid be good , and the rules before given are fit measures for us to judge of the lawfulness , or unlawfulness of things by ; for by these we shall soon bring the cause to an issue . i think there is nothing to be charged upon our church for being defective in any essential part of divine worship● ( as the church of rome is in its half-communion ) nor of any practice that is apparently inconsistent with , or that doth defeat the ends of any institution ( as the same church doth offend by having its service in an unknown tongue , and in the multitude of its ceremonies ) . i think it will be acknowledged , that the word of god is sincerely and freely preached , the sacraments intirely and truly administred , the prayers for matter inoffensive and good . and therefore the matter in dispute is about the ministration of our worship , and the manner of its performance ; and i think the things of that kind objected against , refer either to time , or forms , or gesture . to times , such are festivals , or days set apart for divine service ; to forms such are our prayers , and the administration of our sacraments ; to gestures , as standing up at the creed or gospels , and kneeling at the lords supper . but now all these are either natural or moral circumstances of action , and which , as i have shew'd , are inseparable from it . of the former kind are days and gestures ; of the latter are forms of administration , and so upon the reasons before given may be lawfully determined and used . again , these are not forbidden by any law , either expresly , or consequentially , and have nothing that is indecent , disorderly , or unedifying in them ; and which if any should engage his own opinion and experience in , he would be answered in the like kind , and have the opinions and experience of thousands that live in the practise of these , to contradict him . and if there be nothing of this kind apparent , or what can be plainly prov'd , ( as i am apt to believe there cannot ) then the proposition i have laid down needs no further proof . but if at last it must issue in things inexpedient to christians , or an unlawfulness in the imposure ; are either of these fit to be insisted upon , when the peace of one of the best churches in the world is broken by it , a lamentable schism kept up , and our religion brought into imminent hazard by both ? alas how near have we been to ruin , and i wish i had no reason to say , how near are we to it , considering the indefatigable industry , the united endeavours , the matchless policy of those that contrive and desire it ! can we think that we are safe , as long as there is such an abiding reason to make us suspect it , and that our divisions are both fomented , and made use of by them to destroy us ? and if this be our danger , and union as necessary as desirable , shall we yet make the breach wider , or irreparable by an obstinate contention ? god forbid ! o pray for the peace of jerusalem , they shall prosper that love thee : let peace be within thy walls , and prosperity within thy palaces . amen . the end . books printed by fincham gardiner . a continuation and vindication of the defence of dr. stillingfleet's unreasonableness of separation , in answer to mr. baxter , and mr. lob , &c. considerations of present use , considering the danger resulting from the change of our church-government . 1. a perswasive to communion with the church of england . 2. a resolution of some cases of conscience , which respect church-communion . 3. the case of indifferent things , used in the worship of god , proposed and stated by considering these questions , &c. 4. a discourse about edification . 5. the resolution of this case of conscience , whether the church of england's symbolizing so far as it doth with the church of rome , makes it unlawful to hold communion with the church of england ? 6. a letter to anonymus , in answer to his three letters to dr. sherlock about church-communion . 7. certain cases of conscience resolved , concerning the lawfulness of joyning with forms of prayer in publick worship . in two parts . 8. the case of mixt communion . whether it be lawful to separate from a church upon the account of promiscuous congregations , and mixt communions ? 9. an answer to the dissenters objections against the common prayers , and some other parts of divine service prescribed in the liturgy of the church of england . 10. the case of kneeling at the holy sacrament , stated and resolved , &c. the first part. notes, typically marginal, from the original text notes for div a66381-e130 a lightf . hor. hebr. in 1 cor. 11. 4. b plut. probl. rom. c macrob. saturn . l. 3. c. 6. chrysost. and theophyl . in 1 cor. 11. 17. tertul. apol. c. 39. de orat . l. 6. concil . laod. c. 28. &c. synod . petricov . conclus . 4. an. 1578. philo. de sacrif . able , &c. lightf . hor. matth. c. 26. 20. a ambros. tom. 4. l. 3. de sacrament . c. 1. b tertul. de orat . c. 1 ▪ 4. ames . fresh suit , l. 2. sect. 23. &c. p. 334. casaub. exercit . 16. c. 73. a buxtorf . exercit. hist. sacr. coenae b ames . ibid ▪ p. 342. n. xxx . a ames . ibid. l. 1. c. 3. p. 17. a aug. epis. 118. januar. b basil. de spir. s. c. 27. c aug. epis. 119. januar. d ambros. lib. 2. de sacrament . c. 7. a aug. epist. 118. b ambros. l. 3. de sacrament . c. 1. object . i. levit. 10. 1 , &c. answ. i. a esth. 9. 27. b 1 king. 12. 32 , 33. c isai. 65. 3. d act. 3. 1. exod. 30. ● . ver. 34. ch. 37. 29. jer. 8. 19. a lev. 9. 24. b ch. 6. 12. c lev. 16. 12. 46. lev. 9. 24. lev. 1. 7. 1 chron. 13. 7. 10. ch. 15. 2. deut. 17. 3. 4. jer. 7. 31. ch. 19. 5. ch. 32. 35. jer. 29. 22 , 23. isai. 66. 3. 4. ch. 65. 3 , 12. rom. 1. 28 , 29. object . ii. deut. 4. 2. matth. 15. 9. answer . deut. 4. 4 , 6. a deut. 12. 32. matth. 5. 19. 2 king. 16. 14 , 17. matth. 15. 3. con. trid. sess. 4. decr. 1. object . iii. answer . ames . fresh suit , part . 2. sect . 2. command . p. 228. object . iv. answer . rev. 22. 18. 1 cor. 11. 20 , 21. 1 cor. 14. 16 , 17. 26 , 27. chrys. in 1 cor. ch. 14. 40. 1 cor. 14. 26. epist. 118. epist. 118. epist. 86. casulano . 1 cor. 10. 2 1 cor. 9. 19. &c. rom. 15. 2. 1 pet. 2. 5. 2 cor. 10. 8. 1 cor. 14 26. 1 tim. 1. 4. rom. 14. 19. 1 thes. 5. 11. eph. 4. 12. 16. ● cor. 11. 16. aug. epist. 118. 1 cor. 14. 33. rom. 14. 16. aug. epist. 86. epist. 118. & 86. object . gal 5. ● . answer . 1 cor. 10. 29. 1 cor. 8. 13. a brief discourse concerning the lawfulness of worshipping god by the common-prayer being an answer to a book entituled a brief discourse concerning the unlawfulness of the common-prayer worship lately printed in new-england, and re-printed in london, in which the chief things objected against the liturgy, are consider'd. williams, john, 1636?-1709. 1694 approx. 110 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a66373 wing w2683 estc r203 12495181 ocm 12495181 62493 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a66373) transcribed from: (early english books online ; image set 62493) images scanned from microfilm: (early english books, 1641-1700 ; 951:67) a brief discourse concerning the lawfulness of worshipping god by the common-prayer being an answer to a book entituled a brief discourse concerning the unlawfulness of the common-prayer worship lately printed in new-england, and re-printed in london, in which the chief things objected against the liturgy, are consider'd. williams, john, 1636?-1709. the second edition corrected. [4], 36 p. printed for ri. chiswell ..., london : 1694. reproduction of original in huntington library. attributed to john williams. cf. nuc pre-1956. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england. -book of common prayer -controversial literature. worship -early works to 1800. 2007-06 tcp assigned for keying and markup 2007-07 apex covantage keyed and coded from proquest page images 2008-04 elspeth healey sampled and proofread 2008-04 elspeth healey text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a brief discourse concerning the lawfulness of worshipping god by the common-prayer . being in answer to a book , entituled , a brief discourse concerning the vnlawfulness of the common-prayer worship . lately printed in new-england , and re-printed in london . in which , the chief things objected against the liturgy , are consider'd . the second edition corrected . let all things be done decently , and in order , 1 cor. 14. 40. london : printed for ri. chiswell , at the rose and crown in st. paul's church-yard , m dc xciv . imprimatur , august 9. 1693. geo. royse . the preface . how pious or learned the author of the book i undertake to answer may be , i am no more concern'd to know , than i am who the author is , whom the publisher bath thought fit to commend as such ; and having so done , to conceal . but he is not ( as far as i conceive ) the more learned or pious for writing this book : not the more learned ; for by all the helps he professes to have had from didoclavius , &c. he is guilty of many gross and palpable mistakes : and not the more pious , because of the uncharitable reflections and inferences he every where makes . for would any man of a truly christian temper alledge these things now against the common-prayer , which were alter'd or expunged above thirty years before he published his brief discourse ? or charge us with violating the word of god , because we change the word sabbath for the seventh day ; or say that we sacrilegiously steal from it , because hallelujah , or praise the lord , is sometimes left out in the reading-psalms ; or that we equal the apocrypha to , and set it up above the canonical scriptures , because it s read on the highest holy-days ( as he saith , but not very truly ) tho the articles of our church expresly declare them to be only of humane composition . suppose now i should treat this author after the same manner ; and whereas he professes to have compared our liturgy with the missal , &c. i should take all advantages given in his book , to shew , that notwithstanding this , he had never read them . i am certain , i could much more easily , and as charitably do it , as he make good his abovesaid charge . for would any one conversant in the missal , breviary and ritual of the church of rome , have said ( as he doth , p. 5. ) that beza notes , that in the roman liturgy , men are taught to cry , jesu miserere mei , no less than ten times one after another ? for what need he quote beza for that which he has ( as he saith ) read himself ; and which after all , beza mistook , and he with beza ; or rather he mistakes beza in ; since the jesu miserere thus repeated , is not in the missal , &c. but in private offices of that church . who again , that had been conversant in our liturgy , would have said , as the author , some have observ'd , that of 172 apocryphal chapters , but 38 are omitted ? for what need he to be beholden to another's observation , for what he that had thus read the liturgy must have under his own eye ? so easy is it to repay him in his own coin , if we will reflect and infer after his way . it 's a shrewd sign this author was hard put to it to make good his charge against the liturgy , and to prove his point , that it 's unlawful to be present at the common-prayer worship . and after all , it 's of little service to our author , and those of his communion , to make such exceptions as he has done ; for if all things were alter'd and remov'd that he objects against , they of his way would be no nearer to us than they are , as the things stand at present ; as long as we are a national church , and have a liturgy ; and whilst they continue independent and congregational , are against the use of any forms , even such as are scriptural ( as the lord's prayer and decalogue ; ) nay , against reading the scripture in their publick congregations . indeed he had dealt more sincerely , if he had acquainted his reader , that they hold it unlawful to communicate with us , because we are a national church ; and that they don't joyn in the common-prayer worship , because it 's a form , and all forms are in his opinion unlawful . this indeed had struck at the root of all ; but this he knew was not so easily prov'd , nor would look so popularly , as to cry out heathenism , judaism , and popery , which he charges our service-book with . this indeed will rouze the multitude ; and it 's no wonder when possess'd with this representation of our worship , that the deluded people broke into the church ( erected at boston for the worship of god , according to the church of england ) to search for the images they supposed we worship'd . the time was when the antinomians from among themselves , treated them in the like way , and call'd them legal preachers , popish factors , scribes , and opposers of christ . and they may remember what had like to have been the effect of it , if they had not taken up what their adversaries call'd a bloody tenet . and truly we had reason to fear it , if there had not been a superior authority to over-rule it . but i shall forbear to recriminate , and shall leave the rest to the book , where i have let nothing escape that requires an answer ; and i hope have given a sufficient answer to it , and in the issue have prov'd , that ( as far as his exceptions go ) they have no reason to forbear being present at , or joyning in the common-prayer-book worship ; which is the matter of the first question : nor that it 's unlawful to take an oath by laying the hand upon the bible ; which is the matter of the second . a brief discourse concerning the lawfulness of worshipping god by the common-prayer . the first question proposed by the author , is , q. what are the reasons why you judge it unlawful to be present at , or to partake in the common-prayer worship ? the reasons he gives are four , taken , 1. from the original of the common-prayer-book , which , saith he , with the ceremonies and worship prescribed therein , i find to be in a great measure popish and heathenish . 2. from the matter of the common-prayer-book . 3. because publick liturgies of humane composure , are an innovation and deviation from primitive purity . 4. in this age of light , it would be a great apostacy in the least to countenance or comply with the common-prayer-worship . these are the reasons he advances , and by which he endeavours to justify their continuance in a separation from the church of england , and the worship therein administred . and these i shall take the liberty to examine . for the clearer discoursing upon which , i shall divide what i have to say , into so many chapters , viz. 1. of the original of the common prayer , or english liturgy . 2. of the matter of it . 3. of the original of liturgies . 4. of worship by a liturgy . chap. i. of the original of the english liturgy . our author saith , that the common-prayer-book , with the ceremonies and worship prescribed therein , are in a great measure popish and heathenish ; and therefore it is unlawful to joyn with it . this will be resolved into two questions . q. 1. whether the common prayer be taken out of the mass-book ; and be heathenish , as well as popish ? q. 2. whether the being taken out of the mass-book , makes it unlawfull to be used or joyned with , tho it be good and lawful in it self ? q. 1. whether the common-prayer is taken out of the mass-book ? as our author takes care to represent it , one would think there is little of the roman service left out in ours . the common-prayer , saith he , is in a great measure popish — is taken out of the popes mass-book — it cannot be denied it 's derived from thence , p. 1. there is very little in the english , which is not to be found in the other , p. 2. this is matter of fact , and so is not to be determined by authority . he himself makes a fair proposal , which i shall accept of , viz. let such as have any hesitancy about this matter compare the popish missal , &c. with the english liturgy , and they will be convinced , of what ? that he had never read and compared them ; or is guilty of a notorious abuse that he puts upon his ignorant reader , that after he pretends to have read and compared , shall assert so gross a falshood , and say , there is very little in the english , that is not to be found in the other , &c. 1. for there is little comparatively in the english , which is to be found in the roman liturgy , and far more is left out , than ever was taken thence . this is indeed directly contrary to what he affirms , and yet let any one compare them , and he will be convinced of the truth of it . take that which is called the cannon of the mass , or form of administring the eucharist , and there is no agreement , not one collect or prayer the same . go we to baptism , there is not one prayer belonging to that office that is in ours . and as for the litany , there is not a third part of theirs in ours , and much in ours which is not in theirs . 2. there is nothing in the service of the church of rome , which makes it the popes missal , and is peculiar to that church , that is in ours ; that is , there is no popery in our liturgy . this he is in part forced to acknowledge . there are , saith he , things ( as prayers for the dead , &c. ) in the roman liturgy , which are not translated into english . his et cetera , if branched into particulars , would be very large , as he could not but know , if he had read and compared them . as for example , where are their crossings , elevation , and adoration of the elements ? where their solitary communion , and communion in one kind ? where their frequent crossings of themselves , and of the book ? where their material crosses , and the adoration of them ? where their prayers for the dead ? where their intercessors , the virgin mary and saints , that are to be found in the cannon of the mass ? where are the many exorcisms in baptism , the puffs they blow in the infant 's face , their conjuration of salt , for a wholesome sacrament to the driving away of devils , that 's put into the mouth of the infant , as a propitiation unto eternal life ? where the spittle with which the ears and nostrils of the infants are touched with an ephphatha , be opened ? where the oyl of salvation , ( as it 's call'd ) wherewith the priest anoints the child's breast and shoulders in form of a cross ? where the chrism or oyntment wherewith he anoints the crown of the head in figure of a cross ? where the change of garments , their purple and white robe , that the child is to carry unspotted before the tribunal of our lord ? where the lighted candle put into the child's hand , that when our lord shall come to the wedding , he may meet him ? where the many crossings of the head before baptism , and of the eyes , ears , nostrils , breast , shoulders , mouth , &c. to be found in their ritual and pastoral ? lastly , to go no farther , where are the o holy mary , mother of god , &c. pray for us ? where are the angels and arch-angels , the patriarchs and prophets , the apostles and evangelists ; the martyrs , popes , and confessors , the priests and levites , the monks and hermits , the virgins and widows , the forty seven saints in particular , and all saints in general , that are called upon in their litany , pray for us ? and if nothing that is truly popish be to be found in our liturgy , we have so far reason to deny that it 's taken out of the mass-book . 3. i add , that our service is so far from being taken out of he missal , that whatsoever in it is the same with the office in the church of rome , is mostly taken out of the ancient offices of the christian church . and because every one cannot compare it , i will produce impartial authority for it . thus saith mr. ball , a nonconformist of great note in the last age , the english liturgy is not a collection out of the mass-book , but a refining of the liturgy , which heretofore had been stained with the mass — and is not a translation of the mass , but a restitution of the ancient liturgies . so the ministers of old england , in a letter to the ministers of new england , wrote anno 1637. it 's no hard task to shew , that our service-book was reformed in most things according to the purest liturgies , which were in use long before the mass was heard of in the world , p 2. to these i will add one more , for the character our author gives of him , viz. bishop jewel ( whom he calls that great light in the english church , p. 9. ) who saith , we are come as near as possibly we could to the church of the apostles , and of the old catholick bishops and fathers — and besides , we have aimed not only our doctrine , but sacraments also , and forms of our publick prayers , after the patern of their rites and ordinances . to say the truth , it 's a very odd thing to represent our liturgy as popish , when those that composed and used the liturgy , were burnt by the papists for it , and when to this day they will not communicate in it , nor with the church that useth it . our author saith , there have been jusuits and popish intelligencers that approved of our service , and pope pius 5 th would have ratified it ? and is it therefore popish ? the independent allows the presbyterian confession of faith ; and this author saith , p. 4. it must be acknowledged that such of the church-of-england men , as keep to the 39 articles in matters of doctrine , are as orthodox as any protestants in the world . and is therefore the independent a presbyterian , or this author a church-of england-man ? i trow not . all is , that they agree in the common principles the other receives , and yet one is no more the other , than if they had no agreement in such principles . and so is it here , the english liturgy has nothing but what is agreeable to the doctrine of the gospel , and allowable by the christian church ; and therefore what the papists will , or ought to allow ; but for all ▪ that , we are no more papists , nor that any more popish , than the independent is a presbyterian , or our author a church-of england-man . it was not then , because it was popish , that they approved of our service , but that it was christian , and pure in its order and composure ; neither was it because it was popish , that the pope would have ratified it , but because upon any terms he would have prevailed upon queen elizabeth to own his authority , and regain'd her to their church . 4. however i deny not , but that the compilers of the liturgy did peruse the popish offices , and take as much from thence , as was conformable to the ancient offices , and was fit to be used ; and that the rather , that they might the more easily satisfie doubting or discontented minds under the alterations then made , and induce them to comply with them . and this was the meaning of king edward's proclamation . a practice very christian and commendable , and agreeable to the apostolical prudence , which we read of , acts 15. 16. 3. 1 cor. 9. 19 , &c. and which the nation soon felt the happy effects of , when by this excellent conduct it became , generally speaking , reformed . but yet after all , so little was taken out of the mass-book , &c. that they differ'd more than they agreed in , and more was left than taken out . but our author stays not here , that the english liturgy , saith he , is originally heathenish as well as popish , is manifest , 1. in that the pope's liturgy from whence ours is deriv'd , is so . the principal parts of the mass-book were borrowed from idolatrous pagans . they came from numa pompilius , p. 4. ans . it has been sufficiently made out by protestants , that there is a great affinity and agreement between the heathenish and popish rites ; but our author does an injury to the argument , when affirming , that the principal parts of the mass-book , were borrowed from idolatrous pagans , he goes no further than vestments , holy water , and incense , as if these were the principal parts of the mass-book , and the chief things that that agreed in with the idolatry of the heathens . but this indeed is not to our purpose . well! suppose there be this conformity between the papist and the pagan ; what is that to us , if we agree with neither ? but that he attempts to prove . for tho he cannot find incense and holy water , and his et caetera among us , yet he saith , what vain repetitions does the common-prayer book abound with ? in one service the worshippers must repeat these words . good lord deliver us , eight times over . and , we beseech thee to hear us , twenty times over . the gloria patri is to be repeated ten times in the same morning or evening service . that the heathens were wont to worship their idols just after the same manner , is clear from matth. 7. &c. and beza notes , that the roman liturgy does abound with them , wherein men are taught to cry jesu , jesu , miserere mei , no less then ten times one after another . for the better resolution of which , i shall proceed in this order . 1. we grant , that there may be such things as vain repetitions in prayers , and other divine offices , for that is a fault our saviour charges on the heathens ; and what we , as well as our author , charge on the church of rome , and is also frequently charged by those that use and plead for forms , on those that use extemporary prayers . 2. we yet do maintain , that there are such repetitions in divine worship , as are not vain , that are neither heathenish or popish . such do we read of in the old testament , as , psalm , 57. 1. 75. 1 , 4 , 5. 94. 1. 103. 1 , 2 , 22. 107. 8 , 15 , 21 , 31. 136. throughout . and thus our saviour repeated the same words thrice in his agony in the garden , matt. 26. 44. and twice on the cross , matt. 27. 46. and consequently all repetitions are no more condemned by our saviour in matt. 6. 7. than all long prayers are , matt. 23. 14. so that the vanity of repetitions does not consist in using the same words eight times or twenty times in prayer . for do we repeat in our service , good lord deliver us , eight times : and glory be to the father , &c. ten times ? and , we beseech thee to hear us , good lord , twenty times ? so we find , that they not only had their thrice , and their four times , but their twenty seven times in every verse of psalm 136. his mercy endureth for ever ; which psalm was most used on solemn occasions , as we may find it , 2 chron. 5. 13. 7. 3 , 6. 20. 21. ezra 3. 11. jer. 33. 11. so that we may more truly say of the church of god amongst the jews , than he doth of the heathens , and their idols , that they were wont to worship god just after the same manner , with repetitions in their service , as we . 3. we are to consider wherein the vanity of repetitions consists , so as to be after the manner of the heathens . this admits great variety , and just bounds cannot be set ; so that it 's not to be exactly said , here the vain repetitions begin . but they are such ; 1. when they that use them , think that they shall be heard for their much speaking , as our saviour saith , the hethens did : thus the priests of baal did , crying out , o baal hear us , from morning till noon ; and accordingly elijah upbraids them , 1 kings 18. 26 , 27. 2. when it is nothing but tautology , viz. a repetition of the same words without new matter ; or of the same matter , but in different words . such were the verses of battus the babling poet. such were the hymns used often by the heathens , in the worship of their gods. such are the jesu , jesu , &c. without intermission , sometimes used in the roman church . but when there are distinct petitions , as when we say , we beseech thee to hear us good lord , it 's as lawful to close each after that manner , as it is to say amen , which we find to follow every particular petition , and was distinctly repeated for twelve times together after that manner , deut. 27. 15. 3. vain repetitions , are when the words are thought sufficient , tho the heart be not with them ; but this may be common to any . so that tho there are repetitions in our service , as there were among the heathen , and are in the church of rome , yet ours are not vain , nor such repetitions as theirs , by reason of the matter only , if accompanied with the heart . 3. he saith , some of the most learned patrons of liturgies produce it as an argument for them , that the heathens made use of forms in their idolatrous worship , p. 5. and so he makes this the difference between the heathens and christians , that the first used forms , but the last prayed without them . as for the practice of the christians , we shall have occasion to speak of it under another head ; neither shall i trouble my self with the opinion of those learned patrons of liturgies , he speaks of : but i shall take his argument as it lies before us , which is , that our liturgy is heathenish , because we use forms as they did . he might as well have said , our liturgy is heathenish , because we use words as they did ; since it 's no more heathenish to use forms than words . if they had the use of forms , it rather shews the sense that mankind generally have of this matter ; and that there cannot be too great a care taken of our demeanour in divine worship , according to the direction of the wise man , eccl. 5. 2. be not rash with thy mouth , &c. for god is in heaven , &c. therefore let thy words be few , and well considered . but if the heathens had forms , so had the jews , so had christians , as i shall shew ; and so forms no more make our worship heathenish than jewish . but of this afterwards . but supposing , that our liturgy was ( as he would have it ) taken out of the mass-book ; yet , q. 2. will the being taken out of the mass-book , make that worship , which is otherwise good and lawful , to become unlawful to be used , or joyned with ? this he affirms , and offers to prove after this manner , it 's a known maxim ( saith he ) omnis honor idoli est idolatria . he that shall put any respect upon an idol , cannot be clear of the sin of idolatry ; but the mass-book is an idol . and he that useth a prayer , or joyns with a prayer taken out of that book , thereby puts an honour upon an idol — how then can we joyn in prayers taken out of the idolatrous mass-book , and offer them to the holy god ? in which there are three things contained . 1. that the mass-book is an idol . 2. that to take a prayer out of the mass-book is a respect to an idol , and is idolatry . 3. that it 's unlawful to joyn in prayers taken out of the mass-book . 1. the mass-book is an idol . this we may justly question , because an idol is the representation of some divine or beatified object , and that is as such propounded and set up for adoration ; such are the images of god and our saviour , of angels and saints in the church of rome . but in this sense the mass-book is no idol ; there is no prototype or object it represents , nor is any such adoration paid to it , as is paid to an image , or a crucifix . we grant as well as he , that the mass-book is idolatrous , as it contains some things that are so , and is used in idolatrous worship : but it no more follows from thence , that it is an idol , than that the incense , holy water , or vestments , are idols , which are used when they say mass . but supposing the mass-book for once to be an idol , that we may proceed to the next question , viz. 2. whether the taking a prayer out of the mass-book , be such a respect to it , as makes the prayer to be idolatrous ? to this i answer , that the prayers taken out of the mass-book , and inserted in our liturgy , are so far from being a respect , that it is a disrespect to it . for at the same time that some prayers were taken out , those were rejected that were left behind , for the gross corruptions that were in them ; and by so doing , the reformers as much testified to all the world their abhorrence of it , as the emptying of the house of the goods and utensils not infected by the leprosy , and their forsaking it , was a plain declaration of its pollution . so that if prayers taken from thence are good , the using them when taken thence , is no idolatry , and communion in them no sin , and no more unlawful than it was to use the vessels that were carried out of the infected house . but this is the main question , viz. q. whether that which has been used in idolatrous worship , may , if otherwise good and lawful , be used where the worship is not idolatrous ? this he denies , and for it offers these reasons . 1 we ought not to name an idol , but with detestation ; much less may we offer it as worship to god. psal . 16. 4. exod. 23. 13. hos . 2. 16 , 17. p. 4. 2. it was paul's judgment , that meat once offer'd to idols , should not be made use of , 1 cor. 10. 28. therefore a service-book offer'd to idols ought not to used . for there is a parity of reason . 3. god hath strictly prohibited his people all symbolizing with the heathen in civil usages , because he would not have them imitate the heathen levit. 19. 19 , 27. — especially in matters referring to the worship of god. hence they were prohibited going up by steps to the altar . exod. 20. 24 , 26. to plant a grove near the altar , deut. 16. 31. and to worship to the east , ezek. 8. 16. before i proceed to consider these arguments in particular , i shall state the case it self ; for resolving of which , we may observe . 1. that there are things idolatrous in their own nature , or by a standing positive law , and so are always the same . such is the picture of god , and worshipping by images . 2. there are things that have been customarily appropriated to idolatrous worship , and the use of which in common estimation , has been accounted idolatrous . such was the offering incense among the heathens ; and therefore the primitive christians refused it , as an acknowledgment of their worship ; and the thurificati were reputed idolaters . 3. there are other things that are used as well in true as idolatrous worship , and are lawful in themselves ; such as time , place , habit , posture . the first is always , unlawful , and makes the worship idolatrous . the second is not to be used where it has been thus appropriated , and thus accounted , during such an opinion of them . so that it 's the last of these that the whole turns upon ; for after all the clamour he makes about idolatry , and the charge he would fain fasten upon us , he can produce nothing that is idolatrous amongst us , no images , no prayers to saints , nor so much as any thing appropriated , or in common estimation so accounted ; no incensings of books or images , no sprinklings of holy water ; but it all amounts to this , that forms and repetitions have been us'd by idolaters ; that they had white garments , and observ'd holy-days ; so p. 4 , 5 , 8. which are things lawful in themselves ( as i shall shew ) and cannot be made unlawful by being us'd in idolatrous worship . for when idolatry is not in the nature of the thing , but in the use , take away the use , and idolatry ceaseth ; and consequently it may be lawfully used where there is no idolatry in the worship , and no idolatry in the use of it . and if it be not to be used , it 's not because it 's unlawful in it self to use it , but because it 's forbidden by god , as was the case among the jews ; or because of some circumstances that make it inconvenient and dangerous . thus it was lawful to eat that meat , which had been offer'd to idols , when it was afterward expos'd to sale in the shambles , or set upon the table at an entertainment ; because it was thereby restor'd to a common use ; when yet it was not lawful to sit at meat in an idols temple , for that was to have fellowship in the idolatry , chap. 8. 10 , 20. it is then no more idolatry to use a white garment , or a temple , or observe a day , or to use a prayer that has been used or observ'd in idolatrous worship , or by an idolatrous church , than it was to eat meat that had been offer'd to idols . purifie the gold , and separate the dross from it , and the gold is not the worse for the dross that was before mingled with it . scrape the walls , and cast out the infected materials of it , so that the house be freed from the leprosie , and it might have been as well inhabited , as if it had never been infected , num. 14. 41. ( to make use of former comparisons , p. 2 d. and 3 d. ) and take the things lawful from the things unlawful , and they become lawful again , and may be lawfully used . but saith he , the rubbish of the leprous house was to be cast into an unclean place : and the leprosie breaks out still ; therefore we may have no communion with it . p. 3. but surely it 's the same thing if we leave the house that is infected , as it is to carry away the rubbish into an unclean place ; else why doth he talk of leaving the communion for the sake of the leprosie of idolatry ? we grant the church we left to be idolatrous , there the leprosie is ; and therefore we left it ; but we left the idolatry with the church , and let him prove there is any of the leprosie of idolatry in what we have taken out of it , and then he would say somewhat to the purpose ; but that he is far from . let us however consider his arguments relating to the general part . 1. we ought , saith he , not to name an idol , but with detestation , much less offer it as worship to god. i answer , 1 st . the naming there forbidden , is the naming an idol with respect ; and indeed the addressing any worship to it . so psal . 16. 4. their sorrows shall be multiplied that hasten after another god ; their drink-offering of blood will i not offer , nor take up their name into my lips : that is , they might not name them by way of worship , nor offer sacrifice to them . 2 d. where is there such a naming of an idol amongst us ? what respect do we give to his idol the mass-book ? what saint do we adore ? but , saith he , the prayers are taken out of the idolatrous mass-book . but what then , if there be nothing of their idolatry in the prayers that are taken thence ; when such are taken thence they are no more idolatrous than before they were taken into the mass-book . 2d . he saith , it was paul's ▪ judgment , that meat once offer'd to idols should not be made use of , 1 cor. 10. 28. therefore a service-book offer'd to idols ought not be us'd . for there is a parity of reason . i conceive he is much mistaken in the account he gives of the apostle's judgment , who is so far from maintaining meat offer'd to idols to be unlawful , that he makes it a thing indifferent ( as before ) ; and what a person may with a safe conscience eat of without scruple , unless it be with respect to another's conscience that is thereby offended , as the apostle determines it , v. 28 , 29. now if meat offered to idols might be eaten of , then a service-book that has been used in idolatrous worship may be lawfully us'd ( when the things contain'd in it are otherwise lawful and good . ) for there is a parity of reason , as he argues . 3. he saith , god hath prohibited his people all symbolizing with heathen , &c. we grant that god did prohibit the jews all symbolizing and agreement with the heathens in their idolatry . that is not the question . but , 1. whether an agreement with idolaters in what was once used by them in idolatry , becomes idolatry , or be unlawful because it has been so used ? 2. or whether what was forbidden to the jews is forbidden to all people , and to christians as well as they ? these we deny . the first we deny as to the jews , that every thing us'd in idolatrous service was unlawful to them ; for he says , the priests of isis used to wear linnen surplices , p. 9. and yet such linnen garments were the priests and levites to officiate in . so circumcision was used among the egyptians , &c. and yet continued to be used among the jews . again , we deny that what was in that kind forbidden to the jews , was forbidden and unlawful to all . for , 1 st . a great part of what they were forbidden , was with respect to the people that before inhabited the land ; with whom they were to make no covenant , but were utterly to destroy them , their altars and groves , &c. exod. 23. 32 , 33. 34. 12. deut. 7. 2 , 3 , 5. 2. they were a people very prone to idolatry , and so were tied up by strict restraints and penalties . 3. they both came from egypt , where they had long convers'd with idolatrous service , and afterward border'd upon nations violently addicted to idolatry and sorcery ; and in such circumstances there were these checks laid upon them ; and an assimilation to the customs of such forbidden . and all this was not from the nature of the thing , and because all usages of idolators were unlawful , but because of the circumstances of people , time , and place : and if so , then we must leave the case of symbolizing , and no longer make it a case of conscience , but of prudence and expediency ; and so we are left to judge what is fit to be retained , and what not ; what practised , and what not . and here our reformers shew'd their prudence and moderation , by what they chose ; when the ceremonies were few ; and what were the ceremonies of the ancient church , rather than the romish . when they chose some , that they might not give offence to the churches of christ in other parts of the world ; and yet retain'd no more , that they might not burden their own communion . when the offices they selected were agreeable to the ancientest offices of the church . so that there was no reformation in any place , where so much temper was preserv'd , and where the purity of religion , and the simplicity and solemnity of divine service were more regarded : that what was good was retained ; what was noxious was purg'd out , and even what was superfluous was exscinded . but this he will not allow . for , saith he , the use of such a liturgy doth harden the papists in their idolatry , p. 4. so the liturgy came from rome , and will perhaps lead thither again . p. 18. but , 1. how can such a liturgy harden them in their idolatry , or lead thither , which has none of their idolatry in it ; and in which the papists are expresly charged with idolatry ? vid. rubrick at the communion . 2. how can this harden them , or lead thither , which has been the means of banishing and keeping their idolatry out of the kingdom ? 3. how can this harden them , or lead thither , when the papists agree with our author , that it 's unlawful to be present at , or partake in the common-prayer worship , and are excommunicated if they do ? 4. how can this harden them , or lead thither , when there is nothing that the papists more labour to possess the people with prejudices against ? but he adds , p. 4. the jews themselves are scandalized by the liturgy . it 's a celebrated saying among them , that the christians have their jephilleth from armillus ; that is , their prayer-books from antichrist . at what are the jews scandalized ? is it that we have a liturgy ? so have they themselves had of latter ages at least . and so the author saith , p. 13. that he had seen liturgies written in the hebrew tongue . is it that we receive our prayer-book from antichrist ? yes , saith he , and for this quotes a celebrated saying of theirs . but is this the truer for their saying so ? they say , it seems , that christians have receiv'd their prayers from antichrist : but i hope that there are many christians in the world , that have prayer-books which they never received from the antichrist he speaks of ; so the greeks and abyssins , &c. the whole is at least a sorry mistake , and which , for ought i see , he understands no more than we do his jephilleth . the case is plainly thus ; that the rabbins say , that armillus was to be a person of prodigious form , begot of a marble statue in rome , and was to be the last enemy of the jews , and the leader of the christian forces against them ; that he should kill messias ben ephraim , and at last be killed by messias ben david . that he should give tephilleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and a law to the christians , which he and they set up in opposition to the law of moses . so that we see that his tephilleth is the law as well as the prayers of christians ; and they make armillus to be toward the end of the world , the last enemy of the jews ; and how could our liturgy , or the liturgies now used by christians , be the prayers received from armillus , when armillus is yet to come , according to the rabinical notion ? if the reader pleases he may have a fuller account of this jewish garagantua in buxtorf's lexicon , chald. talmud . rabbin ; for i am weary of this trifling , and unintelligible jargon . chap. ii. of the matter of the common prayer-book . before i proceed to the particular consideration of his objections relating to this head ; let me observe , that if we should grant what he finds fault with to be blame-worthy ; yet it 's not to the purpose , and the point he proposed ; which is to give reasons why he judges it unlawful to be present at , or partake in the common-prayer worship . and that for these reasons . for , 1. there may be many things that are a reason against ministerial conformity , which will not be a reason against communion with the church ; since there are those things required to the one , that are not required to the other . such is the surplice , the office for burying the dead , marrying , p. 8. &c. which belong to the minister , and not to the people : and therefore tho it should be unlawful to wear a surplice , or use these offices , yet since lay-communion is not concern'd in them , they are no reason for separation . 2. many of his objections are only directed against the occasional offices , and so can be no reason against constant communion in the daily office , or in those offices in which they do not occur . as supposing what he alledgeth out of the office of burial , marriage , baptism , &c. to be true and sufficient , yet tho they may be a reason against being present at the offices of burial , baptism , and marriage , they are no reason against communion , where those offices are not concerned . 3. things inconvenient , if not unlawful , are no reason for a separation , because then there could be no communion with any church , since no church is without them : and if we should grant the reading a worse translation of scripture , and the apocrypha , in the church , to be things of that nature ; yet it will be hard to shew them to be unlawful in themselves , and so to make it necessary to withdraw from the church where they are used . if these things be consider'd , most of what he has said will be prevented ; but that i may not seem to avoid any thing , i shall take notice of the particulars as they lie in order . and his arguments taken from the matter of the service-book , are ( 1. ) some things appointed therein are , in the judgment of sober and judicious persons , extremely ridiculous . as how ? first , saith he , how many odd and senseless translations of the holy scripture have been found therein ? it 's well , he said have been found ; for he is fain to draw all his inferences of that kind , but one , from the service-book , as it stood before the last revisal , and that is psal . 58. 9. or ever their pots be made hot with thorns , so let indignation vex them , as a thing that is raw . at which he triumphs , what nonsence is this ! now i do not think that to be nonsence which is not soon understood ; for then what will he make of the hebrew in this verse , which has several difficulties in it ? but i think there is a good account to be given of the sense of this version ; and that is , e're that the pots are made hot with the thorns , they shall be severely punished : the being made hot with the thorns , sets forth the suddenness ; and the phrase , vexing a thing that is raw , denotes the severity of it . ( 2. ) his next instance of things extremely ridiculous , is , that in the liturgy , the writings of the prophets , acts and revelations , are called epistles . if these were formerly , they are not now so called ; but of these when read in the place of epistles , it 's said , the portion of scripture for the epistle . that is , the sections of scripture read in that order , are generally epistles ; and so , as it 's usual in other cases , gives the name to all : and as it is not now , so never was it called the epistle of the prophets , acts , or revelations ; but the epistle taken out of isaiah , &c. ( 3. ) he objects against the responses , those broken responds , saith he , and shreds of prayer ( as mr. cartwright calls them ) which the priests and people toss between them like tennis-balls , seem extremely ridiculous to standers-by . without doubt this is a venture of wit ; but i suppose there are standers-by that will call it by another name ; and instead of wit , term this scurrility in conversation , and prophaneness in religion ; especially if we consider how many psalms there are in holy writ , that are penn'd ( or supposed at least to be so , by learned men ) after this way . and whatever his standers-by may think , there are persons of piety ancient and modern , that have thought this way very becoming , and of excellent use to quicken devotion , and excite attention . what may not be said in any case by such persons as these , that call this way of devotion ( as he doth ) a taking god's name in vain ? and what occasion may others take after the same manner , to treat their long prayers , that are often nauseous to standers-by , for their affected length , and tedious enlargements , and forced repetitions . 2. he objects , the common-prayer book is guilty of violating the sacred word of god : and here he charges it with no less than obliterating , contradicting , adding to it , and detracting from it ; and then concludes , amongst men , clipping and corrupting if coin is treason ; and certainly it 's a dreadful thing to add to , or take from the word of god. dent. 4. 2. rev. 22. 19. and it 's certainly a dreadful thing ; and wo to them that are guilty . here i should have expected a rounder charge by one that had so exactly read the liturgy , and that he would have told the world that we take whole chapters from the word of god , and which have no place in our kalendar , nor are read publickly in the church , as i do acknowledge . and surely if the omission of one verse in a psalm , and of hallelujah in others , be a taking from the word of god ; then much more is the omission of whole chapters ; nay , of three whole books . but he durst not press that too far ; for if he had , it would have fallen hard upon such as never have the scriptures read in their congregations , tho that was a solemn part of divine worship in the churches of god , as the scripture informs us , acts 15. 21 , &c. and if the church of rome is so deservedly blamed for reading the scriptures in an unknown tongue , what do they not deserve that never read them at all in their congregations ? surely if they had , according to our saviour's advice , considered the beam in their own eye , they would not have thus magnified the mote in their brother's eye . i remember a question in a book of the same kind with our author's , whether protestants do not sin in defrauding the people of some books and chapters of scripture , as well as papists in defrauding them of all ? and then what sort of protestants are they , that with the church of rome defraud the people of all , so far as the publick service of god is concern'd ? but to return : before i shall consider his few instances , that he would make good this bloody charge by , i shall premise a few things . 1. that the instances he offers are , at the worst , mistranslations , slips , and errors , and not chargeable with perverseness , according to what we charge upon the church of rome . for here is no interest to be served : for what is our church concern'd , whether it be read as the liturgical translation has it , the 7 th day ; or as the common translation , the sabbath ? whether as that , they were not obedient to his word ; or as this , they rebelled not against his word ? whether as that , the rod of the wicked cometh not into the lot of the righteous ; or as this , resteth not ? whether , as in that , the titles of some psalms and hallelujahs are omitted ; or as in this , they are inserted ? surely here is no interest visible in this , that should incline our translators of the psalter to pick out these texts above all others to make bold with . 2. mistranslations and errors of this kind , are no sufficient reason for not using such a translation , and much less for separating from a church where they are used ; for then no translation could be us'd , or no church communicated with , because no church is without such translations , and no translation without such errors . thus it was in the church of the jews , when the septuagint was used in publick ; which doth often alter and add to the original hebrew ; and yet was not only used , but is quoted by the divine writers , even in many places where those alterations and additions are . so it alters , heb 10. 5. 11. 21. rom. 10. 18. act. 7. 8. it adds , as luk. 3. 36 , 37. act. 7. 14 then also must not our common translation be used , which besides the mistakes allowed to be in it , does add in many places , and particularly half a verse , 1 john 2. 23. so it adds the dates and subscriptions to the epistles , chapters , verses , and arguments , throughout the whole , as if canonical . and of this kind are all his instances . as ( 1. ) he saith , the common-prayer-book violates the word of god , as sometimes the words of scripture are obliterated , and others put in their room . thus in the catechism they have changed those words in the fourth commandment , the lord blessed the sabbath-day , into the seventh day . a. we grant it is so ; but it 's to be remember'd , that it 's not so in the 20th of exodus , but in the liturgy ; and if the liturgy differs from exodus , it 's a difference without a distinction , since the seventh day and sabbath are all one ; and if it differs from exodus , it agrees with the first institution , gen. 2. 3. where it 's said , god rested on the seventh day , and god blessed the seventh day , and sanctified it . ( 2. ) he saith , sometimes the liturgy makes bold directly and in terms to contradict the scripture ; so psalm 105. 28. it 's said they were not rebellious , but the common-prayer-book saith , they were not obedient ; and so psal . 125. 3. we grant , that there is a seeming contradiction in words , but not in the meaning of it ; for the relative they being undetermined , and indifferently to be applied to moses and aaron , or to the egyptians , accordingly is this place to be interpreted ; if understood of the former , it 's to be read in the common translation , they were not rebellious ; if of the latter , it 's to be read in the translation of the liturgy , they were not obedient . and this last reading is according to the present reading of the septuagint , and some other translations that follow that . and yet that translation was generally used by the primitive christians , and was worse than any ever used by us . as for psal . 125. 3. the rod of the wicked shall not come , &c. that is , so as to rest there , and so as to tempt them beyond what they are able . ( 3. ) he saith , sometimes the common-prayer-book adds to the scripture ; there are three whole verses added to the 14th psalm . and the gloria patri is frequently added to scripture , as if it were canonical . ans . when he saith , that it is a dreadful thing to add to the word of god , and charges our church with it , we might expect some very criminal instances to make it good ; and when he saith three whole verses are added , one would think that this was somewhat invented , and herein inserted by the church upon some wicked selfish design . but , 1. tho we allow that such verses are added , yet it 's not an addition to scripture ; for tho not found in this place , yet they are in another , viz. rom. 3. 13. and quoted by the apostle from other psalms , &c. 2. it 's not the common-prayer-book that adds , but the translations which the common-prayer followed , viz. the septuagint and vulgar ; and tho it was a mistake , yet it 's far from being such as incurs the penalty of deut. 4. 2 , &c. as for the gloria patri , i deny that it 's added to the scriptures as canonical , any more than the contents of the chapters , the chapters and verses of the bible , or the dates of the epistles are ; nay , i deny that it 's added at all ; for any one that can read , will see that it 's not inserted in the psalter , but only rehearsed as the rubrick directs . and it was for a good end that this was anciently used in the orthodox churches of old , and is continued in ours , viz. in opposition to the arians , and anti-trinitarians . sozom. l. 26. ( 4 ) . he saith , sometimes words are sacrilegiously stolen out of the bible . as the last verse is omitted , psal . 72. so are the scriptural titles of many psalms . and i know not how often those words , praise ye the lord , are left out . he durst not trust his reader with the things left out , for they would have appear'd of so little consequence , as would have betrayed the weakness of his cause , as well as his own partiality : that verse omitted , psal . 72. is this , the prayers of david , the son of jesse , are ended . the titles of the psalms are for the most part such as are no key to the matter of them , and without which the psalms are as intire as the chapters without the contents : the clause , praise ye the lord , as in the hebrew , hallelujah , and is only left out when it 's independent , and has no immediate relation to the preceding or following verse . and the reason of these omissions seems to be , because the psalms being to be read in parts , according to the ancient custom in chrysostom's time and before , or chanted , and so read on without naming the psalm , the titles , &c. would have made a break in that order . and this was done after the manner of singing the psalms in the temple-service , in which the titles , and the passage , the prayers of david the son of jesse , are ended , were to be sure no part . and so it is in the singing-psalms , used by the dissenters as well as us : and who may as well be charged with such omissions as we , who there , for the reason abovesaid , use neither the verse nor titles . surely these persons are hard put to it , that after such a bloody charge of violating , adding to , and taking from the word of god , can produce no better proofs and evidences for it , but only that we leave out the titles and hallelujah , and that only in the ordinary service in the publick , where they themselves read it not at all ; and when upon the like way of arguing , we may charge them with laying aside the whole scripture , out of which they read not one chapter for the information of the people . he goes on , 3. in the liturgy the apocrypha books are made equal with , nay advanced above the holy scripture . strange ! that a church should be guilty of this , that in their articles exclude them out of the canon ; and saith , that they are not read to confirm any doctrine , but only for informing the manners . but let us see how he proves this , not by any assertion of the church , but some stretches of arguing . as , ( 1. ) they are made equal . for in the preface to the common-prayer , it 's said , nothing ordained is to be read but the pure word of god , or that which is evidently grounded on the same . but is the apocrypha so ? here for improving his argument , he alters the words of the preface ; and for that which is in that , agreeable to the same , he reads evidently grounded on the same , and then triumphs , is the apocrypha so ? but take it how he will , its evident from hence , that the apocrypha is so far from being made equal with scripture , that there is a plain difference between them ; for that to which a thing is agreeable , and on which it 's grounded , is above that which is agreeable to it , and grounded upon it . a plea grounded on the law , is surely of less authority than the law on which it is grounded . the apocrypha being read , not for establishing any doctrine , but for informing the mannners ; there is nothing in what is appointed of that kind to be read , but what is agreeable to the word of god , and not contrary to it ; and so may be read , as well as their sermons be heard , which can pretend to no more . ( 2. ) he saith , the liturgy appoints the apocrypha to be read as lessons , just as i find it in the pope's service-book , and in a greater proportion than scripture ; for ( as some have observ'd ) of 172 apocryphal chapters , but 38 are omitted . so that these books are equalized with the pure word of god. but surely he doth not find it in our service-book , that the apocrypha lessons are read for canonical scripture , and declared to be so , as they are in the pope's service-book ; but only as apocrypha . he that will look for the apocrypha-books in the pope's bible , as well as service-book , will find them mixed with the canonical , as hester and esdras , &c. but he that will find them in our bibles , will find them by themselves , and apocrypha in the head of them . if , as he affirms , the apocrypha is read in a greater proportion than scripture , it doth more than equalize , and doth rather advance it above the scripture , and so belongs to his next assertion , which he would have done well to have reserv'd it to , to make up the proof he is there wanting in . as for what he affirms , that the apocrypha is read in greater proportion than the scripture ; nothing more false . for , 1. all the second lessons throughout the year , are out of the new testament . 2. all epistles and gospels read on sundays and holy-days , are wholly out of canonical scripture . 3. all first lessons , on sundays are out of the old testament , and none out of the apocrypha . 4. on the 33 holy-days , on the week-days , there are but 26 apocrypha first lessons , whereas there are 40 out of the canonical scripture . 5. when the apocrypha is appointed to be read in course , it 's not clear two months for first lessons , but the holy scripture is read all the other ten months , and more . 6. of the 39 books of the old testament , but 3 are entirely omitted , viz. chronicles , and canticles ; but of the 13 of the apocrypha , 6 are not read at all . 7. of the 929 chapters of the old testament , 753 are read in course , and 176 only omitted ( the reasons for which generally will appear to the reader ) , but out of the 172 chapters of the apocrypha , there are ( not as he saith 38 ) 66 omitted , and among them that of tobit , that he objects against . where methinks he that pretends to have read and compar'd , shou'd have had more value for his own understanding , than to be beholding to others , and to say some have observed ; for there is nothing like a man 's own observation in matter of fact. 3. he saith , the liturgy advanceth the apocrypha above the scripture , by intimating that they are more edifying , and can be less spared than many portions of the holy canon ; and by ordering them to be read on the highest holy-days , and many of them twice , some thrice in one year . methinks in such a round charge as this , that the liturgy advanceth the apocrypha above scripture , he should have had more than an intimation for his evidence . he calls it before , high-treason ; and surely it 's very hard to be condemned for it by a bare innuendo ; and yet even he fails in his intimation . for , 1. if it were true , that the liturgy order'd the apocrypha to be read on the highest holy-days , and many of them twice or thrice in the year ; it would not follow , that they accounted them more edifying , and less to be spared than scripture ; especially when scripture is read on the highest holy-days , and some portions of it twice or thrice in the year too . 2. it 's not true , that it 's ordered to he read on the highest holy-days : for on the highest holy-days , there is nothing but scripture to be read ; such are all the days dedicated to our saviour , as the nativity , circumcision , epiphany , good-friday , resurrection , ascension ; and all the lords-days . 3. he saith , many of them are read twice , some thrice in the year . for the twice , it 's only 25 chapters , viz. 7 in wisdom , and 18 in ecclesiasticus : and as for his thrice , there is none but the 5th . chapter of wisdom , which after it had been read on the conversion of st. paul , has 17 verses of it read on all-saints . but now , as to the scripture , the whole new testament , except the revelation , is read over thrice in the year in course , besides epistles , gospels , and lessons out of it on holy-days . and the old testament is read over once , except as before excepted , in course . and many portions are read again in the service of sundays and holy-days , which amount to above 140 lessons ; and some few have a third course . would any one that observes this , think such a writer , a person of any care , i had almost said conscience ; that utters as black slanders as pen can write , or mouth can utter , and charges a whole church with violating the word of god , and adding to it , and detracting from it , and of advancing human writings above it , and yet shall come off with changing a seventh day for sabbath , with leaving out hallelujah , with intimations , and falsities , with others observations , that pretends to have read and compared , and what not ; and after all , charges us with this , for lessons appointed to be read in the publick congregation , when they themselves read none at all ; and have no other translation of scripture , than what was translated by us , and which they use in common with us ? this is hard usage indeed ; and if we should retort upon them in the like way , we should think , if we may judge of their value for scripture by their publick service , there are none have a less esteem for it than they , that read not one chapter of it by way of lesson throughout the year , as has been before said . 4. he saith , such things are enjoyned in the common-prayer-book , as ( to my conscience ) cannot be practised without sin. but what is this to those that are not obliged to practise them ? what is it to laymen , that the priests are required to give the holy communion to all new-married persons ; or to use the prayers over the dead ; or to put the ring on in marriage ; or use the surplice , & c ? but what is this which cannot be practised without sin ? 1. ministers are requir'd to give the holy communion to all new-married persons , whereas marriage-festivals used to be accompanied with such divertisements as unfit them . by this doctrine , all that may marry , may come to the lord's supper , whereas marriage is an ordinance which men as men ( and not as christians only ) have a right unto . so that by this prescription many will eat and drink damnation to themselves . ans . ( 1. ) if this was required , yet it 's not inconsistent with that state , which is rightly call'd , the holy estate of matrimony ; and besides , those divertisements do not precede but follow . ( 2. ) surely those persons that are married amongst us , are supposed to be christians , and not to be married meerly as men. ( 3. ) if any eat and drink their own damnation , it 's their own fault ; and the danger of it doth not release any of their duty , or justify their neglect of it . ( 4. ) but the common-prayer-book doth not compel them ; it saith only , that it 's convenient at their marriage , or at the first opportunity after it . 2. when any man is buried , the priest must say , almighty god has taken to himself the soul of our dear brother , perhaps the most wicked wretch on earth . and that his body is committed to the ground , in sure and certain hope of a resurrection to eternal life ; tho he did never truly , nor so much as visibly , to the judgment of charity , repent of his sins . a. ( 1. ) the office of burial , supposes that of visitation of the sick to go before , where the minister is appointed to examine , whether he repent him truly of his sins ? &c. ( 2. ) it supposes the exercise of discipline , and that such as he speaks of , have the censures of the church exercised on them , which if they be not exercised , we know whom we are to thank for the relaxation of it . ( 3. ) however , the church provides not for extraordinary , but ordinary cases ; and if an extraordinary case happens , and be notorious , no rule of this nature then binds . ( 4. ) if it be not notorious , it 's safer to err on the charitable side . ( 5. ) it 's not now said , that it 's certain hope of a resurrection to eternal life . 3. the putting on the ring in marriage , especially the making that ceremony to be an essential matter , is superstition . a. ( 1. ) what superstition can there be in this , more than in joyning of hands , both of which are civil rites , and fit declarations of pledging their troth to each other ? ( 2. ) how can that be essential , which is one of the alterable things meant in the preface ? ( 3. ) it 's necessary there should be some rite used , and some actions by which the espousal should be solemnized , and why not a ring as well as joyning hands ? and why not these as well as others ? therefore bucer calls it , a very fit ceremony . script . angl. cens . c. 20. 4. churching women , and their offerings , is jewish superstition . a. ( 1. ) why jewish ? is there any other sacrifice than that of thanksgiving offered ? as there was , levit 12. 6. ( 2. ) what superstition is there more in kneeling down at offering up thanks to god , than in putting up a bill . however bucer saith , this is agreeable to scripture , c. 24. 5. the observation of popish holy-days , especially such as are dedicated to saints , i look upon as highly superstitious . a. ( 1. ) he looks upon them as such , but how far soever his opinion may pass with his own disciples , yet others expect somewhat more . ( 2. ) why doth he add popish ? surely he that has read and compared the popish liturgy with ours , must needs know that we have no holy-days for popish saints in our liturgy . as to which , i shall refer our author to mr. perkins on gal. 4. 10. 6. of the surplice , he saith , it 's highly superstitious . when holy vestments were in use among the jews , they had an express command for them . should they have made a mitre or ephod , or other ecclesiastical garment of their own heads , they would have sinned greatly ? witness judg. 8. 27. if then the church of god had no power to appoint sacred vestments , no more has the church in these days . — moreover the surplice is immediately borrowed from idolatrous mass-mongers . — dr. abbot ( who was no fanatick ) saith , that all priestly garments , whereby ministers are distinguished from the rest of the church , are a special part of the character of the beast . the papists take the surplice from jews and heathens . there were vestments for the worshippers of baal , 2 kings 10. 12. bishop jewel saith , the priests of isis used to wear linnen surplices . moreover the greatest part of our protestant divines have disliked this superstitious garment . so martyr , &c. 1. his argument is , the jews had express command for their garments , &c. a. ( 1. ) had the jews no power to appoint or observe any thing relating to worship without express command ? how then came the feasts of purim and dedication , the places and houses of prayer ? nay , whence came the alteration of the posture at the passover ( which our saviour complied with ) contrary to the first institution ? and surely vestments are much of the same nature with times and places , &c. ( 2. ) supposing the jews might not , what is that to us ? yes , saith he , no more can we . why so ? the apostle shews we have a liberty they had not , and we may as well do what they could not , as forbear what they might not . they had not a liberty as we , because under a schoolmaster , and of a temper that needed it , and whose service was typical . and yet notwithstanding this , they had a liberty which they might use , and much more then have we . 2. the surplice , he saith , is immediately borrowed from idolatrous mass-mongers . a. ( 1. ) what is that , if there be no idolatry borrowed with it ? do we use it to sanctify holy-water , bells , & c ? ( 2. ) as for his quotation from dr. abbot , it 's a gross mistake , at least ; all he saith is , that the buyers and sellers , rev. 13. 16. are the bishops , priests , and monks , that expose to sale masses and indulgences , &c. that bind themselves by oath to the bishop of rome , and in testimony of it , are divided from the rest of the church by rites , vows , vnctions , tonsures , garments . where he speaks of garments in general , and no more of surplices than gowns ; and of garments they ordinarily wear , such as belong to monastick orders , &c. but if he had spoke of all garments that distinguish the clergy from the laity , dr. abbot had been in that a fanatick , and not dr. abbot , who himself wore such garments , and surely did not think by that , he had a special character of the beast upon him . what he quotes from bishop jewel , is not in that place ( if any where ) he refers to ; neither in the english or latin volume . 3. the papists take the surplice from jews and heathens ; and for this latter , quotes the priests of baal . a. but the text doth not say , they were any more white , than blue or black ; and he might as well have prov'd our gowns we ordinarily wear , or others prove their cloaks to be such , as well as he prove our surplices heathenish from that text. 4. he saith , the greatest part of our protestant divines have disliked it . a. ( 1. ) what saith he to the lutherans , who all use the like ? are not they protestants ? ( 2. ) do any he names dislike it so , as to think it unlawful ? ( 3. ) do they dislike it so , as to make a schism in the church ; or for it separate from a church ? i am certain these he produces , do declare just contrary . thus pet. mart. epist . amico & hoopero , &c. beza epist . grindallo . zanchy confes . c 25. § . 30. hemingius in 4 leg. decal . § . 29. &c. enchir. tit . adiaph . c. 16. polanus in ezek. 44. and zanchy chuses the linnen before the woollen garment for divine offices , as a sign of innocence and holiness , de redempt . c. 16. i could much enlarge the catalogue of such testimonies , if it were necessary . so little did these learned men think mr. nichol's argument of any force , which our author proposes viz. that all vestments appropriated to the worship of god , and appointed for the signification of spiritual duties , by the will of man , are unlawful . but the surplice is so . this our author saith is , not easy to be answer'd ▪ but if it be to be answer'd , no matter whether it 's not easy in his opinion . from hence arise two questions ▪ q. 1. whether it 's unlawful to use any thing appropriated to the worship of god by the will of man ? q. 2. whether it 's unlawful to use any thing in the worship of god that is appointed for the signification of spiritual duties by the will of man ? by the first it 's unlawful for men to appropriate places , or times , or postures to the worship of god. and so it 's necessary , to avoid this superstition , to make all the meeting-places to be houses of merchandise , and to be equally divided between religious and common uses . by the 2d , any thing that has such a signification applied to it , is made unlawful , by vertue of such signification , and which without such signification would have been lawful . so a surplice would have been a lawful garment , if not appropriated , and without signification ; and might have been in its self worn as well as a cloak , since custom and use only makes the difference ; but appropriate it , and clap a signification upon it , it 's unlawful : and so a cloak may be turn'd out of service by the same way . so it 's in posture , kneeling and standing are indifferent ; but once appropriate kneeling to prayer , and make it significative , and to be a posture of reverence , and it becomes unlawful . and so without end . so much for mr. nichol's argument , and it's difficulty . 7. come we now to the cross , the greatest devil amongst all the idols of rome ; as he tells us mr. parker sheweth . he saith , 1. the first users of it were the hereticks , valentinus and montanus . a. that seems hard , when those that wrote against them used it , as origen , irenaeus , tertullian , and epiphanius did against the former ; and several others against the latter . we find it as ancient as tertullian , cyprian , &c. 2. he saith , mr. parker proveth it a sin against all the commandments , and a breach of the letter of the second : for men to appoint a religious ceremony , is a direct violation of the 2d commandment , which forbids all human inventions in divine worship , as any part thereof . a. there is a way of proving too much , and that any one that reads mr. parker will soon perceive he doth : and of this i take this instance of the 2d commandment to be one , of the letter of which the author saith , the cross is a breach . now the letter of the command respects two things ; 1. not to make any graven image for religious worship . 2. not to bow down to any such object . now the cross used in baptism is an aerial cross , as he calls it ; and where is the object or the worship ? but our author goes on to prove it after this manner ; for men to appoint , &c. here we grant the proposition to be true , because god only is to appoint his own worship ; and so it 's not in the power of man to appoint any part of it : but now if religious ceremonies may be , and yet not be part of divine worship , then they are no such human inventions as are forbidden ; and no direct or indirect violation of the 2d commandment . therefore it remains upon him to prove the cross a part of divine worship : for we say it 's only an adjunct , and is no more a part of worship , than the striking the blood upon the door-posts was ( to make use of zepperus his similitude ) or sitting or kneeling at the sacrament . 3. he saith . the arguments which are brought against the use of oyl , cream , salt , spittle in baptism ( practised by the papists ) hold as well against the cross . ans . this i deny ; for the scripture speaks honourably of the cross of christ , which this refers to , but not at all of the rest . again , the cross was traduced and reproached by the heathens , which gave occasion to the use of it , and so were not the rest . so that this was used with reason ; those without it . his instance of the gallows looks so prophanely , that i shall rather pass it by , than correct it . 4. he saith , the papists adore the cross , and it 's an idol , &c. ans . but do they adore the aerial cross ? but what is their adoration ( if it were ) to us , that do not adore it ? 5. this hath been testified against by zegedinus , lepperus ( it should be zepperus ) goulartius , &c. ans . the lutheran churches use it . see hemingius , &c. bucer accounts it neither indecent , nor unprofitable , but a ceremony of much simplicity , and of present admonition of the cross of christ ; script . angl. censur . c. 12. and generally they account it lawful , and not a sufficient reason for separation ; but to be used , so it be without superstition . so goulartius in cypr. lib. ad demetr . c. 9. 8. his last instance of superstition is kneeling at the sacrament . let us consider what he has to say against it . 1. he saith , men pretend in it reverence to christ ; but christ himself was personally present , when his disciples partook of the lord's supper ; yet they did not kneel , but used the table-gesture then customary among the jews . ans . ( 1. ) how is he certain the disciples did not kneel , but used the customary posture in receiving ? for the jews in the passover changed postures , and did not throughout keep to that of discumbency . see d. lightfoot . ( 2. ) the question is not what they did , but what may lawfully be done ? and then the question is , whether kneeling be unlawful ? ( 3. ) they themselves no more observe our saviour's posture , than the jews did that required at the first institution . our author words it cautiously , when he saith the disciples used the table-gesture then customary ; for he well knew it was not sitting , but leaning , or lying along , and that they used this by way of signification . ( 4. ) if the table be the rule to guide us , then to put on our hats is suitable , as he knows who reasons . 2. he saith , good and wise men have chosen great sufferings , rather than comply with this invention . ans . and there were good and wise men that compiled the liturgy , and used and enjoined this posture ; which is an argument he seeks to overthrow , p. 16. and as good and wise men have allowed and approved it ; and thought it by no means allowable to separate and break communion for it . such as p. martyr , zanchy , beza , zepperus , &c. bains , noyes , ames , cartwright , &c. 3. in primitive times christians did not kneel in the participation of the eucharist . ans . ( 1. ) it 's certain they did not sit , for they had no notion at all of a table-gesture , as appears by the use of the word altar , and that they counted that a posture of irreverence . ( 2. ) if they stood ( as he saith ) on the lord's-days , their standing was a posture of adoration , to be sure , when they received : so st. cyril expresly , catech. 5. ( 3. ) it 's probable that on other days , when not obliged to stand , that they kneeled ; and since they received every day , on six days they kneel'd ; so just . mart. respons . ad quest . 115. and that more especially , because they had a prayer at receiving , as we have . 4. he saith , it was enjoyned by pope honorius , being fitted to the idolatry of transubstantiation , &c. ans . this is a mistake ; for honorius did first indeed decree adoration to the host , but not kneeling at it . for that is a posture no where enjoyn'd in the church of rome ; and some of them say , it ought to be received standing ; but which way , whether ●●●…ing standing ▪ or lying , or kneeling , is not material say others , as the pope himself ordinarily receives sitting , unless he celebrates ; and then , as all priests then do , he receives standing . and all adore not at the receiving , but at the elevation of the host . 5. he saith , that religious worship , which is before a creature , and with respect to it , having no allowance from god , is against the commandment ; but so is kneeling before the bread and wine . ans . ( 1. ) i question whether god ever allow'd any religious worship before a creature , and with respect to a creature ; for that is idolatry , and no allowance from god can be supposed to justifie or require idolatry . ( 2. ) i deny that there is any religious worship with respect to the bread and wine ; for that , saith our rubrick , were idolatry to be abhorred of all faithful christians . but it 's only , as it 's there said , for a signification of our humble and grateful acknowledgment of the benefits of christ therein given to all worthy receivers . 6. he draws a conclusion from the whole , the english liturgy is very corrupt ; now to offer to the lord a corrupt thing , is evil , mal. 1. 13. ans . a corrupt thing there , is what is plainly prohibited : now let him prove the things before disputed to be such : as for example , that kneeling is forbidden . as for that place in malachi , i leave to his perusal the letter of the ministers of old-england to those in new-england , p. 14. where that is explained . chap. iii. publick liturgies of humane composure are an innovation , and deviation from primitive antiquity : and again , set forms of prayer devised by men are an innovation . for this he offers several arguments . 1. saith he , had a liturgy been needful for the edification of the church , undoubtedly christ , or the apostles by his direction , would have composed one , which none of them ever did . and therefore these men , who take upon them to compose and impose a liturgy on the churches , assume to themselves more than apostolical power . ans . i deny his consequence : for tho our saviour and his apostles did , declared and left all things essential to a church , yet there were many things needful to the edification of the church in future ages that were not expresly provided for . our saviour told the apostles , that it should be given to them in that hour what they should speak ; and they spoke all languages by present infusion ; and so were not obliged to think before , or study or learn a language ; and this was with relation to the present condition of the church in those times . and there are no directions for after ages to learn languages , &c. so there was a miraculous gift of prayer in the apostolical times ( as st. chrysostom observes , hom. 14. in rom. 8. ) and no express directions given about it , when that gift should cease ( as he saith it did ) and when by the cessation of it , forms would be necessary . thus faith capellus ( thes . salmur . part. 3. ) as soon as miraculous gifts ceased , and hereticks began to trouble the church , there was a necessity for liturgies . and therefore mr. ball saith , the christian churches for the space of this 1400 years at least , if not from the apostles times , have had their stinted liturgies . trial. p. 96 , &c. so letter of min. of old-england , l. 66 ▪ &c. but this our author denies , and calls it an innovation . and saith , 2. the liturgies father'd on the apostles , and the ancient writers ( call'd fathers ) learned men have evinced to be spurious . ans . ( 1. ) it 's granted , that those father'd on the apostles were so ; but tho not the apostles , yet many of the prayers in them were antient , and the main of that call'd st. james's , was used in the church at jerusalem , as dr. comber [ original and vse of liturgies , p. 97. ] in answer to clarkson , has shew'd from cyril . ( 2. ) it 's certain there was a liturgy composed by st. chrysostom and basil , and a great part of what is so call'd was certainly theirs ; as the abovesaid author has shew'd , p. 167. 172 , 209. and of this mind were * mornay and † rivet . ( 3. ) the leaft that can be observed from these books , is , that when those books were writ , then liturgies were in use ; so daille ; we deny not but many of these liturgies are ancient , and written about the beginning of the fourth century , tho they were corrupted by additions and alterations at several times after their first original . 3. he would prove from an obscure passage in justin martyr and tertullian , that there was no book of prayer used by christians 200 years after christ . ans . the passage in justin martyr is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which our author is forced to corrupt , and add to , before he can work it to his purpose ; for thus he translates it , according as strength and utterance was afforded to him from heaven : whereas word for word it is , in like manner he [ the president ] offereth up prayers to him [ god ] as he has power , that is , as fervently as he could : and so the same phrase a little before . of this see dr. comber , p. 33 , &c. and as little does the passage in tertullian make for his purpose , which is , that the christians prayed , sine monitore quia de pectore ; which surely relates not to the praying extempore ; for what testimony was that of their loyalty , more than if they prayed by a form ; but his plain meaning is , they needed no prompter ( as the heathens ) but prayed heartily for the emperors , &c. as their offices shew'd . 4. he saith , that there was no liturgy in some churches , or in general use in the church , for above 400 years , is manifest from socrates ; who saith , there were scarcely two christians found who used the same words in prayer , l. 5. c. 21. ans . ( 1. ) here he perverts again : for ( 1. ) socrates doth not say two christians , but two churches . ( 2. ) he doth not say , they used the same words , but the same manner . ( 2. ) the words of socrates do not infer what he would have ; for he saith , in summ among all sects you shall scarcely find two churches agreeing in the manner of prayer : which refers not to the words , but the ways , as before described , viz. lighting up candles , &c. ( 3. ) supposing it was to be understood of the words , what 's that to extempore prayer ? for they may not have the same words , when yet they may have forms . the historian's meaning is , that the churches had different forms of prayer , as well as different rites : so mornay speaking of the liturgies of the greek and latin churches ; tho in substance the service of these churches do agree , yet we must not think there was one and the same prescript form observed , and kept in them all . 5. he saith , some plead , that in the jewish church of old there were forms of prayer , besides those of divine inspiration ; but what was not , are all late composures . ans . 1. if there were forms of old in the jewish church , of divine inspiration , and those forms to be used ( as the scripture shews ) then it shews that forms may lawfully be used . 2. that the jews had set-forms of human composure , of ancient times , learned men agree : so mornay shews ; and that the first christians framed themselves after this manner of service . 3. nay , learned men observe , that forms were used in our saviour's time ; and yet he is so far from condemning them , that he attended their service , and composed a form like to theirs . so dr. lightfoot . so that we see he has failed throughout in his attempt of proving liturgies and set-forms an innovation . but i can tell what is an innovation ; and that is , to hold liturgies unlawful . chap. iv. it 's an apostacy in this age of light , to countenance or comply with the common-prayer-book worship . upon this his chief topick is : that good and learned men have born witness against the corruptions of the english liturgy , and chose to suffer rather than comply with it . ans . 1. there have been as good and learned men that have shew'd those not to be corruptions . 2. there have been several of his learned and good men , who he saith , chose rather to suffer , than sin , by complying with the liturgy , that have shew'd those corruptions not to be a sufficient reason for separation : so mr. bradshaw , mr. nicols , &c. 3. they were so far from refusing communion for them , that the old nonconformists ordinarily and constantly used the common-prayer-book in their publick ministrations ; as mr. ball , one of them , declares , tryal , p. 121 , 155. 4. all of them testified against the brownists , and against a separation from the church . it was ( saith mr. baxter ) the parish-churches that had the liturgy , which mr. jacob the father of the congregational party wrote for communion with . the same i may say of mr. bradshaw , dr. ames , and other nonconformists , whom the congregational brethren think more favourable to their way . in the close , our author offers some farther objections from the false and corrupt doctrine he pretends to find in the liturgy . ( 1. ) as , that it 's certain by god's word , that children baptized dying before they commit actual sin , are undoubtedly saved : this , saith he , savours of pelagianism . ans . i don't understand the falseness , or pelagianism of it . it 's certain by god's word , that of such is the kingdom of god , and so they must be capable of it . if capable of it , it must be upon gospel terms ; but what terms they are capable of but baptism , i understand not . ( 2. ) that there are two sacraments necessary to salvation ; which implies a double error , viz. that the sacraments are necessary to salvation ; and that there are more sacraments of the new-testament than two . ans . i don't see wherein is the first error , if he had truly represented it ; for it 's said in the catechism , two sacraments generally necessary ; that is , that they are a duty belonging to all persons that are capable of it ; where there are persons to baptize , and a congregation to communicate with ; and therefore it 's not said absolutely , but generally necessary . as for the latter ▪ a sacrament is not a scripture-word , but a term of art , and so hath been variously used and applied ; and therefore to set out what it means , the church has defined what a sacrament is , and then shew'd there are but two : and so this phrase is used to distinguish it from any other so called ; and that then none but these two are generally necessary to all christians . ( 3. ) the book saith , some sins are deadly , as if the popish distinction of sins into mortal and venial , were a sound distinction . ans . how can that be , when fornication , which is called deadly in the liturgy , in the church of rome is ordinarily accounted a venial sin ; and when the distinction between mortal and venial ( as used in the church of rome ) is so contrary to the doctrine of the church of england ? it 's plain that our church means thereby no other than heinous . ( 4. ) it 's said , christ has redeemed all mankind . ans . the scripture saith , god will have all men to be saved ; and that christ died for all , &c. 2. he argues farther , that a stinted liturgy , is opposite to the spirit of prayer , eph. 6. 18. ans . ( 1. ) if so , then the spirit will not communicate it self in a liturgy , or stinted form of prayer , contrary to the sense of all sober divines . so dr. owen : supposing , saith he , those who make use of , and plead for forms of prayer , especially in publick , do in a due manner prepare themselves for it by holy meditation , &c. i do not judge that there is any such evil in them , as that god will not communicate his spirit to any in the use of them . ( 2. ) if so , then almost all churches in the world for these 1300 years , at least , to this day ( as mr. baxter allows ) have been without the spirit of prayer . ( 3. ) if so , then we cannot lawfully communicate in , or with a stinted liturgy , which has yet been approved by all reformed churches , as mr. ball saith ; and mr. norton saith it's lawful to embrace communion with churches , where such forms in publick worship are in use . ( 4. ) as for eph. 6. 18. that we are to pray with all prayer ; why is that not possible by a liturgy , when there are in it supplications , prayers , and giving of thanks ? 3. he le ts pass the argument , from the mischief of a prescript liturgy , and so will i pass what follows from the trivial , unintelligible , and dirty reflections of it . for he knows we can match his fidler with stories of some of those that have been eminent the other way , and could argue upon the sinfulness of unpremeditated and conceived prayer . 3. he saith , mr. cotton speaketh weightily , in saying , it 's unlawful to bring ordinarily any other book into the publick worship of god , besides the book of god. a. i know no difference between reading and reciting in this case ; and i have heard mr. cotton used a form of prayer in the pulpit . if he did not , yet all the nonconformists in former times did , as far as ever i could learn. to close all ; he undertakes to answer an objection , that good men were the first collectors and publishers of the liturgy , and died martyrs . this he endeavours to answer ; and yet when it 's to serve his own cause , it 's a considerable argument . thus saith he before , the corruptions of the liturgy have been born witness against by good men ; and his father , a holy man , suffered much for his nonconformity , and what not . now surely , if this sort of arguing is good for them , it 's good for us . but he replies further , 1. all persons employed in it , were not good men , as day bishop of chichester . he was a dissembling hypocrite , pretending to be a protestant , but afterwards shew'd himself to be a papist . a. here he betrays gross ignorance , or somewhat worse . for tho day was one of the 18 bishops imployed for compiling the service-book at first , anno 1548. yet at that time he was for transubstantiation , and solitary masses , and against having the service in the vulgar tongue . and when the next review was , which was 1550. when cranmer wrote to bucer about it , it does not appear that day was concerned ; nay , rather that he was against it , for he refused to set his hand to the book , before it was enacted by a law ; and was afterward turn'd out of his bishoprick , and depriv'd . but to say all in a word , what was this dissembling hypocrite to those who were truly pious men , and acted faithfully according to the light they had ? as our author acknowledgeth . 2. he saith , good men chang'd their minds , so did ridley and cranmer . a. both gross mistakes . for archbishop cranmer took upon him to defend the common-prayer , ministration of the sacraments , and other rites and ceremonies , when in prison . and bishop ridley , a little before his martyrdom , in a letter to his friend , saith , this church had of late the whole divine service , all common and publick prayers , framed to the true vein of holy scripture . and again , after his condemnation , writing an answer to grindal , concerning knox's peremptory exceptions against the service-book ; i grant , saith he , a man ( as he is ) of wit and learning , may find apparent reasons ; yet i suppose he cannot soundly by the word of god so disprove any thing in it . 3. he saith , others were much troubled at the service-book ; as bishop hooper , and mr. rogers at home ; and calvin , bucer , martyr , bullinger , &c. abroad . so alasco , and knox , and the first reformers in scotland . a. as for hooper's dissatisfaction , it was not at the liturgy , but the episcopal vestments ; in which also he at last complied . and as for bucer's mind , and pet. martyr's , the english reader will find it in the history of the reformation , p. 154 , 155. and calvin to the english exiles at frankford , declares against a rigorous opposition , and was pleased that he retained moderation in this case . as for alasco and knox , whatever they objected against the liturgy , yet both had their publick offices , and forms of prayer . 4. he saith , in queen elizabeth's time the bishops made the common-prayer-book in several things worse , and more intollerable , than it was in the days of king edward 6. a. 1. and i hope he will confess in many things better . 2. why those prayers , &c. were left out , he may see in the history of the reformation , p. 77 , 170 , 392. the reason of which has been before justified . 3. there could be no great alteration to the worse , if that was all that he mentions ; and however is nothing to us , when the rubrick of the communion is restored . and now , that he may end as he begun , as he would have our service-book come from popery ; so he will have it , that time will discover that some , who pretend zeal for the common-prayer-book , are carrying on a design for rome . and time has discovered , that some of those who pretended zeal against the common-prayer , carried on a design for rome , and helped them forward in it , or stood as it were neuters ; and that the liturgy has not so much a tendency that way , as separation . the world saw it in the late reign , and found that the church that uses the liturgy , was a bulwark against popery ; and when those that were against the liturgy , either basely complied , fawn'd upon it , or cowardly were silent . the second question . q. 2. what reason have you to scruple the lawfulness of laying the hand on the book , and kissing the book in swearing ? to this he answers , 1. we do not find in the scripture the lord's servants were wont to swear after this manner ; we read of lifting up the hand , &c. which is a natural sign of worship . a. 1. we find in scripture , that they were wont to put the hand under the thigh in swearing : and thus the same abraham that lift up his hand , required his servant to swear , by putting his hand under his thigh , gen. 24. 2. and so jacob made his son joseph to use the same ceremony when he swore , gen. 47. 29. now what natural sign of worship was in this rite ? 2. since we find different rites us'd , it 's a sign that practice of the lord's servants is to be no rule to us in this matter ; but that we are to govern our selves by the custom of the place where , and the people among whom we live , if there be nothing in it self unlawful . 3. he saith , and seems to allow it , that the romans of old , and italians , and spaniards , use to lift up the finger when they swear solemnly . now i conceive lifting up the finger is no natural sign of worship . and if it had any signification , i know no reason why the germans may not lift up three fingers ; to intimate , they invoke the sacred trinity , which he saith , he cannot justify . nor why we may not lay the hand upon , and kiss the book , in token of belief of it , and of our acting according to it , and of our being judged according to it . for the word of god doth not prescribe in such cases . 2. he answers , laying the hand on the book is a symbolizing with popish idolaters , and superstitious jews . a. 1. it 's not a symbolizing with papists as such ; since there are papists that use other ceremonies in swearing , as he saith , the italians , spaniards , and germans do . and therefore , if this be a reason , as we must not lift up the fingers , because they do so ; so we must not lift up the hand , because that is not to be done , but we must lift up the fingers too . 2. if it was customary among the jews to produce the law in giving an oath , i see no reason to condemn it ; and so know no hurt to observe it . they used also to adjure persons , and our saviour readily answers to it , when thus call'd upon . 3. he replies , kissing in a religious way , is a gesture of adoration . and he closes it , this is clearly to worship a book ; and so to give unto a creature that honour which is due to god alone . and before he saith , so help you and the contents of this book ; is not much better than when the papists say , so help me god , and these holy evangelists , which is gross idolatry . a. that kissing may be a token of adoration , when the thing kiss'd is an object of adoration , is acknowledged . but it 's not a token of adoration , when the thing kissed is not an object of adoration . thus kissing the calves , and an image , is an act of adoration , because the object is an object of adoration ; but kissing the book is not , because a book is no object of adoration . if it be asked , why then is the book kissed ? i say , it 's in token of reverence , as it 's the book of god ; and which , if i so kiss every time i read it , it 's surely far from being idolatry . and that it is so , appears from what follows , so help me god , and the contents of this book : which is in different ways , god by his grace , and the contents of this book by their instruction ; the one as the efficient , the other the instrumental cause . and thus without doubt it 's meant in the old form , so help me god , and these holy evangelists , that is , the gospel wrote by them ; as the name of moses is given in scripture to his writings . so that in this sence it 's neither idolatry in them , nor any thing like it in us . and we may as lawfully kiss the book , as lift up the hand , since neither of them are prohibited by god's law ; and so being indifferent in themselves , we may act as the case requires . finis . notes, typically marginal, from the original text notes for div a66373-e230 history of antinomians ▪ in the preface . notes for div a66373-e760 trial of the grounds of separ . ● . 8. p. 152. 1 cor. 10. 25 , 26. a survey of the book of common-prayer ; an. 1610. p. 26. espenceus de adorat . eucha . l. 2. c. 16. * of the mass , l. 1. c. 6. † censur . 9. 10. de cultu . lat. l. 3. c. 13. mass . l. 1. c. 6. so mornay mass . l. 1. p. 19. vol. 1. 157 , 158 , 161. discourse of prayer , p. 31. sacrileg . desert . p. 102 , &c. apol. ● . 13. see clerk● collect. of lives , p. 38. burnet's reformat . part 2. p. 62. and num. 25. ibid. p. 163 ▪ p. 203. fox's acts and monuments , fol. 1465. fox's acts and monuments , vol. 2. p. 1940. vide dr. taylor . fox martyr . p. 1521. vide burnet , p. 125 &c. 166. epist . 200 and 206. and 228. that of alasco , printed anno 1550. and that of knox at middelb . 1594. [charter to shipwrights company] worshipful company of shipwrights (london, england) 1612 approx. 164 kb of xml-encoded text transcribed from 36 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a06315 stc 16785 estc s114020 99849248 99849248 14386 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a06315) transcribed from: (early english books online ; image set 14386) images scanned from microfilm: (early english books, 1475-1640 ; 1490:07) [charter to shipwrights company] worshipful company of shipwrights (london, england) egerton, thomas, sir, 1540?-1617. fleming, tho. coke, edward, sir, 1552-1634. 71, [1] p. t. dawson, [london : 1612?] title and imprint from stc. signed at end: tho. ellesmere canc. [i.e. sir thomas egerton], tho. fleming, edvv. coke. this edition collates: a-i⁴. the charter is dated 10 sept. 1612--stc. imperfect; lacks title page. reproduction of the original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 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2007-07 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion iames by the grace of god , king of england , scotland , france , and ireland , defendor of the faith &c. to all to whom these presents shall come greting . whereas wee are credibly informed , as well by our right trustie and right welbeloued cosin and counselor charles earle of nottingam lord high admirall of england , and captaine generall of our nauy royall , as also by our principall officers of our said nauy , how slenderly and deceiptfully , aswell our owne ships and barges , as also other shippes , boates , pinnaces , & like vessels of our marchants , and other our subiectes , vsed in continuall seruice and trafficke , are made and wrought , to the great losse , danger , and preiudice of vs and our said subiectes , and also of the great , needlesse and wastfull charge and expences which wee doe from time to time beare and susteine in building and repairing of our owne shippes and pinnaces , which are and haue beene the chiefest and greatest defence of this our realme , from the assaults of such enemies as haue practized the ouerthrow of the same : wee weighing the manifould dangers , losses , and hinderances , which might and were likely more and more to ensue thereof , if speedy remedy be not therefore had and prouided . and intending to prouide for the strengthning of these our kingdomes and dominions , with sufficient shipping for defence and seruice thereof . and to th' intent that aswell our selfe might from time to time be furnished , stored , and supplied with the fittest and ablest ship-wrights , and worke-men for the building , making , and repairing of our owne shippes , pinnaces , and other vessels . as also that our marchants , and other our subiects might also in their worke and building , from time to time , be stored and supplied with skilfull , able , and sufficient ship-wrights and work-men . and for the better suppressing of deceiptes and abuses of diuers persons , which should take vpon , without sufficient skill and knowledge to make or repaire any shippes , boates , pinnaces , or other vessels , to the great danger and hindrance , as well of our selfe , as of diuers other our louing subiectes . wee did by our letters patents vnder the great seale of england , bearing date the two and twenteth day of aprill : in the yeare of our raigne of england , france , and ireland the third , and of scotland the eight and thirteith ; incorporate the company of ship-wrights , and the persons being ship-wrights or carpenters , vsing the art or mistery of building and making of shippes , within our realme of england , and dominion of wales , by the name of maister , wardens , and cominaltie of the art or mistery of ship-wrights of england , and did grant vnto them by our said charter , or letters pattents , diuers preuiledges , liberties , and immunities , mentioned and contayned in the saide letters pattents , tending to the reformation of the saide abuses and deceites . and whereas diuers defects and imperfections haue been : sithence by experience found to be in the said charter aswell in the extend thereof to what persons it should extend , as also in the want of sufficient aucthoritie and meanes to gouerne and order the said corporation and the men and members thereof , and the affaires of the same , and the shipwrights , workemen , apprentices and seruants vsing the said art , and for want of power and meanes to reforme , preuent , order and correct many contempts , misdemeanors , deceits , and offences in the said art or misterie , and the matters and things thereunto appertaining , and to punish stubborne , obstinate , and disobedient persons of that profession , whereby manifold errors , deceits , & inconueniences are stil practised , and continued , to the great hindrance of the nauigation of this kingdom , the often losse & hazard of mens liues and goods , and the especiall preiudice of our owne seruice and the common-wealth . know yee that wee for reformation , amendment , and supplie of the defects and imperfections aforesaid , and for redresse of the said great and manifold errors , enormities , deceits , and inconueniences , at the petition of the said master , wardens and cominaltie , and for the great desire wee haue , that good and conuenient lawes , orders , and ordinances should be established and vsed in and about the corporation and companie , and the said art or misterie , and for the aduancement of the good estate of the shipping and nauigation of this kingdome , to the good seruice both of our selfe and the common-wealth , haue of our especiall grace , certaine knowledge , and meere motion , granted , constituted , and ordained , and by these presents for vs our heires and successors doe grant , constitute and ordaine . that all and euery person and persons being ship-wrights , calkers , or ship-carpenters , or in any sort vsing , exercising , practising , or professing the art , trade , skill or misterie of building , making , trimming , dressing , grauing , launcing , winding , drawing , stocking , or repairing of ships , caruels , hoyes , pinnaces , crayers , ketches , lighters , boates , barges , wherries , or any other vessell or vessels whatsoeuer vsed for nauigation , fishing or transportation within or about our realme of england and dominion of wales , or of making , trymming , or repairing of masts , toppes , pullies , pumpes for ships , oares , or any other instruments or appurtenances of wood thereunto belonging , or any other carpentrie worke whatsoeuer belonging to , or vsed , occupied , or imployed , in or about any shippes , pinnaces , or other vessell or vessels aboue mentioned , or in any sort appertaining to shipping , sayling , rowing , stocking , launching , or nauigation , shall from henceforth foreuer be , and shall be taken and accounted to be one body corporate and politique in matter , deede and name , by the name of master , wardens and cominaltie of the art or mysterie of ship-wrights of redrith in the countie of surrey , and them by the name of master , wardens and cominaltie of the art or mysterie of ship-wrights of redrith in the countie of surrey , wee doe for vs our heires and successors really , fully , and wholly erect , make , ordaine , create , incorporate , constitute and declare by these presents , one body corporate & politique in matter , deede and name . and wee will and by these presents : for vs our heires and sucessors , of our especiall grace , certaine knowledge and meere motion , doe graunt to the said master , wardens , and cominaltie and their successors for euer . that they by the said name of master , wardens and cominalty of the said art or mysterie of ship-wrights of redrith aforesaid , shall from henceforth haue perpetuall succession . and that they and their successors by the said name of master , wardens & cominaltie of the said art or misterie of ship-wrights of redrith aforesaid , be and shall be at all times hereafter a bodie corporate and politique able , & capable , in deed & in law , to haue , hold , occupie , enioy , possesse , and retaine all and singuler vsages , customes , liberties , priuiledges , immunities , iurisdictions , franchises , preheminences , benefits , profits and commodities whatsoeuer to them heeretofore granted or belonging , or heereafter to be graunted or belonging , or incident , requisite or fitte , to or for them , or for such a corporation to haue and enioy , of what kind , nature , or qualitie soeuer they shall be , to them and their successors for euer . and that also by the same name of master , wardens , and cominaltie of the said art or mysterie of ship-wrights of redrith aforesaid , they shall and may be able and capable in law to haue , hold , purchase , receiue , take , possesse and enioy aswell any mannors , mesuages , landes , tenements , rents , reuersions , seruices , and other hereditaments in fee , to them and their successors for euer , as also all and singuler goods , chattels , and other things whatsoeuer , and the same manners , messuages , lands , tenements , rents , reuersions , hereditaments , goods , chattels , and other the premisses , and euery or any part or parcell thereof , to demise , graunt , let , set , assigne , and dispose at their will and pleasure , and to make seale and accomplish all deedes , euidences and writings , of , for , and concerning the same and euery parcell thereof in that behalfe needfull , necessarie , or conuenient to be made or had . and that they and their successors by the same name of master , wardens , and cominaltie of the art or mysterie of ship-wrights of redrith aforesaid shall and may be persons able and capable in law to sue and be sued , plead and be impleaded , answere and to be answered , to defend and to be defended in all , or any court or courts , place or places , iurisdiction , or iurisdictions whatsoeuer , and before any iudge , iudges , iustices or other person or persons , officer or officers whatsoeuer , in all and singuler actions , plaints , pleas , suits , quarrels , causes , matters and demaunds of whatsoeuer kinde , nature , qualitie or sort , in such manner and forme , & by all those waies and means , and to such end and purposes as any other corporation or any our liege people of this our realme of england , being corporations or persons able and capable in deede or law , may or can haue , hold , purchase , receiue , possesse , enioy , retaine , giue , grant , demise , alien , assigne , dispose , plead and be impleaded , answere and be answered , and to defend and be defended , or do permit and execute , by any lawful waies or meanes whatsoeuer . and also that the said master , wardens , and cominalty of the art or mysterie of shipwrights of redrith aforesaid , shall and may make or cause to be made , and may haue a common seale for them and their successors for euer to serue for the ensealing , doing and confirming of all and singuler their causes , affaires and businesse whatsoeuer . and that it shall and may be lawfull to and for the said master , wardens , and cominaltie and their successors the same seale at their will and pleasure from time to time to breake , deface , alter , change and make new , as to them shall seeme most meete and conuenient . and further we will , and for vs , our heires and successors , we do grant by these presents . that from henceforth for euer there be , and shall be one master , three wardens , sixteene assistants of the said corporation , art or mysterie of ship-wrights of redrith aforesaid , to be constituted and chosen , in such manner and forme as heereafter in these presents is expressed and specified . and for the better execution of the premisses , and also for the good rule and gouernment of the master , wardens , and cominaltie of the art or mysterie of shipwrights aforesaid , from time to time , for euer we haue assigned , ordained and constituted , and by these presents , for vs , our heires and successors , do assigne , name , ordaine , and constitute our welbeloued subiect phinees pett , our seruant and master ship-wright , to be the first master of the said art or mysterie of ship-wrights , willing that the said phinees pett be and shall continue master of the said art or mysterie , from the day of the date of these presents , vntill the morrow after the feast of saint bartholmew th'apostle now next ensuing , and then from thenceforth vntill some other meete and sufficient man of the said art or mysterie of ship-wrights aforesaid , be elected , & sworne to execute the said office of master of the said art or mystery of shipwrights of redrith aforesaid , according to the ordinances and prouisions in these presents expressed and limited , if the said phinees pett shall so long liue , vnlesse the said phinees pett shall happen in the meane-time for some misgouernment or other iust cause to be remoued , whom for such iust cause , we will and ordaine to be remoueable according to the forme heerein expressed . and also we haue assigned , ordained , named , and constituted , and by these presents for vs , our heires and successors , do assigne , name , ordaine , and constitute our welbeloued subiects , william burrell , nicholas symonson , and thomas dymock , three other shipwrights to be the first three wardens of the art or mysterie of ship-wrights aforesaid , willing that they the said william burrell , nicholas symonson , and thomas dymock shall be and continue wardens of the said art or mysterie of ship-wrights , from the day of the date of these presents , till the morrow after the feast of saint bartholmew the apostle , now next ensuing the date heereof , and from the morrow after the said feast , vntill three other meete and sufficient men of the art or mysterie of shipwrights aforesaid , be to the said offices of wardens elected and sworne to execute the same according to the ordinances , and prouisions in these presents limited and expressed , if they the said william burrell , nicholas symonson , and thomas dymock shall so long liue , vnlesse they , or any of them , respectiuely in the meane-time shall be remoued for their misgouernment , or for some other iust cause ; whom for such iust cause , wee likewise will and ordaine to be remoueable according to the forme heerein expressed . and moreouer for the better assistance and counsell of the said master and wardens in and about the execution of their seuerall offices , wee haue assigned , named , ordained and constituted , and by these presents for vs , our heires and successors , doe assigne , name , ordaine , and constitute our welbeloued subiects mathew baker , william bright , edward stephens , nicholas clay , iohn apslin , peter pett , thomas ienkins , iohn graues , robert bourne , iames marshe , william hedger , thomas wells , william pickes , iohn maye , edmund iordan , and richard watford to be the first and present sixteene assistants of the said art or mysterie , willing that they the said mathew baker , william bright , edward stephens , nicholas clay , iohn apslin , peter pett , thomas ienkin , iohn graues , robert bourne , iames marshe , william hedger , thomas wells , william pickes , iohn mare , edmund iordan , and richard watford , and all other assistants of the said art or mysterie for the time being , shall be and continue assistants of the said art or mysterie of ship-wrights of redrith aforesaid for and during their naturall liues , and shall from time to time be aiding , counselling , and assisting vnto the said master and wardens for the better gouernment , rule and direction of the said master , wardens , and cominaltie of the said art or mysterie , and euery member thereof , vnlesse they or any of them shall be remoued from the same place of assistant or assistants , for some misdemeanor or other iust cause ; whom for such cause , we likewise will and ordaine to be remoueable according to the forme heerein also expressed . and for the better establishment of this our good intention and purpose , and for the perpetuall , and constant continuance , direction , rule and gouernment of the whole body of the said art or mysterie , and euery member thereof , wee will and ordaine , that on the morrow next after the said feast of saint bartholmew the apostle , yearely heereafter , the master , wardens , and assistants of the said art or mysterie of ship-wrights aforesaid , for the time being , or the greater part of them for that intent and purpose to be assembled at , or in their common house or hall , shall elect , choose and nominate one person who hath formerly beene warden of the said art or mysterie , to be master of the said art or mysterie for the next yeare then following , and shall at the same time elect , choose , and nominate out of the said assistants , three that shall likewise be wardens of the said art or mysterie , which said master and wardens , so as aforesaid nominated , elected and chosen , shall be and continue master and wardens of the said art or mysterie , vnto the said terme of one whole yeare then next ensuing , and further vntill some master and wardens shall be respectiuely elected , preferred and chosen thereunto , they and euery of them , first taking a corporall oath vpon the holly euangelists before the master and wardens , being their last predecessors or any two of them , or before the assistants of the said corporation , art or mysterie , or the greatest part of them , for the due execution of their seuerall offices respectiuely , and also the oath commonly called the oath of supremacie : which oathes wee doe by these presents giue power and authoritie to the said master and wardens for the time being , or any two of them , or to the said assistants , or the greater part of them , to minister and take of the person and persons so elected accordingly , and then euery such master , warden and wardens so remoued , shall then instantly be chosen & elected to be assistant or assistants , and so to remain assistant or assistants in the roome and place of him or them that shal be so chosen out of the said assistants to be master , warden and wardens , first taking his or their corporall oath or oathes , before the then master and wardens of the said art or mysterie for the time being , or any two of them , for the due execution of their said offices and places of assistants before they take vpon them the execution of the same ; which oath wee doe likewise giue power and aucthoritie to the said master and wardens , or any two of them to minister and take accordingly . and further our will and pleasure is , and wee doe by these presents , for vs , our heires and successors grant , ordaine , and appoint , that the said master , wardens and assistants , or the greatest number of them , so often as any offence or misdemeanor shall happen to be committed or done by any of the said master , wardens or assistants , shall and may congregate and gather themselues together in their common hall , and shall and may haue power and aucthoritie to remoue any or so many of the said master wardens and assistants as they shall finde to haue committed any such offences or misdemeanors from their said place or places , and elect others in his or their roome , according to the forme heerein expressed , and that when , and as often as it shall happen , the master and wardens of the said art or mysterie for the time being , or any of them to die and depart out of this life , or otherwise for any reasonable or lawful cause be remoued or be dismissed from his , or their , or any of their office or offices of master and wardens aforesaid , or any of them within the yeare wherein they or any of them shall be so elected and chosen as is aforesaid , that then , and so often it shall and may bee lawfull to and for the master , wardens , and assistants of the said art or mysterie then for the time being , or the greater part of them , within fifteene daies next after such death , dismission , or remouing of such master or wardens , or any of them , to nominate , preferre , elect and choose any able and sufficient person or persons out of the said assistants in the steed and place of him or them so dying , remoued , or dismissed , to be and continue master and wardens , or master and warden of the art or mysterie aforesaid , for and during the residue of the same yeare , and from thence vntill some other person or persons shall be elected and chosen vnto the said office or offices of master and wardens or warden of the said art or mysterie according to the ordinance and prouision in these presents expressed . and that this course shall from time to time be taken as often as the case shall so require . and that hee or they so nominated , chosen and preferred to any of the office or offices aforesaid , before he or they shall enter into the execution of the said office or offices , shall take a corporall oath vpon the holy euangelists , before the master and wardens of the said art or mysterie being their last predecessors , or any two of them , for the due execution of the said office or offices , and also the oath commonly called the oath of supremacie , which oathes we doe by these presents giue power and aucthoritie to the said master and wardens for the time being , or any two of them , to minister and take accordingly . and if it happen any of the assistants of the said art or mysterie to dye or to be remoued from their , or any of their said offices of assistants for some reasonable cause . that then , and so often it shall and may be lawfull to and for the said master , wardens and assistants of the said art or mysterie for the time being , or the greater part of them then being or remaining , within conuenient time after the death or remouing of any the assistant or assistants as aforesaid , to choose or make one or moe person or persons being of the most honest , discreete , skilfull and sufficient shipwrights , or workemen of the said corporation , art or mysterie to be assistant or assistants of the said art or mysterie . to continue in the said office or offices during his or their naturall life or liues , except they or any of them , for some reasonable cause shall happen to be remoued out of their said office or offices as aforesaid . first taking his or their corporall oath or oathes before the master and wardens of the said art or mysterie for the time being , or any two of them well and truely to execute the said office or offices in all things concerning the same . and that so often as the case shall require ; which oath wee doe by these presents for vs , our heires and successors , giue full power and aucthoritie to the said master and wardens , or any two of them to minister and take accordingly . and our will and pleasure is , and wee doe by these presents grant and ordaine . that if any person or persons named or elected to be master , warden , or assistant of the said corporation , art or mysterie as aforesaid , shall wilfully , and obstinately , without good and iust cause or excuse , reiect or refuse , the said office or place of master , warden , or assistant respectiuely , or after hee hath agreed thereto shall wilfully and obstinately , without good and iust cause or excuse , reiect or neglect the same or the execution and performance thereof , then the assistants of the said corporation , art or mysterie , or the most part of them , shall or may impose vpon euery such person so refusing or neglecting the office or place of master or warden , the fine of tenne poundes or vnder , and vpon euery person so refusing or neglecting the office or place of assistant the fine of twentie nobles or vnder , to be paid to the vse of the said corporation . to be had , taken and leauied of the goods and chattels of such person or persons so refusing or neglecting , and fined as aforesaid by way of distresse , or otherwise by action of debt , bill , plaint , or information , wherein no essoine , protection , or wager of law shall be admitted or allowed to the defendant . and this to be done from time to time , when , and as often as the case shall so require . and moreouer our will and pleasure is , and wee doe by these presents for vs , our heires and successors , grant and ordaine , that there shall or may be from henceforth for euer in all and euery conuenient and needefull place and places of our kingdome of england and dominions of wales , one or more honest sufficient and skilfull person or persons of the said art or mysterie which shall be , and shall be called the deputie or deputies of the master , wardens , and assistants of the said corporation , art or mysterie to be from time to time heereafter elected , nominated , and appointed by the said master , wardens , and assistants , or foure of them , whereof the master and one of the wardens of the said corporation , art or mysterie for the time being , to be alwaies two , and to continue in the place or places , of deputie or deputies of the master , wardens , and assistants of the said corporation , art or mysterie for the time being , from the time of there said election , for the space of one whole yeare then next ensuing , or vntill hee bee for some iust cause remoued , and some other of the said corporation , art or mysterie , be elected , nominated , and sworne to the said office or place of deputie or deputies according to the true intent and meaning of these presents . and moreouer wee will and ordaine , that in case , and when , and as often as it shall happen any of the said place or places of deputie or deputies , by death or departure , or amotion for iust cause ( which amotion for iust cause , wee will from time to time shall and may be done ) or otherwise shall happen to be or fall voyde . that then , and so often from time to time , within conuenient time , after such auoidance , the same office or place , offices or places , shall be supplied or filled vp , by nomination , election , and preferment of some other person or persons of the said art or mysterie , according to the fourme before expressed , and the purport and true meaning of these presents . and wee will , ordaine and command , that euery person that shall be from henceforth named , and chosen to bee deputie or deputies , to the said master , wardens , and assistants , during the time , that hee or they or any of them , shall continue in his or their office or offices , place or places of deputy-ship , doe , and shall from time to time imploy the vttermost of his and their endeuours , abilities , and skill , in the due execution of this our charter and letters patents , and of euery braunch , article and thing therein contained , and of all good and wholesome lawes , orders , and ordinances , which at any time heereafter shall be made and constituted by the said master , wardens , and assistants in euery respect , according to the true intent and meaning of the same , and of these presents , and in all other causes , matters and things concerning the good and welfare of the said art and mysterie , and that they the said deputies , for the time being , and euery of them shall bee from time to time accomptable to the said master , wardens , and cominalty and their successors , for all summes of money , profits and commodities by them , or any of them to be collected or receiued , by reason , or in respect of his said office or offices , place or places of deputie or deputies , and shall further before he or they execute or vndertake the same office or place of deputie or deputies , take a corporall oath before the said master , wardens and assistants , or any foure of them , whereof the said master and one of the wardens to be alwaies two , or their deputie or deputies , in that behalfe of and for the true and due execution of the said office and place , and also the oath commonly called the oath of supremacie , which oathes wee doe by these presents giue full power and aucthoritie to the said master , wardens , and assistants , or any foure of them ; whereof the said master and one of the wardens to be alwaies two , or to their deputie or deputies , in that behalfe to minister and take of euery such deputie or deputies accordingly . andour will and pleasure is , and wee doe by these presents for vs , our heires and successors , grant and ordaine , that if any person or persons so named or elected , to be deputie or deputies to the said master , wardens and assistants of the said corporation , art or mysterie for the time being as aforesaid , shall accept the same office and deputation , and then after shall wilfully and obstinately without good and iust cause or excuse , refuse to attend or execute the same . so as no person so nominated be compelled against his will , to hold such place of deputation aboue the space of two yeares together . that then the said master , wardens , and assistants , or the more part of them shall or may impose vpon euery such person so refusing to exercise the said office or place after such acceptance thereof as aforesaid , a reasonable fine not exceeding twenty nobles , to bee leauied and paid to the vse of the said corporation , and further wee will , and by these presents for vs , our heires and successors , doe grant vnto the said master , wardens , and cominaltie , and their successors . that they the said master , wardens , and cominaltie , and their successors shall and may haue , take and entertaine one honest and discreete person in manner and for me heereafter in these presents expressed to be nominated and chosen , which shall be , and be called the clearke of the said corporation , art or mysterie of ship-wrights , and wee haue assigned , made , constituted , named and ordained . and by these presents for vs our heires and successors , doe assigne , make , constitute , name , and ordaine our welbeloued subiect and seruant richard newman to be the present clearke of the said corporation , art or mysterie . to bee and continue in the said office during the terme of his naturall life , vnlesse he for some misdemeanour shall be remoued , dismissed , or shall surrender the same : which office wee will shall be vsed and exercised by himselfe or his sufficient deputie or deputies , such as the said master and wardens of the said art or mysterie for the time being , or any two of them shall allow of . and that from time to time , and at all times after the death , surrender , or remouall of the said richard newman , the said master , wardens and assistants of the said corporation , art or mysterie for the time being , or the greater part of them shall or may choose , name , and make any other discreete man to be clearke of the said art or mysterie . and that he which shall be so chosen and made clearke of the same corporation , art or mysterie after the death , remoueall or surrender of the said richard newman as is aforesaid , shall and may exercise and enioy the said office of clearke of the said corporation , art or mysterie for the terme of his life . the said clearke so to be nominated after the death , or remouall of the said richard , or his surrendor of his office as aforesaid , first taking his corporall oath vpon the holy euangelists before the master , wardens and assistants of the said corporation , art or mysterie for the time being , or the greater part of them well and truely to execute the said office of clearke of the said corporation , art or mysterie , in all things appertaining to the said office to the vttermost of his power according to his skill and knowledge , and so often , from time to time , as often as the case shall require : which oath wee do by these presents giue full power and aucthoritie to the said master , wardens and assistants or the greater part of them to minister and take accordingly . and further our will and pleasure is , and wee doe by these presents for vs , our heires and successors , giue and grant to the said master , wardens and cominaltie of the said art or mysterie , of ship-wrights of redrith aforesaid , and their successors , that it shall and may be lawfull to and for the said master , wardens and assistants and their successors for the time being , or the greater part of them from time to time , when , and as often as occasion shall require , or to them in that behalfe shall seeme conuenient , likewise to name and appoint any other inferiour officers , ministers and members as shall be needfull and expedient , in to , or for the said corporation , art or mysterie , or the good gouernment and affaires thereof , and the same and euery or any of them from time to time , and at all times at their like will and pleasure to displace , remoue , put out or discharge , and him or them or others in his or their place , roome , or steed so remoued expelled , displaced , or discharged to take in againe , place or appoint of new , and in like manner to doe and performe , when and as often as he , they , or any of them shall fortune to die or to depart this life before hee or they be so remoued , expelled or discharged . and also wee will and grant by these presents for vs , our heires and successors , to the said master , wardens and cominaltie and their successors . that the said master , wardens & assistants and their successors for the time being , or the greater part of them shall or may from time to time and at all times heereafter at their like will and pleasure admit , receiue and take whatsoeuer person or persons being our naturall borne subiects , as well within this our realme of england as in other our dominions and places , being vnder our obeysance , and not otherwise , which would bee , and are , or shall be willing and desirous to bee of the said corporation as a member or members thereof , and that all and euery person and persons so to be admitted , receiued and taken in by the said master , wardens and assistants , or the more part of them shall from the time of his or their admission , be called and accompted a brother , and member , or freeman of the said corporation indeede and in name . and also that the said master , wardens and assistants or the greater part of them shall or may again , at their will and pleasure when , and as often as to them or the greater part of them in that behalfe it shall vpon good and iust occasion seeme most meet and expedient , remoue , displace , and discharge all and euerie such person or persons so admitted , receiued and taken in as aforesaid , of and from the said corporation . and to th' intent that as well our selfe , our heires and successors , as also our marchants and other our subiects may from time to time heereafter , be better furnished , stored and supplied with cunning , skilfull and sufficient ship-wrights and workemen of that kinde , for the making , building , and repairing of ships , pinnaces and other vessels , and for the auoiding , suppressing , or preuenting as much as in vs lieth of the manifold abuses and deceits , therein daily practised and committed by such persons as are altogether vnskilfull , hauing neuer beene trayned or brought vp as apprentices in the said art or mysterie , according to the lawes and statutes of this our realme of england . wee doe therefore of our more especiall grace , certaine knowledge and meere motion for vs , our heires and successors , will and grant to the said master , wardens and cominaltie of the said art or mysterie of shipwrights of redrith and to their successors for euer . that euery freeman of the said company shall and may from time to time heereafter , haue , take and keep one or moe apprentice or apprentices , to be trained and brought vp vnder him in the said trade , art or mysterie of a ship-wright , and that euery such apprentice shall bee by couenants bound by and to his master that shall so entertain him as aforesaid , duly and truly to serue him as his apprentice , for and during the full space and terme of seuen yeares at the least , and to be ordered and vsed to all intents and purposes according to the custome of the citie of london , and that the same couenant of apprentiship to be made by writing , indented and registred or enrolled at their common hall before themselues in their said corporation by their clearke or his sufficient deputie or deputies for the time being , and that such enrolement shall be good and effectuall in the law , to all intents and purposes against vs , our heires and successors , and against all person and persons whatsoeuer , any law , statute , custome or vsage to the contrarie in any wise notwithstanding . willing and by these presents for vs , our heires and successors , straightly charging and commanding that no shipwright , , calker , or shipcarpenter , or any other being a freeman of the said corporation , and vsing , exercising , practising , or professing the said trade , skill , art or mistery of building , making , trimming , dressing , grauing , launching , drawing , stocking , or reparing of any shippes , pynnaces or other vessell or vessels whatsoeuer for nauigation or traffick , shall or may at any time or times hereafter receiue , haue , entertaine , or keepe any apprentise , or other seruant , being not alredy free of the saide corporation , or not hauing serued with some other shipwright in the same trade to be vsed , exercised , trayned , or brought vp vnder him in the said trade , art , or mistery as aforesaide , except he first cause euery such his seruant or apprentise , to be bound vnto him by indenture , for the saide tearme of seauen yeares at the least , or for so many yeares as together with the yeares which he hath serued in the said trade as aforesaide , shall make vp the number of seauen yeares , and doe likewise cause his saide indenture of apprentiship to be registred , or enrolled before the clarke of the said company , or his deputy for the time being as aforesaide , within one month next after the taking thereof , vpon paine of our heauy displeasure , and of such fine or other punishment as by the lawes and statutes of this realme , or by the lawes and ordinances already made , or hereafter to bee made by the said master , wardens , and assistants of the said art or mysterie for the time being , or the greater part according to the true intent and meaning heereof , shall or may be inflicted vpon him or them that shall offend therein . and further our will and pleasure is , and wee doe by these presents for vs , our heires and successors of our especiall grace , certaine knowledge and meere motion grant to the said master , wardens and cominalty , and to their successors , that it shall and may be lawfull to and for the said master , wardens and assistants , and their successors , or the greater part of them , when and as often as to them , or the greater part of them , it shall seeme needefull or expedient , to assemble , conuocate and congregate themselues together , at or in the common hall or house being now at redrith in the county of surrey , or in any other place or places for the same conuenient , and then , and there to keepe court and consultation for the said corporation , art , or mysterie and the affaires thereof , and the perquisites , issues and profits of the said court or courts so to be kept and held , to leauie , take and perceiue to and for the vse of the said corporation , for the better maintenance and preseruation thereof , without any account to be made or rendred to vs , our heires , or successors in that behalfe . and that also it shall and may be lawfull to and for the said master , wardens and assistants , or the greater part of them being so assembled as aforesaid ( whereof the master and one of the wardens to be alwaies two ) then and there to treate , consult , common , determine and agree amongst themselues , or with any person or persons whatsoeuer of , vpon , and concerning the good estate , benefit , conseruation and wholsome rule , gouernement and ordering of the said corporation , art or mysterie , and the men , apprentices , worke-men , worke-man-ship , and all other the affaires & things to the same belonging , or therupon in any wise depending . and at , in , and vpon such their assemblies , meetings and conferences , to make , ordaine and constitute such , and so many good , wholesome , and reasonable lawes , statutes , articles , constitutions , orders , and ordinances whatsoeuer , as to them or the greater part of them being then and there present ( whereof the master and one of the wardens for the time being to be alwaies two ) shall seeme reasonable , neccessarie , meete and conuenient , for , touching or concerning the premisses , and for the better aduancement , performance and continuance of the same , and also for the better directing how and in what order and manner the said master , wardens and cominaltie , and all other person and persons vsing the said art or mysterie within our said realme of england and dominion of wales , shall demeane and behaue themselues , aswell in all and singuler matters and things touching or concerning the said functions , ministeries , and businesses touching or concerning the said art or mysterie as aforesaid , and the same lawes , orders , articles , and constitutions so made or any of them to put in vre and execute accordingly , and at their will againe to reuoke , alter or change , when and as often as occasion shall thereto require . and our further will and pleasure is , and wee do by these presents for vs , our heires and successors , graunt and command , that whatsoeuer is or shall bee concluded and agreed vpon at any such assembly or meeting of the said master , wardens and assistants of the said art or mysterie for the time being , or the greater part of them ( whereof the master and one of the wardens for the time being to be alwaies two ) and the same entred and registred in some publique booke to be kept , for that purpose the same shall be holden as lawes , ordinances and statutes , amongst them to bee put in vre and execution , and shall binde all persons of the said corporation , art or mysterie , & all shipwrights and worke-men of that profession , in any place , port , hauen , or towne within our said realme of england and dominion of wales , aswell the subiects of the same our realme and dominions as strangers , & aliens , for or during the time of their being , in or vpon any part of our said realme , coasts or dominions , or any creekes or harbors of the same , to obserue , obey and performe the same from time to time in all things , as the same ought to bee vpon the paines , penalties and punishments in the same , to be imposed , inflicted and lymited . so alwaies as the said lawes , statutes , articles , orders , ordinances , paines , penalties , and punishments , and euery of them bee agreeable to reason and iustice , and not contrary or repugnant to the lawes , statutes , rights or customes of this our realme of england , nor derogatory to the iurisdictions and preheminences of the lord high-admirall of england , for the time being , or to the court of admiraltie of england or the iudges register or marshall of that court for the time being or any of them . and wee do further will and grant if any person or persons whatsoeuer shall offend against any of the said lawes , statutes , ordinances so made or to be made as aforesaid , or shall violate , transgresse or breake any of them . that then it shall and may be lawfull to and for the said master , wardens and assistants of the said art or mysterie for the time being , or the greater part of them ( whereof the said master and one of the wardens to be two ) to impose and inflict all and singuler such paines , penalties , punishments , fines and amerciaments , and forfetures , or any of them in the said lawes , statutes and ordinances limited vpon all and euery such person or persons so offending or transgressing the same , as they in iustice according to their wisedomes and discretions , and the nature , quantitie and qualitie of the fault , shall thinke fit , and the same fines , penalties , amerciaments and forfaitures , or any of them in the said lawes , ordinances , and statutes , or any of them , or in their orders to be grounded thereupon , to be appointed and specified of the offendors , and euery of them to aske , leauie , gather and receiue , and for default of paiment , that it shall and may be lawfull to and for the said master , wardens and cominaltie to distraine the goods and chattels of such offendor , and the same to keepe till they shall be satisfied , or otherwise to bring their action for the same according to law . and our will and pleasure is , that all and singuler fines , forfaitures , sum and summes of money whatsoeuer or heereafter to be due , and receiued by reason of the said decrees , orders or ordinances , shall be to the vse commodity and sole benefit and behoofe of the said corporation without any account or other thing therefore to vs , our heires or successors to be yeelded , paid , rendred , made or done in that behalfe , without any let , trouble , molestation or interruption of any person or persons whatsoeuer for the same . and wee haue further of our more especiall grace , certain knowledge , and meere motion giuen and granted , and by these presents for vs , our heires and successors doe giue and grant vnto the said master , wardens and cominaltie , and to their successors for euer . that it shall and may be lawfull to and for the said master and wardens of the said art or mysterie for the time being , by themselues or by any their sufficient deputie or deputies , officer or officers , or any other person or persons by them for that purpose to be authorised or appointed by writing vnder their common seale , from time to time , & at al times hereafter in lawfull manner , to aske , leauie , haue , receiue and take in all and euery place and places within our said realme of england and dominion of wales , aswell of euery master workeman , ship-wright , or other person or persons that shall heereafter make or build , or cause to be made or built any newe ship or ships , vessell or vessels of the burden of 100. tunnes , or more or lesse , all and singuler such profits , dues , dueties , fees , allowances , sum and summes of money whatsoeuer , after such rate , and in such manner and forme as at any time or times heeretofore , themselues , their predecessors , by any name or names of corporation by , vnder , or by force and vertue of any former charter or letters patents to them or any of them giuen or graunted or by any other lawfull and reasonable way or meanes haue or ought to haue receiued , had , taken or enioyed the same by way of tonnage , quarterage , poundage or otherwise , and also all and euery such fines , amerciaments , penalties sum and summes of money as shall be by force and vertue of these or letters patents , our any their lawes , orders , ordinances , statutes or institutions alreadie made or hereafter to be made , for the good gouernment of the said company , assessed or imposed vpon any person or persons whatsoeuer , as shall offend or transgresse contrary to the true intent and meaning of the same , to the sole vse , benifit , and behofe of the saide company , without any accompt to be yeelded , made , or giuen , to vs our heires or successors for the same . and if any person or persons whatsoeuer , of the saide art or mistery , shall at any time or times hereafter refuse , deny , or neglect to satisfie and paie all and euery such dues , duties , alowances , fines , amerciamentes , penalties , sum or summes of money as shal be so imposed or assessed , or wherewith he or they shall be charged as aforesaid vpon lawfull demaund thereof to him or them made , either by the said maister and wardens for the time being , or any of them or any their deputie or deputies , officer or officers as aforesaide . that then it shall and may be lawfull to and for the said maister and wardens for the time being , or any of them , by themselues or by their sufficient deputy or deputies , officer or officers so authorised as aforesaid , to enter and distraine any the goods or chattels of the person or persons so offending , denying , or withholding the same , in any place or places whatsoeuer , where the same goods and chattles , or any of them shall or may be found , and the same to take , beare , and carry away , and with him or them to detaine and keepe for and to the vse of the said company , till such fines , summe , or summes of money shall be fully satsfied and paied , or otherwise that it shall and may be lawfull to and for the said maister wardens , and cominalty for the time being to sue for and recouer the same dues , duties , alowances , fines , amerciaments , penalties , impositions , summe and sums of mony , in any of our court or courts of record . by accion of debt , bill , plaint , information , or by any other lawfull waies or meanes whatsoeuer . and these our letters pattents or the enrolment thereof shall be a sufficient warrant in that behalfe , vnto the saide maister wardens , and cominalty , and to all and euery their deputy and deputies , officer and officers , and to all and euery other person and persons whatsoeuer for the doing therof . and to the end that the secrets of the said art or mysterie and the manner of our english building and new making of ships , pinnaces , and other vessels , should for more strength and safety of our realmes and kingdomes be kept secret , to , and within our selues and our said realmes and dominions , and altogether vnknowne to aliens and strangers of other nations , our will and pleasure is , and wee doe by these presents for vs , our heires and successors , straightly charge and command that no person or persons whatsoeuer of the said art or mysterie of ship-wrights , doe at any time or times heereafter , directly , or indirectly , by any waies or meanes whatsoeuer , presume , or attempt to discouer , or make knowne to any forrainer or stranger , not being a naturall borne subiect of vs , our heires or successors , or not being naturalized or indenized , nor to any other person or persons not being free and sworne of and to the saide corporation , nor being a seruant or apprentice to the saide art or mistery , the secretts of the said trade , art , or mistery , or the speciall manner of our english building or new making of shippes , pinnaces , or other vessells as aforesaid , nor to take any alien or stranger borne , being not naturalized or indenized to be his or their apprentice or seruant , vpon paine of our high displeasure , and of such further punishment as by the lawes and statutes of this realme , or the ordinances and lawes , so made , or to bee made by the said master , wardens , and assistants or the greater part of them as aforesaid , can or may bee inflicted vpon such offendor or offendors for the same . and to the end our will and pleasure heerein may be the better obserued and performed and the offendor punished , wee doe further by these presents giue and grant , for vs , our heires and successors to the said master , wardens , and comminalty , and their successors . that if at any time heereafter , any person , or persons of the said art or mistery , shall offend in discouering the secrets of the said trade , art , or mistery to any forrainer or stranger not beeing a naturall borne subiect of vs our heires or successors , or otherwise naturalized and indenized as aforesaid , or to any other person or persons not beeing free and sworne of the said corporation , or not beeing a seruant or apprentice of or to the said art or mysterie , or shall take any alien or stranger borne to bee his or their apprentice or seruant contrary to this our said command and the true intent and meaning of these presents . that then , and so often , it shall & may be lawfull to and for the said master , wardens and assistants , or the greater part of them beeing assembled as aforesaid , to impose vpon euery such offendor a reasonable fine according to the qualitie of his offence at the discreation of the said master , wardens and assistants or the more part of them , the same fine to be forfaited and paid by the person or persons so offending , to the sole benefit , vse and behoofe of the said corporation , for the better mainteinance and vpholding of the same , and the releeuing of the poore of the said corporation . and our further will and pleasure is . and wee doe by these presents for vs , our heires and successors of our more especiall grace certain knowledge and meere motion , graunt to the said master , wardens and cominaltie , and their successors for euer , that it shall and may be lawfull to and for the said master , wardens and assistants , or the greater part of them , wherof the master and one of the wardens to bee alwaies two , to examine and punish by fine or such other correction as the qualitie of the offence shall deserue , and require , euery person which shall vnlawfully depart or goe away from his worke after he hath beene hired or agreed withall for wages before the time or times of his retainer or retainers be expired , or shall be found to grow mutinous stubborne , or disobedient , or any waie a prouoker , inticer or seducer of any other to any mutinie or disobedience , to the hurt or iniurie , or likely-hood of hurt or iniurie of the said corporation , or of the good gouernment and order therein , or of any seruice whatsoeuer , and also to examine , heare and order all and euery the complaints of or against any ship-wrights or other worke-men of the said corporation , art , or profession , or of or against any of his or their iourney-men , apprentices or seruants . and of our more ample grace , certaine knowledge and meere motion , and for the better suppressing and reformation of the deceits and abuses first aboue mentioned , wee will and haue giuen and graunted , and by these presents for vs , our heires and successors doe freely and absolutely giue and graunt to the said master , wardens and comminaltie of the art and mysterie of ship-wrights of redrith aforesaid , and to their successors for euer for the time being and to euery of them . that it shall and may be lawfull to and for the said master and wardens or any two of them for the time being , and also to and for any two of the said assistants or other two persons beeing skilfull , or which heereafter shall bee skilfull in the said art or mysterie being thereunto deputed and aucthorised by writing vnder the common seale of the said master , wardens and cominaltie , first taking his or their corporall oath or oathes vpon the euangelists , before the master and wardens , or any two of them for the due execution of their said offices or places , which oath wee doe by these presents aucthorise the said master , and wardens , or any two of them to minister and take accordingly at all conuenient time or times , taking with them if neede so require a constable or any other his maiesties officer or officers of the citie , towne or place to search , view and suruey all manner of timber , wood , and other stuffe prouided , prepared , and fitted for the building , making , or repairing of any shippes , pinnaces , or other vessels in any place or places whatsoeuer within our realme of england and dominion of wales , or in either of them . and also to search , view , and suruey all and euery the workes and worke-man ship of all and euery person and persons whatsoeuer in making , working , building , or repairing or which heereafter shall make , worke , build , or repaire any manner of ships , pinnaces , boats , or other vessels whatsoeuer within our said realme of england and dominion of wales or either of them , and that it shall and may be lawfull to & for the said master & wardens , or any two of them , or their deputies so aucthorised as aforesaid , all and singuler shippes , pinnaces , boates and other vessels heereafter to be built , to view , search and suruey , and such of them whereof the timber-worke , at the time of such search , shall not be fully finished , and which , at the time of such search , view , or suruey , so to be made as aforesaid , shall be found to be insufficiently , falsely , and deceitfully , made , wrought or repaired , as they must needes be by that meanes dangerous to such as shall vse or imploy them , to arrest and stay vntill the same shall be reformed , amended , repaired , & made fit for nauigation . and our further will and pleasure is , that if the said persons before by these presents aucthorised , to make such search as aforesaid , or any of them shall happen to finde any sappie wood , red-wood , or other insufficient wood or timber , to be put into any shippes , pinnaces , or other vessells , or hewen , wrought , & fitted for that purpose , that then the said persons or any of them shall forth-with charge and warne the makers or owners of such shippes , pinnaces or other vessells forthwith to take away the said sappy wood , red-wood , and other insufficient wood and timber , and to supply the same with other sufficient timber and wood . and if within conuenient time after such charge and warning giuen as is aforesaid , the said sappy wood , red-wood , and other insufficient wood and timber be not taken away , and the same supplied with other good and sufficient timber and wood as is aforesaid . that then , it shall and may bee lawfull to and for the said master and wardens , or any two of them , or any two of the said assistants , or any such deputie or deputies as aforesaid to take and deface all such sappy wood , and red-wood , and all and singuler such other timber and wood , which vpon any such search , and view , and after conuenient admonition and warning giuen . to take the same away and to supply it with better and more sufficient wood and timber , they shall finde to bee put in or apparantly intended to be put into any ship , pinnace , or other vessell , or hewen , cut out , or wrought for that purpose , manifestly tending to the preiudice and damage of vs , our heires and successors , or of any other our louing subiects , marchants and marriners , whose goods and liues are hazarded , & often lost by reason of such ill stuffe ( the vse of all which sappy and red-wood & other insufficient stuffe ) we do hereby for vs , our heires and successors , straightly prohibit and restraine to be vsed or imployed in any sort in or vpon any shippe or other vessell . and our will and pleasure is , and wee doe by these presents , for vs our heires and successors , grant vnto the said maister , wardens , and comminalty and to their successors for the time being , that it shall and may bee lawfull to , and for , the said master , wardens , and assistants for the time beeing , or the greater part of them , whereof the master and one of the wardens to bee alwaies two , to impose and inflict such punishment vppon euery offendor in that behalfe , either by fine or imprisonment , or both of them , as by the lawes and statutes of this realme or by any lawes or ordinances , to bee made by the said corporation , as is aforesaid , shall , or may bee imposed or inflicted vppon them for their offence in that behalfe : or otherwise , that the said master and wardens or any two of them or such other person or persons , so authorized , as aforesaid , and which vpon the search shall find any of the deceipts and abuses aforesaid , shall complaine thereof to some iustice or iustices of the peace , within the place or county where such deceipts and abuses shall bee found . and wee doe by these presents , for vs , our heires , and successors , straightly charge and command , all , and euery our iustice and iustices , of the peace whatsoeuer , to whom any such complaint or complaints shall so bee made as is aforesaid , that they and euery of them , shall by all good and lawfull waies and meanes examine and find out the truth of the said complaints , abuses and deceipts . and if vpon due examination thereof , they shall find that any such abuses and deceipts , haue beene commited as aforesaid : that then they cause the party or parties , so offending , to be indited or otherwise punished , for such his , and their abuses and deceipts , either before our iustices of peace , in the county where the same abuses and deceipts shall be committed and found at their sessions of the peace , or before the iustices of assize of the same county , or before any other lawfull iudge or iudges , to the end that the said person , or persons so offending , may receiue such condigne punishment , as by the lawes and statutes of this realme can or may bee inflicted vpon him , or them , for his or their offence or offences , in that behalfe . and our will and pleasure is , and wee doe by these presents , for vs , our heyres and successors , straightly charge and command the said master , wardens , and assistants , of the said art or mistery and their successors , for the time beeing , that once in euery month at the least , such search bee made as is aforesaid , and that the authority heereby in that behalfe , to them giuen , be put in due execution , without any respect of persons , or partiality whatsoeuer . prouided alwaies neuertheles , and our will & pleasure is , that neither the master , nor wardens , of the said art or mistery , for the time beeing , or any their deputy or deputies , so authorized to search as is aforesaid , shall not by coullor of these letters pattents , meddle with , or doe any thing to the hinderance , stay , or preuention of any shippe , pinnace , or other vessell that is or shall bee at the time of such their search as aforesaid , ready to go forth for any intended voyage or iourney , or the master , owner , marriner , saylors , or other officers of the same . any thing in these presents to the contrary thereof in any wise notwithstanding . and further of our meere especiall grace , certaine knowledge , and meere motion , wee doe by these presents , for vs , our heires , and successors , graunt vnto the said master , wardens and comminalty , of the said art , or mistery of ship-wrights of redreth aforesaid and their successors for the time beeing : that it shall and may bee lawfull to , and for all and euery person and persons , lawfully vsing or exercizing , or which heereafter shall lawfully vse , or exercize the said art or mistery , by themselues , their seruants , or deputies at any times heereafter , to buy and prouide in any the places beyond the seas , all such timber , plancks , masts , deales , sparres , wood and wooden stuffe , and also all pitch , tarre , rozen , and oyle as they shall thinke necessary or conuenient , for the building , reparing , grauing , or fitting of shippes , pinaces , or other vessels , and the same so bought , and prouided , shall and may from time to time , for euer heereafter , bring or cause to bee brought into this our realme of england and dominion of wales or any part or place thereof , and the same discharge , and lay on land , paying to vs , our heires and successors the full custome , poundage , and other dueties due , or which heereafter shall bee due to vs , our heires or successors ; any law , statute , custome , proclamation , or any other matter , cause or thing to the contrary notwithstanding . and whereas for the better mainteinance of nauigation , and incouragement of our louing subiects , to increase shipping within this our realme , there is and hath bin of ancient time an allowance giuen by vs , and our predecessors of fiue shillings sterling , for euery tunne of any new builded ship to be rated according to the burden of the said ship , so as the said ship did containe in burden one hundred tonnes or vpwards in tonnes and tonnage , which laudable custome wee being pleased to continue , and finding it also conuenient aswell for the auoiding of abuses that might be offered in rating and setting downe the tonnage of the said ships and otherwise , as also that the builder might haue his right and due allowance of tonnage , to appoint some person or persons of knowledge and experience , for the surueying and ouerseeing of the true rates and tonnage in that behalfe , wee did by our letters patents vnder the great seale of england , bearing date the 24. day of aprill , in the third yeare of our raigne , giue and graunt to iohn grent gentleman , for and during his naturall life the office and place of surueyour of the tonnage and burden of all new builded shippes of the burden aboue mentioned or vpwards , from time to time within this our realme of england , together with the wages and fee of twelue pence by the day of lawfull money of england , for the exercising of the said office or place , together with all and singuler other fees , profits , commodities and allowances whatsoeuer to the same place or office in any wise due , incident or appertaining , with a prouiso or clause therein mentioned , that the said iohn grent in the rating and setting down of the tonnage & burden of the saidnew builded ships from time to time should vse the aduice and assistance of one of our ship-wrights to be nominated and appointed by our high admirall of england for the time being , and that all and euery such bill and bills of tonnage as should be presented to vs , to be signed for the said allowance of fiue shillings vpon euery tonne of the burden of the said ships should be first allowed vnder the hand of the said surueyour , and signed by the said admirall or his deputie for the time being as hath beene accustomed . and whereas by our letters patents , bearing date the 28. daie of ianuary , in the fourth yeare of our raigne wee did graunt , or mention to graunt vnto humfrey iobson gent. for and during his naturall life the reuersion of the said office or place of surueyor of the tonnage and burden of all new builded ships of the burden of one hundred tonnes , aboue mentioned , or vpwards from time to time , within our realme of england next after the death , forfaiture or surrendor of the said iohn grent , together with the wages and fee of twelue pence a day for the exercising of the said office , place , and all , and singuler other fees , profits , commodities and allowances whatsoeuer to the same place or office in any wise due , incident or appertaining as in , and by the said two seuerall letters pattens more at large appeareth . and whereas of late we haue bin much wronged , defrauded , and abused , in that sundry of the said shippes for want of exact viewing , surueying , and measuring , haue beene ouer-rated in their burthen and tonnage , wherby wee haue beene charged with the payment of a greater allowance , then in truth wee ought to haue beene . know yee therefore , that we reposing a speciall trust and confidence , in the faithfulnesse , experience , care , and honest and true circumspection of the master , wardens and comminalty , of the said art , or mistery of ship-wrights . and to the end , that we , our heires , and successors , may not at any time from henceforth , in like sort be defrauded , wronged , or abused , do of our speciall grace , certaine knowledge , and meere motion , giue and graunt to the said master , wardens , and comminalty , and to their successors for euer , the office , function , and place of surueyour of the tonnage and burthen , of all new builded ships of the burthen of an hundred tonnes aboue mentioned or vpwards from time to time , within this our realme of england , together with the said wages and fee of twelue pence by the day , and all other fees , proffits , commodities , and allowances whatsoeuer , to the said office , or place in any wise due , belonging , incident or appertaining , and them the said master , wardens , and comminalty and their successors wee doe by these presents , for vs , our heires , and successors , nominate , ordaine , make and appoynt surueyours of the tonnage and burthen of all new builded shippes from time to time , within this our realme of england , and dominion of wales . to haue , hold , exercise , and enioy the said office , function , and place , and also , to haue , receiue , and perceiue , the said wages and fee of twelue pence by the day , immediately when , and from , and after such time , as the estate and interest , estates and interrests graunted or mentioned to be graunted to the said iohn grent , and humfrey iobson respectiuely , by death , surrender , forfeiture , or other occasion , cause , or meanes whatsoener is , are , or shall bee voyde , ended , or determined , and whensoeuer the said office or place shall first happen , or become void vnto the said master , wardens , and cominaltie , and to their successors for euer . and for the better and more exact examination , iudging and finding out from hence forth of the true burden and tonnage of euery ship , and vessell , that is or shall be capable of , or intended to haue or require the said alowance . wee doe hereby for vs our heires and successors ordaine , decree , grant , limit , and appoynt , and also straightly charge and commaund the said master and wardens for the time being , by themselues or their deputies , being honest , skilfull , and sufficient persons , as well to goe on bord euery such shipp and vessell , and there to view and decerne whether shee be sufficiently and substancially built , as is fit and required in that behalfe , that is to say with two orlops at conunnient distance , strong to carry ordnance aloft and alowe with her fore-castell and halfe deck close for feight . as also to cause euery such shipp and vessell to be brought on ground , and by , from , and according to an exact measure taken of her length , breadth depth , & draught , in water so to rate and sett downe the true burden and tonnage thereof , and to certifie the same by letters testimoniall , vnder the common scale of the said corporation , and the hands of the said master and wardens of the said art or mystery for the time being , as they will euer after be ready vpon their oaths & aleagiance to approue the same . and our will & pleasure is , and wee doe by these presents for vs , our heires and successors straightly prohibit , charge and command that no person or persons whatsoeuer shall or may at any time or times hereafter be capable of , or persume to take , receiue or demand the said alowance of fiue shillings a tonne as aforesaid , vntill such due measuring , rating , & certificat be first had & made as aforesaid . willing and requiring as well our lord high tresurer , and lord high admirall of england , & our tresurer & chancellor of our exchequor : as also the said iohn grent , and humfrey iobson , and all other persons whome it may concerne to take notice of our wil and pleasure in this behalfe . any former grant , prouision , limitation , custome , or vsage , to the contrary heereof in any wise notwithstanding . and moreouer for the better maintaining , strengthning , and vpholding of the said corporation , and the suppressing , and reforming , as well of the manifould errors , deceiptes , and abuses , practized in the said profession , art , and mystery , as also of the disorders , and misdemeanors of diuers wilfull , stuborne , and disobedient persons of the said profession , art , or mystery , which can very hardly by any other meanes be redressed , restrained , or reformed , and for the better continuing , setling , and establishing of good orders , discipline , and gouernment amongst them , for the especiall good of our owne seruice , and the generall benefit of all our louing subiects , as well marchants as others , wee doe of our more ample grace , certaine knowledge , and meere motion , for vs our heires and successors , giue and grant to the said master , wardens , and 〈◊〉 , and their successors for euer by these presents . that if any person or persons now practizing , vsing , or professing , or which hereafter shall practise , vse , or professe the said art , or mystery , or any thing therevnto appertaining , shall wilfully or obstinately oppose , or resist the order , rule and gouernment of the said master , wardens , and assistantes of the said art or mystery for the time being , or shall refuse to obey , or to submit him , or themselues to this our charter , or letters pattents , and to such wholsome lawes , orders , ordinances , and institutions as are or shall be made by force and vertue thereof as aforesaid , tending to the good seruice of vs and our common-wealth , and to the good estate and preseruation of the said art or mistery , or shall not well and honestly carry , behaue , and demeane him , and themselues towardes the master , wardens , and assistants of the faid art or mistery , for the time being , and their deputy or deputies or other inferior officers respectiuely , according to the true intent and meaning of these presents , but after due and conuenient warning , notice , or admonition giuen to him or them in that behalfe shall still wilfully and obstinately persist , perseuere , or continue in any wilfull , stuborne , obstinate , or disobedient course , tending to the hurt and preiudice of vs , our heires and successors , or any our louing subiects , or the order rule and gouernment aforesaid , either by insufficient , negligent , or deceitfull working , or not performing of his or their duties , or by purloyning , imbeazling of stuffe , or by vnlawfull and disorderly departure from his or their worke , after he or they haue bene hired and such like , or shall doe or commit any act or acts directly or indirectly to the preiudice or hindrance of the said corporation , or the good estate and procedings thereof , either by wilfull absenting him or themselues from the common-hall , and meeting vpon due warning , or by deniall of ordinary and iust duties , or shall by mutinies , combinations , conspiracies , or any such like wicked or vnlawfull course , or practise , persist , or continue in the wilfull breach , neglect , or contempt of this our charter , or any thing herein contained , or any law , ordinance , or institution , made by force of these presents . that then in all and euery or any of these cases before mencioned , it shall and may be lawfull to and for the said master , wardens , and assistants , or any three of them , whereof the master and one of the wardens to be alwaies two , seuerally to correct and punish such offendor or offendors according to the quantity and quallity of his or their offence or offences , according to the lawes and ordinances of the said corporation , and according to the lawes and statutes of the realme in that behalfe respectiuely . and whereas the greatest number of the workmen and other persons imployed in the trades aforesaid are soe very pore and nedy , and of meane condition as no pecuniary mulct can take hold of them , and likewise so rude and disordered as noe ordinary or ciuill censure can moue them to yeelde obedience to rule or gouernment . and therefore some sharpe and seuere coertion and constraint must necessarily be vsed towards them in many cases . therefore our will and pleasure is , and wee doe by these presentes will and ordaine : that if any person or persons now vsing , or which shall hereafter vse or exercise , within the said realme of england , or dominion of wales , the said art , trade , or mistery of ship-wrights , or other the workes or trades aforesaid shall obstinately resist and withstand the gouernment of the said maister , wardens and assistants , or their lawfull deputy or deputies , and shall after admonition and warning giuen vnto them , or any of them in that behalfe wilfully persist in such disobedient course either by deceitfull working or by vnlawfull departure from , after they haue bene hired , or within the time or times of their retainor , or shall by combination , conspiracies , or other vnlawfull practises , seeke to ouerthrow , destroy , and bring into contempt the powers , preuiledges , and authorities by these presents giuen and granted to the said maister , wardens , and cominalty , and their successors for the vniuersall benifit and good of our said realme , dominion and subiects . that the●… , or in such cases , the lord admirall of england for the time being , vpon complaint and profe therof made to him , shall take the body or bodies of all and euery such notorious offendors and keepe them vnder arrest , vntill they shall conforme themselues , and reforme what they haue done amisse as aforesaide . and for so much , as a great part of the said art or mystery are continually for the most part imploied , and attendant vpon the seruice and nauigation of vs our heires and successors . we therefore of our especiall grace , doe will and grant for vs our heires and successors . that the saide maister , wardens and cominalty , or any of them , or their , or any of their successors shall not at any time or times hereafter be informed , put , placed , or impannelled in or vpon any assizes , iuries , inquests , or attaintes whatsoeuer , before any iudges , iustices , or commissioners of vs , our heires or successors out of the citties , townes , boroughs , parishes or places where they or any of them doe or shall happen to dwell , vnlesse they haue lands or tenements lying out of the said citties , townes , boroughs , parishes or places , by reason whereof they or any of them ought to be charged , nor shall at any time be pressed or inforced to serue vs our heires or successors as land-soldiers , but doe absolutely and freely discharge them and euery of them from any such seruice and attendance . and wee doe further by these presents , for vs our heires and successors straightly charge and commaund all and euery sheriffes , bailiffes , and other officers of vs our heires and successors that they & every of them doe from time to time forbeare to put or impanel any of the said maister , wardens , and cominalty , or any their deputies or apprentises , in or vpon any such iuries , or inquests as is aforesaid , contrary to our said meaning & intent , vpon paine of our displeasure , & of such paines , penalties , and imprisonments as by the lawes of this our realme can or may be inflicted or imposed vpon them or any of them for their contempt , in doing contrary to our royall pleasure and commandment in that behalfe . and whereas the master , wardens , and cominalty of the said art or mistery of ship-wrights of redrith aforesaid , and their and euery of their deputies and apprentises being continually for the most part charged and chargeable to be ready and prouided at an howers warning vpon diuers seruices and imployments as well at the sea , for the necessity , defence , and safety of our realmes and kingdomes , and for the use and imployment of our marchants for continuance and increase of trade and commerce with forraine nations , for the benefit and profit of vs and our subiects , as also to giue attendance within our kingdomes for the new building , repairing , and triming as well of the shippes , pinnaces , and vessels of vs , our heires & successors , as also of the ships pinnaces , and vessels of our marchants and subiects . therefore our will and pleasure is . that if it shall hapen the said maister , wardens , and comminalty , or other persons , which by the true intent and meaning hereof are and ought to be discharged from such seruice vpon iuries or inq●ests , shall by sheriffes , bailiffes or other officers , ignorantly or wilfully be put and impannelled to serue vpon iuries , and enquests , contrary to our true intent and meaning , in that behalfe , in certaine our former letters pattents graunted , and also in these presents renued . and that any of the said persons beeing absent from their houses , and places of habitation , at such times as they were , or shall bee sommoned or warned to appeare vpon any such iuries or enquests , could not , nor cannot plead or alleadge the said former letters pattents nor these presents , or the priueledges and authorities hereby giuen and granted vnto them , for their discharge in that behalfe , whereby diuers issues , fines , and amercements are many times returned against them , contrary to our true intent and meaning : wee doe therefore graunt for vs , our heires and successors , vnto the said master , wardens , and comminalty , and their successors for euer : that if any issues , fines , and amercements shall be returned , forfeited or imposed by , or vppon any of the said person or persons of the said corporation , trade , art , or mistery , for or in respect of not doing , or not performing of any of the said seruices or other things whereof they are hereby exempted or freed , or mentioned to be exempted or freed : that then the same person or persons , his , or their heires , executors , administrators and assignes and euery of them , and all his and their landes , tenements , goods , and chattels shall be for euer freed and discharged of and from the same issues , fines , and amerciaments , and euery of them . and wee doe require and commaund the barons of our eschequer that in respect of the pouerty of many that are to be releeued in this case , they giue them all expedition and ease in the proceedings and pleading for their discharge in that behalfe . and because this corporation of ship-wrights hath bin principally instituted & made for the mainteinance and encrease of nauigation and for the better and more substantiall making , building and repairing of ships , and also for the trayning vp & instructing of ship-wrights , ship-carpenters , labourers , and workemen to make them more ready , able and skilfull for seruice , all which things do very greatly concerne the defence , safety , wealth and profit of our selfe , our kingdomes and subiects . therefore wee doe not onely straightly charge and command all and euery person and persons which are or shall be of the cominaltie of this corporation . that they doe dutifully submit themselues to such good and wholesome lawes , statutes and ordinances as shall be heereafter ordained and made by vertue of these letters patents for the gouernment , rule , order and direction of this corporation , and of all the members thereof , but wee doe also straightly require , charge and command all masters , wardens , and assistants , deputies and other the principall officers of this incorporation now being , and that heereafter shall bee . that they and euery of them in their seuerall offices and places , doe carefully , diligently and circumspectly looke to the due and seuere execution of all such lawes , statutes , and ordinances so to be made as aforesaid , that the same may be truely performed and accomplished according to the tenor and true meaning of the same , vpon paine of our heauy displeasure and indignation and of such punishment and imprisonment as by our lawes may be inflicted on them and euery or any of them , wherein our meaning is to extend the greater punishment vpon such as hauing offices and places of trust and charge committed vnto them , shall by wilfulnesse , negligence , remisnesse , partialitie , or otherwise offend themselues , or suffer others to offend in those things , whereof they ought to bee the reformers and redressers , and at whose hands wee expect to receiue and haue amendement and reformation of all offences that shall bee committed by any others in that behalfe . and forasmuch as the pouertie of ship-wrights and persons belonging to the said corporation is now much more increased then in former times , and not able to be releeued , supported and maintained , by the duties and reuenues of the said corporation which heertofore they haue had , or were enabled to haue , being so small in yeerely value . therefore , and to the end , the said master , wardens , and comminalty and their successors , may bee from henceforth the better enabled , from time to time to beare and sustaine their charges and expences drawne , and occasioned by reason of the corporation , and to releeue and maintaine the poore of the same , wee haue of our more especiall grace , certaine knoledge , and meere motion , giuen and graunted , and by these presents , for vs , our heires , and successors , doe giue and graunt vnto the said master , wardens , and comminalty , of the said art , or mistery of ship wrights of redrith aforesaid , and to their successors , especiall licence , and free and lawfull faculty , power and authority , that they , & their successors for euer , shall and may , not onely haue , receiue , and purchase to them , and their successors for euer , to their owne proper vse and behoofe , as well of vs , our heires , and successors , as of any other person or persons whatsoeuer , mannours , messuages , lands , tenements , rectories , tithes , rents , reuersions , seruices , and other hereditaments whatsoeuer , which are not held of vs , our heires , and successors , in chiefe , or by knights seruice , nor of any other by knights seruice . so alwaies that the same manours , messuages , lands , tenements , rectories , tithes , rents , reuersions , or hereditaments , by the said master , wardens , and comminalty , or their successors , so to bee receiued , purchased , obtained , or had as aforesaid , doe not exceed the cleare yeerly value of forty pound by the yeere , aboue all charges , deductions and reprizes . the statute of lands & tenements , not to bee put in mortmaine , or any other statute , act , or ordinance , prouision , restraint , or any other matter , cause , or thing whatsoeuer to the contrary notwithstanding . and further wee haue giuen and graunted , and by these presents for vs , our heires and successors , wee doe giue and graunt special licence , and ful & free power & authority to any and euery of the subiects of vs , our heires and successors , and to all and euery body and bodies corporate and politique , and other person and persons whatsoeuer , and to euery of them ; that they and euery of them , shall and may , giue , graunt , bequeath , assigne , or by any wayes or meanes whatsoeuer , alnie , deuize , or assure vnto the said master , wardens and comminalty , and to their successors for euer , any mannours , messuages , lands , tenements , rectories , tithes , rents , reuersions , seruices , and other hereditaments whatsoeuer , which are not held of vs , our heires , or successors in chiefe , or by knights seruice , or of any other by knights seruice , so that the same mannours , lands , tenements , and other the premisses so as aforesaid to bee giuen , graunted , assigned , or deuised , doe not exceed in the whole , the cleare yeerely value of forty pound per annum aboue all charges , deductions and reprizes : the statute of lands and tenements , not to bee put in mortmaine , or any other act , statute , ordinance , prouision or restraint , or any other matter , cause or thing whatsoeuer to the contrary notwithstanding . and finally we doe by these presents , for vs , our heires and successors , straightly charge and command , aswell the lord admirall of england for the time beeing , and also the iudge of our admirality and principall officers of our nauy , and al viz. admirals , marshals , sergeants , and other officers of our admiralty , as also the lord mayor of our citie of london , and the sheriffes , iustices , constables , and other officers , and ministers of the said citie for the time being , and also the seuerall mayors of our cities of bristoll and rochester , and of our seuerall townes of yarmouth , plymouth , dartmouth , ipswich , southampton , woodbridge , hull , and newcastell , respectiuely for the time being , and all other mayors , sheriffes , iustices of peace , bayliffes , constables and other officers and ministers of vs , our heires and successors whatsoeuer within our said realme of england and dominion of wales , that they and euery of them be from time to time and at all times heereafter helping , aiding , and assisting to the said master , wardens and cominalty , and to their successors and to euery or any of them for the time being , and to euery of their deputie or deputies , officer or officers for the time being for euer , aswell in and for such search , view , and suruey so to be made as aforesaid , as also for and in the execution of all and singuler graunts , ordinances , lawes , constitutions and orders heerein contained , or heereafter vpon , or by vertue of these presents to be made allowed and approued in all things , according to the true intent and meaning of the same , vpon paine of our high displeasure , and as they will answere the contrary . and these our letters patents or the inrolement thereof shall be good and effectuall in the lawe to the said master , wardens and cominalty , and their successors , to all intents constructions and purposes , against vs , our heires and successors for euer . any act of parliament , statute , law , prouision , proclamation , restraint , or other matter , cause , or thing whatsoeuer to the contrary thereof in any wise notwithstanding . prouided alwaies that these our letters patents , or any thing therein contained , shall not in any wise extend or be construed to extend or be prei●ditiall to our cinque-ports , or to the liberties or members of the same or any of them , or to any iurisdiction , power or aucthority of the lord-warden of the cinque-ports for the time being , which hee hath , or in any wise or sort hee ought , or may lawfully vse , exercise or claime , to or with the office of the lord-warden of the cinque-ports , or of any other office or offices , belonging , incident or appertaining to the said office of lord-warden of the cinque-ports . any graunt , power , priuiledge , matter or thing , before in these presents contained to the contrary thereof in any wise notwithstanding . although expresse mention of the true yearely valew or certenty of the premisses or of any of them , or of any other gifts or graunts by vs or any of our progenitors or predecessors to the said master , wardens , & cominaltie , before these times made in these presents is not made . or any statute , act , ordinance , prouision , proclamation or restraint before this time had made , set forth , ordained , or prouided , or any other thing , matter or cause whatsoeuer to the contrary notwithstanding . in wittnesse whereof wee haue caused these our letters to be made patents . witnesse our selfe at westminster the sixt day of may in the 10. yeare of our raigne of england , france and irland , and of scotland the fiue and fortieth . to all christian people to whom these presents shall come thomas lord ellesmere lord chauncellor of england , sir thomas flemming knight lord cheef iustice of england , and sir edward coke knight lord cheefe iustice of his maiesties court of common plees , send greeting in our lord god euerlasting . whereas in a certaine act or statute in the parliament holden at westminster the fiue and twentieth day of ianuary in the nineteenth yeare of the raigne of the late king of famous memory henry , after the conquest the seauenth , made and ordained for the weale and profit of the subiects , it was amongst other things ordained , established and enacted , that no master and wardens and fellowship of crafts or misteries or any of them , no rulers of guildes or fraternities should take vpon them to make any acts or ordinances , ne to execute any acts or ordinances by them theretofore made in disinheritance or diminution of the kinges prerogatiue or of others , nor against the common profit of the people , but if the same acts and ordinances were examined and approued by the chancellor , or treasorer of england , or cheefe iustice of either bench , or three of them , or else before the two iustices of assises in their circuit or progresse in the shire where such acts or ordinances be made vpon paine or forfaiture of xl . li. for euery time that they doe the contrary . as by the said act of parliament doth and may appeare . know you now that phinees pett master of the art or mysterie of ship-wrights of redrith in the county of surrey , and william bright , nicholas symonson and nicholas clay now wardens of the said art ot mysterie , with the whole assent and consent of the assistants of the same , willing and desiring the said act of parliament in all and euery thing to be duely obserued and kept , the twentieth day of iuly , in the yeare of the raigne of our soueraigne lord iames by the grace of god king of england , france and ireland , defendor of the faith &c. the tenth , and of scotland the fiue and fortieth , haue exhibited to vs a certaine petition containing diuers articles , acts and ordinances for the better order , rule and gouernment of the said art or mysterie of shipwrights , and of the person and persons now practising and professing , or which heereafter shall practise or professe the said art or mysterie , or any thing thereunto appertaining , dwelling , and inhabiting , or which heereafter shall dwell and inhabit within the realme of england , or dominion of wales , and for the common weale and conseruation of the good estate of the said art or mysterie of shipwrights , and haue instantly desired vs , that wee all and euery their acts and ordinances heereafter mentioned by them to vs exhibited , would examine and approue , and them and euery of them to correct and amend in due and conuenient manner and forme , as the said recited act of parliament requireth . wee well perceiuing and considering their said supplication to be good and acceptable according to their said desires , and by the aucthoritie of the said act of parliament to vs giuen all and euery their acts and ordinance so to vs exhibited haue seene read & wel vnderstood , and all and euery of them examined , corrected and reformed , the tenor whereof heereafter followeth , viz. inprimis it is ordained that vppon the day of election of new master and wardens of the said corporation the same master and wardens so to be elected , shall choose foure persons , whereof two to be of the assistants , and the other two to bee of the better sort of the cominaltie of the said art or mysterie who are not assistants who haue called the auditors of the said company for the accompts and reckonings of all such officers and accompts of the said art or mysterie , are , or ought to be accomptable for or concerning any money , goodes , plate , profits or other things belonging or appertaining to the said companie of the said art or mysterie , to continue in the said place for the space of one yeare after such election , and if any of them dye or be remoued , another or others to be chosen in his or their roome or roomes . which accompts and reckonings by them so taken and allowed , shall be deliuered to the clearke of the said company to be fairely entred into a booke of remembrance , to be prouided and kept of purpose , for which hee is to haue such reasonable allowance as the said auditors or two of them shall thinke fitte . and whosoeuer shall refuse the said office of auditor beeing thereunto elected , shall forfait and pay to the master and wardens of the said art or mystery for euery time so refusing to the vse of the said corporation the summe of forty shillings of lawfull money of england . 2 item it is ordained that the said master and wardens vpon their said election day shall choose and appoint two sufficient persons of the said corporation not beeing of the assistants , which shall be called the stewards , aswell for the making and prouiding of the dinner and feast for the said master , wardens and assistants , and better sort of the companie vpon the said election day , as also vpon their quarter daies when there shall be a meeting for the disposing of businesses and affaires concerning the said corporation . and whosoeuer shall refuse or neglect the execution of the said place of steward , being thereunto elected , shall for euery time so refusring , forfait and pay to the said master and wardens , to the vse of the said corporation fortie shillings of lawfull money of england . 3 item it is ordained that euery person of the said corporation vpon warning giuen by the beadle or any other for that purpose appointed , shall yearely from henceforth vpon the day of election of new master and wardens assemble themselues together at their common hall at redrith aforesaid , and from thence in a decent manner , shall accompanie the said new master and wardens too and from the parrish church to heare a sermon , where they shall continue from the begining to the end thereof . and euery person so warned , and making default , not hauing a lawful and reasonable excuse , shall forfaict and pay to the said maister and wardens , to the vse of the said corporation , for euery such offence fiue shillings of lawfull money of england . 4 item it is ordayned that vpon the said election day , the old master and wardens shall make and prouide a conuenient dinner to the new master and wardens then elected , and to such of the better sort of the company as shall be warned or inuited thereunto , towards the charge whereof euery person so inuited of the company shall pay two shillings of lawfull money of england . aud whosoeuer being lawfully warned commeth not , shall notwithstanding pay the said two shillings , which if it be denied or deferred to be paide vpon demaund , the party deferring shall forfaicte to the said master and wardens for euery such deniall three shillings fower pence of lawfull english money . 5 item it is ordained that the said master and wardens and two of the said assistants for the time being , at the least , shal from time to time , so often as to them shall seem meet & conuenient to elect and choose one or moe honest person or persons to be their honest beadle or beadles , who shall be at all times attendaunt vpon the said master and wardens , & be at their lawful commandements . as well to summon & warne all persons of the said corporation , and to make returne of their answers , as also concerning all other affaires of the said corporation wherein there shal be cause to imploy him or them . 6 item it is ordayned that the master and wardens of the said art or mistery , shall at all times hereafter haue one substantiall chest with fower seuerall lockes , and keies for the safe keeping of all moneys , plate , goods , letters pattents , euidences , ordinances , accomptes and writinges to the said corporation belonging , or appertayning . which fower keyes shall alwaies bee and remaine in the seuerall custodies of the said master and wardens for the time being , who shall be all present at euery opening of the said chest . and if any by necessary occasion shall be letted that he cannot be then present , hee shall appoint one of the assistance to take his keye and supply his rome in his absence . 7 item it is ordayned that the said maister , and wardens , or any three or two of them , or any two or more of the assistants , or any their deputy or deputies shal once euery month or oftner if neede require , dilligently view , search , and suruey , as wel all ships , pinnaces , boates , barges , leighters , wherries , and other veffels whatsoeuer , now built or hereafter shall be built in any place or places within the realme of england , or dominion of wales , or either of them , and all timber , planke , and other stuffe prouided fit , or prepared for the building , making , trimming , or repairing of any such ships , pinnaces , boates , or any other vessels , as also all and euery the workes and workeman-ship of al and euery person and persons whatsoeuer vsed or imployed in the said art or mystery , or anything thereunto appertaining . and all such ships , boates , barges , lighters wherries , and other vessels , which vpon any such search view , or suruey , they shall finde to bee substancially wrought or framed , they shall put the marke or seale of the said company in some conuenient place , if they thinke fitt to testifie the same . and such of the said ships or other vessels , ( whereof the timber-worke shall not be fully finished ) as they shall finde to be so insufficiently or deceiptfully made , and wrought or repaired as they must needes be dangerous to such as shall vse them to arrest and make stay vntill the same shall be amended , and made fit for nauigation . and all such insufficient wood , timber and stuffe , as they shall finde to be put into any ship , boate , or vessell , or hewen , wrought , or fitted for that purpose , they shall charge the builders or owners thereof forthwith to take the same away , and to supply it with others that shall be good and sufficient , which if within conuenient time after such charge or warning they shall deny , deferre , or neglect to doe . that then it shall be lawfull to and for the said master and wardens , or any two of them , or any two of the said assistants , or deputies aforesaid to impose and assesse vpon euery offendor for euery such offence , to the vse of the said corporation fiue pound of lawfull mony of england , or lesse at their discretion . 8 and because many vnskilfull persons , and such as haue not bene brought vp as apprentises in the said art , or mistery haue taken vpon them to vse the same , whereupon hath ensued sundry complaints of insufficient worke-manship , to the preiudice and discredit of the companie , and the gouerners thereof . it is therefore ordained that no person or persons , practizing , or professing the said art or mistery , or any thing thereunto appertaining , shall from hence forth retaine , imploy , or set to worke any ship-wright carpenter or professor in the said art or mistery vnlesse he shall haue serued therein as an apprentice seauen yeares at least , and whosoeuer shall offend therin , shall forfaicte and pay to the said master and wardens to the vse of the said corporation , forty shillings of lawful money of england . 9 item it is ordayned that the said master and wardens shall forthwith duly examine , inquire , and informe themselues , how many persons of the said profession are at this present able and fitt , and of sufficient knowledge , skill , and practise to be alowed and continued as maister-workemen in the said art or mistery . and them and euery of them at a generall court or assembly , shall admit and cause to be registered in the booke of ordinances of the said corparation . and that from thence forth noe person of the said corporation shall take vpon him the charge or place of a maister-workman in the saide profession , or any thing therevnto apper taining , or the doing or performing of any worke or busines , by the day or great , either in making , building , grauing , trimming , or repairing of any ship , pinnace , boate or other vessell , or in directing , guiding , leading , or hauing the charge or ouersight of any busines , worke or workmen , in the said art or mistery , vntill he shall haue serued therin seauen yeares or more as an apprentice , and shall bee approued , licenced , and admitted by the said master wardens and assistants , or the greater part of them by writing , vnder the common seale of the saide corporation , to be a sufficient worke-man : and whosoeuer shall offend contrary to this ordinance , shall forfaicte and pay to the said maister and wardens , to the vse of the said corporation , fiue pounds of lawfull money of england . 10 item it is ordained that no person or persons of the said corporation , shall from henceforth bee admitted to take vpon him or them to be a yard keeper , except hee be thereunto licenced and alowed by the said maister wardens and assistants , or the greater part of them , whereof the maister and two of the wardens to be alwaies three , by warrant in writing vnder the common seale of the said corporation , vpon paine of forfaicting to the said master and wardens to the vse of the said coporation , fiue pounds of lawfull money of england , for euery month that he shall keepe a yard contrary to this ordinance . 11 item it is ordayned that noe person or persons of the said corporation , art or mistery , shall from hence forth keepe any apprentice at all , vntill he shall haue beene an apprentice seauen yeares or more in the said art or mistery or shall be alowed to be a sufficient worke-man , by the said master wardens and assistants or the greater part of them . and that no iorneyman shall retaine or keepe any more then one apprentice , at any one time vntill he be alowed and licensed to be a master work-man . nor any master worke man shall haue or take aboue the number of two apprentices at any one time , vntill he shall be an assistant of the said corporation . nor any assistant aboue the number of three at any time vntill he shall be a warden of the said corporation : nor any person being or hauing beene a warden aboue the number of foure at any one time vntill he shall be master of the saide company , nor any person beeing or hauing beene a master aboue the number of fiue at any one time . and whosoeuer shall offend this ordinance , shall forfaicte and pay to the said master and wardens , to the vse of the said corporation , fiue pounds of lawfull money of england . prouided alwaies that it shall be lawfull to and for euery person and persons hereby authorized , to retaine or keepe one or moe apprentice or apprentices at any time within the space of two yeares before the expiration of the tearme of any such apprentice , to take another prentice to succeed him that is growing nere the end of his time as aforesaid . and that two apprentices in this case shall be accompted but as one . 12 item it is ordained that noe person of the said art or mistery shall retaine or keepe any person in the said profession , aboue three months before he bring him to the hall or place appointed to be there bound apprentice by the clarke of the compay or his deputie or deputies , for seuen yeares at the least , not to expire before he be foure and twenty yeares old , and to be there enrolled before the said master and wardens , or two of them , or before their deputies in remote places according to the true intent and meaning of his maiesties charter , in that behalfe , paying such ordinary alowances for the same , as heretofore hath beene vsually accustomed , that is to say two shillings sixe pence for presenting , sixe pence for enrolling , and foure pence to the beadle . and whosoeuer shall offend in binding his prentice else where , shall forfaict and pay to the said master and wardens to the vse of the said corporation , for euery such offence forty shillings of lawfull money of england , and for euery weeke that he shall keepe him vnbound after the said three months ten shilling of like money . 13 item it is further ordered , that for all apprentises formerly bound elswhere their maisters shall within three months next ensuing ( vpon paine of forty shillings to be imployed to the vse of the said corporation ) bring their indentures to the said clarke , or his deputies , to the end the same may be by him regestred and enrolled , for which they shall pay such fees and alowances as are before expressed , viz. two shillings sixe pence for presenting , sixe pence for enrolling , and foure pence to the beadle . 14 item it is ordayned that all indentures for prentices of the said corporation , shall be from henceforth made by the clarke of the said company for the time being , or his deputies , for which he may receiue and take the vsuall alowance of sixtene pence a pare , vpon paine of forfaicting for euery pare made elsewhere to the vse of the said clark three shillings foure pence of lawfull money of england . and it is further ordered , that the foresaid charge of presenting , binding and enrolling shall be paid by the friends of the prentice , except the master be otherwise contented . 15 item it is ordayned that noe person or persons of the said art or mistery shall bargaine , sell , giue or set ouer his prentice or prentices , without the special priuity , licence , and consent of the said master and wardens , or their deputies in remote places , to the end they maye forsee that they may be set ouer to such as may lawfully take them and shall be able to teach them their trade , and find them all things necessary , vpon paine to forfaict to the said master and wardens to the vse of the said corporation for euery such offence forty shillings of lawfull money of england . and if it hapen any person of the said corporation to dye and depart this life , leauing any apprentice who hath serued two yeares or aboue of his tearme . it is ordayned that it shall be lawfull for the widdow of the party deceased to make her best benefit of him , during her widdow-hood that shee can . and that vpon request made to any master workeman of the said art or mistery that he hath meanes to imploy him , hee shall set him to worke for such reasonable wages as he is able to earne . but if at the time of his masters decease he shall not haue serued the full time of two yeares , or that the widdow die before the expiration of such apprentiship , or that his master shall giue ouer his profession . that then it shall be lawfull for the said master and wardens and their deputies , to assigne and set ouer euery such apprentice , to such persons as they shall thinke conuenient . and if they refuse so to serue them , to correct and punish them according to the quality of the offence and person . 16 item it is ordayned that euery person of the said profession shall vpon reasonable warning in that behalfe giuen repaire and come to and before said master wardens and assistants , or foure of them ( whereof the master and one of the wardens to be alwaies two ) or before their deputies at such time and place as shall be by them appoynted , and then and there respectiuely shall yeeld their consents , and willingly subscribe their names and take their corporall oaths to be ministred by the said master and wardens , or their deputies , to doe their best endeauor to and for the due performance and execution of his maiesties charter in al points according to the lawe , and of all and singular such wholesome and lawfull ordinances , constitutions , and orders as by vertue thereof are and shall be made , approued , and alowed , and so yeeld himselfe , and be registred a freeman of the said art or mistery : at which time of such alowing and registring euery master worke-man shall pay to the said master and wardens a fine of fiue shillinges : euery yard keeper thirtene shillings foure-pence , & euery iorney-man three shillings sixe-pence , or lesse according to the discretion of the said master and wardens , for and to the vse of the said corporation . and whosoeuer shall offend in any part of this ordinance , shall for euery time so offending forset and pay to the said master and wardens to the use of the said corporation , twenty shillings of lawfull money of england . 17 item it is ordained , that the said master and wardens or their deputie or deputies in remote place or places within the realme of england and dominion of wales , or either of them by their beadle or other officer for that purpose to bee appointed at any time or times , as often as they shall thinke fitte , summon and warne all person and persons of the said art or mysterie , to come and appeare before them either at the common hall , or at any other conuenient place or places respectiuely , and that euery person so lawfully summoned for what cause soeuer it bee concerning the needefull affaires of the said art or mysterie which doth not come and appeare at the day , time and place accordingly , hauing no iust cause of excuse shall forfait and pay to the said master and wardens , to the vse of the said corporation for his contempt and failling at the first time twelue pence , at the second time two shillings , at the third time foure shillings , and so euery time increasing double vntill hee or they summoned doe make their appearance , but if any of the assistants of the said art or mysterie shall bee summoned to appeare at the hall or other conuenient place , vpon a certaine day and hower appointed ( which hower vppon euery court day shall bee eight of the clock in the morning at the furthest , and shall make default not alleadging a reasonable excuse shal be sent in writing to the said master and wardens at the place and hower appointed ) hee shal forfait to the said master & wardens to the vse of the said corporation for euery default , at the first time two shillings , at the second time foure shillings , at the third time eight shillings , and so euery time increasing double vntil he shal make his appearance , to be paid & satisfied by the said master and wardens before he shal be admitted to sit downe or take place againe amongst them . and if any person vpon demand made shall refuse or deferre to pay the said fine or fines imposed vpon him or them as aforesaid , hee shall forfait and pay to the said master and wardens to the vse of the said corporation for euery time so refusing or deferring twenty shillings of lawfull money of england . 18 item it is ordained that no person of the said corporation shall worke or cause to be wrought any thing in or about the said trade vpon any sunday , vpon paine to forfait sixe shillings and eight pence for euery offence to the said master and wardens , the one halfe thereof to bee to the vse of the said corporation , and the other halfe to him that will informe thereof being a ship-wright or officer belonging to the said corporation . 19 item it is ordained that no person of the said corporation shall at any time counsaile , intice , procure or perswade any seruant or apprentice of the said profession to any disorder , or dishonest , vnlawfull action , or to leaue or forsake his trade or calling , or vnlawfully to depart or runne away from his masters seruice , either before or after he is bound , and whosoeuer shall offend therein , shall forfait and pay for euery such offence to the said master and wardens to the vse aforesaid the sum of fortie shillings of lawfull money of england , or else to be corrected according to the quality and condition of the person . 20 item it is ordained that if any apprentice of the said art or mysterie shall at any time complaine to the said master and wardens or to any their deputies for lacke of meat drinke apparrell or for any vnlawfull correction or misuseage , or if any master shall complaine of his apprentice for any matter of misdemeanor whatsoeuer . that then in euery such case it shall and may be lawfull to and for the said master and wardens , or any their deputies , or any two or three of them to send for the partie against whom any such complaint is made , and to take such order therein as they shall thinke agreeable to iustice and equitie , which whosoeuer shall refuse to stand to , shall bee punished by reasonable fine or otherwise according to the quantitie and qualitie of the offence and person , and the like course and order shall be holden against disobedient seruants and prentices in correcting and punishing them when their stubbornes shall be growen to such a head or height as their master mistresse of dame cannot rule them . and it is further ordained that if any prentice shall before the end of his terme marrie or contract himselfe to any woman or vnlawfully depart or run away from his masters seruice , he shall loose the benefit of all his time and seruice past , and either become new bound to his master for seuen yeares , or else make him such recompence as the said master and wardens or their deputies , or any three of them shall thinke fit and reasonable , who shall likewise inflict vpon him such other exemplary punishment , either by fine , correction , or otherwise as by iustice the nature and quality of the offence shall deserue . 21 item it is ordayned that euery person now vsing , practising , or professing , or which hereafter shall vse , practice , or professe the said art or mistery , or anything therevnto belonging , shall be from time to time contributory , and shall beare and pay vnto the said master and wardens for the time being , or their deputie , or deputies for that purpose authorised all such reasonable summe and sums of money , for taxes , tallages , and other impositions , aswell ordinary as extraordinary as shall be thought fit , and shall agree with reason and indifferency to be assessed or imposed vpon him or them for the time being , as well for the necessary seruice of our soueraigne lord the king his heires and successors , as also for the maintenance , support , and vpholding of the said corporation , and all other the needfull affaires , causes , and thinges whatsoeuer , for and concerning the common good , wealth , and estate of the said corporation , according to their seuerall abilities . and euery one that shall refuse to pay and discharge the same portion of money , which shall be so reasonably assessed , rated , and taxed vpon him as aforesaid , shall forfait and pay to the said master and wardens to the vse of the said corporation fortie shillings of lawfull money of england , for euery time that hee or they shall so refuse contrary to the true meaning of this ordinance . 22 item it is ordained that euery person and persons of the said art or mysterie shall at all times heereafter be and shew himselfe to bee of good and honest behauiour , and bearing both in word and deede toward the said master , wardens , and assistants , and their deputies , officers , and ministers for the time beeing and euery of them , and shall bee , and shew himselfe to bee tractable , conformeable and obedient touching all and euery their lawfull constitutions , ordinances , causes and matters concerning the said art or mysterie , and if any person shall at any time heereafter be found wilfully obstinate , stubborne or disobedient , or in any wise resisting against the said master wardens and assistants or any of them or any their deputies officers or ministers to the let hinderance , or disturbance of the due execution of their said offices , or shall at any time begin attempt or make any priuie assemblie , conuenticle , counsell , or conspiracy against the said master , wardens and assistants , for the time beeing or any of them , or in any sort tending to the violation or breach of any good ordinance or order now in force or hereafter to be made and ordained for the good gouernment of the said corporation , or shall at any time directly or indirectly practise or attempt any thinge which may in any wise be preiuditiall or hurtfull to the lawfull and good estate of the said corporation , or hauing knowledge or notice of any vnlawfull attempt , practise or conspiracy , shall not within conuenient time discouer the same to the said master wardens and assistants , or their deputies or some of them , and this or any of these things being proued before the said master and wardens or three of them by the testimony of two honest and sufficient witnesses . it is ordained that euery such offendor shall for euery such offence contrary to this ordinance , forfaict and pay to the said master and wardens to the vse of the said corporation forty shillings of lawfull money of england : and it is further ordayned that no person of the said profession vpon paine of forty shillings to be imposed and leauied as aforesaid shall after sufficient warning giuen imploy or sett any such insolent and disobedient person to worke vntill he hath submitted and conformed himselfe , according to his maiesties expresse pleasure in that behalfe declared in the said charter . 23 item it is ordayned that no person of the said art or mistery shall openly or priuily reuile , miscall , or misuse with evill speches of reproach any of the said company , or vse any vnciuill or vndecent tearmes against any of them , vpon paine to forfaicte and pay for euery time so offending , to the said master and wardens to the vse of the said corporation fiue shillings of lawfull money of england . 24 item it is ordained that euery person and persons now practising or professing , or which hereafter shall practise or professe the said art or mistery or anything thereunto appertaining , shall truly satisfie and pay to the said master and wardens or their deputie or deputies for that purpose authorised towards the maintenance and vpholding of the said corporation a certaine contribution in the name of quarterage , according to the rate and proportion following , that is to say , euery iorney-man not hauing or keeping any seruant or apprentice at all shall pay foure pence euery quarter , that is to say sixteene-pence a yeare , and euery iorney-man keeping or licenced to keepe one seruant or apprentice sixe-pence a quarter that is two shillings a yeare , euery master worke-man eight-pence a quarter that is two shillings eight-pence a yeare , and euery yard-keeper and assistant twelue-pence a quarter that is foure shillings a yeare . all which seuerall portions of money shall vpon the quarter day be brought or sent to the hall , or place appointed for the quarterly meeting , and paid to the said master and wardens or their deputies , without any deferring or further delay . and whosoeuer shall willfully refuse , deny , or faile to make payment thereof at the time and place aforesaid , shall forfet and pay to the said master and wardens to the vse of the said corporation , for euery such refusall , denying , or failing sixe shilings eight-pence of lawfull money of england . 25 item it is ordayned for the better experience and cunning to bee had in the said art or mistery , and for the better seruice to his maiesty and the common wealth , that euery person or persons that doe or shall vse practise or professe the said art or mistery any or thing thereunto appertaning , as the making , building , caulking , or reparing of ships , pinnaces , boats or other vessells , or the making or triming of masts , oares , pumpes , tops , pullies , or any other instruments of wood pertayning to shipping , shall practise and exercise themselues and their seruants in euery perticular point and mistery of the said profession , as members of one entire body and branches of one and the selfe-same art or mistery , to the end they be not hereafter diuided to the great inconuenience both of his maiesties seruice , and common wealth . and if any person or persons shall be hereafter found remisse , or disobedient therein , he shall be reasonably fined and punished at the discretion of the said master and wardens or the more part of them . 26 item it is ordained that euery iorney-man of the said art or mistery , being hired for wages by the day , or week , shall betwixt the midst of the months of march and september come and be at their worke at or before halfe an hower before sixe of the clock in the morning , and continue at worke and not depart vntill halfe an hower after six at night reseruing onely conuenient times of eating and sleeping in the sommer time . and betwixt the midst of september and the midest of march , shall be and continue at their worke from the spring of the day in the morning vntill night of the same day , except the times appointed for dinner , vpon paine to loose and forfet foure pence for euery hower of wilfull absence , and two pence for euery hower of negligent absence , to be deducted and defalked out of his wages that shall so offend to the vse of the said corporation . 27 item it is ordained that if any person of the said profession shall be lawfully retained into worke or seruice by the day or great , and shall vniustly and vnlawfully leaue or depart from the same vntill such time as the same worke shall be fully finished , he shall forfet and pay to the said master and wardens for euery such offence forty shillings of lawfull money of england to the vse of the said corporation . and it is further ordayned , that if any yard-keeper or master worke-man of the said art or mistery , after he hath retained any iorney-man into his worke or seruice , shall without any iust or reasonable cause put him away and entertaine another , he shall forfet and pay for euery such offence to the said master and wardens , to the vse of the saide corporation , tenne shillinges of lawfull money of england . 28 item it is ordayned for the better supporting of the said corporation , and for the maintenance and releiuing of the poore , aged , and decayed persons of the same , euery person of the said art or mistery that shall hereafter make or build any new ship or vessell of the burden of one hundreth tunnes and vpward , shall pay and contribute to the said master and wardens to the vse of the poore aged and decaied persons of the said corporation sixe-pence of lawfull money of england , for euery tunne that euery such ship or vessell shall containe in burden . and that euery person of the said company that shall hereafter make or build any new ship , pinnace , boate , barge , lighter , or any other vessell or vessells whatsoeuer , from one hundreth tunnes downewards to a wherry , shall pay to the said master and wardens to the vse of the said corporation , three-pence for euery tunne that any such smaller ship or vessell shall containe in burden , and for euery wherry foure-pence of lawfull money of england . and lastly , that euery person of the said profession , art , or mistery , that shall fom hence forth directly or indirectly take , performe or doe any old taske-worke , or shall amende or repaire any old ship , pynnace , caruell , hoy , boate , lighter , or other vessell by the great , or taske , shall pay and contribute to the said master and wardens , to the vse of the said corporation twelue-pence of lawfull money of england , for euery twenty shillings that all or any such old worke shall amount vnto . and whosoeuer shall refuse , with-hold , or deny the paiment of the said impositions or any of them or any part therof , after demaund thereof made by the said master and wardens or any of them or any their deputies as aforesaid , shall forfaite and pay to the said master and wardens , to the vse of the poore of the said corporation for such refusall ot deferring , double the value of any such imposition . 29 item it is ordayned that for the vse and purpose aforesaid , euery person of the said art or mistery , that shall from henceforth be hired to goe to sea for wages , or shares , shall pay and contribute to the said master and wardens two pence for euery twenty shillings , that his wages or shares shall amount vnto . and that whosoeuer shall refuse to pay the same vpon demaund , shall forfaict to the said master and wardens to the vse of the said corporation double the value , and tenne shillings for euery weeke that the same shall bee afterwards detained . 30 item it is ordained that noe person of the said art , or mistery , shall at any time hereafter , be hired , serue , or goe forth to sea as a carpenter in any shippe or vessell , vnlesse he shall first giue notice thereof , and register his name at the common hall , vpon paine of tenneshillinges to be forfaicted to the said master and wardens to the vse of the said corporation , for euery time doinge the contrary . and that noe seruant or apprentice vpon paine of fiue pounds to be forfaicted by his master , to the said master and wardens to the vse of the said corporation , shall serue or goe for master-carpenter of any sip or vessell to sea , except his sufficiency be first examined and approued by the said master and wardens , or their deputies , vnder the common seale of the said corporation . 31 item it is ordained that once in euery month , or oftner if neede shall require , there shall be kept and holden by the master and wardens of the said art or mistery , at their common hall or some other conuenient place , one court or assembly , for the said art or mistery , for the hearing of causes and complaints , and deciding and determining of all questions , debates , and controuersies , concerning the affaires and busines of the said art or mistery , or betweene ●he workemen or members therof . at which court or assembly so to be kept and holden , the said master and wardens shall or may call so many of the said assistants as they shall thinke fit and may conueniently be there , to be aiding and assisting to them in all and euery matter and thing that shal be then and there propounded or moued . and it is ordained that foure times in the yeare , that is to say vpon the feast day of saint michaell th'arkeangell , the feast day of saint iohn th' appostle , the feast day of th' annunciation of st. mary the virgin , and vpon the feast day of the natiuity of saint iohn baptist , if they fall not vpon a sunday , or ells the day following , there shall be holden for the said art or mistery foure generall assemblies , or courts , which shall be called the foure quarter dayes of assembly , vnto which there shall be summoned the whole body of the said corporation , or so many as may conueniently be there . at which time all the ordinances of the said art or mistery , if neede shall so require shall be distinctly read vnto them to the end they may the better learne to keepe and obserue the same . and likewise it is ordered that these ordinances or the coppies thereof shall be sent into the seuerall needful places of the realme of england and dominion of wales , to the end the like course may be held and taken by the deputies there . and whosoeuer shall make default in appeareance at any of the said quarter dayes , hauing no lawfull or iust excuse in that behalfe , shall forfet and pay to the said master and wardens for the time beeing , to the vse of the said corporation tenne shillings of lawfull money of england . 32 item it is ordayned and established that euery person of the said art or mistery shall vpon his appeareance before the said master and wardens or any three or two of them or any their deputies , become bound in fiue hundreth pounds of lawfull money of england to the said master and wardens for the time being , vpon condition to be endorsed or subscribed to this effect following , that is to say . that they nor any of them shall at any time voluntarily worke beyond the seas for any forraine prince or state or voluntarily giue any direction or aduice to any other person or persons to worke for any such forraine prince or state without speciall licence first had and obtained by warrante in writing vnder the hands of three of the lords of his maiesties most honorable priuy counsell his heires or successors at the least . and likewise take his corporall oath to such effect as is mentioned in the said condition-and whosoeuer shall refuse to enter into such bond and take such corporall oath as aforesaid shall forfet and pay to the said master and wardens to the vse of the said corporation fiue pounds of lawfull money of england , and from thenceforth to be disabled to be of the said corporation or society . for making and entring of which said bond the clark for the time being shall or may take twelue-pence , and for entring and ministring the said oath eight pence . 33 item it is ordayned that yerely within twentie dayes at most after the newe master and wardens shall be chosen and sworne , the old master and wardens in their common hall or in some other conuenient place shall present , exhibit , and declare vnto them in the presence of foure at least of the assistants a true and iust accompt to be exacted and alowed of by the auditors of the company of and for all his and their receiptes and payments concerning the said art or mistery , who vpon their said accompts shal be alowed al and euery such reasoable costs charges & expences as they or any of them shall haue disbursed or expended for or about the necessary affaires , occasions , or businesses of the said art or mistery . and then and there shall not onely deliuer the said bookes of accompts vnto the said master and wardens , but also all money , plate , and goods , together with the said keyes of the said chest , and all other thinges whatsoeuer being or remaining in his or their custody or possession or which they or any of them shall or may be duely or lawfully charged to haue receiued to the vse of the said company , or else for such thinges as they cannot presently deliuer , they shall within one month next following the determination of the said accompt , well and truly pay , content , satisfie , and deliuer the same and euery part thereof vnto the said new master and wardens for the time being , to the vse and behoofe of the said company . and whosoeuer shall make default thereof , shall for euery day after the said month is ended forfet and pay to the said new master and wardens , to the vse of the said corporation forty shillings , vntill he or they shall haue made full payment and satisfaction thereof , according to the true intent and meaning of this ordinance . and if it shall happen any of the said master and wardens to be slack or negligent in making or deliuering in the said accompts in manner as aforesaid or be found faultie or vntrustie therein , such offendor shall forfet and pay to the said new master and wardens to the vse of the said corporation , such reasonable summes of money and fines , as shall be assessed by the said new master and wardens or the more part of them for the time being . the like course and order to be held by the deputies in remote places vpon paine of forfetting to the said master and wardens tenne shillings for euery day after the month is ended that he shall make default in satisfiing and deliuerie to the said master and wardens or their succeding deputie or deputies , such money , goodes , and other thinges as they or any of them may lawfully be charged to haue in their handes to the vse of the said company , besides such further fines as they shall thinke to impose vpon them for their slacknes in giuing vp their accomptes . 34 item it is ordayned that the said master and wardens shall imploy their true & best endeauor to order , compound , and appease all complaints and controuersies betweene the brethren and members of the said corporation , to the end to preuent all occasions of sute in law by one of them against another . 35 item it is ordained that noe person of the said art or mistery shall retaine , keepe , or set to worke any stranger borne , or reueale or discouer to any stranger or other person , not free , or seruing for his freedome in the said art or mistery , the secrets of the same art , or the speciall manner of english building vpon paine of tenne pounds . nor shall discouer to any person not free or a member of the said corporation , any speciall points of the charter or ordinance , or of any busines or matters that at any meeting at the hall or else where shall be propounded , debated , or concluded , to the preiudice of the said corporation , vpon paine of fiue pounds to be paid to the said master and wardens to the vse of the said corporation . 36 item it is ordayned that no yard keeper , builder , or master workman of the said art or mistery inhabiting or dweling in any port , hauen-towne , or place within the precincts aforesaid , shall retaine , imploy , or set to worke the people or work-men of any other porte , or place , as long as he may haue sufficient and able worke-men of his neighbours dwelling within the same port or place , for reasonable wages toperforme his worke , vpon paine to forfet to the said master and wardens to the vse of the said corporation for euery person he shall entertaine or imploy , contrary to this ordinance fiue shillings , and tenne shillings for euery weeke that after warning giuen he shall imploy or set him to worke . and it is ordayned that the inhabitants of any porte , hauen , or place within the precincts aforesaid , shall not at any tyme hereafter be imployed , retained , or set to worke , in any other place , except hee be first licensed and authorised in writing by the said master and wardens or their deputies of that precinct or place where he seeketh or is desirous to be set to worke , and except he pay and contribute towards the reliefe and maintenance of the poore of the said corporation , three-pence of lawfull money of england , or lesse at the discretion of the said master and wardens out of euery daies wages that he shall be there imployed , to be retayned by him that setteth him to worke , who shall be answerable or accomptable , vpon paine of twenty shillings to be imposed vpon euery one that contrary to this ordinance shall imploy any man , or shall refuse to contribute as aforesaid to be paid to the vse of the said corporation . 37 item it is ordayned that noe person that is or shall be onely a caulker shall retaine or keepe aboue one prentice at any one time . and that noe seruant or prentice of the said profession shall be set or suffred to caulke vnder water in grauing , vntill he hath or shall haue serued two yeares at least , vpon paine of three shillings foure-pence for euery tide , to be paide by him that shall set any such seruant or apprentice to worke contrary to this ordinance , to be paid to the said master and wardens to the vse of the said corporation . 38 item it is ordayned that if any of the assistants of the said art or mistery shall dye or depart this life . that then the residue of the assistants , or so many as can conueniently be there ( being for that purpose warned ) shall in a decent manner be at the buriall vpon paine of fiue shillings for euery one making default , to be paid to the said master and wardens to the vse of the said corporation . for which said warning , the beadle is to be alowed fiue shillings for his paines by the executors or friends of the deceased 39 item it is ordained that if any person or persons of any other trade or profession whereof there is speciall vse in the said art or mistery as caruers , ioyners , inborers , smiths , painters &c. shall bee admitted into the freedome of the said corporation , they shall bee imploied in their proper art or mistery before the forrayners , so long as it shall be no disaduantage to the common good , or to any other perticuler person that shall haue cause to vse them . 40 item it is ordained that if any person or persons vsing , or exercising , or which hereafter shall vse or exercise the said art or mistery or any thing therevnto appertayning in any place or places within the precincts aforesaid doe or shall infringe , breake , or not obserue any act or ordinance in these points expressed , and doe or shall deny , refuse , delay , or deferre to pay any such sum or summes of money as shall happen at any time hereafter to be forfetted or due to be paide to the said master and wardens for any paine , penalty or forfeiture , touching any of the ordinances in these presents expressed , and doe or shall deny , refuse , delay , or deferre to pay any such sum or sums of money as shall happen at any time hereafter to be forfetted or due to be paid to the said master and wardens for any paine , penalty , or forfetture touching any of the ordinances in these presents expressed , limmited and appointed . that then it shall and may be lawfull to and for the said master and wardens or any two of them or their deputie or deputies or any other person or persons by them in that behalfe to be appointed , either by themselues or else if neede bee taking with them one constable , bailiffe , or headborough or any other of the kinges officers at all , or any time or times or their will and pleasure to enter into the howse or howses , boothes , shops , ware-howses and yards of him so refusing , denying , delaying or defering to pay any such paines , penalties , forfetures , or any other summe or sums of money by him or them due or payable , and to distraine the goods of all and euery such parties offending , and to carry away , retaine and keepe the same vntill the said paines , penalties , forfettures , or any other summe or summes of money aforesaid and euery part thereof shall be fully satisfied and payed , or otherwise to leauy or fue for , and recouer the same by any lawfull meanes : and this to doe from time to time so often as need or occasion shall require . 41 and to th' intent that his maiesties pleasure expressed in the said charter and letters pattents may be the better obeyed , and all the orders , ordinances , and constitutions , in these presents contayned , may without any respect of persons , conniuence or parcialitie from time to time be duly executed and performed . it is ordained that not onely in euery needful place and places within the realme of england and dominion of wales , there be from time to time election made of the most able and sufficient persons to be deputies in all remote places , that the charter and ordinances may be there duely and truly executed . but also more especially in the riuer of thames , where there is greatest imployment , and greatest numbers of people of the said art or mistery are inhabiting and residing . it is likewise ordayned that there be for euer sixteene of the most able , wise , discreete , and substanciall persons and workemen who shall be called the deputie assistants of the said art or mistery for the time being . of whom yearely vpon the feast of saint mathew the apostle there shall be choyce made of two to be their wardens and gouernors for the yeare following . the said deputie assistants , taking their corporall oath for the due execution of their places , shall respectiuely endeauor themselues to put in execution within the river of thames all the lawes and ordinances herein contained , and hereafter to be made for the common good , weale and proffit of the said corporation , and all the grants , powers , and authorities granted by the kinges maiesty to the said master wardens and cominalty . they shall inquire and informe themselues from time to time of all manner of abuses , complaints and misdemeanors contrary thereunto , which if they be of ordinary importance they shall examine and decide amongst themselues , referring alwaies matters of more serious consequence to the master and wardens . they shal be assisting to the master and wardens in their searches , and in leauying of fines and collecting of duties &c. they shall keepe court euery sixe weeks at the hall , where the clarke shall attend vpon them to aduise with them and register their proceedings . to these courts they may summon and warne by the beadle any of the cominalty or common worke-men or iorney men within the riuer , and fine them if neede bee . they shall continew in their places vntill they come to be yard-keepers or assistants , and be remoueable vpon iust occasion , and others chosen in their places or steedes . lastly they shall be accomptable and fineable for neglect according as the deputies in remote places . 42 and for somuch as by their said charter there is an oath to be administred to the said master , wardens , and assistants , and also to iorney-men vpon their admittance , and noe fourme of the said oath set downe . it is ordered and decreed that the fourme of the said oath shall bee as followeth . that is to say the oath of the master . you shall be true to our soueraigne lord the kings maiestie , his heires and successors , and you shall endeuour your selfe the best you can iustly lawfully and indifferently to execute and cause to be executed your office of master so farre forth in euery respect as lawfully you may , and in like manner shall obserue and cause to be obserued all the good and lawfull orders , ordinances and constitutions herein contained , and heereafter to be made for the common good , weale and profit of the said corporation , and all the grants , powers and aucthorities granted by the kings maiestie , to the master , wardens and cominaltie of the art or mysterie of shipwrights of redrith in the countie of surrey , without sparing any person , for affection , meede , dreade , or promise of reward during the time you shall remaine and be in the said office of master . and of all and euery such goods , plate and summes of money , or any other thing or things that by reason of your said office shall come to your hands or possession , you shall according to th'ordinances heerein specified , make a good , true , iust and plaine accompt , or else pay such fines as you shall be ordered to pay for your not so doing . you shall not for any malice , nor for loue or affection , assesse any person in a greater or lesser summe than after the quantitie and qualitie of his offence according to your discretion and according to th' ordinances in these presents mentioned . so help you god. 43 the like oath for the wardens and deputies , respectiuely , mutatis mutandis . the oath of the assistants , you shall sweare that you shall bee true to our soueraigne lord the kings maiestie his heires and lawfull successors , and you shall indeauour your selues so farre forth as you lawfully may , to the best of your skill , aswell for and concerning the giuing and vsing your faithfull aduices and counsell to the master and wardens of the art or mysterie of ship-wrights of redrith in the countie of surrey , for the time being , for their more better execution of their said offices , and to giue & vse your faithful aid and assistance in euery respect as much as in you lyeth , and lawfully you may doe for the due obseruation of all the good and lawfull ordinances heerein contained or heereafter to be made according to the true intent and meaning of the same , and of the powers , grants , and aucthorities granted by the kinges maiestie to the master , wardens and cominaltie , without sparing or impeaching any person or persons whatsoeuer either for affection or malice or in respect of any reward , meede , dread , or promise of reward during the time you shal be an assistant touching the said art or mysterie . so help you god. 44 the oath of euery one that is made free , you shall be true to our soueraigne lord the king to his heires and successors , you shall be obedient from time to time in all matters lawfull to the master and wardens of this art or mysterie of ship-wrights for the time being , and readie to come to their lawfull summons except you haue a lawfull excuse . or else you shall pay such reasonable penalties as you shall forfait for your disobedience according to the ordinances heeretofore made by the master , wardens and assistants of the said art or mysterie . which ordinances and euery of them to your power you shall obserue and keepe , and all the lawfull counsels of the master , wardens and cominaltie of the said art or mysterie , which at any time of assembly shall lawfully be had in communication among them then at their common hall , you shall keepe secret & not disclose the same to any person of the same cominaltie , nor to any other , & especially to any such person whom the same matter doth concerne and touch . so help you god. all which ordinances and constitutions in manner and forme aforesaid at the request of the said phinees pett master of the said act or mysterie of ship wrights and of the said william bright , nicholas symonson , and nicholas clay now wardens and cominaltie of the same by aucthoritie and vertue of the said act of parliament made in the said nineteenth yeare of king h. 7. wee the said chauncellor and cheefe iustice of either bench aforesaid haue , seene , read , examined and perused , and for good laudable and lawfull ordinances constitutions and oathes so far as we lawfully may , wee doe allow and approue by these presents . in witnesse whereof wee haue heereunto subscribed our names and set to our seales the tenth day of september . in the yeares of the raigne of our soueraigne lord iames by the grace of god king of england , france and ireland , defendor of the faith &c. the tenth , and of scotland the fortieth . tho. ellesmere cane . tho. fleming . edvv. coke . notes, typically marginal, from the original text notes for div a06315-e50 the preamble . the reasons and ground of this charter . who are to bee of the corporation . the name of the corporation . to haue a common seale . to haue a master , three wardens , and sixteene assistants . nomination of the first master . nomination of the first wardens . nomination of the first assistants . the day of election of masters & wardens . to bee remoueable for misdemean or & and others chosen . to be fined for refusall or neglect . to appoynt deputies in remote places . their duty and office . to haue a clarke . power to choose inferior officers to take in any person to bee of the company and again to displace them keeping & retayning of apprentices . to be boūd and enrolled at their common hall. courts and consultation . power to make lavves . offendors to be fined . power to leauie and recouer duties , fines , &c. by distrease or action of det. restraint from discouery of the secrets of of the trade . punishmēt of such as shall depart from their worke and be mutinous . hearing of complaints . searches & surueyes . power to trade beyond the seas . surueying of tounage power to punish . imprisonment of offendors . freedome from size or sessions submission to the charter . power to purchase . the kinges charge . the preamble . election of auditors . election of stewards . the company to heare a sermon vpon the election day . for prouiding a dinner vpon the election day . election of beadles . for hauing a chest with foure lockes and keyes . searches and surueies . none to be set to worke vnles he hath beene aprentice to the trade . for distinction & approbatiō of mr. workemen admittance of yard-keepers . taking of apprentices . binding enrolling and presenting of apprentises . formerly bound to be enrolled at the hall , making of indentures . setting ouer of apprentices . submission to the ordinances . appearance at the hall vpon summons . restraining of worke on sundaies . against inticing away of prentices contributions for maintenance of the corporation . suppressing of conspiracies against charters and ordinances . none of the company to reuile another . payment of quarterage . perfecting the company in the knowledge of the trade coming to , & departure from worke continuance at worke begun . tonnage of ships & poundage vpon old taske worke poundage of persons that goe to sea no insufficient person to goe to sea. keeping of monthly & quarterly courts restraining of worke to any forraine prince . yeelding vp of accompt . deciding of controuersies . to restrane the discouery of the secrets of the trade . for imployment so the company at their dweling places . an order for calkers buriall of the assistans freemen to be imployed be one forrayners . di●strayning for fines . deputy assistants in the thames , oath of the maister &c. " 1612 " an exact enqviry after ancient truths, both in scripture and fathers touching the subsistence of the church of god, digested into three parts : viz. i. true worship. ii. dominion, or divine jurisdiction. iii. discipline, reduced from our father adams time, through all ages, to these present times ... / by w. fenwick ... fenwick, william, 1616 or 17-ca. 1682. this text is an enriched version of the tcp digital transcription a70099 of text r21240 in the english short title catalog (wing f724). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 159 kb of xml-encoded text transcribed from 38 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a70099 wing f724 estc r21240 12119255 ocm 12119255 54411 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a70099) transcribed from: (early english books online ; image set 54411) images scanned from microfilm: (early english books, 1641-1700 ; 241:e77, no 30) an exact enqviry after ancient truths, both in scripture and fathers touching the subsistence of the church of god, digested into three parts : viz. i. true worship. ii. dominion, or divine jurisdiction. iii. discipline, reduced from our father adams time, through all ages, to these present times ... / by w. fenwick ... fenwick, william, 1616 or 17-ca. 1682. [12], 60 p. printed for edw. husbands and lawrence blaiklock, london : 1643. reproduction of original in thomason collection, british library. eng church -early works to 1800. worship -early works to 1800. a70099 r21240 (wing f724). civilwar no an exact enquiry after ancient truths, both in scripture and fathers. touching the subsistence of the church of god; digested into three par fenwick, william 1643 28864 10 40 0 0 0 0 17 c the rate of 17 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2006-11 tcp assigned for keying and markup 2006-11 apex covantage keyed and coded from proquest page images 2007-05 robyn anspach sampled and proofread 2007-05 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion an exact enqviry after ancient truths , both in scripture and fathers . touching the subsistence of the church of god ; digested into three parts : viz. i. true worship . ii. dominion , or divine jurisdiction . iii. discipline , reduced from our father adams time , through all ages , to these present times . very usefull for these times : by w : fenwick , utter-barrester of grays-inne . london , printed for edw : husbands and lawrence blaiklock : and are to be sold at their shops in the middle temple , & temple-bar . to the right honorable , algernon earl of northumberland , lord percy , lucy , poynings , fitzpain , brian , and latimer ; lord high admirall of england , knight of the most noble order of the garter , and one of his majesties most honorable privy-councell . right honorable , the unworthy oppressed author hath not long since groaned under the severe censure of the late high commission for the insuing speculations , which now he adventures to present unto your honour , hoping for a candid acceptance , and interpretation of his poor indeavours for the good of zion . had not the rising sun of an auspicious parliament dispelled those clouds of oppresion and tyranny , that menaced a drowning both to me and them , they had been choked in their embrio , and never injoyed the happinesse they have now attained in your honorable aspect . pardon ( most noble lord ) the inforced presumption of the distressed author , which implores and hopes for your honorable patronage , and humbly praying for the daily increase of your honours health and eternall happinesse , remains your honours most humble , most devoted servant , william fenwick . the errata . page 1. line 27 ; for more , read most . l. 28. for right , r. light . pag. 2. l. 29. for . 2 , r. of . line 34. for posterity , r. prosperity . pag. 4. l. 24. for endeavours , r. endnes . the second treatise , p. 2. l. 33. for . the , r. thy . for of , r. unto . pag. 18. l. 3. for he , r. the . pag. 10 , l. 21 , for in , r. from . pag. 11. l. 28. for what , r. with pag. 15. l. 1. for angelicall , r. euangelicall . p. 20. l. 9. for . penitent , r. impenitent . pag. 23. lin 6. for a , r. as. for of . r. to . pag. 25. l. 9. read , are first . pag. 54. l. 14. read omitted . pag. 55. l. 9. read , it is that . l. 29. reade , all , and thus . zions reqvest to her honourable , and welbeloved sonnes now happily assembled in the long and much-desired parliament of england . right deare and well-beloved of god your father in my lord ; by whom you are begotten and borne , and welbeloved of me : not begot of mortall or carnall seed , but of the immortall seed of the word ; neither borne nor brought forth of the mandane wombe of rome : nor sprong from the native bowels of my humanitie ; but i bore you and brought you forth of my celestiall wombe : the eternall councell of god ; and i have nourished and brought you up in the royall city of divine salomon , my lord and your god and saviour . my sonnes heare your fathers instruction , and forsake not your mothers teaching ; for they shall be a comely ornament unto your head , and as chalnes to your necke . you have seene with your eyes , and heard with your eares , how the strumpet of babell hath boasted her selfe against me , and with her impudent face affirmed her selfe to be queene of heaven and earth , deluding the world with outward apparantes , whereby many are mistaken by her outward glory , supposing her to be my selfe . but i desire you , my most honourable and deare children , to conceive of me aright , and be not deceived with vaine and glorious showes and worldly pompe ; for my glory is internall and heavenly , more splendent then the pure gold of more curious embroderers , which no eye can see , but that divine eye of right which is given you of your father . for i testifie unto you , that i am not to be considered by the pompe and glory of the world , nor yet by the wisedome of the wise man , or by the nature of flesh and blood , for those are not heavenly , but earthly sensuall and divelish , and doe not , cannot , nor will not please god , but conceive you me to be heavenly , spirituall . and divine , such as your father hath described me to be . a mountaine , even mount zion , a city , the city of the living god , the celestiall jerusalem , filled with the societie of innumerable angels , and the assembly of the first borne , which are written in heaven , and with the presence of god in trinitie sitting upon the throne , judge of all , and with the unity and communion of the spirits of just and perfect men , made perfect with that individuall union which they have with jesus the mediatour of the new testament , and with the blood of sprinkling , which speaketh better things then that of abel , even the remission of sinnes to the imputation of righteousnesse for justification of sinners , for he came to save sinners , by drawing sinners , to repentance . and i pray you shake of all carnall apprehensions of mee , and conceive me to be really such in nature and condition as my lord hath revealed me by the mouth of his blessed servant peter , 1 pet. 2. affirming mee to bee a spirituall house or temple , 1 pet. 2. 5. built and compact of living stones , made a spirituall house a holy priesthood , to offer up spirituall sacrifices acceptable to god by jesus christ , who is my foundation that living stone , on whom i am built , though hee be disallowed of men , yet chosen of god and precious . neither suppose me to bee a politique body , composed of a temporall head or soveraigne monarchy , or a nationall and positive lawes and customes ( which though they bee ordained of god , yet in substance they are humane inventions and traditions of men ) nor consisting of civill and humane magistrates , endewed with morall gifts and vertues for the externall government , power and posteritie of humane societies , politiquely and wisely providing for the defects of depraved nature , and preventing the dammage , danger and ruine , which the malice of satan and the corrupt nature of man , would draw upon the societies of men in their terrestriall abode . though i bee sometimes called a kingdome in respect of my eternall king , the lord of lords , and king of kings , and of his divine spirituall power and heavenly dominion , which never shall have end : yet am i never anywhere in scripture described to bee a temporall or earthly kingdome . but on the contrary , my lord did plainly affirme and teach , that his kingdome was not of this world , and prohibited the subjects of his kingdome to take dominion and government upon them one over another , nor set up a hierarchie among them , as the princes and lords of the world did , whose manner is to thirst after preheminence and dominion , but that in his divine kingdome , hee that would be the greatest , should be the least , and hee that should be found to take most diligent labour and paines in ministration of his divine word and food of life , should bee esteemed a faithfull servant to his lord and master . but consider me as i am the minister and dispensator of god , to whom is committed the administration of that hidden mysterie of god , which was promised since the world began , it was hid from all ages , but now in these latter dayes made manifest to his saints , to whom god would make knowne what is the riches of his glorious mystery among the gentiles . which riches is christ in you the hope of glory , and christ is the image of the invisible god , the first begotten of every creature : that word by whom all things were created in heaven and in earth , and he is before all things , and in him all things consist , and he is the head of the body of the church , hee is the beginning , and the first begotten of the dead , that in all things hee might have the preheminence , for it pleased the father , that in him all fulnesse should dwell , and through peace made by the blood of that his crosse to reconcile to himselfe through him ( even through christ ) all things , both which are in heaven , and which are in earth . this is that mysterie which is committed to me your mother , not that i should adde or diminish , but that i should deliver unto you , that which i have received of the lord ; and for that this mysterie my lord christ is my head and soveraigne of my soule i am called his mysticall body . therefore cast away all carnall and wordly conceits of mee , and behold me in that mysterie , as i am growing up into 〈◊〉 ephes. 4. 5. which is my head that is christ , by whom through the unitie of the spirit , in the bond of peace , i am a mysticall body , like a naturall body coupled and knit together by every joynt , for the furniture of the body , according to the effectuall power , which is in every part , wherby the body receiveth encrease unto the edifying of it selfe in love ; and through this unity in my head , i and my head make one compleat mysticall body , so there is one body , one spirit , called unto one hope , of our vocation ; one lord , one baptisme , one god and father of all , which is above all , and through all , and in us all . but as a naturall body is one , and hath many members , and all the members of the body which is one , though they bee many , yet are but one body , even so is christ , for i am his owne body by his spirituall union ; but marke well and understand , this body is not one member , as a pope , or episcopus , to take preheminence , which would make division betwixt me and my head . but in the body there are many members , so in me the body 〈◊〉 church of christ there are many members , and hee is the onely true and absolute supreme head . and none but he can give many and divers gifts and administrations as in this , 1 cor. 12 4. 5 , 6 , 7. but the same spirit , the same lord , and though there 〈◊〉 diversities of operations , yet one god is the same , which work 〈◊〉 all in all ; now if my head be god , and my endeavour the gifts of the spirit , who can impose upon mee any other gifts administration or operation , but onely my lord , surely no prince , no pepe , no prelate . but consider me , my sonnes in this thing , that the administration of the spirit is given to every man to profit withall , no member , nor person is to receive this talent , and to hide is , for god doth not light these lights to put them under a bushell but to enlighten the whole house the church ; as every member of the body is profitable to other , so are my members ; therefore to some hee gives the word of wisedome , to another the word of knowledge , to another the excellencie of faith , to another the operation of great workes , to another prophesie , to another diversitie of tongues , and to another interpretation of tongues ; all these worketh one and the same spirit , distributing severally as he listeth , for christ my lord and head is god ; and the father is in him , and hee in the father which is above all , and through you all , and in us all ; who gives unto every one grace according to the measure of the gift of christ ; for it was prophesied of him , that when he ascended ( who had first descended into the lowest dejection of earthly paines and debasement for the sinnes of man ) hee should also ascend , and fit on the right hand of god , and lead captivitie captive , and receive of god the father , gifts to give unto man ; not humane gifts to governe the terrestriall affaires of this life , but divine gifts to guide and lead the soules of men into the way of peace and eternall felicitis . therefore seeing my ●●●d is the great mysterie of god , and spirituall word of life , to whom i am united through the unitie of the spirit , i am his and he is mine , and both one christ , one church and mysticall body or spirituall spouse , my lord give me , all spirituall gifts to translate me , from darknesse into his glorious light ; from carnall and earthly things , to bee made a spirituall and heavenly spouse . for god which made light to shine out of darknesse , is he which hath shined in our hearts to give the light of the knowledge of the glory of god in the face of jesus christ . but wee have this treasure in earthen vessels , that the excellencie of that power , might be of god , and not of man ; for these causes he gave and ordained some members to have diversitie of gifts and administration ; as first apostles , secondly prophets and evangelists , thirdly pastors and teachers ; then such as doe miracles ( for miracles follow the word , where there is need of confirmation ) and gifts of healing , helpers , as deacons and governours as elders . these are the instruments of ministration by divers gifts distinguished into divers administrations and offices which are distinguished by their spirituall operation and ministration of one and the same word and ministerie of god . this is that order , ordinance and government , or spirituall jurisdiction , which my lord god your father hath instituted for the repairing of the saints , for the worke of the ministery , and for the edification of the body of christ his church even mee your mother , and this is to continue , and not to be altered and restrained untill we all meet together in the unity of faith , and that acknowledging of the sonne of god unto a perfect man , and unto the measure of the age of the fulnesse of christ . thus right honourable my sonnes and saints of god your father , i have presented my selfe unto the view of your heaven-bred judgements and spirituall wisedomes , that you may behold mee all glorious within , and not judge by outward appearance , nor by politique reasons , lest you be mistaken in my nature and condition , and suppose me to be a terrestriall . hierarchie to bee governed by positive lawes , traditions , decrees and canons of men , which cannot search the reines of the heart , nor cure the soule , nor lead her into blisse . therefore i request you to take into your consideration the heavie burdens grievous to bee borne , ( which the scribes and pharisees of rome , who pretended to fit in moyses seat ) have laid upon my shoulders : the episeopall waight whereof you my sonnes have heretofore borne , with much griefe , whilst they advanced themselves to the chiefe seates and most eminent dignities , loving to be reputed great and excellent rabbies , even above you the naturall peeres and potentates of state . and now i conclude , and doe offer unto your sacred considerations the holy sinode of the apostles , set forth for a perfect patterne of all counsells and ecclesiasticall causes . in the fifteenth of the acts where you may observe that synode consisted of the apostles , elders , and brethren . their consultation was according to the rule of the written word , there conclusion and sentence was thus ; it seemed good to the holy ghost , and to us to lay no more burden upon you then these things necessarie . that is , that yee abstaine from things offered to idols and blood , which includes all ceremoniall inventions and bloudy sacrifices , and prohibits from that which is strangled with all crueltie and oppression , and from fornication , which imports uncleane conversation and lusts , which if yee forheare yee shall doe well . and though i here claime of you the honour of being your mother being the body of christ and church of god , in whom you also have the honour and prerogative to be the sonnes of god ; yet touching my earthly habitation and abode i am under your dominion and tuition , whom my lord hath placed over me for my peace and prosperity on earth . and that through soveraigne power and authority which he hath ordained over all men , to the end you may give his gospell a free passage , and be nursing and protecting fathers of mee in your common-wealth , that your father may give you and your king a blessing of welfare and happy being in my lord christ , in whom all nations are blessed , and blessed is that nation whose god is the lord . a breviate of the ensuing second treatise . the subsistence of the church of god composed of a threefold cord , 1. worship . 2. dominion . 3. discipline . in the tractate of worship are declared 1. the nature of divine worship . 2. the nature of acceptable obedience . 3. how this worship corresponds with the nature of god , 4. the manner of publike worship from adam till moyses . 5. the service used by the patriarkes . 6. the same continued in the nationall church . 7. the service used in the synagogues . 8. the same observed by the apostles . 9. the testimony of the fathers . 10. an amplification , and undeniable reasons for the puritie of gods word and worship . in the tractate of dominion or divine jurisdiction ; 1. of the first gradation of this dominion . 2. how christ ordaines his vice-royes on earth . 3. difference betwixt regall and divine power . 4. the glasse of kings . 5. how divine power is derived unto man from the father , by the word , through the spirit . 6. how the word is the divine power of god , and the authority committed to the church . in the tractate of government and discipline . 1. of the calling of ministers . 2. the manner of their ordination . 3. the orders and degrees of pastours , and their 4. denominations under the law and gospell . 5. of discipline and censures . 6. of excommunication . the subsistence of the church of god . the subsistence of gods church is composed of a threefold thred , which cannot easily be broken . 1. the first is spirituall and divine worship worship . 2. spirituall and divine jurisdiction , or jure divino . dominion . 3. spirituall and divine discipline or government discipline . i call this threefold cord of grace divine and spirituall because the universall minister of gods dispensation of all saving grace ; is the holy spirit , the third person of the trinitie . these are correlative subsistences in the church of god so depending one upon another , that they cannot be separated or untwisled without either some defect or dismembring of the church in her selfe , or utter dissolving of her , in essence and nature to be any true church , also , without these distinct subsistences in the church , she cannot exercise the gifts and graces of gods spirit , nor the functions and offices ordained of god for ministration of the word ; for this cause i call them subsistences in the essence of the church like , unto the subsistences of the trinitie in the essence of god himselfe . of spirituall and diuine worship . the worship which god requires , must bee such as is agreeable to his owne nature , and the good pleasure of his owne will ; therefore true divine worship is tyed to the prescript commandement of god , and not to the devising invention of man , therefore to obey is better then sacrifice , and to hearken is better then the fat of rammes . the nature of acceptable obedience . it is a supernaturall and filiall worke of god internally and spiritually wrought , seated and invested by gods spirit into the intellect , making man a new creature created in christ jesus unto good workes ; which god hath ordained that he should walke in them , being renewed in the spirit of the mind , to offer himselfe unto god a living sacrifice in an understanding worshipping of god . this worship and sacrifice , is described by the prophet david to be a broken and contrite spirit , called a well-pleasing sacrifice to god , presenting a sin-offering , as psal. 51 , 17. also in the 116 , it is called the sacrifice of praise and thanksgiving . how this worship is correspondent to the nature of god . the lord doth shew it in the fourth of john 23. and 24. saying , the true worshippers , shall worship god in spirit and truth , that is in the spirit of sanctification dwelling in the mind , helping our infirmities with sighes and groanes , which cannot be exprest ; and in the truth of his word dwelling in us in all wisedome and spirituall understanding , such as these the father requireth should worship him , because god is a spirit , and they that worship him , must worship him in spirit and truth , and not in the ignorance of the mind , nor in the invention and will-worship of man ; for this cause the psalmist saith in the 51. 6. thou o lord lovest truth in the inward affections ; and in the 50. psalme he saith , offer to god the sacrifice of praise , and pay the vowes of the most high , and call upon god ; for the lord loveth truth in the inward parts . this is the pure and simple worship of god , without the glory and beautie of outward ceremonies , agreeing with the simple pure essence and nature of god himselfe . consider wel pauls caveat in the coloss. 2 , 8. 18. 20 , 21 , 22 23. warning all men to beware of humane wisedome , and deceitfull inventions and traditions , according to the rudiments of the world , and not after christ ; the outward shew of holinesse which puffes up mens hearts with selfe-conceit , being burthened with traditions , which having a glorious shew of holinesse , of wisedome and voluntary religion , wherein men are out of measure superstitious in zeale , not sparing their bodily labour . the manner of the publike worship of gods church from adam till moyses . in this first age ; whilest the church was domesticall in the family of adam and noah , and abram . the first-borne and eldest of every family was ordained of god by creation , to be a king for the common good ; a priest to offer prayer to god for them , and a prophet to instruct them . of this royall dignitie we read , that god gave dominion unto adam over his posteritie and all sublunary creatures , gen. 1. 28. this is the fountaine , of soveraigntie succeeding in the birth-right of the dignitie of the first-borne , untill cain lost it by killing his brother abel , c ham lost it for scoffing his father noah ; esan sold it for a mease of portage ; and reuben lost it for desiling his fathers bed . then god tooke it into his owne hands , and reserved soveraigntie and the dignitie of preheminence of the first-borne for his owne onely begotten sonne , the first begotten of every creature , the lyon of judah , who is king of kings , and lord of lords , by whom kings raigne , and princes decree justice . also man in creation was the prophet of god , for god breathed in his face the breath of life , and made him a living soule ) even that word , which in the beginning was with god , and was god , was the light and life of man ; adam was taught of god before his fall , as in the second chapter of genesis : and also after his fall , as in the third chapter of genesis : the seed of the woman should break the serpents head , which doctrine he received of god , and taught his posterity . his priesthood was manifest , in that hee taught his sonnes to offer sacrifices of praise and thanksgiving to god ; the outward signes thereof , they brought to their father as their high priest a figure of christ , gen. 4. 3. also hevah gave thanks to god for her issue . the services used amongst the patriarks . their practise and service in this age was plain and simple , praise , prayer , and thanksgiving to god : which consisted in confessing their sinfulnesse , and acknowledging the mercie of god in his promise , as after the birth of seth and enoch , then ( it is said ) began men to call on the name of god , genes . 4. 26. and in every family they taught and declared the promise of god to be the word of life ; as lamech confessed at the birth of noah , gen. 5. 29. and noah and enoch are witnessed to be preachers of righteousnesse . this manner of worship was more manifest after the flood , in the life of abraham by his obedience , his familiar talking with god , as in chap. 15. 16 , 18 , 19 , 20. and isaacks conversation , who went out to meditate and pray , in the evening ; so jacob worshipped god leaning on his staffe and blessed his sonne . thus the pure and unspotted worship of god , which was used both private and publique among his people , was onely praise , prayer , and thanksgiving , with teaching and divine instruction ; and to this manner of worship none durst adde nor diminish ; only god himselfe did ( in the dayes of abraham ) and unto this worship , the signe of the everlasting covenant , betwixt god and his saithfull servant abraham , and his faithfull seed ; to make a separation and visible distinction betwixt his people and the people of the world , the seed of nature ; under which covenant was promised the spirit of regeneration , or spiritual circumcision , in these words , i wil be thy god , and the god of thy seed , the seed of regeneration . here we may observe , that to the spirituall and divine worship of god , none can add any thing but god alone , and god will add nothing but divine doctrine necessary to salvation : and that , figured under plaine and simple signes ; lest the naturall corruption of man ( prone to superstition and externall sanctity ) should leane and cleave to the signes , and forget the heavenly things signified , and to seeke holinesse in the action . the same worship and service practised in the nationall church . when israel of twelve tribes became a multitude , and a great nation , whom god exercised and humbled under the bondage of pharaoh , that hee might shew forth his mighty power , mercy , and loving kindnesse to his people israel , hee sent them a deliverer , even his servant moses . moses added nothing to the service of the first age : but god added also the sacrament of the passeover , to declare unto them , that as none was to be esteemed the people of god , but those that were under the signe of the covenant of god ; so none should be delivered from the destroying wrath of god : but those that were redeemed , reconciled , and washed , or sprinkled with the blood of the unspotted lamb of god ; the promised seed of the woman , the word of life , made flesh , in whose death and shedding of his blood , they were saved and delivered from spirituall bondage and death ; and this was to be observed for a perpetuall ordinance among gods people for ever . and after the israelites and people of god were congregated and gathered together , and brought out of the bondage of egypt , the lord by the ministration of moses and aaron ; writ , divulged , and ministred , the divine precepts of the law of god : the knowledge and perfection whereof , man had lost and forgot by transgression . out of which law , moses by the commandement of god , extracted ecclesiastical ordinances for aaron , and the legall priesthood and levites , for serving of the tabernacle , to instruct the people by types and figures in the divine and heavenly mysteries of god under the law , ( as by a schoolemaster ) till the mysterie of god should be manifested in the flesh , and dwell with men . and of this doctrine all the prophets testified and writ declaring and fore-telling the comming of that messias . all the glory of the tabernacle , and after that the temple with the typicall sacrifices , was but to set forth that spirituall and divine glory and power : which was to come , and to be manifested in the flesh : and then the outward and earthly glory should be abolished and done away , that the divine and invisible power thereof , might onely remaine , and shine in the hearts and soules of the elect , as the prophet ioel 2. 28. and afterward will i poure out my spirit upon all flesh ; and your sonnes and your daughters shall prophecie , ier. 31. 33. after those dayes ( saith the lord ) i will put my law in their inward parts , and write it in their hearts , and i say ; this is the covenant which i will make with them , my spirit is upon thee , & my word which i have put in thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy seed ( saith the lord ) from henceforth and for ever . but in all this they held the daily publique service pure and undefiled , without rites or any other ceremonies , but only the reading of the word , and ministring the sacrament , and teaching on the sabbath dayes . and the jewes for their divine services had their synagogues in every citie and towne ; and christ did by his owne practise and presence observe the same upon the sabbath day , as it is luke the 4. 16. 17. as his custome was , he went into the synagogue on the sabbath day , and stood up to read , and there was delivered to him the book of isaiah ; and acts 13. 14. 15. paul and barnabas went into the synagogue on the sabbath day . the forme of service used in the synagogues . first , they began their service with a generall verball confession , which they gathered out of the prophets , levit. 26. 20. numb. 5. 6. 7. nehem. 9. 23. the forme of this confession is set forth in the jewes talmond : we have sinned , o lord , we have done wickedly , we have dealt deceitfully in thy fight , we thy people and all the house of israel , we repent our selves thereof , and are ashamed for the same : and therefore , o lord , we beseech thee forgive us our sinnes , our iniquities , and our transgressions , as it is written in the book of moses thy servant . then followed the reading of the law and the prophets , and then after followed the expounding and exhortation , then the service ended with a generall thanks for all things , and as paul saith for all persons , 1 tim. 2. 1. 2. and thus their service was concluded with blessings upon the people from the mouth of the minister . the same service and method observed by the apostles . christ left no other forme of service in gods worship , but onely such as was used in the church of the jewes , naked and simple prayer , praise , and thanks : reading , preaching , and exhortation with the ministration of the sacraments ; commanding his disciples to goe teach all nations , baptising them in the name of the father , the sonne , and the spirit . the apostles observed their masters commandement in every circumstance proper for the ministration of those divine mysteries ; to all that christ ordained they neither added nor diminished any thing . springing from superstition of time , and place , and circumstances , for they knew that ordination was not tyed to a day , an houre , or any solemne time or season , but was instituted for the benefit of the soule of man , therefore they thought fit to minister the lords supper every lords day . neither did they use any other order or gesture , but after the same manner sitting as christ did institute it , fearing the curse of god to adde or diminish ; and held that manner of order most worthy and fit to be observed in divine mysteries , which their lord had formerly observed , knowing the power & efficacie to be of his spirit , and not to consist in rites and ceremonies , or circumstances of time and place . after the ascension of the lord , he apostles and the whole church ( consisting of 120 persons ) assembled at ierusalem in an upper chamber , and abode together with the 11 apostles , and continued with one accord in prayer and supplication : and then , and there , peter taught and preached , and in the publique assembly , and with their whole consent , they chose matthias to supply iudas his place . acts 1. 13 , 14 , 15. also 2. 42. and they continued in the apostles doctrine and fellowship , and breaking of bread and prayer . in which words is set forth the whole form of their service and worship used in the apostolique times , which consisted in preaching the true doctrine of christ , their unity of faith and love , ministration of the sacraments and prayer . the testimony of the fathers . on the day ( saith he ) which is called sonday ( that is the lords day ) there is an assembling and comming together of all manner of people , ( dwelling either in the fields or in the cities ) into one place , and there are read the acts , or records of the apostles , and the writings of the prophets ; so long as the time would suffer , then when the reader hath left off reading , ( that is to say , he which was president or chiefe in the assembly , ) the bishop or pastor delivered an admonition or exhortat : on by way of discourse , tending to the stirring of them up , to follow and practise those good things . afterwards wee rise all at once , and send our prayers unto god . and prayer being ended , the bread and wine is brought , and he that directeth the action , delivereth with all the power and might he hath , prayers and thanksgiving , the people assenting say amen . then followeth the distribution to every one present , and the communicating of the things which were blessed by thanksgiving , and they send of the same to those that were absent , by the deacons ; in the end , they which are of ability , and are moved therewithall , give every one according as it pleaseth him , and that which remaineth abideth with him that is president , with which he makes provision for the fatherlesse , widowes , sicke persons , captives and needy strangers . the same author in another place of the same apologie : after ( saith he ) that we have washed , that is baptized him , that hath received the fajth , and joyned himselfe with us , wee bring him into the assembly and congregation of the brethren , where they are come together to make their common prayers both for themselves and for him , and for all manner of persons whatsoever ; when prayers are thus ended wee salute one another with an holy kisse , and then there is brought to the pastor the bread and the cup , and hee giveth praise and glory to the father of all things in the name of the sonne , and of the holy ghost , and maketh a great thankes-giving , for that hee hath vouchsafed to make them worthy of these things : which being ended the people joyne and put their blessing thereto , saying , amen ; afterward the pastor blessing them : those whom wee call deacons gives to every one who are present , and they carry to those that are absent ; and this food is called the sacrament of thankes-giving , which is not lawfull for any one to receive , which hath not before received the truth of our doctrine of faith , and hath not beene washed with baptisme of regeneration for remission of sinnes . also , tertullian in his apologie about few yeares after ; now , saith he ; i will declare unto you the practises of the christian function , to the end that when i have refuted the evill i may shew you the good . we come together into one congregation to have recourse unto god by prayer , forcing him as it were by joyning together of all our prayers , and this violent enforcement is very well pleasing to god ; wee pray for emperours , for their officers and potentates ; and for the estate present ; for the quieting of matters , wee come together for communicating of the holy scriptures ; as the present times doe presseus , or to prevent somewhat to come , or to make acknowledgement of the present ; and thus wee feed our faith with holy speeches , we relieve and succour our hope , we make strong our confidence , and therewithall likewise fortifie our discipline and manner of government by the urgent and uncessant rehearsall , and renowing of the memorie of good precepts . in our congregations is used likewise exhortations , reprehensions , and the exercise of sacred censures , for then matters are judged with great advisement , as is wont to be done , of such men as assuredly know that the face of god is towards them ; behold and see their doings , and it is a great foreshew of the judgement to come : if any one amongst us have sinned so deeply as to be excluded from the communion of prayer and the assembly ; and of all manner of having any thing to doe with this societie and fellowship , whereof the elders that are best approved and found most faithfull , doe sit as presidents in the assembly advanced , and called to that dignity , not through any summes of money ; but by the weight and sway of the good testimonie , which they have given . i have onely reported the testimony of these two authors of the primitive times to shew the pure simplicity of gods worship in their publike service , which was no other but the same in order and forme with the worship used in the jewes church , onely in this they differed from the christians , that after their services and exhortation they ministred the sacrament of baptisme when there was occasion . and then the catechumeni were dismissed with this word ( missa : ) then the elders which were all the best approved of congregation were admitted to the sacrament of the lords body and blood ministred with prayer under the signes of bread and wine , and singing of psalmes , then the minister blessed them , and then with the same word ( ●ie missa ) the congregation was dismissed . this word did properly signifie , depart or be gone or leave to depart , but by use it did after signifie the first service and the second service , which they called the first missa and the second missa , and in corruption of time it came to signifie the masse , and idolatrous sacrifice , from hence the papists lyingly saigne to derive their masse ; from the apostles and the fathers of the primitive times . wee may also observe from the apostles and the primitive congregations , that they had this tradition , they ministred the sacraments every sabbath , and every one did bring something according to their abilitie to the lords table of bread , meat , and wine , which was set on a table in the middest of the house of prayer , and this they called an offering , the more to encourage the people to this bounty and charity , and this was covered till the first service was done , and the preaching , then the cloath was taken of , and then the bishop , or pastor , or president came to the side of the table , and gave thankes and prayed for all men , and after tooke bread and wine , and consecrated them with prayers ; sometimes onely with the lords prayer rehearsing the words of the institution of our lord , as in the 1 cor. 12. 11. and brake the bread , and the wine was poured out , and distributed to the people thereto admitted ; the rest of the offerings were given to the poore , the needy and the widowes by the deacons . and platina in the life of telesphorus saith , that in the apostles times all things were done nakedly , plainly and simply in the action of this mysterie ; and in rome where the mysterie of iniquitie was to take roote , and bee seated , all things continued , and were done after the same order , doctrines and traditions , as the apostles taught ; as irenaus doth witnesse for twelve bishops successively from the apostles unto eleutherius ; nay ; the simplicitie and puritie of worship continued without addition or diminution untill constantine the great his time . an amplification what undeniable reasons for the puritie of gods worship and service . it is evident and undeniable that gods worship , and the divine service hath beene ever from adam , and practised by his posteritie in the first age plaine , simple , pure , and naked prayer , praise and thankes , without any invention of man , or externall ceremonie , nor yet any sacramentall signes , save onely that adam taught his sonnes to bring unto him , as to their high priest presenting the person of the promised seed , before the incarnation , their first fruits in thankfulnesse , having onely the naked and simple , ministration of the word promised to be made man , preached by adam , seth , and enoch , and noah , to feed their holy faith , god enlightning them with the inspiration of his spirit , making them the prophets of god . and the divine reasons why god used no sacramentall signes , nor figurative sacrifices was , for that adam and his posterity had not altogether forgot that divine light of life , which hee was endued with in his creation , though hee had newly lost the possession thereof , yet he was more capable of inspiration , then the next generations were , who had smothered even the light of nature by multiplying their transgressions : and this was a principall cause why they lived in this age above 960. but in the second age god did not onely for their overgrowth of sinfulnesse cut short the dayes of man , but hee also did choose himselfe a people from the loynes of abraham , and renewed unto him the promise of his blessed seed , and made him a great nation and church unto himselfe , and to this church and people god gave sacramentall signes to distinguish them from all other nations to be his owne , and ordained them statutes , lawes , and ordinances to instruct them as under a schoolemaster , and by signes to lead them unto the spirituall power , and efficacie of the incarnation of christ and his death unto the remission of sinnes . but it is undeniable and manifest , that hee required no other manner of worship and service of them , then hee did of the first people , for god is unchangeable in his nature ; therefore he cannot nor will not have any other kinde of worship : but one simple pure worship of praise , prayer , and thanksgigiving , and feeding of this worship with the plaine ministration of his promised word of life preached unto them . but why was this second age burthened with ordinances and figures ? because this age was drowned with the growth of sinne , and incapable of light , for sinne by the law became more raging and sinfull ; and the law was weak , and could not prevaile with man because of sinne , for mans sinfulness : was so great , that the spirit of the law which is righteousnesse , could not dwell in flesh and blood but it must be consumed : for this cause the law became death unto man , and man , by the law became dead : for the law did not onely reprove , but condemne . but in this third age the righteousnesse of the law became incarnate , and was made man , that man might be made the righteousnesse of the law : thus that christ , who was promised to the first age , is become our righteousnesse : so that now the spirit is communicated in a fuller measure , and more evident and powerfull then it was unto the jewes in figurative types and ceremonies . and this is the reason why all things are become more spirituall , and god will have his worship now to be known to be onely spirit and truth ; for through him we are become new creatures unto god the father , created in christ , not to a new worship , but to the same worship more pure and perfectly to worship in spirit then heretofore . the reason ( why christ would institute no other worship , nor allow none to be true-worshippers ; but those that worshipped in spirit and truth , simply , plainly , and nakedly , is extracted from gods owne essentiall nature , god is a spirit , and therefore will be worship'd in spirit and truth . also god is one simple pure spirituall essence , therefore he will have no invention , nor no mixture of any rites , ceremonies , or observations but plainenesse . and againe , god will with the simple plainenesse of his worship and preaching confound the wisedome and superstitious curiosity of man , for the naturall corruption of man not savouring nor discerning the beauty and sweetnesse of spirituall things , doth out of a slavish feare and superstitious curiosity , seeke a will-worship of his owne invention which god hates ; but the enlightned soule sees most heavenly and glorious delights in the plaine and simple ministration of gods word ; for the minde not sticking in the outward forme and signes of the mysteries : shee flies with the wings of divine speculations into the presence of god and his angels , as tertullian saith speaking of the soule . we have a sister ( saith hee ) among us , unto whom is given the gift of revelation , in the middest of divine service , she is east into an extasie , she is brought into the company of angels , and sometimes into the presence of the lord himselfe . againe , according to the scriptures that are read , the psalmes that are sung , the sermons that are made , and prayers which are offered : new matter of vision is administred and offered unto her . now those that have not this spirituall sence , and eye to taste and see how good and gracious the lord is , and to behold how beautifull his tabernacles are , they think it was the ignorance or poverty of the age that suffered the worship of god , and his ministration to be clad in such base and meane array and cloathing , and comparing her to the worldly pomp of idolatrous and superstitious worship , they were ashamed to show the church in such plaine roabes before the gentiles and iewes ; therefore every metropolitane after the nicene counsell having got the sole government into their hands , devised some sentences out of the scripture to beautifie the service and the sacraments , and some rites and ceremonies to correspond both with iew and gentile in serving god ; all which things though at the first the inventers had a good intent , and the words and rites carried a glorious show of holinesse ; yet because they were not the things that god ordained , nor thought fit to be done or to have done in his service and ministration : therefore they brought forth in the end a malignant effect both in worship and doctrine , idolatry and superstition with damnable heresies in the end ; which the first inventers never dreamed of . for when man adds other words ; or some other thing to the sacraments , then christ did use in his institution , doth hee not disallow of the wisedome of god , and thereby make his owne filthinesse appears under his skirts ? as the lord saith , exod. 19. last verse , where man is prohibited invention . to beware of this , cyprian in his epistle to adrian the emperour , adviseth to hold our selves fast to the institution of christs the apostles did so as appeares by paul , 1 cor. 11. 12. it is truth ( saith cyprian ) seeing that neither any apostles neither angels from heaven could declare any thing unto us ; beside that which christ hath once taught , i cannot but mervaile how against all angelicall and apostolicall doctrine men dare to offer in some places water in the cup . again he saith , they should ask counsell of those whom they follow ; for if in the sacrifice which is christ we should not follow any other then christ , it must of necessity follow that wee must obey and doe as christ hath done and commanded us to doe : so he saith in his gospel ; if you doe the things i command you to doe , i will call you no more servants but sonne ; and the father doth witnesse , that christ is onely to be heard , aying from heaven this is my beloved sonne , heare him ; thereupon we are not to regard what those before us have judged meet ; because we are not to apply our selves to follow the customs of man , but the truth and verity of god . and the same author to stop the month of all will-worshippers faith ; if any of our predecessors either through ignorance or foolish simplicity have held otherwise then the lord hath taught , either by his precept or by his example ; god will pardon such his simplicity through his rich and abundant mercy ; but unto us now , who are forewarned and taught the contrary by himselfe , it cannot be pardoned . these enforcing and undeniable reasons cannot be withstood , but teach and stirre us up to seek the first purity , simple and plaine manner of worship , and to shake off all rites , ceremonies , and superstitions , and to rest satisfied with the simplicity of preaching , and to cleave to the prescript institution of christ in using the sacrements . thus much for the worship of god . of divine iurisdiction , the second subsistence in the church of god . as divine worship is the first subsistence , in the unitie of the visible church of god , in which all the faithfull are congregated ( as it were in one body ) into the unitie of the spirit in the bond of peace , even so divine dominion must be the second subsistence dwelling in the church , and filling the church with life and vigour through all members , as the soule in the body , also it is like sinewes and arteries knitting and coupling together the body by every joynt for the furniture thereof ( according to the effectuall power which is in the measure of every , part ) receiving increase of the body unto the edifying of it selfe in love . now all powers are of god from above from the father of light , as from a fountaine from whence all good gifts and gracious givings doe proceed by his mighty word through his holy spirit flowing into the vessels of humanity and running through them with a perpetuall successive duration , returning into the ocean of gods glory . the first receptacle of all divine power and dominion communicated from the father is christ the mediatour god and man to whom all power is given , both in heaven and in earth , who is the first begotten of every creature ; and as daniel saw in his vision one like the sonne of man come in the cloudes of heaven , and approach to the antient of dayes , and they brought him before him , and he gave him dominion , honour , and a kingdome , that all people , nations and languages should serue him , for this cause we are taught to conclude our petitions with this obedient acknowledgement , for thine is the kingdome , the power , or dominion , and the glory . this kingdome is one entire kingdome of distinct gradations , yet individuall , like the wheeles in the vision of exechiel , one within another , as the kingdome of providence , the church of christ militant , with the soules triumphant , and the dominions , powers , and principalities of angels ministring before him . the dominion given unto christ as he is the sonne of man ( * christ god and man ) is the personall power of the fathers eternall begotten word , by individuall union of divine nature , with the humanity communicated to gods elect . whereby hee is the ingraven forme of the fathers owne person unto the world , holding up all things by his mighty word . this word by the ministeriall proceeding of the holy ghost is that scepter of righteousnesse , whereby he guideth and ruleth his kingdomes , as david saith , thy throne , o god is for ever , the scepter of thy kingdome is a scepter of righteousnesse . this is that scepter of righteousnesse by the precepts and power whereof kings raign , and princes decree justice ; for this cause christ is called the king of kings , and lord of lords , the onely ruler of princes . of the first gradation . for the first gradation of gods great kingdome , god by divine ordination in nature in the creation gave a blessing and dominion unto adam , to fill the earth with his seed , and to subdue it under his obedience . for this cause it is said , the heaven of heavens is the lords , the earth he hath given to the children of men ; from hence god claimes the first borne to be his substitutes on earth , which honour in the beginning was due to them , as the dignity of their birth-right by gods ordination , which continued in the family of adam , till cain lost it by killing his brother abell ; cham lost it by scoffing his father noah ; esau sold it for a messe of pottage , and reuben lost it by defiling of his fathers bed . then by the law of that ordinance the dignitie of birth-right was of divine right conferred upon the tribe of judah , and reserved in the line of iudah for the lyon of judah , who is the image of the invisible god , the first begotten of every creature , and for that all things were created by him and for him , and that he is before all things , and in him all things consist ; and also being the ordained lambe of god before the foundation of the world , he is therefore made the head of the body of the church , king of israel , that in all things bee might have dominion and preheminence both of things in earth , and things in heaven ; for it was the fathers pleasure that in him all fulnesse should dwell , from this fountaine all soveraigntie is derived . how christ doth constitute his vice-royes on earth , kings , princes , and potentates , &c. the first ordination of soveraignty being thus ( as i have shewed ) of divine right conferred upon the naturall sonne of god sitting upon his highest throne of glory , farre above all powers and principalities , he doth by his divine and all foreseeing providence constitute whom it pleaseth him to sit upon his earthly thrones , over any nation , people , or language , induing them with proper gifts of his owne spirit for rule and government ; thus doth god constitute kings and princes , and rulers , after what manner soever it bee done on earth , whether by lineall descent or nationall choise , or by the sword , howsoever the hand of providence doth direct , appoint and establish , 1 sam. 2. 4. psal. 123. hee raiseth the poore out of the dust , and lifteth the beggar out of the dung , to set them among princes , and to make them inherit the seat of glory ; also , hee pulleth downe and setteth up at his pleasure . it is profitable for us to observe that adam by his transgression , lost neither the natural faculties of his soule , nor the honour and dignity of his birth-right and dominion though at the first , ( by losing that breath of life which was the light and life of his soule , and that made him the perfect image of god ) they were weakened and blemished in capacitie . for if he had lost his naturall faculties , hee had lost the forme of his being , and if his birth-right and dignity of dominion had beene abolished before it had beene conferred upon another , then should nature have been deprived of the ministration of judgement , justice , and equity , which would have brought forth an utter dissolution of the whole generation of man ; but after the sonnes of adam , as it were forfeited their dignity and birth-right of dominion by multiplying transgression , then god the father conferred the preheminence thereof upon the sonne of man ( even christ ) that he might consecrate and appoint , whom it seemed good unto him to sit upon his temporall throne , so that birth-right and preheminence might be his in whom all fulnesse dwelt . and that by him judgement , justice and equity might reigne with men . thus the regall power of princes is derived from christ by the rule of divine ordination in nature , ( for he that is the author of nature , is the observerr and preserver of all the ordinances in nature ) so that this royall office is restored to man by ordination in christ ; but the priestly and propheticall office man hath from god by union and communion with christ , and by inspiration and supernaturall donation through the holy ghost ; for this cause a tyrant may bee a lawfull king by ordination of god , yet no christian member of christ . difference betwixt regall ordination and divine power . from hence we may extract an evident difference betwixt the power of royall ordination in nature , and the supernaturall power of god which is given to his church on earth ; that is a ministeriall power to distribute judgement , justice , and equity amongst men , with absolute power of coaction to punish actuall offences , with corporall or pecuniary punishment upon body , lands , and goods . this other is a supernaturall power and divine efficacy properly given to the elect of god by inspiration , whereby they have union and communion with christ , and one with another for every ones owne particular prerogative of son ship , and for the edification one of another , and to some men it is given in a peculiar manner , and a greater measure of divine power and gifts , for the ministration , writing , teaching , and preaching of the word and sacraments of god , which is that which was revealed by god to the antient prophets , and that which was taught by christ , and after written by the spirit of god , from the pen and mouth of the apostles ; and this power is a ministeriall power , mighty in operation to bind and loose the conscience , to open and shut heaven and hell , by declaring the judgement of god against unpentient sinners , and his mercy in christ to the penitent man , as he hath taught and revealed ; for this power doth not follow the judgement and will of man , nor succession of profession , but is tyed and limited to the power of the word and will of god ; therefore what they bind on earth by this ministeriall power , christ bindes in heaven by his absolute power . by this there is no power of coaction given to the church over the body , nor purse , nor life , but onely over the soule and conscience , and to rule by instruction , admonition , and correction . that makes men civill and sociable , and restraineth vice for feare of punishment : this other makes men spirituall and divine , meeke and lowly , and full of loving kindnesse , and rooteth out sinne in the heart , making men refraine and shun sinne and wickednesse , for the love of god and goodnesse it selfe . herein the kingdome of providence and grace doe both agree to make man happy and blessed in this life , and in the life to come ; for this cause it was said to abraham ; in thy seed all nations shall bee blessed ; and david saith , blessed is the nation whose god is the lord . for no kingdome nor common-wealth can be blessed , which doth not entertaine the true church of god in her bosome , or in which the church is not involved ; for this cause god doth make good kings a blessing to his people , and commands his saints to pray for kings , princes , and governours , that they may lead a peaceable and happy life under them , and that there his gospell may have a free passage ; and so kings and princes become nursing fathers , and nursing mothers ; and in this combination betwixt church and common-wealth , righteousnesse and peace doe kisse each other . but if they be wicked princes , then they are sent for a punishment and scourge of god to the the people , and when god hath whipped his people , then he burnes his roddes with judgements . therefore bee wise yee kings , be learned ye judges of the earth , serve the lord in feare , and rejoyce in trembling , kisse the son lest he be angry , and ye perish in the way , when his wrath shall suddenly burne , blessed are all they that trust in him . the glasse of kings . the glasse wherein kings are to see themselves by reflexion , and the pattern whereby they are to distribute judgement , justice , and equity , is the divine nature and holy trinity of god himselfe . for as the nature of god is strong and mighty full of pitty and compassion , slow to anger , and abundant in goodnesse and truth , whose purity of nature expelleth and consumeth every impure and imperfect thing , even so doth god require his king should be like unto him on earth , as he is in heaven , for he hath set none above him on earth . therefore as god is in purity of essence a law unto himselfe , and a consuming fire of evill , so ought a king in his politique capacity to be a law unto himselfe by conforming himselfe in a spirituall assimilation to the nature of god in purity of justice , punishing the evill and cherishing the good . also as the person of the father in its essence is the fountain of his eternall law which he hath begotten and ordained with himselfe for himselfe to doe all things by ; so is the king in his politique capacity , the fountaine of politique lawes which hee hath as it were begotten in his body politique to rule and governe his people by . and as the eternall law of god is the begotten counsell of the trinity in the deity , so are the lawes politique the begoten counsell of a politique trinity which is the soveraign , the nobles and magistrates , and the councell of commons , resembling the divine trinity in unity , the indivisible subsistence of a kingdome ; so that kings are by this pattern and rule bound to keepe the lawes of their kingdomes inviolate , and to doe all things by their lawes , as god doth all things by his word : and this is the greatest prerogative of a king , that he keepe his owne lawes freely without compulsion like god himselfe . and likewise as the holy ghost is the universall minister and divine dispensator of all divine powers , gifts , and graces of god , proceeding from the father and the sonne ; even so are the peeres , princes , judges , magistrates , and ministers of justice in a common-wealth , proceeding from the king and his lawes : the universall ministers of the royall powers and lawes of the kingdome . for though they be many as members in diversity of dispensation of justice , judgement , and equity of the lawes , yet are they all but as one spirit of the body politique , as the spirit of god being one , is by reason of the diversity of administrations properly called the seaven spirits before the throne of god , revel. 1. and as the individuall unity of this distinct trinitie is the subsistence of the god-head ; even so is the unity of the king with his lawes , and his princes and magistrates , the subsistence of a body politique or common-wealth ; therefore solomon saith , judgement and justice is the establishment of the throne . for this similitudes sake , kings , princes , and magistrates are called gods : i have said , saith the lord , yee are gods , but yee shall die like men , for they are in all things to bee in their common-wealth as god himselfe ; therefore wee are taught to pray , thy will , o god be done on earth as it is in heaven , that kings may rule by thee , and princes decree justice on earth as thou dost in heaven . this is that orbe wherein kings are to walke as the sunne in his spheare ; but if kings make their owne will and lust , their law and rule of justice , judgement and equitie , then they are exorbitant , and then god in whose hands are the hearts of kings , causeth their counsellers to goe as spoyled , and makes their judges as fooles , and he looseth the collar of kings , and girdeth their loynes as with a girdle , and leadeth away princes as a prey , and overthroweth the mighty , or pwreth contempt upon princes , and maketh the strength of the mighty weake , job 12. 17 , 18 , 19 , 20 , 21. how divine and supernaturall power is derived unto man from the father by the word through the spirit . a civill ministeriall power of justice is derived of kings , princes and magistrates from christ , as he is the son of god , and first begotten of every creature , and therefore most worthy to have preheminence above all , in whom all things consist , for the temporall blisse and happinesse of man on earth . so is divine and supernaturall power derived from christ , not onely as he is the first begotten son of god , but also as he is the light and life of man , without whom man cannot be a living soule , and as he is the eternall mediatour betwixt god and man , that promised seed , the redeemer of the elect of god , the predestinated lambe , slaine from before the foundation of the world , for the remission of sinnes , their ordained king , priest , and prophet , of god the father in a spirituall and more peculiar manner , and measure of mysticall union and communion , then either can be , or ever was , or ever shall be in all the ordinances of god in nature , for this cause that all men might know that he was , and is , the spirituall king of glory , and that he came not into the world to deprive kings and princes of their subordinate power and prerogative : therefore he told them plainly , that his kingdome was not of this world , and he told his apostles that among them there should bee no such government or dominion in his church , as the princes have on earth among men , but the chiefest among them should be he that tooke the most paines to serve the rest with food of life . the church is called a kingdome , because as in earthly kingdomes kings and princes have power by their politique lawes over the bodies , goods , and lives of men : for their wealefull being on earth to the glory of god : so in this kingdome christ onely and absolutely from the father through the spirit hath power by the divine . word and law of god over the soules of men for their eternall happinesse and salvation of his elect , and to the just judgement and condemnation of the reprobate , to shew forth the abundant riches of his grace in that , and in this to shew forth his wrath and power , suffering with long patience the vessels of wrath prepared for destruction , and in both the exceeding excellencie of his glory doth appeare and is effected . also , it is called the kingdome of god , because god the father is the immediate fountaine from whence it floweth ; the person of the sonne the head , to which the whole body and every member really , and in a mysticall manner is united and incorporated into him their head , because god the spirit is the immediate minister and dispensator of all divine gifts , and spirituall blessings in heavenly things ; for this cause the church in scriptures is sometimes compared to a house or building compact together and built of living stones , christ being the corner stone or foundation : and thus it is a spirituall house of saints . it is resembled to a naturall body composed of a head ( christ ) and many members knit unto it , and one unto another ; and sometimes it is described by the similitude of a throne set in heaven , and he that sits thereon is assimilated to be one in deitie , but three in distinct subsistences , like to three pretious jewels ; the first appearing like a jasper of a pleasant never fading flourishing greene , the mother of all pearles ; the second a sardine which is of a reddish flesh colour ; the third is in aspect as a rain-bow that is of the emerald colour , as the eye can behold nothing more sweet or delightsome . these colours represent the nature of the trinitie of the god-head , and round about the throne were twenty foure seats , and upon the seats twenty foure elders sitting cloathed in white rayment , and on their heads crownes of gold ; this name of elders is here given to all the members and congregation of christ in his kingdome ; and their white rayment is to expresse the righteousnesse of christ , which is imputed and freely put upon them , and making them kings , priests , and prophets to god the father ; their crownes are to declare their royall dignitie which they have by christ , for it is to be noted , that whatsoever christ is in himselfe , either personally , naturally , or officially , all his members are partakers of the same , in some measure according to the gift of christ , by union , communion , inspiration , and through externall and instrumentall ministration of his word . this is the church of god ; now those things which are individually belonging to the church , at first the protecting power of god , which is alwayes ready to defend and revenge the cause of his saints , for god takes their cause into his owne hand , saying , vengeance is mine , and i will repay it . and god hath said touch not mine annointed , and doe my prophets no harme ; for this cause ( in this signe of the church ) there is said to proceed out of the throne lightnings and thunders , and voyces , because god doth punish the wicked horribly for the churches sake : none can escape his hands , that oppresse his saints , for the lord will roare out of sion , and will put forth his voyce out of jerusalem . a second sort of gifts are inward graces of sanctification expressed in this vision by seven lampes of fire burning before the throne , which are the seven spirits of god , which is the internall sanctification of gods spirit filling every soule with gifts like oyle of grace , and fire of zeale to burne with praises before the throne ; like to the lampes in the temple , exod. 27 , 20. by seven , signifying by a definite number , manifold gifts indefinite . next are outward gifts , which are allegorically called a sea of glasse before the throne like crystall , which expresseth the spirituall pure and unspotted worship of god , and the ministration of his word as transparent to the eye of the inlightned mind , as crystall glasse is to the eye of the body , through which the saints may see the glory and majesty of god in the face of christ jesus . as this worship is pure without any spot of mans invention , and consists ( as in the first tract is said ) of prayer , praise and thankes , arising and alwayes nourished by the doctrine of the word of god , which the sea doth signifie , because it is an ocean of living waters pure like crystall ; this sea therefore declares the whole worship of god . and in respect that the saints inlightned by the holy ghost are called burning lampes , it is to them like a sea of oyle to enrich and encrease their lights . another outward gift is described to be foure beasts ; and in the middest of the throne , and round about the throne were foure beasts , the first like a lyon , the second a calfe , the third a face like a man , the fourth like a flying eagle , and their bodyes are full of eyes before and behind ; these are the ministers and servants of god , who attend the ministration of the word and doctrine , and are placed betwixt the throne and the elders , as embassadours and messengers of god to his people , their place is in a neerer station to the throne then the elders . they are compared to beasts to expresse their qualities , which is required for the conditions of the times and seasons , as the strength and courage of a lyon , the patience of an oxe , the prudence and wisedome of a man , the eagle-like contempt of earthly things , and sharper sight in spirituall and heavenly things . the number is foure , to double the number of the tribe of levi under the law , to answer the number of elders , which is double to the twelve patriarkes . their bodyes are full of eyes behind and before , which describes that sharpnesse of riches and understanding in divine things , wherewith they are inducd by the gift of the spirit to discerne things past , things present , and things to come . these beasts each one of them hath sixe wings placed round about them , and full of eyes within the wings ; these wings are not for that use that the wings are to the beasts in e●●●●●…el , two to hide the face , and two to flye , and two to hide their feet : but they are placed about their bodyes as it were for furtherance and assistance in their proper place , and not to flye withall from place to place . these wings therefore signifie governours , and assistants or helpers , by whom the ministers are ayded in their function , and doe more swiftly and readily afford succour to every part of the church . these wings are full of eyes within . these signifie the inward gifts of knowledge which are not placed in so neere a measure to the throne , as the eyes in the body , but they are of the same nature of knowledge in divine things , to this end they stand as in a watch tower , to behold and discerne every ones manners and conversation , and to reprove and exhort privately , and to helpe the ministers in censure and discipline of the church ; therefore paul saith , obey your overseers and leaders , and yeeld submission unto them , for they watch for your soules , as those that shall give account . these gifts are limited within and under the wings , as to meddle onely with that which is committed unto their power , 1 pet. 5. 2. they are not to be strikers or busie-bodies , and they are to watch over christian people onely , for what have wee to doe to judge them that are without ● 1 cor. 5. 12. 13. they that desire to behold the patterne of gods church , as she is on earth in christ , consider well this vision , and reade it seriously , as it is more fully expressed by master brightmans exposition upon the fourth chapter of the revelation . this patterne is the perfection of the church militant , as she is in christ , and in the judgement of god the father , who onely knoweth who are his . the beauty and glory thereof is not seene with mortall eyes : for she is not composed of mortall , but immortall seed , even begotten of the immortall seed of the word of god , 1 pet. 1. 23. for it is the ministration of god the holy ghost , communicating the knowledge of the word unto the hearts of the elect , which doth beget them anew or regenerate , and unite them unto christ , and those are the supernaturall powers , the word of god cōmunicated unto man , and gathereth them into one head christ , and by a well compact union makes them one church all communicating of one spirit , one faith , and in one lord and father of all , who is above all , and in all , and through us all , blessed for ever , amen . how the word is the divine power of god , and the authority committed to the church . when wee speake of the word of god , consider that the word in essence , and property of being is god with god in eternity , eternitie it selfe , as it is described in the first of iohns gospell , and though it cannot bee divided in it selfe , yet it is to bee distinguished after the personall order of the trinitie . therefore we may say the word in the person of the father is the unbegotten word in the person of the sonne , it is the begotten word , and in the person of the holy ghost , it is the proceeding word . so that by the proceeding word all things flow from the father and the sonne . by the order of this proceeding power the world was made by the word of god . as the psalmist saith , psal. 33. 6. by the word of the lord were the heavens made , and all the hoast of them by the breath of his mouth . by this proceeding power of the word man was made a living soule , as gen. 2. 7. and god breathed in his face the breath of life , and the man was a living soule ; and ioh. 1. 4. in it was life , and that life was the light of man , not naturall reason , but supernaturall light which inlightened nature . by this proceeding word adam was restored after his fall , by promising to make the word the seed of the woman , and to breake the serpents head . gen. 3. 15. for god by the proceeding of the word , saying he will put enmity betwixt satan ( whose nature is wicked and evill altogether ) and the humane generation or seed which satan had made like himselfe , he thereby promiseth that by his proceeding word , he would make his word the feed of the woman , whereby it should be of a contrary nature to wickednesse , of a heavenly pure and holy nature and condition powerfull against satan . thus by the proceeding word , the word ( god ) is made the word of promise , and the promise is made life , and thus it comes to passe that the just shall live by faith . by this proceeding word all the elect of the father are called , are sanctified , are washed , are inspired , and by inspiration are made sonnes of god , kings , priests , and prophets , for by inspiration of the proceeding word , god the word dwelleth in them , for in the proceeding word , is both the begotten word , and the unbegotten word the father , as christ saith , my father and i are one , and the proceeding spirit is one with the father and the sonne , so these three are one in themselves , and beare record in heaven , and they also agree in one by inspiration in the soules of the faithfull , or the church which makes three to beare record on earth , as the water of sanctification , and the blood of justification , and our spirit enlightned with the spirit of god ; it beares witnesse with our spirits , that we are the sonnes and servants of god . for this cause the faithfull are called the temple of the living god , 2 cor. 6. 16. as god hath said , i will dwell among them and walke there , and i will bee their god , and they shall bee my people . also , know yee not that your body is the temple of the holy ghost which is in you , which yee have from god ? ye are not your owne , for ye are bought with a price , therefore glorifie god in body and in spirit for they are gods . as the proceeding word hath proceeded by inspiration to dwell in man , which is his internall ministration : so he proceedeth by externall ministration to divulge and write the same proceeding word by the instrumentall pen and voyce of man for mans instruction , at first written by his prophet moyses , and after by the rest of prophets and apostles , and evangelists to feed and preserve their holy faith & worship of god among the faithfull ; as paul witnesseth , 2 tim. 3. 15. 16. thou hast knowne the holy scriptures of a child , which are able to make thee wise unto salvation , through the faith which is in christ jesus . for the whole scripture is given by inspiration of god and is profitable to teach , to convince , to correct , to instruct in righteousnesse . thus the proceeding word doth proportion it selfe to mans capacity , first it becomes the word of promise in the seed of the woman , then the inspirated word to dwell in the mind , and also it is the ministeriall word , declared , written , taught , and preached for mans instruction , and all is one word : for this cause the apostle peter saith , we have a most sure word of the prophets , to which yee doe well , that yee take heed , as unto a light that shineth in a darke place , untill the day dawne , and the day starre arise in your hearts , and from hence it is evident , that the scripture is the very word of god , which proceedeth out of god by inspiration , by instrumentall publishing , and writing the same , and the written word being the same proceeding word of god , ( even god declared in writing . ) the scriptures therefore are the fountaines of living water , and the ground of truth , for preaching , teaching , and instruction , exhortation and correction . and therefore the scriptures are to be had in divine estimation , for they containe the divine word it selfe , and the pastors and teachers thereof ( being thereunto called of god by a full measure of inspiration ) are to be esteemed the messengers and embassadours of god . and this is alwayes to be understood , that no man can attaine to the interpretation of the written word by naturall ingenuitie or humane learning , or art or industrie , though all be needfull instruments and meanes of knowledge , but onely by inspiration of the proceeding word , as ver. 21. 20. 21. so that first ye know this that no prophecie of the scripturis of any private interpretation . for as the prophecie came not in old time by the will of men , but holy men of god spake ●● they were moved by the holy ghost ; so must holy then of god speake and interpret the scriptures , as they are moved by the holy ghost . and that we may know the interpretation to be of the holy ghost ( being the proceeding word , and hee that indicted the same word from the father and the sonne by inspiration ) cannot give any other sence or understanding to the written word , then is agreeable to the nature of the word in the person of the sonne and of the father , and the word in the person of the sonne , is the revealed will of god the father made manifest in the flesh . therefore we may discerne whether the interpretation be of the spirit of god or no ( by this ) iohn 4. 2. 3. every spirit that confesseth that jesus christ is come in the flesh , is of god , and every spirit that confesseth not that iesus is come in the flesh is not of god ; for the confession is not an out ward confession of the lips , nor an historicall confession of the mind , nor a voluntary supposition and opinion of carnall reason , but it is the confession of the spirit of god , which declares and manifests to the heart , that the word that is come in the flesh is the very true god ( as christ said ) to know thee and him whom thou hast sent , christ , to be the very true god ( as peter confessed ) thou art that christ , that sonne of god , and christ told him that flesh and blood did not teach him this , but his father revealed it unto him . this word of god not having beene after this order knowne and considered , hath beene the cause and occasion of much mistake and errours in the church of god , but understanding the word in the true nature and property of gods order and manner of working , leadeth us by the hand from one gradation to another , and stoppeth the mouth of all men that speake against the scriptures and the holy spirit . for considering the word of god in these gradations we shall evidently perceive and understand , that the power and authoritie giuen and committed to the church , is no other thing , but the proceeding word of god , ministring the begotten word from the father manifested in the flesh , which ministration is two fold , internall by inspiration through hearing of the word , because man is an intellectuall spirit , and therefore a proper tabernacle for the divine word to dwell in ; also externall ministration , because man dwells in an elementary , earthly , and naturall tabernacle , therefore the holy ghost applyeth himselfe to mans infirmity , and doth use in his externall ministration , elementary , earthy , and naturall instruments by which as a meanes and ordinance the proceeding word , and the power thereof is daily communicated unto man both to ingraft him into the word , and to nourish him in the word unto everlasting life ; for this manner of externall ministration is necessary for man so long as hee dwelleth in this body or earthly house . the instruments which the holy ghost doth use in the dispensation of the ministeriall word , are either proper , as some members of the church set apart for the worke of the ministery , or lesse proper as the signes of the sacraments . i may call those the externall gifts which god gives to his church , for it is said that unto every one of us is given grace or the gifts of the spirit , according to the measure of the gift in christ . for wee may discerne the church is a compact body knit to the head christ , and consisteth of many members , yet in unity of the spirit they are one body , and although there be but one spirit , yet are there diversities of gifts , diversities of administrations , diversities of operations , yet all one and the same spirit , and these diversities of gifts , make diversities of functions ; so there are many functions in the church , but god worketh all in all . but the manifestation of the spirit is given to every man to profit withall , but peculiar gifts without the which the church cannot at any time be , and therefore most proper , of which it is said that christ ascended on high , and lead captivity captive , and received gifts to give unto men , as some to bee apostles , some prophets , some evangelists , and some pastors and teachers . here is to bee observed , that the divine power by internall dispensation is given in common to all , and every member of the church , so that all have common interest in the word of god , and peculiar power thereby to admonish , comfort and instruct one another , and pray for one another , and beare one anothers burdens , especially they are all kings , priests , and prophets in their families . for every father ought to use the office of an elder in his house , deut 6. 6 , 7. deut. 4. 9. but for the externall dispensation of the word , the power and efficacy thereof is committed unto peculiar men , wherof apostles , prophets , evangelists , pastors , & teachers , are in the first ranke and functions , and the power and efficacy which is given them , is onely the ministration of the word , they have not that absolute power which christ hath , to know who are his from the beginning , and to have compassion , on whom he would have compassion , and to shew mercy , on whom hee would show mercy . for christ had not this absolute power as he was the son of man , but as he was the person of god ; for as he was man , he came not to do his owne will , but the will of his father ; so likewise when he sent his apostles and disciples to teach all nations , he sent them , as he was sent of his father . so send i you , saith he , which was not to doe their owne will , nor to teach their owne doctrine , but to do his will as he did his fathers will , and to teach his doctrine which he taught them , as his father taught him : so by the word they are to do and teach , but nothing beside the word , or without the word . more at large of this in the treatise of discipline . thus we see the word of life is god in the person of the father , the unbegotten word , in the sonne the begotten word , and the incarnate word , in the person of the spirit it is the proceeding word , and the ministeriall word , and this ministeriall word is the power , and the authority committed to the church ; so the ministers cannot doe any thing but by the power of the word , and this word is christ who abideth with them , and with the whole church alwayes unto the end of the world ; so christ is the chiefe , and they are his servants and embassadours . of the third subsistence of the church government and discipline . as divine worship cannot bee wi●hout the divine power of the ministeriall word , from whence it extracts both the nutriment and efficacie , so neither worship , nor the divine word can be without order , government and discipline , whereby the whole spirituall body ( the church ) is preserved in spirituall health and blessednesse , shining in spirituall decencie and divine beauty . as psal. 45. 13. 14. the kings daughter is all glorious within . and her heavenly glory is most excellently set forth in can●●●…es 6. 10. who is shee that looketh forth as the morning , faire as the moone , pure as the sunne , terrible as an army with banners ? without externall pompe , temporall confusion , or humane policy ; for god hateth nothing more in the government of his church , and in his worship , then pompe and policy , and loveth nothing more then to have his church excell in meeknesse , holinesse , and simplicity , like himselfe , as hee saith , bee ye holy , for i am holy . and learne of me , for i am meeke and lowly . and he exalteth the humble and meeke , but the proud he sends empty away . when we speake of the church , it is to bee considered in what fence we take the church , for the church of god is in a twofold aspect to be apprehended , one as she is in a mysticall union the body of christ , the spouse of christ , the lambe , the bride , in this sence shee is spirituall , pure and holy without spot , without wrinkle , his undefiled . the other as she dwelleth in her naturall humanitie , and abideth here on earth , wherein shee is invironed with manifold temptations , infirmities and afflictions , fighting against the world , the flesh and the divell , and in this condition she is elementary , naturall and visible ; therefore god in his wisedome and goodnesse to man hath ordained externall dispensation , thereby to communicate the holy and invisible mysteries of his word to man through visible instruments , elementary and naturall , proper for mans capacity and nature , lest naturall infirmities should become an excuse that god should not speake unto man ; for this cause god doth minister the mighty power of his word , by the weake and simple voyce of man ; teaching man by letters , syllables , words and sentences , divine truth , and making evident to the mind and sences of man , by elementary signes , tropes and allegories , and so demonstrating inscrutable mysteries , and divine secrets of grace , power and glory . the first beames of the glorious gospell of christ ( which paul calls the image of the living god ) that shines unto man , is the publike and visible ministration , whose glory compared with the glorious ministration of the law . 2 cor. 3. 7. ( which none was able to behold and live , which made mountaines tremble , and the israelites excuse themselves ) is farre more exceeding glorious , which we all are able to behold with openface shining through the vaile of christs humanitie , wherein as in a glasse or crystall wee see the glory of god in the love of the father , and are changed into the same image from glory to glory , as by the spirit of the lord . and the thing that is ministred , is the glorious gospell of christ , which is the doctrine of christ , or the mystery of the father ; and it carrieth alwayes this character with it to know it to be the true doctrine of god . it giveth all glory to god the father by christ , and it glorifies christ through the spirit , for christ saith , that which is the fathers , is mine , therefore the spirit shall take of mine , and give it you . outward ministration is called the face and countenance of god ; therefore the prophet david saith , o. lord god of hoasts turne us againe , and make thy face to shine upon us , and wee shall be saved . it was davids delight , and his whole hearts desire . psal. 27. 4. one thing have i desired of the lord , that will i require : that i may dwell in the temple of the lord all my dayes , to behold the beauty of the lord , and to visit his temple . the first ordination of this ministration was instituted and practised by god himselfe in paradise , preaching unto adam in a created voyce in the coole of the day , and by that meeke voyce gods presence was knowne unto man ; i heard thy voyce and was afraid . the voyce or word of god ( for it is a significant voyce , making it selfe to be understood ) howsoever god useth weake and despised instruments to expresse himselfe to mans capacity , yet his voyce is mighty , as in the 29. psal. reade the whole psalme . for the voyce of the lord is powerfull , the voyce of the lord is full of majesty . and as paul describes it , it is mighty in operation , and sharper then any two edged sword , piercing through , even to the dividing of the soule and the spirit , and of the joynts and the marrow , and is a discerner of the thoughts and intents of the heart ; for this cause preaching is called the power of god unto salvation . but if the glorious beauty and power of gods ministration seeme weake and foolish unto some men , because it is ministred by the voyce of man , and the weake signes of the sacraments being of no strength nor beauty in themselves , it is because the glorious gospell is hid unto them that perish , and becomes the savour of death unto death , because the god of this world hath blinded the eyes of them that beleeve not , lest the light of the glorious gospell of jesus christ should shine unto them . these riches are sent unto us of god ( from the father of lights by the sonne , of the fulnesse of all rich grace , through the spirit the over-flowing waters of life and blessednesse ) and we have it in earthen vessels , that the excellency of the power may appeare to be of god , and not of man , and those that are sent of god , are qualified with the word of god , and by having the word , they are knowne to be sene of god ; for they teach and preach not themselves , but jesus christ the lord , and approve themselves messengers and servants to the saints for jesus sake . for the word of god wee are alwayes to conceive to be the eternall sonne of god by generation , and to proceed from god by spiration in creation , and to be communicated unto man since his fall by supernaturall inspiration , and united unto man , and man unto it by incarnation , and ministred unto man by externall dispensation . thus the word descends unto man by inspiration , and dwels in man through the spirit , for the lord is that spirit , and where the spirit of the lord is , there is the word , for the word and the spirit cannot be divided nor separated , they are one . for this cause god useth the externall ministration of his word and spirit , that he may inspire and regenerate the mind of man . after this manner are the ministers and messengers that are sent of god indued with the word and spirit of god . therefore let no man say that hee hath the spirit , if hee want the light of the word , neither can any man have the word but by the spirit , and the word and spirit are both made manifest in this , that they reveale the hid things of god , even the mysterie of god in christ . 1 cor. 2. 9. 10. which in col. 2. 3. is called a full assurance of understanding in the knowledge of the mysterie of god in christ , for he which commanded light to shine out of darknesse , shines into the hearts of the messengers , to give the light of the knowledge of god in the face of christ . of the calling of ministers . as the externall ministration cannot be without the word and the spirit , so the church cannot bee without ministers and messengers of god , and as the ministration is publicke and externall , so the visible church and congregations have power of divine right to call and appoint , such as god hath internally qualified , to the externall and publicke exercise thereof ; for as by internall inspiration they are indued with a more then ordinary measure of the word and spirit , so they ought to be well knowne , and conversant in the congregation or facietie of that church wherein they live , that by a mutuall consent they may be approved and thought worthy to be called to the publick ministration and dispensation of the vvord . this was the practise of the apostles and primitive church , acts 1. 21. 22. wherefore of these men that have companied with us all the time that the lord jesus , went in and out with us , beginning from the baptisme of john , unto the same day that he was taken up from us , must one be ordained to be a witnesse with us of his resurrection , and they appointed two . also , act. 6. 1. 2. when the nuber of the disciples was multiplied , then the twelve called the multitude of the disciples together unto them , and said unto them , it is not meet that we should leave the ministration of the word and serve tables , wherefore brethren looke you out among you seven men of honest report full of the holy ghost , and of wisedome , whom we may appoint ouer this businesse . and it is to be observed , that nothing was to bee done in the church , either by the apostles , or by those that in the ministration succeeded them , without the consent of the whole church , which then at first were called disciples . of the manner of their externall ordination . touching the manner of their ordination that we find in the first of the acts , they prayed and said ; thou lord which knowest the hearts of all men , shew which of these two thou hast chosen , and then they gave forth lots , and the lot fell upon matthias . and also afterwards in the sixt of the acts , the multitude of the disciples or brethren those seven and set them before the apostles , and when they had prayed , they laid their hands upon them . in the first place of scripture it is said , the disciples appointed two , and left the choyce to god , and therefore they give forth lots , because it was an extraordinary calling to an apostleship to succeed judas ; but in the second place it is said , they chose srephin a man full of faith and the holy ghost , and philip and prochorus , and others , &c. and it is remarkable that the church received instruction from the apostles as a rule to be observed in choosing deacons and elders , as in the first of the acts they were admonished by peter to choose such as were conversant in the church from their beginning . by which i conceive , they ought to bee of knowne conversation , and men of good report , and that they should be full of faith and the holy ghost , as steven was , or men endued with the holy ghost and with wisedome . these are the respects which ought to bee had in choosing pastors , deacons , and governours in the church ; for all gifts of learning and humane sciences , howsoever they be excellent and worthy much praise and honour , yet without these characters of grace they are nothing , and not to be esteemed . of the orders and degrees of pastors , and their denominations both under the law and the gospell . it is evident that the orders and degrees of ministers and governours of the church of god under the law were priests , levites and elders , god also sending among them prophets of extraordinary inspiration , for revelation of the vvord to teach , admonish and exhort the people . the priests office was figurative , prefiguring christ untill his comming , offering sacrifices to figure the sacrifice of his body , instructing the people in the promised seed unto the remission of their sinnes , whose manifestation in the flesh should be the accomplishment of all figures and shadowes in the law , which thereby were abrogated . the levites were given unto aaron , as an addition to his office , as in numb. 3. 6 , 7 , 8 , 9. to minister unto him , to keepe his charge , and the charge of the whole congregation to doe the service , and to keepe the instruments of the tabernacle of the congregation . the elders , ( though every father of a family bee called elder , and also the twelve tribes of iacob ) yet those are properly elders who are chosen and appointed to be governours and rulers both in church and common-wealth . for the governours in pharaohs house were called elders , and the rulers in the church , as first in the tabernacle , as numb. 11. 25 , 26. and temple were also called elders . and the lord stirred up prophets among them both of the levites and priests , and others , as occasion required , never leaving his church without a prophet and rulers till shilo came . and when that faithfull prophet of god came into the world , whose effectuall power , and fulnesse of all divine perfection abolished all figures and darke resembling shadowes , then in his owne person and humane presence , hee spread abroad the glad tydings of his glorious gospell , causing the light of his truth to shine evident without vaile or vizard , notwithstanding he neither altered nor abolished the order of ministration , nor the manner of government , but established the same by his owne example , and the practise of his apostles . and therefore he said that christ when he ascended on high , he led captivity captive , and gave gifts unto men , as ephes 4 11. he gave some to be apostles , some prophets , some evangelists , and some pastours and teachers . in this place of scripture he onely setteth forth the principall functions in the church , whereof the first paire , as namely apostles and evangelists were of immediate calling , and appropriated to the time , ordained by christ , onely for the propagation and first progression of the gospell , the gifts of prophecie and working of miracles , attending the confirmation of their doctrine ; as the necessitie of those times required , and as christ had promised , marke 16. 17 , 18. and these signes shall follow them that beleeve in my name : they shall cast out devils , they shall speake with new tongues , they shall take up serpents , and if they drink any deadly poyson , it shall not hurt them , they shall lay their hands on the sicke , and they shall recover . the second paire , are pastors and teachers distinguished by their ordination , for these were ordained internally by the outward dispensation of hearing the word preached by the apostles , then externally chosen by the church , as acts the sixth , after consecrated by the apostles , by prayer , and laying on of hands of the apostles and elders , acts 14. 23. this order of ministers is ordinarie , and to continue in the church unto the comming of our lord to judgement . both these paires are but one and the same function and office , and have but one and the same commission , which was given by the immediate ordination of christ to his apostles . for as god the father sent his beloved sonne to bee a light unto the gentiles , and the glory of his people israel , in declaring unto them the glad tydings of salvation in his death unto the remission of sinnes . so christ sayd to his disciples ; as my father sent me , so send i you . john 20. 21 , 22. the power and authority committed unto them by this commission is the breath of life , out of the mouth of christ proceeding from the father and the sonne , as it is said ; man lives not by bread onely , but by every word that proceedeth out of the mouth of god ; therefore he breathed on them and said , receive ye the holy ghost . for the word which christ spake or breathed out of his mouth , hee affirmed to be spirit and life , saying , john 6. the flesh profiteth nothing , but the word that i speake is spirit and life . the substance of this commission is mandatory , matt. 28. 19. goe teach all nations , baptizing them in the name of the father , of the sonne , and of the holy ghost . the doctrinall part of their commission , is teaching them to observe all things whatsoever i have commanded you , and marke 26. 15. hath it in these words ; preach the gospell to every creature . now the summe of the doctrine , which christ taught , is set downe more plainly by st. luke . 24. 44. these are the words that i spake unto you , whilst i was yet with you , that all things must be fulfilled , which were written in the law , and the prophets , and in the psalmes concerning mee . and he ( who was spirit , life and light ) opened their understandings that they might understand the scriptures ; and said , thus it is written , and thus it behoved christ to suffer and rise from the dead the third day ; and that repentance and remission of sins should be preached in his name among all nations , beginning at ierusalem . and after this manner doe the pastors and ministers blesse , teach , and sanctifie the people . thus christ by preaching and teaching unto them the word of god , out of his mouth , he opened their understandings in the scriptures , and thereby they received the holy ghost , for this is christs manner of breathing upon them , iohn 20. when hee said , receive yee the holy ghost . but in luke he saith , behold , i send the promise of my father upon you ; which is to say , i will send a visible token of the spirit upon you , or the efficacie of the spirit upon you . therefore he sayd , tarry yee in the citie of ierusalem , untill you bee endued with power from on high . not but that they had received the holy ghost before , but not the manifestation and evident power thereof , as afterwards it did fall upon them in the similitude of fiery cloven tongues , acts 2. the fruites and operative effects of ministration of the spirit is set forth , iohn 2. 23. whose soever sinnes ye remit , they are remitted unto them , and whose soever sinnes ye retaine , they are retained . for this is the power and efficacie of the ministeriall word ( as hath beene formerly showne ) which floweth from the absolute power of christ , which was given unto him of the father , as he affirmed to his disciples , matt. 28. 18. all power is given me in heaven and in earth . and this ministration of the gospell is that key of david committed unto christ , by which he should open and no man shut , and should shut , and no man should open . and in the 16. of matthew 16 17. & 18. ver. it is evident , that this power of the keyes , is onely the power of the gospell of christ , or rather as peter confessed the lord jesus to bee that christ , that sonne of the living god , which he received not by the intelligence of flesh and blood , but by revelation from god the father , this power changeth the whole corrupt nature of man , and gives him another denomination or qualitie , making him a strong and immoveable rock , turning peter to petra . thus after this manner is the revelation and power of the word , given in generall to every one that receiveth the knowledge of christ , to beleeve that he is that christ , that sonne of the living god , ( god himselfe ) against this rocke the gates of hell , the powers and principalities of darknesse , and worldly governours cannot prevaile . but the particular and publicke ministration thereof , is committed to the pastors and teachers of the church of god , by whose ministration and publicke dispensation of the word , the hearts and consciences of men are opened and shut , bound and loosed every day , as lydia and others in the acts , in which the word becomes the savour of life unto some , and the savour of death unto others ; and this ministeriall power is also given unto them for divine censure and publicke correction , to roote out abominable and unsufferable vices in the church and congregations , as shall be shewed in his proper place . of the nominations under the law , and under the gospell . under the law it is undeniable , that the ministers and governours of the church , were called priests , levites , and elders . also , in the christian church ( leaving out the extraordinary functions of apostles and evangelists ) they are called pastors , teachers , helpers and governours ; as these rankes are expressed in the 1 cor. 12. 28. of helpers , wee reade they were added to the christian church in the sixth of the acts , whose office seemes to be in the place of the levites , as they are called deacons . and governours in the church , as neither the synagogue nor the christian church could bee well governed without , called elders in both churches ; as ambrose speaking in his homilies upon the fifth of timothie , and the first verse , saith to this effect , both the synagogue and afterward the church had elders , without whose counsell nothing was done in the church ( though in his times they were almost lost , as he saith in the same place ) which ( saith he ) by what negligence it is growne out of use i know not , unlesse peradventure by their negligence , or rather the pride of the teachers , whilest they alone would be all , and doe all . it these governours were so decayed in his time , how much more are they now worne out of memorie in these our dayes ? but who list to peruse the history of the primitive times , may observe that so long as this government stood in equall dependancie with their pastors , there could no heresie ever get footing in the church of god ; but after it was lost and neglected , the arrian heresie crept into the church , and filled the universall church , and all kingdomes with ambition , contention , heresies and warre , as in the revelation . the name of elders is now become an uncouth and abhorred name , though it hath beene alwayes used from the beginning both in church and common-wealth to signifie both politique and ecclesiasticall governours . for if we consider the derivation of the word ( priest ) it is no other but elder , as in the greeke it is called ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) which in latine is ( senex ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} being rendred presbiter , and in english , elder , being the comparative of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and in this sence the apostles called themselves elders , as john in his second epistle , 1. verse . the denominations of pastors , teachers , bishops and elders in the church were promiscuously used , becaūse though they were distinguished by particular duties and administrations , yet all was of one and the same spirit and power , as paul , 2 tin . 1. 11. accounted himselfe a preacher , and teacher of the gentiles aswell as an apostle . but there is no name that belongs to the functions of the church of god , that doth so much trouble the church , and the whole world , as the name episcopus ; which though i find it but once or twice named in the new testament , ( as though the holy ghost thought it not convenient often to use that name ) foreknowing , and foreseeing how much mischiefe it would bring forth to the christian church , yet i finde it a name much and frequontly used by the antient fathers , and historians , insomuch as for the reverend and high esteeme it got among them , it is advanced to signifie preheminence , and a spirituall office and dignitie , and honour above temporall monarchs ; or rather at least in some of their owne conceits and expressions higher then a monarch , a pope of universall supremacie above all , that is called god . notwithstanding , that the name derived from the greeke {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifieth no more but to survey , to consider of the deportment of the flocke , by god committed unto his charge , as of which he is to render an account : so that the etymologie of the word will not imply that lording power , which they doe arrogate unto themselves . but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifies busie-bodyes , or medlers in other mens matters , derived of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in latine ( alvis ) and the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which is in the language of this age usually rendred bishop , seemes to me a very opposite word to decipher the lording bishops of our times , which like the angels that left their primitive station , omitting the proper worke of their ministeriall functions doe moue in an improper orbe of secular affaires , and so may well be called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , busie-bodies , or busie bishops . if any desire to know the office and dutie of a bishop , as the holy scripture setteth it forth , let them reade the third chapter of paul to timothie , and also the first of peter , the fifth chapter , the second and third verses , where the office of a bishop is described under the name of an elder . of antient and primitive government of the church of god . the antient apostolike and primitive government was under pastors , deacons and elders in every congregation . the manner of their government was twofold , the first part whereof was particular to every man in his function ; the second part was joyntly and publickly together , and none without another . the pastor , teacher , or bishop , his particular function or office was as a president , overseer , and director , not only as a teacher , but also as an elder , watching over the health of their soules , and outward manners and conversation , caring for the spirituall good , and salvation of every one , whose office is set forth in the first of timothie , the 3. chap. 2. 3. 4. & 6. verses . hee must be a man blamelesse , continent , vigilant , sober , of good behaviour , given to hospitality , apt to teach , not given to wine , no striker , nor greedy of filthy lucre , no brawler , not covetous , one that ruleth well his owne house , having his children in subjection with all gravity , hee must not be a novice , lest through pride he fall into condemnation , and he ought to be of good report among the adversaries , that the word of god be not evill spoken of . also peter exhorts bishops under the name of elders , ( acknowledging himselfe also to be an elder ) saying , feed the flocke of god , which dependeth upon you , caring for it , not by constraint , but willingly , not for filthy lucre , but of a ready mind , not as though yee were lords over gods heritage , but that ye may be ensamples to the flocke . and as paul advised timothy to preach the word of god , bee instant in season , and out of season , reprove , rebuke , exhort , with all long suffering and doctrine . and after the same manner , and in the same sence christ excited peter , that the more he loved him , the more he should labour , to feed his lambes , his sheepe , his flocke . but lordly preheminence christ did not onely forbid , saying , the lords of the gentiles have power over them , but it shall not be so among you , but also saith , hee that would bee the greatest among you , let him doe most service to the rest . but that fearefull admonition of christ , me thinkes should shake the hearts of our bishops with feare , that use predominance over their fellowes and church of god . mat , 24. who is a faithfull and wise servant , whom god hath made ruler over his household , to give them meat in due season ? blessed is that servant whom the lord shall find doing so , he shall make him ruler over all his goods . but if that evill servant , shall say in his heart , my master doth deferre his comming , and begin to smite his fellowes , and to eat and * arinke with the drunken : that servants master will come in a day when he looketh not for him , and in an houre that hee is not aware of : and will cut him off , and give him his portion with hypocrites : there shall be weeping and gnashing of teeth . the office of deacons , ( of their ordination , i have spoken before upon the sixth of the acts ) is that they stand in place of the levites , to attend on the hand of the pastors , aswell to helpe to catechise , to teach , administer the sacraments , as to care for the poore , and to take the charge of the goods and revenues of the church ; but for their conversation and qualitie , it is set forth by paul , in the first of timothy , the third chapter , the 8 , 9 , 10 , 11 , 12 , 13. verses . a deacon must be grave , not double tongued , not given to strong drinke , not given to filthy lucre , holding the mystery of faith in a pure conscience . let him first be proved , then let him use the office of a deacon , being found blamelesse . even so must their wives bee grave , no slanderers , sober , faithfull in all things . let a deacon be the husband of one wife , ruling their children , and their owne houses well . for they that have used the office of a deacon well , purchase to themselves a good degree , and great boldnesse in the faith which is in christ jesus . and if pastors and teachers would have the like zeale and consideration with themselves , which the apostles had , acts the sixth and the second , and would have judged every thing an obstacle , whatsoever might withdraw and hinder them in the preaching of gods word , and their care of soules , and would make it their delight and labour , to give themselves continually to prayer and ministration , they would discerne , that they can no more be without deacons one or two in a congregation , then their bodies can be well without hands , neither would they nourish that indigne opinion , that ignorant ; nay , often improbous church-wardens can serve in their place and office as some alledge . now touching the particular dutie and office of elders , which in this our age is taken in a corrupt and improper sence calling them lay elders , which in scripture from the antient originall , are tearmed elders of israel , or of the tabernacle , as to say , elders of the church of god , or of the people of god , to distinguish them from civill elders and governours : and they are either such as by natures ordination are fathers of christian families , or such as are publickely chosen by the severall congregations of the church , and approved by their pastors and teachers . their office and duties were such , as ambrose said , without whose counsell nothing was done in the church ; and that both the synagogue , and the christian church had elders ; they were to be chosen men , such as jethro advised moyses , exod. 18. chosen out of the people , men of courage , such as feare god , men of truth hating covetousnesse , and place such over the people to rule thousands , hundreds , fifties , and tens . but these elders are here rather to be for civill affaires then church cares ; but thus we must conceive that church elders might as well be exercised in ministration of justice for the common-wealth , as in the ministration of discipline for the church . for this is the proper duty even of kings , princes , and their magistrates ; as also of fathers of families , because the common-weale of israel is involved in the church of god , and the church of god in a christian common-weale ; for so ought our christian kingdomes to bee composed , as magistrates may be chosen church elders in the church of god . for blessed is the nation , whose god is the lord , * and in such a kingdome christ raigneth as a king in excelsis , and his vice-roy by him , and for him , and the flourishing propagation of the ministery of the word is the soule of such a common-wealth . but there is an evident difference betwixt the elders that governe the common-wealth , and the elders that governe the church ; distinct they are in their ordination , and in their endowments , and in the manner of exercise , and execution of their office ; for magistrates and elders in a kingdome are those who are appointed of the king or chiefe governour , as in the first of peter 2. 13 , 14. submit your selves unto all ordinances of man for the lords sake , whether to kings as superiours , or to governours as sent of them , and their office is for punishment of evill doers , and for the praise of them that doe well . and these are such as moyses ordained by the counsell of jethro before exprest . but moyses by gods expresse appointment did afterward ordaine other elders chosen out of those elders , whom god indued with the speciall gifts of his spirit , for helping of moyses in governing of the congregation of the tabernacle , as it is set downe numb. 11. 16. 17. 25. 26. then the lord sayd unto moyses , gather unto me seventy men of the elders of israel , whom thou knowest that they are elders of the people , and governours over them : and bring them unto the tabernacle , and let them stand there with thee . and i will come downe , and talke there with thee , and take of the spirit which is upon thee , and put upon them , and they shall beare the burthen of the people with thee , so thou shalt not beare it alone . so these were another sort of elders . then the elders that governed over the people , as in the 24 , 25. and 26 , verses . so moyses went out , and told the people the words of the lord ; and gathered seventy men of the elders of the people , and set them round about the tabernacle . there the lord came downe in a cloud , and spake unto him , and tooke of the spirit that was upon moyses , and put upon the seventy antient men : and when the spirit rested upon them , then they prophesied and did not cease . here their ordination is of god , their indowment is of the spirit , and their office and duty is to prophecie , and not to cease ; and the end why they were to prophecie , is to beare the burden of the people with moyses , for the people murmured , and often tempted and provoked the lord to wrath . and though they received daily instruction , and publicke ministration of the word of god from moyses and aaron , yet the seed of truth fell sometimes among stony ground , and sometime upon thorny ground , & sometime in the high way , and either took no deepe root , or it was choaked , or otherwise picked up and carryed away by the sowles of the ayre , so that their murmurings , grudgings , and rebellions were such a burthen to moyses , and an insupportable griefe that moyses wished rather to die than to live . therefore god ordained these kind of elders to be an assistance in his publicke ministration , that as moyses among the jewes , and paul in the church of god planted the word in publicke . so these might be as apollo's to water it in private , and that by their vigilancie and diligence in every place of the congregation , they might be ready to suppresse by divine instruction , exhortation , and admonition out of the word of god . murmurings , grudgings , contentions , strife , cursings , railings , and all sorts of inordinate walkings . this was the private and particular duty of these sorts of elders by the power of the word to kill the cockatrice in the egge , and to pull up the weeds of sinne by the roots . for this cause they are described in the fourth of the revelation to be the wings of the foure beasts placed round about their bodyes , full of eyes within ; for they are knit unto the ministers in a peculiar and inseparable neerenesse , and their discerning operation is not to extend beyond the bounds of the professors of the church , for as paul saith , what have wee to doe with those that are without ? these sorts of elders are so necessarily annexed to the publicke ministration of the word , as that the church cannot be without them , but that by the want thereof she doth expose her selfe to all kind of dangers externall and internall , like a bird without wings . therefore christ tooke not away this kind of elders , but rather established them in their function and office , both in private and publicke , as in the 18. of matth. 15. 16. 17. if thy brother trespasse , got and tell him his fault , betweene thee and him alone : if hee heare thee , thou hast wonne thy brother . if he heare thee not , take yet with thee one or two that by the mouth of two or three witnesses every word may be ●●●firmed . and if he will not vouchsafe to heare them , then tell the church . which is to make the offence and the offender knowne to the congregation ; the elders acquainting the pastor , the pastor acquainting the congregation , they all joyne in publicke censure and discipline . paul hath some rules which pertaine to private admonition , for it ought to be done in all gravitie , prudence , and in much love . galat. 6. 1. if a man bee fallen by occasion into any sinne , yee which are spirituall , restore such a one with the spirit of meeknesse , considering thy selfe lest thou also bee tempted . beare one anothers burdens , and so fulfill the law of christ . the elders ought to excell in brotherly love and wisedome , and to use their exhortations with much temperance , as paul hath set before them in another place . 1 tim. 5. 1. rebuke not an elder , but exhort him as a fathers and the younger men as brethren . the elder women as mothers , and the younger as sisters with all purenesse . and there is another particular dutie which pertaines to these elders , as also to the pastors and ministers , which is to visit the sicke , and those that are burthened or troubled in conscience , as iames saith , if any be sicke , let him call for the elders of the church , and let them pray for him , and anoynt him with oyle in the name of the lord . for oyle is an embleme of the holy ghost , which by comfortable exhortations out of the word of god with prayer is like oyle unto the bones , or as wine that glads the heart . such refreshment are the elders to the sicke , for the prayer of faith shall save the sicke , and the lord shall raise him up , and if he have committed sinne it shall be forgiven him . and for this cause there is a mutuall confession among christians , when any thing doth vehemently oppresse the conscience , therefore saith james confesse your faults one to another , and pray one for another , that yee may be healed , for the prayer of a righteous man availeth much ; if it be fervent . of discipline and censure . now i come to the second part of government , which consisteth also in these three functions . the first sort is called promiscuously , pastors , teachers , bishops , for they have received the gift of one and the same spirit , according to the measure of christ , as ephes. 4. for the gathering together of the saints , for the worke of the ministery , and for the edification of the body of christ , untill wee all meet together in the unitie of faith , and knowledge of the sonne of god unto a perfect man , and unto the measure of the age of the fulnesse of christ . the second sort is deacons . the third is called by a generall name in common to them and the pastors , teachers and bishops , which is the name of elders , for that in their publicke execution of discipline , they are joyntly united , so that though the pastor have the leading voyce and precedencie , yet he is not to execute , nor pronounce sentence in the churh ●●thout the elders , nor yet to ordaine either deacons , elders , or pastors , without their counsell , and the generall consent of the church , so that the pastors , teachers and bishops , are not to beare the burthen alone , it would bee too heavy for them , as it was for moyses , if they bore the like conscience to god as moyses did ; and if it were too heavy a burden for one man in those dayes , when the church was but one nation , and but one congregation , and had but one tabernacle ; how must it not now needs be a farre greater weight , when the church is many nations , farre and wide dispersed , and many distinct congregations . but notwithstanding the elders be joyned in one power with the pastors and bishops , so that nothing ought to bee done without them , the pastors have this preheminence , that the worke both of discipline , censure , and ordination of elders , pastors and deacons , is attributed unto them as most proper to their function ; for this cause paul tells titus , in his epistle , cap. 1. that he left him in crete : that hee should continue to redresse things that remained , and ordaine elders in every citie , as ( saith he ) i appointed thee . and acts the 1423. and when they ordained them elders by election in every church , and prayed and fasted ; they commended them to the lord , in whom they beleeved . for neither divine censure , nor ordination could be done without them , neither would the apostles nor pastors of the primitive times , for the space of two hundred and fifty yeares , either censure or ordaine any elders , pastors , or deacons , without the election , and counsell of the church and elders . but a little after these times , when pride began to creepe into the hearts of the pastors , teachers , and bishops , and that the zeale and care of the elders grew cold and negligent , as cyprian bishop of carthage , lib. 4. speaking of the cause of the then present persecutions , among other things ( saith ) what plagues , what stripes , doe we not deserve , when no not the confessours and elders doe keepe discipline ? and from this degree of luke-warmnesse it came to be omitted , and after the nicene councell quite extinct , and wiped out of memory ; so that no marvell if our age call it the new-brought-in discipline and government of pastors , elders and people . in this discourse of discipline , i must have relation to that which is gone before , for that which is part of government in the theoricke is also a part of discipline in the practicke , therefore though i have shewed that election and ordination are necessary relatives in the church , that as proper to the congregation , this other to the pastours , and how they were practised by the apostles , yet it is needfull to reforme the judgements and opinions of men , to shew how it is most proper for congregations to choose their pastours and elders , and deacons , and also their consent and counsell in their ordination . to satisfie any indifferent judgement , it is best to make it a perpetuall rule and patterne , to follow the example of the apostles , but it is an enforcing reason , that is necessary that the people , whose summum bonum , doth instrumentally consist in their pastor should be well acquainted , and sufficiently experimented in his life and conversation , as also in his doctrine which they ought to taste by their care , ( for the earth tasteth words as the palate doth meat ) before they make choyce of him , though it may bee they cannot , nor is it required at their hands to trie his schollarship , but their capacities ( if it be a congregation that hath lived , and been nourished under a wholsome and structifying ministery ) may well judge and taste the sweetnesse of the divine gift of preaching by the care , and so trie his doctrine , as the men of berea did the doctrine of paul ; and it may so happen in some congregations , that are well edified in the word of god , that they may have among themselves some of their deacons able and sufficient to succeed their deceased pastor , and withall i doe not thinke it fit to exclude the choyce and presentation of the universities , nor to debarre their letters of commendation ; nor for one congregation to supply the want of another , for all congregations are members one of another , and every christian university is a congregation , and they all make but one church to god . but what shall i say of patrons presentations ? i know not , unlesse i should say they are too frequently the seed of simony ; for except the nobles and peeres of this kingdome doe freely bestow their presentations . i feare there are not many that doe the like , and to speake truly of their first donation , it was not done purely . for the donors in reserving a presentation to them , and their heires , they kept backe a part of the possession they had dedicated to god , as did ananias and saphira ; and so if they bee righty considered , they are are as unnecessary evills in the church , as deanes and prebends , which no man can tell to what use they serve in the church . but if patrons cannot be admitted by our law , let them present three or foure at the least , that the church may have her choyce , and as much as may be avoyd that horrid crime of simony . and as for ordination , though the power thereof rest in the pastors and * bishops , yet it is great arrogancie and presumption to forsake the apostolike and primitive practise , and usurpe a singularity and predominancie to themselves , as if they would disdaine the humility of the apostles , and condemne the wisedome of the holy ghost . but that which doth foster and nourish men in a good opinion of this errour to attribute such absolute power to the bishops and clergie , is that mysticall doctrine of antichrist , which in that smoakie darknesse thrust upon the world for an undeniable truth , that the church in her essence is to bee conceived to bee the bishops and clergie , and that they onely have the unerrable spirit of god , and that thereby they have power to doe all things , as much , and as absolutely as christ himselfe when he was on earth , as once a romish priest averred to me , that the priests or clergie were the soule of the church . the nourishing and maintaining of this opinion is the cause why the world hath so long , and so madly doated after episcopacie ; but if we thinke it fit to cast away the pride and ambition of man , abhorre this opinion , and let the worke bee of god , and not of man . of excommunication . now touching excommunication , which is that supreme discipline and divine power which purgeth and segregateth the drosse from the pure gold in the temple of god . this part of discipline is of so high and holy a nature and qualitie , as that of a christian , it ought to bee had in a most reverend estimation above all the powers of earth : for it is thunderbolt and lightning of god , that upon whom it falleth and pierceth , it doth consume with a terrible flame , and grind him to powder with a direfull fall . this power is committed unto the church , not to bishops alone , nor to the pastors or clergie onely , neither have the elders this power appropriate unto them , but the church . as mat. 18 17. if he will not heare , then tell it unto the church . now the church is not properly to bee conceived to consist in any one person , who is but a member of the whole , nor can she be said to be any one proper function in the church , but the whole church consisting of one head christ , and many members indued with divers and many administrations and gifts of one and the same spirit , and in this sence every particular publicke congregation is an entire church , and a member of the universall church throughout the world , because a congregation containes in it selfe the whole church of god , as she hath one and the same head ( christ ) one and the same spirit , and one and the same ministration of the same word and sacrament , and one and the same god and father of all , above all , in all , and through all , and one . and thus having the same word and doctrine , the same functions of pastors , teachers , deacons and elders , the same sacraments , administration , discipline and government , so that hereby they are united one into another , and one in all , and all in all . the private exercise of this part of discipline i have spoken of , which by degrees in private admonition , if it bring not forth the fruits of repentance and amendment , proceeds to the first degree of publicke correction , ( tell the church . ) this information is made by the elders , who have used the private discipline of exhortation , with much wisedome and patience upon some particular persons , who with hardnesse of heart have resisted the power of god through ungodlinesse . they declare the offence to the pastor , and the pastor in the publicke assembly acquainteth the people with the offence , and if the delinquent be present , hee is caused to stand upbefore the pastor , who reproves him with the sharpe judgements of god against his sinne , by the word seeking to enlighten his mind , and mollifie his heart ; which if it prevaile with him , hee falleth upon his knees , and desireth the congregation to pray for him , which done , the pastor pronounceth unto him the remission of sinnes , if the church judge him penitent , if they find him still obstinate and of an unrelenting heart . then they pronounce him debarred from the holy communion of the supper of the lord and continue him upon the stoole of repentance with much exhortation , patience , and long forbearing , till they convince him , or otherwise separate him from the congregation , for a time ; if after hee continue in his foulenesse of sinne , then hee is againe called to the congregation and admonished , which if then it take no effect , her is excommunicated by laying on of the hands of all the elders , after that hee is accounted as an enemie , or as paul saith , anathema to the church , and wholly and finally given over to satan , according to the words of our saviour , the 18. matth. 18. whomsoever yee bind on earth , shall bee bound in heaven , and whom yee shall loose on earth , shall bee loosed in heaven . judge , i pray you , if all the politicke wits in the world could ever have devised such a pure and subtile discipline , as should spie into the inward secrets of the thoughts , and intentions of the heart , and should purge the conscience , and should cut off the consuming cankers , and rotten members from the body of the church . what romish apothecary could ever have composed such a soule-saving medicine ? observe how the holy spirit hath commanded this discipline to bee alwayes practized in the church . when achans covetousnesse troubled the congregation , by moving gods wrath against them , a diligent search was commanded to bee made , and being found out , achan and his house were cut off . josh. 7. and also , if there bee a scorner or contentious person ( saith solomon ) cast out the scorner , and so strife will goe out , and so contention shall cease . also , rom. 16. 17. 18. now saith paul , i beseech you brethren , marke them diligently which cause division and offences , contrary to the doctrine which yee have learned , and avoid them . and more plainly in the 2 thess. 36. 10. wee command you brethren , in the name of christ , that yee withdraw your selves from every brother that walkes inordinately , and not after the instructions which yee received of us . and in the foureteenth verse he saith ; if any man obey not your saying , note him by a letter , and have no company with him , that hee may bee ashamed , yet account him not as an enemy , but admonish him as a brother . but if he come to the last degree excommunion , then saith our lord christ , let him be anathema . but if you would see the apostles practice in this discipline , see 1 cor. 5. chap. 4 and 5. verses , paul having certaine intelligence that there was odious fornication among them , hee writ thus unto them ; when yee are gathered together , and my spirit , in the name of our lord jesus christ , that such a one , i say , by the power of our lord jesus christ bee delivered unto sathan for the destruction of the flesh , that the spirit may bee saved in the day of the lord jesus . and out of this text make a profitable observation , that paul will not have excommunication , ( though but in the second degree ) executed in any private manner , but by the publicke assembly gathered together , neither doth hee allow it to be done in any name , but in the name of the lord jesus christ ; neither doth hee attribute the power , either to himselfe or the church , but onely to the lord jesus . now , and lastly , i must conclude with the last part of discipline , that is synodicall assemblies , which are of three degrees . the first is particular to every congregation , which consists of the pastors the deacons , and the elders of that church , whose customes is the best reformed churches to meet once a weeke , or as need requires , to take an account of all things that concerne the duties of the elders and the church-revenues , the pastor being their chiefe guide ; those things about which they chiefly busie themselves , are first to catalogue the professors of their congregation , their catechuminists distinguished from those that are thought fit to be admitted to the sacrament of the body and blood of christ , their baptized , their penitents , their excommunicates , their number of elders and deacons , pastors and teachers , one or two , as the place requires . in this their assembly they consider the spirituall estate , and condition of the flocke , examine the revenues of the church , and the necessities of the poore , and what things soever they find meet to edification . the pastor exhorting the elders to diligence , care , and zeale in the worke of the lord , the deacons to honesty , compasson , and a good conscience . the second order of synodes is in the reformed churches , called the assemblies of the presbyteries , held monethly , or quarterly , under which they comprehend the pastors and church elders , for every pastor brings with him two or three elders , after the quantity of the congregation , and this synode is a company of pastors and elders of a shire or wapontake . in these assemblies they examine the spirituall condition of every parish , take view of their order , diligence , doctrine , and manners , as well the doctrine and manners of the pastors and elders , as of the younger people and there they proceed to such further order and censure , as by the holy scriptures they are taught . and in these synodes all errours in opinion , heresies and schismes , that are found noysome to the congregation are reproved , and the parties exhorted and admonished . in these their synodes they alwayes from time to time choose one president to guide the affaires , and thus they avoyd that preheminence , which episcopacie greedily hunts after . the third degree is the superlative assembly of presbyteries , which is either nationall or provinciall , which in some churches are held yearely , or otherwise as occasions fit ; over which the prince and soveraigne is the principall elder , and the presbyters and elders appoint one pastor for the time president of the assembly , who moderates and guides the affaires . the matters handled in this synode are a generall review of both the former synods , and specially to take care of the preservation of the puritie of doctrine , and suppressing of heretickes , and errours , and all misdemeanours , and schismes in the church . and whatsoever is done in any of these synods is certified from one to another , and through the nationall church of all their most materiall censures which may concerne them in generall , wherby the church is preserved in a sweet and pleasant decorum , unitie , puritie and peace . the unerrable patterne of these synods is taken from the practise of the apostles , acts 15. shewing by what rules of temperance and wisedome they ought to judge and give sentence , taking the scripture for their rule , the holy ghost for their guide , not laying any burden on the church by lawes , decrees , or canons , as i have before spoken . and this divine rule and patterne was kept and observed throughout all the primitive times , till the great councell of nice , as by the chronography of socrates . scholast. . may be observed , yet the earthly glory of babel hath so long dazeled the eyes of most men , that they call the truth novelty . but if men were of a free spirit and cleere judgement , not inthralled with prejudicate opinions , nor darkned with the more then egyptian mists of rome , they might here behold the virgin puritie of the church of god , both in her worship , jurisdiction , doctrine , government and discipline , to have beene from the beginning of the world one and the same . thus have i adventured to present unto the eyes of men , the true face of the christian church shining in her spirituall iustre , and christ jesus our lord raigning and ruling over the soules and consciences of man , not intrenching upon the temporall power of kings and princes . now the lord give unto us understanding in all things , and with the holy apostle paul i will bow the knees of my soule , unto the father of my lord jesus christ , of whom is named the whole family in heaven and in earth , that he may grant us according to the riches of his glory , that wee may be strengthened by his spirit in the inner man , that christ may dwell in our hearts by faith , that wee being rooted and grounded in love , may be able to comprehend with all saints , what is the breadth , and length , and depth , and height , and to know the love of christ , which passeth all knowledge , that we may be filled with all fulnesse of god . unto him therefore that is able to doe exceeding abundantly above all that we can aske or thinke , according to the power that worketh in us , be praise in the church by jesus christ thorough all generations for ever , amen . eph. 3. 14. soli deo gloria . finis . notes, typically marginal, from the original text notes for div a70099e-710 prov. 1. 8. iohn 18. 26. math. 20. 25. col. 1. 26. 27. col 1. 15. 16. 18. 19. 1 chro. 12. 12. ephes 4. 7 , 8. ephes 4. 11. notes for div a70099e-1490 the subsistence of gods church threefold . the nature of god is the rule of divine worship . 1 sam 5. 22. ephes. 3. 10. rom. 12 1. the law required a bloudy sacrifice , the gospell a contrite heart . a caveat . the domesticall church . 1 king . prophet . 2. gen 2. ioh. 16. priest . v●●●… 1. the primitive worship . circumcision . the nationall church . passeover . the word first ministred by god himself to adam in the garden , then by adam , seth , enoch & noah , then by moses , aaron and by the prophets . the publike worship under the law . acts 1. 13. 14. they avoyded rites and ceremonies as burdens not lawfull to be layd on the people of god . iustinus martyr . apolo . 2. about the yeare 130. tertullian . the faigned and false originall of the masse . platina . to tie the ministers & people of god to set uniform : prayers is to incarcerate the spirit of god . in the whole time of the primitive church we find no other uniform prayer , save the lords prayer used in administration of the sacrament . why god used no sacramentall signes . why god shortned the dayes of mans life . the reason why the second age was clogged with ceremonies . why christ did institute no new worship , but approved and practised the old . 1 cor. 2. why man studies to invent new worship . the first in-let of set prayers compiled into a service-book mans invention in the worship of god is of dangerous consequence to the church . notes for div a70099e-3600 eph. 4. 4. rom. 12. 1. iam. 1. 17. colos. 1. 15. dan. 7. 13. the kindome of god is threefold . providence . grace . glory . * god , the anointed man . of god , the only proper saviour , iesus . god by his incarnation , hath united himselfe to his creatures , and supporteth and preserveth all things by his mighty power . the word of god , is the patterne and rule of all goodlawes . dominion was by god given first to adam the first-borne of man . gen. 1. 28. this dominion lost by the sons of adam . then to be conferred upon christ the son of god and man . restored in christ to man . dan. 2. 21. a digression . civill government is to cut sin by the middle , but supernaturall is to pull it up by the rootes . the church of god , is the soule of a good common-wealth , and as a sensitive soule is bestial , without the rational , so is a body politique without the church , bestiall and tyrannicall . 2 psal. the trinitie a true patterne to a christian king . prov. 34. when god withdrawes the love of subjects . ioh. 18. 26. math. 20. 25 , 26. notes for div a70099e-4640 as the scriptures were first given : so are they to be interpreted by inspiration . a way to know the interpretation to be of the holy ghost . the papist confesseth christ in name , but denieth his power in the flesh , in that they say his death is not sufficient for actuall sins , thence are pennance , pardons , satisfactions , purgatory . notes for div a70099e-5010 the church of god considerable in a twofold aspect . ioh. 16. 15 , 16. the first ordination of the ministration of the word . pastors ought before their admission to be well known to the congregations where they are to reside . the priest . numb. 3. 10. the levite . the elder . apostles and evangelists . pastors and teachers . their commission . the authority committed . the substance of the commission . blessing them . the doctrinall part of it . helpers in government . governours . the good effects of this government in the primitive times . elders derived . episcopus , unde & quid sit ? the office of a bishop delineated by scripture . the primitive government twofold . the pastors function . pet. 1. 5. 1 , 2 , 3. 2 tim. 4. 2. matt. 20. 25 , 26 , 27 , 28. * with those that are drunk with the desire and coveting of power and riches . the deacons office . the office of elders . ambrosius . * thus the church is incorporated in the common-wealth , & the common-weale in the church . a cleare difference and remarkeable distinction betwixt elders of the church and common-wealth . 1 tim. 5. 17. the necessity of church elders . rules of private admonition . another duty of pastors and elders . bishop our superintendent . verse 23. the apostles practise is the best of patterns . ordination . * or superintendour . die ecclesie , non episcopo , non pastori tantum . the private admonition by elders . the assembly or synod of presbyteries within a shire or wapontake . the generall synode . 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xml:id="a59314-001-a-0700">authority</w> </hi> <pc unit="sentence" xml:id="a59314-001-a-0710" rendition="#follows-hi">.</pc> </p> <p xml:id="a59314-e90"> <w lemma="london" pos="n1-nn" reg="london" xml:id="a59314-001-a-0720" rendition="#hi">london</w> <pc xml:id="a59314-001-a-0730">:</pc> <w lemma="print" pos="vvn" reg="printed" xml:id="a59314-001-a-0740">printed</w> <w lemma="for" pos="acp-p" reg="for" xml:id="a59314-001-a-0750">for</w> <hi xml:id="a59314-e110"> <w lemma="p." pos="n-ab" reg="p." xml:id="a59314-001-a-0760">p.</w> <w lemma="barnham" pos="n1-nn" reg="barnham" xml:id="a59314-001-a-0770">barnham</w> </hi> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-001-a-0780">in</w> <hi xml:id="a59314-e120"> <w lemma="little" pos="j" reg="little" xml:id="a59314-001-a-0790">little</w> <w lemma="britain" pos="n1-nn" reg="britain" xml:id="a59314-001-a-0800">britain</w> </hi> <pc xml:id="a59314-001-a-0810" rendition="#follows-hi">,</pc> <w lemma="1698." pos="crd" reg="1698." xml:id="a59314-001-a-0820">1698.</w> <pc unit="sentence" xml:id="a59314-001-a-0830"/> </p> </div> <div type="dedication" xml:id="a59314-e130"> <pb facs="tcp:50750:2" xml:id="a59314-002-a"/> <pb facs="tcp:50750:2" xml:id="a59314-002-b"/> <head xml:id="a59314-e140"> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-002-b-0010">to</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-002-b-0020">the</w> <w lemma="right" pos="n1_j" reg="right" xml:id="a59314-002-b-0030">right</w> <w lemma="honourable" pos="j" reg="honourable" xml:id="a59314-002-b-0040">honourable</w> <w lemma="sir" pos="n1" reg="sir" xml:id="a59314-002-b-0050">sir</w> <w lemma="francis" pos="n1-nn" reg="francis" xml:id="a59314-002-b-0060">francis</w> <w lemma="child" pos="n1" reg="child" xml:id="a59314-002-b-0070">child</w> <pc xml:id="a59314-002-b-0080">,</pc> <w lemma="kt." pos="n-ab" reg="kt." xml:id="a59314-002-b-0090">kt.</w> <w lemma="lord" pos="n1" reg="lord" xml:id="a59314-002-b-0100">lord</w> <w lemma="mayor" pos="n1" reg="mayor" xml:id="a59314-002-b-0110">mayor</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-002-b-0120">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-002-b-0130">the</w> <w lemma="city" pos="n1" reg="city" xml:id="a59314-002-b-0140">city</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-002-b-0150">of</w> <w lemma="london" pos="n1-nn" reg="london" xml:id="a59314-002-b-0160">london</w> <pc unit="sentence" xml:id="a59314-002-b-0170">.</pc> </head> <opener xml:id="a59314-e150"> <salute xml:id="a59314-e160"> <w lemma="my" pos="po" reg="my" xml:id="a59314-002-b-0180">my</w> <w lemma="lord" pos="n1" reg="lord" xml:id="a59314-002-b-0190">lord</w> <pc xml:id="a59314-002-b-0200">,</pc> </salute> </opener> <p xml:id="a59314-e170"> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-002-b-0210">in</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-002-b-0220">your</w> <w lemma="lordship" pos="n1g" reg="lordship's" xml:id="a59314-002-b-0230">lordship's</w> <w lemma="accession" pos="n1" reg="accession" xml:id="a59314-002-b-0240">accession</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-002-b-0250">to</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-002-b-0260">the</w> <w lemma="chair" pos="n1" reg="chair" xml:id="a59314-002-b-0270">chair</w> <pc xml:id="a59314-002-b-0280">,</pc> <w lemma="advance" pos="vvn" reg="advanced" xml:id="a59314-002-b-0290">advanced</w> <w lemma="by" pos="acp-p" reg="by" xml:id="a59314-002-b-0300">by</w> <w lemma="so" pos="av" reg="so" xml:id="a59314-002-b-0310">so</w> <w lemma="many" pos="d" reg="many" xml:id="a59314-002-b-0320">many</w> <w lemma="eminent" pos="j" reg="eminent" xml:id="a59314-002-b-0330">eminent</w> <w lemma="merit" pos="n2" reg="merits" xml:id="a59314-002-b-0340">merits</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-002-b-0350">to</w> <w lemma="that" pos="cs" reg="that" xml:id="a59314-002-b-0360">that</w> <w lemma="high" pos="j" reg="high" xml:id="a59314-002-b-0370">high</w> <w lemma="post" pos="n1" reg="post" xml:id="a59314-002-b-0380">post</w> <pc xml:id="a59314-002-b-0390">,</pc> <w lemma="there" pos="av" reg="there" xml:id="a59314-002-b-0400">there</w> <w lemma="need" pos="vvz" reg="needs" xml:id="a59314-002-b-0410">needs</w> <w lemma="but" pos="acp-av" reg="but" xml:id="a59314-002-b-0420">but</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-002-b-0430">a</w> <w lemma="very" pos="j" reg="very" xml:id="a59314-002-b-0440">very</w> <w lemma="little" pos="j" reg="little" xml:id="a59314-002-b-0450">little</w> <w lemma="spirit" pos="n1" reg="spirit" xml:id="a59314-002-b-0460">spirit</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-002-b-0470">of</w> <w lemma="prophecy" pos="n1" reg="prophecy" xml:id="a59314-002-b-0480">prophecy</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-002-b-0490">to</w> <w lemma="foretell" pos="vvi" reg="foretell" xml:id="a59314-002-b-0500">foretel</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-002-b-0510">with</w> <w lemma="what" pos="crq-r" reg="what" xml:id="a59314-002-b-0520">what</w> <w lemma="true" pos="j" reg="true" xml:id="a59314-002-b-0530">true</w> <w lemma="glory" pos="n1" reg="glory" xml:id="a59314-002-b-0540">glory</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-002-b-0550">your</w> <w lemma="lordship" pos="n1" reg="lordship" xml:id="a59314-002-b-0560">lordship</w> <w lemma="will" pos="vmb" reg="will" xml:id="a59314-002-b-0570">will</w> <w lemma="execute" pos="vvi" reg="execute" xml:id="a59314-002-b-0580">execute</w> <w lemma="that" pos="d" reg="that" xml:id="a59314-002-b-0590">that</w> <w lemma="honourable" pos="j" reg="honourable" xml:id="a59314-002-b-0600">honourable</w> <w lemma="trust" pos="n1" reg="trust" xml:id="a59314-002-b-0610">trust</w> <pc unit="sentence" xml:id="a59314-002-b-0620">.</pc> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-002-b-0630">to</w> <w lemma="say" pos="vvi" reg="say" xml:id="a59314-002-b-0640">say</w> <pc xml:id="a59314-002-b-0650">,</pc> <w lemma="your" pos="po" reg="your" xml:id="a59314-002-b-0660">your</w> <w lemma="lordship" pos="n1" reg="lordship" xml:id="a59314-002-b-0670">lordship</w> <w lemma="will" pos="vmb" reg="will" xml:id="a59314-002-b-0680">will</w> <w lemma="answer" pos="vvi" reg="answer" xml:id="a59314-002-b-0690">answer</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-002-b-0700">the</w> <w lemma="expectation" pos="n1" reg="expectation" xml:id="a59314-002-b-0710">expectation</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-002-b-0720">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-002-b-0730">the</w> <w lemma="world" pos="n1" reg="world" xml:id="a59314-002-b-0740">world</w> <pc xml:id="a59314-002-b-0750">,</pc> <w lemma="speak" pos="vvz" reg="speaks" xml:id="a59314-002-b-0760">speaks</w> <w lemma="too" pos="av" reg="too" xml:id="a59314-002-b-0770">too</w> <w lemma="little" pos="j" reg="little" xml:id="a59314-002-b-0780">little</w> <pc xml:id="a59314-002-b-0790">:</pc> <w lemma="there" pos="av" reg="there" xml:id="a59314-002-b-0800" type="contract1">there</w> <w xml:id="a59314-002-b-0800c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="something" pos="pi" reg="something" xml:id="a59314-002-b-0810">something</w> <w lemma="more" pos="av-c_d" reg="more" xml:id="a59314-002-b-0820">more</w> <w lemma="than" pos="cs" reg="than" xml:id="a59314-002-b-0830">than</w> <w lemma="expectation" pos="n1" reg="expectation" xml:id="a59314-002-b-0840">expectation</w> <pc xml:id="a59314-002-b-0850">,</pc> <w lemma="a" pos="d" reg="an" xml:id="a59314-002-b-0860">an</w> <w lemma="universal" pos="j" reg="universal" xml:id="a59314-002-b-0870">universal</w> <w lemma="assurance" pos="n1" reg="assurance" xml:id="a59314-002-b-0880">assurance</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-002-b-0890">and</w> <w lemma="confidence" pos="n1" reg="confidence" xml:id="a59314-002-b-0900">confidence</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-002-b-0910">of</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-002-b-0920">your</w> <w lemma="lordship" pos="n1g" reg="lordship's" xml:id="a59314-002-b-0930">lordship's</w> <w lemma="performance" pos="n1" reg="performance" xml:id="a59314-002-b-0940">performance</w> <pc unit="sentence" xml:id="a59314-002-b-0950">.</pc> </p> <p xml:id="a59314-e180"> <w lemma="and" pos="cc" reg="and" xml:id="a59314-002-b-0960">and</w> <w lemma="while" pos="cs" reg="whilst" xml:id="a59314-002-b-0970">whilst</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-002-b-0980">the</w> <w lemma="worshipful" pos="j" reg="worshipful" xml:id="a59314-002-b-0990">worshipful</w> <w lemma="company" pos="n1" reg="company" xml:id="a59314-002-b-1000" rendition="#hi">company</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-002-b-1010">of</w> <w lemma="goldsmith" pos="n2" reg="goldsmiths" xml:id="a59314-002-b-1020">goldsmiths</w> <pc xml:id="a59314-002-b-1030">,</pc> <w lemma="have" pos="vvb" reg="have" xml:id="a59314-002-b-1040">have</w> <pc xml:id="a59314-002-b-1050">,</pc> <w lemma="after" pos="acp-p" reg="after" xml:id="a59314-002-b-1060">after</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-002-b-1070">a</w> <w lemma="three" pos="crd" reg="three" xml:id="a59314-002-b-1080">three</w> <w lemma="year" pos="n2" reg="years" xml:id="a59314-002-b-1090">years</w> <w lemma="cessation" pos="n1" reg="cessation" xml:id="a59314-002-b-1100">cessation</w> <pc xml:id="a59314-002-b-1110">,</pc> <w lemma="revive" pos="vvd" reg="revived" xml:id="a59314-002-b-1120">reviv'd</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-002-b-1130">the</w> <w lemma="customary" pos="j" reg="customary" xml:id="a59314-002-b-1140">customary</w> <w lemma="splendour" pos="n1" reg="splendour" xml:id="a59314-002-b-1150" rendition="#hi">splendor</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-002-b-1160">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-002-b-1170">the</w> <w lemma="city" pos="n1" reg="city" xml:id="a59314-002-b-1180" rendition="#hi">city</w> <w lemma="on" pos="acp-p" reg="on" xml:id="a59314-002-b-1190">on</w> <w lemma="this" pos="d" reg="this" xml:id="a59314-002-b-1200">this</w> <w lemma="solemn" pos="j" reg="solemn" xml:id="a59314-002-b-1210">solemn</w> <w lemma="occasion" pos="n1" reg="occasion" xml:id="a59314-002-b-1220">occasion</w> <pc xml:id="a59314-002-b-1230">,</pc> <w lemma="i" pos="pns" reg="i" xml:id="a59314-002-b-1240">i</w> <w lemma="dare" pos="vvb" reg="dare" xml:id="a59314-002-b-1250">dare</w> <w lemma="not" pos="xx" reg="not" xml:id="a59314-002-b-1260">not</w> <w lemma="say" pos="vvi" reg="say" xml:id="a59314-002-b-1270">say</w> <pc xml:id="a59314-002-b-1280">,</pc> <w lemma="it" pos="pn" reg="'t" xml:id="a59314-002-b-1290" type="contract1">'t</w> <w xml:id="a59314-002-b-1290c" type="contract2" lemma="be" pos="vvz" reg="is" join="left">is</w> <w lemma="whole" pos="av_j" reg="wholly" xml:id="a59314-002-b-1300">wholly</w> <w lemma="their" pos="po" reg="their" xml:id="a59314-002-b-1310">their</w> <w lemma="own" pos="d" reg="own" xml:id="a59314-002-b-1320">own</w> <w lemma="natural" pos="j" reg="natural" xml:id="a59314-002-b-1330">natural</w> <w lemma="grandeur" pos="n1" reg="grandeur" xml:id="a59314-002-b-1340" rendition="#hi">grandeur</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-002-b-1350">and</w> <w lemma="magnificence" pos="n1" reg="magnificence" xml:id="a59314-002-b-1360" rendition="#hi">magnificence</w> <pc xml:id="a59314-002-b-1370">,</pc> <w lemma="so" pos="av" reg="so" xml:id="a59314-002-b-1380">so</w> <w lemma="much" pos="av_d" reg="much" xml:id="a59314-002-b-1390">much</w> <w lemma="as" pos="acp-cs" reg="as" xml:id="a59314-002-b-1400">as</w> <w lemma="their" pos="po" reg="their" xml:id="a59314-002-b-1410">their</w> <w lemma="gratitude" pos="n1" reg="gratitude" xml:id="a59314-002-b-1420" rendition="#hi">gratitude</w> <w lemma="that" pos="cs" reg="that" xml:id="a59314-002-b-1430">that</w> <w lemma="furnish" pos="vvz" reg="furnishes" xml:id="a59314-002-b-1440">furnishes</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-002-b-1450">the</w> <w lemma="entertainment" pos="n1" reg="entertainment" xml:id="a59314-002-b-1460" rendition="#hi">entertainment</w> <pc unit="sentence" xml:id="a59314-002-b-1470">.</pc> <w lemma="your" pos="po" reg="your" xml:id="a59314-002-b-1480">your</w> <w lemma="lordship" pos="n1" reg="lordship" xml:id="a59314-002-b-1490">lordship</w> <w lemma="make" pos="vvz" reg="makes" xml:id="a59314-002-b-1500">makes</w> <w lemma="so" pos="av" reg="so" xml:id="a59314-002-b-1510">so</w> <w lemma="considerable" pos="j" reg="considerable" xml:id="a59314-002-b-1520">considerable</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-002-b-1530">a</w> <w lemma="lustre" pos="n1" reg="lustre" xml:id="a59314-002-b-1540">lustre</w> <pc xml:id="a59314-002-b-1550">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-002-b-1560">and</w> <w lemma="give" pos="vvz" reg="gives" xml:id="a59314-002-b-1570">gives</w> <w lemma="that" pos="d" reg="that" xml:id="a59314-002-b-1580">that</w> <w lemma="ornament" pos="n1" reg="ornament" xml:id="a59314-002-b-1590">ornament</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-002-b-1600">to</w> <w lemma="their" pos="po" reg="their" xml:id="a59314-002-b-1610">their</w> <w lemma="society" pos="n1" reg="society" xml:id="a59314-002-b-1620">society</w> <pc xml:id="a59314-002-b-1630">;</pc> <w lemma="that" pos="cs" reg="that" xml:id="a59314-002-b-1640">that</w> <w lemma="this" pos="d" reg="this" xml:id="a59314-002-b-1650">this</w> <w lemma="public" pos="j" reg="public" xml:id="a59314-002-b-1660">publick</w> <w lemma="triumph" pos="n1" reg="triumph" xml:id="a59314-002-b-1670" rendition="#hi">triumph</w> <pc xml:id="a59314-002-b-1680">,</pc> <w lemma="on" pos="acp-p" reg="on" xml:id="a59314-002-b-1690">on</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-002-b-1700">your</w> <w lemma="inauguration-day" pos="n1" reg="inauguration-day" xml:id="a59314-002-b-1710">inauguration-day</w> <pc xml:id="a59314-002-b-1720">,</pc> <w lemma="be" pos="vvz" reg="is" xml:id="a59314-002-b-1730">is</w> <w lemma="not" pos="xx" reg="not" xml:id="a59314-002-b-1740">not</w> <w lemma="so" pos="av" reg="so" xml:id="a59314-002-b-1750">so</w> <w lemma="much" pos="av_d" reg="much" xml:id="a59314-002-b-1760">much</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-002-b-1770">a</w> <w lemma="present" pos="vvb" reg="present" xml:id="a59314-002-b-1780">present</w> <w lemma="they" pos="pns" reg="they" xml:id="a59314-002-b-1790">they</w> <w lemma="make" pos="vvb" reg="make" xml:id="a59314-002-b-1800">make</w> <w lemma="you" pos="pn" reg="you" xml:id="a59314-002-b-1810">you</w> <pc xml:id="a59314-002-b-1820">,</pc> <w lemma="as" pos="acp-cs" reg="as" xml:id="a59314-002-b-1830">as</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-002-b-1840">a</w> <w lemma="debt" pos="n1" reg="debt" xml:id="a59314-002-b-1850">debt</w> <w lemma="they" pos="pns" reg="they" xml:id="a59314-002-b-1860">they</w> <w lemma="pay" pos="vvb" reg="pay" xml:id="a59314-002-b-1870">pay</w> <w lemma="you." pos="n1-nn" reg="you." xml:id="a59314-002-b-1880">you.</w> <pc unit="sentence" xml:id="a59314-002-b-1890"/> </p> <pb facs="tcp:50750:3" xml:id="a59314-003-a"/> <p xml:id="a59314-e270"> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-003-a-0010">of</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-003-a-0020">all</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-a-0030">your</w> <w lemma="lordship" pos="n1g" reg="lordship's" xml:id="a59314-003-a-0040">lordship's</w> <w lemma="numerous" pos="j" reg="numerous" xml:id="a59314-003-a-0050">numerous</w> <w lemma="virtue" pos="n2" reg="virtues" xml:id="a59314-003-a-0060">virtues</w> <pc xml:id="a59314-003-a-0070">,</pc> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-a-0080">the</w> <w lemma="true" pos="av_j" reg="truly" xml:id="a59314-003-a-0090">truly</w> <w lemma="noble" pos="j" reg="noble" xml:id="a59314-003-a-0100">noble</w> <w lemma="train" pos="n1" reg="train" xml:id="a59314-003-a-0110">train</w> <w lemma="that" pos="cs" reg="that" xml:id="a59314-003-a-0120">that</w> <w lemma="attend" pos="vvb" reg="attend" xml:id="a59314-003-a-0130">attend</w> <w lemma="you" pos="pn" reg="you" xml:id="a59314-003-a-0140">you</w> <w lemma="thither" pos="av" reg="thither" xml:id="a59314-003-a-0150">thither</w> <pc xml:id="a59314-003-a-0160">,</pc> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-a-0170">your</w> <w lemma="unshake" pos="j_vn" reg="unshaken" xml:id="a59314-003-a-0180">unshaken</w> <w lemma="constancy" pos="n1" reg="constancy" xml:id="a59314-003-a-0190">constancy</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-003-a-0200">to</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-a-0210">your</w> <hi xml:id="a59314-e280"> <w lemma="native" pos="j" reg="native" xml:id="a59314-003-a-0220">native</w> <w lemma="altar" pos="n2" reg="altars" xml:id="a59314-003-a-0230">altars</w> </hi> <w lemma="seem" pos="vvz" reg="seems" xml:id="a59314-003-a-0240">seems</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-003-a-0250">to</w> <w lemma="carry" pos="vvi" reg="carry" xml:id="a59314-003-a-0260">carry</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-a-0270">the</w> <w lemma="lead" pos="j_vg" reg="leading" xml:id="a59314-003-a-0280">leading</w> <w lemma="glory" pos="n1" reg="glory" xml:id="a59314-003-a-0290">glory</w> <pc unit="sentence" xml:id="a59314-003-a-0300">.</pc> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-a-0310">your</w> <w lemma="lordship" pos="n1" reg="lordship" xml:id="a59314-003-a-0320" type="contract1">lordship</w> <w xml:id="a59314-003-a-0320c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="true" pos="av_j" reg="truly" xml:id="a59314-003-a-0330">truly</w> <w lemma="christian" pos="n1-nn_j" reg="christian" xml:id="a59314-003-a-0340">christian</w> <w lemma="undivided" pos="j" reg="undivided" xml:id="a59314-003-a-0350" rendition="#hi">undivided</w> <w lemma="knee" pos="n2" reg="knees" xml:id="a59314-003-a-0360">knees</w> <pc xml:id="a59314-003-a-0370">,</pc> <w lemma="pay" pos="vvb" reg="pay" xml:id="a59314-003-a-0380">pay</w> <w lemma="that" pos="d" reg="that" xml:id="a59314-003-a-0390">that</w> <w lemma="great" pos="j-c" reg="greater" xml:id="a59314-003-a-0400">greater</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-003-a-0410">and</w> <w lemma="more" pos="av-c_d" reg="more" xml:id="a59314-003-a-0420">more</w> <w lemma="entire" pos="j" reg="entire" xml:id="a59314-003-a-0430">entire</w> <w lemma="adoration" pos="n1" reg="adoration" xml:id="a59314-003-a-0440">adoration</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-003-a-0450">to</w> <w lemma="a" pos="d" reg="an" xml:id="a59314-003-a-0460">an</w> <w lemma="eternal" pos="j" reg="eternal" xml:id="a59314-003-a-0470">eternal</w> <w lemma="throne" pos="n1" reg="throne" xml:id="a59314-003-a-0480">throne</w> <pc xml:id="a59314-003-a-0490">,</pc> <w lemma="than" pos="cs" reg="than" xml:id="a59314-003-a-0500">than</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-003-a-0510">to</w> <w lemma="make" pos="vvi" reg="make" xml:id="a59314-003-a-0520">make</w> <w lemma="at" pos="acp-p" reg="at" xml:id="a59314-003-a-0530">at</w> <w lemma="one" pos="crd" reg="one" xml:id="a59314-003-a-0540">one</w> <w lemma="time" pos="n1" reg="time" xml:id="a59314-003-a-0550">time</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-003-a-0560">a</w> <hi xml:id="a59314-e300"/> <w lemma="cain" pos="n1g-nn" reg="cain's" xml:id="a59314-003-a-0570" rendition="hi-before-apostr">cain's</w> <pc xml:id="a59314-003-a-0590">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-003-a-0600">and</w> <pc xml:id="a59314-003-a-0610">,</pc> <w lemma="at" pos="acp-p" reg="at" xml:id="a59314-003-a-0620">at</w> <w lemma="another" pos="d" reg="another" xml:id="a59314-003-a-0630">another</w> <pc xml:id="a59314-003-a-0640">,</pc> <w lemma="a" pos="d" reg="an" xml:id="a59314-003-a-0650">an</w> <hi xml:id="a59314-e310"/> <w lemma="abel" pos="n1g-nn" reg="abel's" xml:id="a59314-003-a-0660" rendition="hi-before-apostr">abel's</w> <w lemma="sacrifice" pos="n1" reg="sacrifice" xml:id="a59314-003-a-0680">sacrifice</w> <pc unit="sentence" xml:id="a59314-003-a-0690">.</pc> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-a-0700">your</w> <w lemma="lordship" pos="n1" reg="lordship" xml:id="a59314-003-a-0710">lordship</w> <w lemma="will" pos="vmd" reg="would" xml:id="a59314-003-a-0720">would</w> <w lemma="start" pos="vvi" reg="start" xml:id="a59314-003-a-0730">start</w> <w lemma="at" pos="acp-p" reg="at" xml:id="a59314-003-a-0740">at</w> <w lemma="so" pos="av" reg="so" xml:id="a59314-003-a-0750">so</w> <w lemma="poor" pos="j" reg="poor" xml:id="a59314-003-a-0760">poor</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-003-a-0770">a</w> <w lemma="prevarication" pos="n1" reg="prevarication" xml:id="a59314-003-a-0780" rendition="#hi">prevarication</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-003-a-0790">with</w> <w lemma="omnipotence" pos="n1" reg="omnipotence" xml:id="a59314-003-a-0800">omnipotence</w> <pc xml:id="a59314-003-a-0810">,</pc> <w lemma="as" pos="acp-cs" reg="as" xml:id="a59314-003-a-0820">as</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-003-a-0830">to</w> <w lemma="bring" pos="vvi" reg="bring" xml:id="a59314-003-a-0840">bring</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-003-a-0850">a</w> <w lemma="sheaf" pos="n1" reg="sheaf" xml:id="a59314-003-a-0860">sheaf</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-003-a-0870">of</w> <w lemma="stubhle" pos="n1-nn" reg="stubhle" xml:id="a59314-003-a-0880" rendition="#hi">stubhle</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-003-a-0890">to</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-a-0900">your</w> <w lemma="morning" pos="n1" reg="morning" xml:id="a59314-003-a-0910" rendition="#hi">morning</w> <w lemma="oblation" pos="n1" reg="oblation" xml:id="a59314-003-a-0920">oblation</w> <pc xml:id="a59314-003-a-0930">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-003-a-0940">and</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-003-a-0950">a</w> <w lemma="lamb" pos="n1" reg="lamb" xml:id="a59314-003-a-0960" rendition="#hi">lamb</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-003-a-0970">to</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-a-0980">your</w> <w lemma="evening" pos="n1" reg="evening" xml:id="a59314-003-a-0990" rendition="#hi">evening</w> <w lemma="one" pos="crd" reg="one" xml:id="a59314-003-a-1000">one</w> <pc unit="sentence" xml:id="a59314-003-a-1010">.</pc> </p> <p xml:id="a59314-e370"> <w lemma="nor" pos="cc-x" reg="nor" xml:id="a59314-003-a-1020">nor</w> <w lemma="be" pos="vvb" reg="are" xml:id="a59314-003-a-1030">are</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-a-1040">your</w> <w lemma="lordship" pos="n1g" reg="lordship's" xml:id="a59314-003-a-1050">lordship's</w> <w lemma="moral" pos="j" reg="moral" xml:id="a59314-003-a-1060">moral</w> <w lemma="perfection" pos="n2" reg="perfections" xml:id="a59314-003-a-1070">perfections</w> <w lemma="less" pos="av-c_d" reg="lesle" xml:id="a59314-003-a-1080">less</w> <w lemma="conspicuous" pos="j" reg="conspicuous" xml:id="a59314-003-a-1090">conspicuous</w> <pc xml:id="a59314-003-a-1100">:</pc> <w lemma="you" pos="pn" reg="you" xml:id="a59314-003-a-1110">you</w> <w lemma="ascend" pos="vvb" reg="ascend" xml:id="a59314-003-a-1120">ascend</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-003-a-1130">to</w> <w lemma="this" pos="d" reg="this" xml:id="a59314-003-a-1140">this</w> <w lemma="metropolitan" pos="j" reg="metropolitan" xml:id="a59314-003-a-1150">metropolitan</w> <w lemma="dignity" pos="n1" reg="dignity" xml:id="a59314-003-a-1160">dignity</w> <pc xml:id="a59314-003-a-1170">,</pc> <w lemma="whole" pos="av_j" reg="wholly" xml:id="a59314-003-a-1180">wholly</w> <w lemma="untainted" pos="j" reg="untainted" xml:id="a59314-003-a-1190">untainted</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-003-a-1200">with</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-a-1210">the</w> <w lemma="too" pos="av" reg="too" xml:id="a59314-003-a-1220">too</w> <w lemma="common" pos="j" reg="common" xml:id="a59314-003-a-1230">common</w> <w lemma="avarice" pos="n1" reg="avarice" xml:id="a59314-003-a-1240" rendition="#hi">avarice</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-003-a-1250">of</w> <w lemma="greatness" pos="n1" reg="greatness" xml:id="a59314-003-a-1260">greatness</w> <pc unit="sentence" xml:id="a59314-003-a-1270">.</pc> <w lemma="no" pos="uh-x" reg="no" xml:id="a59314-003-a-1280">no</w> <pc xml:id="a59314-003-a-1290">,</pc> <w lemma="my" pos="po" reg="my" xml:id="a59314-003-a-1300">my</w> <w lemma="lord" pos="n1" reg="lord" xml:id="a59314-003-a-1310">lord</w> <pc xml:id="a59314-003-a-1320">,</pc> <w lemma="you" pos="pn" reg="you" xml:id="a59314-003-a-1330">you</w> <w lemma="come" pos="vvb" reg="come" xml:id="a59314-003-a-1340">come</w> <w lemma="not" pos="xx" reg="not" xml:id="a59314-003-a-1350">not</w> <w lemma="thither" pos="av" reg="thither" xml:id="a59314-003-a-1360">thither</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-003-a-1370">to</w> <w lemma="gather" pos="vvb" reg="gather" xml:id="a59314-003-a-1380">gather</w> <pc xml:id="a59314-003-a-1390">,</pc> <w lemma="but" pos="acp-cc" reg="but" xml:id="a59314-003-a-1400">but</w> <w lemma="shower" pos="vvb" reg="shower" xml:id="a59314-003-a-1410">shower</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-a-1420">the</w> <w lemma="gold" pos="n1" reg="gold" xml:id="a59314-003-a-1430">gold</w> <pc xml:id="a59314-003-a-1440">;</pc> <w lemma="while" pos="cs" reg="whilst" xml:id="a59314-003-a-1450">whilst</w> <w lemma="warm" pos="vvn" reg="warmed" xml:id="a59314-003-a-1460">warm'd</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-003-a-1470">and</w> <w lemma="animate" pos="vvn" reg="animated" xml:id="a59314-003-a-1480">animated</w> <w lemma="by" pos="acp-p" reg="by" xml:id="a59314-003-a-1490">by</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-a-1500">your</w> <w lemma="own" pos="d" reg="own" xml:id="a59314-003-a-1510">own</w> <w lemma="innate" pos="j" reg="innate" xml:id="a59314-003-a-1520">innate</w> <pc unit="sentence" xml:id="a59314-003-a-1530">.</pc> <w lemma="principle" pos="n2" reg="principles" xml:id="a59314-003-a-1540">principles</w> <w lemma="both" pos="av_d" reg="both" xml:id="a59314-003-a-1550">both</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-003-a-1560">of</w> <w lemma="charity" pos="n1" reg="charity" xml:id="a59314-003-a-1570" rendition="#hi">charity</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-003-a-1580">and</w> <w lemma="hospitality" pos="n1" reg="hospitality" xml:id="a59314-003-a-1590" rendition="#hi">hospitality</w> <pc xml:id="a59314-003-a-1600">,</pc> <w lemma="those" pos="d" reg="those" xml:id="a59314-003-a-1610">those</w> <w lemma="two" pos="crd" reg="two" xml:id="a59314-003-a-1620">two</w> <w lemma="illustrious" pos="j" reg="illustrious" xml:id="a59314-003-a-1630">illustrious</w> <w lemma="ornament" pos="n2" reg="ornaments" xml:id="a59314-003-a-1640">ornaments</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-003-a-1650">of</w> <w lemma="magistracy" pos="n1" reg="magistracy" xml:id="a59314-003-a-1660">magistracy</w> <pc xml:id="a59314-003-a-1670">,</pc> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-a-1680">your</w> <w lemma="lordship" pos="n1" reg="lordship" xml:id="a59314-003-a-1690">lordship</w> <w lemma="have" pos="vvz" reg="has" xml:id="a59314-003-a-1700">has</w> <w lemma="resolve" pos="vvn" reg="resolved" xml:id="a59314-003-a-1710">resolved</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-003-a-1720">to</w> <w lemma="recall" pos="vvi" reg="recall" xml:id="a59314-003-a-1730">recal</w> <w lemma="from" pos="acp-p" reg="from" xml:id="a59314-003-a-1740">from</w> <w lemma="their" pos="po" reg="their" xml:id="a59314-003-a-1750">their</w> <w lemma="late" pos="j" reg="late" xml:id="a59314-003-a-1760">late</w> <w lemma="banishment" pos="n1" reg="banishment" xml:id="a59314-003-a-1770" rendition="#hi">banishment</w> <pc xml:id="a59314-003-a-1780">:</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-003-a-1790">and</w> <w lemma="indeed" pos="av" reg="indeed" xml:id="a59314-003-a-1800">indeed</w> <w lemma="those" pos="d" reg="those" xml:id="a59314-003-a-1810">those</w> <w lemma="true" pos="av_j" reg="truly" xml:id="a59314-003-a-1820">truly</w> <w lemma="radiant" pos="j" reg="radiant" xml:id="a59314-003-a-1830">radiant</w> <w lemma="virtue" pos="n2" reg="virtues" xml:id="a59314-003-a-1840">virtues</w> <w lemma="can" pos="vmd" reg="could" xml:id="a59314-003-a-1850">could</w> <w lemma="never" pos="av-x" reg="never" xml:id="a59314-003-a-1860">never</w> <w lemma="appear" pos="vvi" reg="appear" xml:id="a59314-003-a-1870">appear</w> <w lemma="on" pos="acp-p" reg="on" xml:id="a59314-003-a-1880">on</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-a-1890">the</w> <hi xml:id="a59314-e420"> <w lemma="praetorian" pos="j-nn" reg="praetorian" xml:id="a59314-003-a-1900">praetorian</w> <w lemma="chair" pos="n1" reg="chair" xml:id="a59314-003-a-1910">chair</w> </hi> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-003-a-1920">with</w> <w lemma="noble" pos="j-c" reg="nobler" xml:id="a59314-003-a-1930">nobler</w> <w lemma="lustre" pos="n1" reg="lustre" xml:id="a59314-003-a-1940">lustre</w> <w lemma="than" pos="cs" reg="than" xml:id="a59314-003-a-1950">than</w> <w lemma="now" pos="av" reg="now" xml:id="a59314-003-a-1960">now</w> <pc xml:id="a59314-003-a-1970">;</pc> <w lemma="consider" pos="vvg" reg="considering" xml:id="a59314-003-a-1980">considering</w> <w lemma="they" pos="pns" reg="they" xml:id="a59314-003-a-1990">they</w> <w lemma="will" pos="vmb" reg="will" xml:id="a59314-003-a-2000">will</w> <w lemma="so" pos="av" reg="so" xml:id="a59314-003-a-2010">so</w> <w lemma="immediate" pos="av_j" reg="immediately" xml:id="a59314-003-a-2020">immediately</w> <w lemma="break" pos="vvi" reg="break" xml:id="a59314-003-a-2030">break</w> <w lemma="forth" pos="av" reg="forth" xml:id="a59314-003-a-2040">forth</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-003-a-2050">in</w> <w lemma="that" pos="d" reg="that" xml:id="a59314-003-a-2060">that</w> <w lemma="full" pos="j" reg="full" xml:id="a59314-003-a-2070">full</w> <w lemma="glory" pos="n1" reg="glory" xml:id="a59314-003-a-2080">glory</w> <w lemma="there" pos="av" reg="there" xml:id="a59314-003-a-2090">there</w> <pc xml:id="a59314-003-a-2100">,</pc> <w lemma="after" pos="acp-cs" reg="after" xml:id="a59314-003-a-2110">after</w> <w lemma="so" pos="av" reg="so" xml:id="a59314-003-a-2120">so</w> <w lemma="total" pos="j" reg="total" xml:id="a59314-003-a-2130">total</w> <w lemma="a" pos="d" reg="an" xml:id="a59314-003-a-2140">an</w> <w lemma="eclipse" pos="n1" reg="eclipse" xml:id="a59314-003-a-2150">eclipse</w> <w lemma="before" pos="acp-av" reg="before" xml:id="a59314-003-a-2160">before</w> <pc unit="sentence" xml:id="a59314-003-a-2170">.</pc> <w lemma="it" pos="pn" reg="'t" xml:id="a59314-003-a-2180" type="contract1">'t</w> <w xml:id="a59314-003-a-2180c" type="contract2" lemma="be" pos="vvz" reg="is" join="left">is</w> <w lemma="thus" pos="av" reg="thus" xml:id="a59314-003-a-2190">thus</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-a-2200">your</w> <w lemma="lordship" pos="n1" reg="lordship" xml:id="a59314-003-a-2210">lordship</w> <w lemma="design" pos="n2" reg="designs" xml:id="a59314-003-a-2220">designs</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-003-a-2230">in</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-a-2240">your</w> <w lemma="administration" pos="n1" reg="administration" xml:id="a59314-003-a-2250">administration</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-003-a-2260">of</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-a-2270">your</w> <w lemma="mayoralty" pos="n1" reg="mayoralty" xml:id="a59314-003-a-2280" rendition="#hi">mayoralty</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-003-a-2290">to</w> <w lemma="waken" pos="vvi" reg="waken" xml:id="a59314-003-a-2300">waken</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-003-a-2310">and</w> <w lemma="revive" pos="vvi" reg="revive" xml:id="a59314-003-a-2320">revive</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-a-2330">the</w> <w lemma="late" pos="j" reg="late" xml:id="a59314-003-a-2340">late</w> <w lemma="droop" pos="j_vg" reg="drooping" xml:id="a59314-003-a-2350">drooping</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-003-a-2360">and</w> <w lemma="languish" pos="j_vg" reg="languishing" xml:id="a59314-003-a-2370">languishing</w> <w lemma="honour" pos="n1" reg="honour" xml:id="a59314-003-a-2380" rendition="#hi">honour</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-003-a-2390">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-a-2400">the</w> <w lemma="city" pos="n1" reg="city" xml:id="a59314-003-a-2410" rendition="#hi">city</w> <pc xml:id="a59314-003-a-2420">:</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-003-a-2430">and</w> <w lemma="indeed" pos="av" reg="indeed" xml:id="a59314-003-a-2440">indeed</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-003-a-2450">to</w> <w lemma="give" pos="vvi" reg="give" xml:id="a59314-003-a-2460">give</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-003-a-2470">a</w> <w lemma="new" pos="j" reg="new" xml:id="a59314-003-a-2480">new</w> <w lemma="resurrection" pos="n1" reg="resurrection" xml:id="a59314-003-a-2490">resurrection</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-003-a-2500">to</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-a-2510">the</w> <w lemma="grandeur" pos="n1" reg="grandeur" xml:id="a59314-003-a-2520" rendition="#hi">grandeur</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-003-a-2530">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-a-2540">the</w> <w lemma="chair" pos="n1" reg="chair" xml:id="a59314-003-a-2550" rendition="#hi">chair</w> <pc xml:id="a59314-003-a-2560">;</pc> <w lemma="which" pos="crq-r" reg="which" xml:id="a59314-003-a-2570">which</w> <w lemma="i" pos="pns" reg="i" xml:id="a59314-003-a-2580">i</w> <w lemma="may" pos="vmb" reg="may" xml:id="a59314-003-a-2590">may</w> <w lemma="honest" pos="av_j" reg="honestly" xml:id="a59314-003-a-2600">honestly</w> <w lemma="say" pos="vvi" reg="say" xml:id="a59314-003-a-2610">say</w> <w lemma="have" pos="vvz" reg="has" xml:id="a59314-003-a-2620">has</w> <w lemma="some" pos="d" reg="some" xml:id="a59314-003-a-2630">some</w> <w lemma="time" pos="n1" reg="time" xml:id="a59314-003-a-2640">time</w> <w lemma="lie" pos="vvn" reg="lain" xml:id="a59314-003-a-2650">lain</w> <w lemma="bury" pos="vvn" reg="buried" xml:id="a59314-003-a-2660">buried</w> <pc unit="sentence" xml:id="a59314-003-a-2670">.</pc> <w lemma="it" pos="pn" reg="'t" xml:id="a59314-003-a-2680" type="contract1">'t</w> <w xml:id="a59314-003-a-2680c" type="contract2" lemma="be" pos="vvz" reg="is" join="left">is</w> <w lemma="thus" pos="av" reg="thus" xml:id="a59314-003-a-2690">thus</w> <pc xml:id="a59314-003-a-2700">,</pc> <w lemma="my" pos="po" reg="my" xml:id="a59314-003-a-2710">my</w> <w lemma="lord" pos="n1" reg="lord" xml:id="a59314-003-a-2720">lord</w> <pc xml:id="a59314-003-a-2730">,</pc> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-a-2740">the</w> <w lemma="shade" pos="n2" reg="shades" xml:id="a59314-003-a-2750">shades</w> <w lemma="behind" pos="acp-p" reg="behind" xml:id="a59314-003-a-2760">behind</w> <w lemma="you" pos="pn" reg="you" xml:id="a59314-003-a-2770">you</w> <w lemma="will" pos="vmb" reg="will" xml:id="a59314-003-a-2780">will</w> <w lemma="illustrate" pos="vvi" reg="illustrate" xml:id="a59314-003-a-2790">illustrate</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-a-2800">your</w> <w lemma="own" pos="d" reg="own" xml:id="a59314-003-a-2810">own</w> <w lemma="glory" pos="n2" reg="glories" xml:id="a59314-003-a-2820">glories</w> <w lemma="before" pos="acp-p" reg="before" xml:id="a59314-003-a-2830">before</w> <w lemma="you" pos="pn" reg="you" xml:id="a59314-003-a-2840">you</w> <pc xml:id="a59314-003-a-2850">;</pc> <w lemma="or" pos="cc" reg="or" xml:id="a59314-003-a-2860">or</w> <pc xml:id="a59314-003-a-2870">,</pc> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-003-a-2880">to</w> <w lemma="speak" pos="vvi" reg="speak" xml:id="a59314-003-a-2890">speak</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-003-a-2900">in</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-a-2910">the</w> <w lemma="goldsmith" pos="n1g" reg="goldsmith's" xml:id="a59314-003-a-2920" rendition="#hi">goldsmiths</w> <w lemma="dialect" pos="n1" reg="dialect" xml:id="a59314-003-a-2930">dialect</w> <pc xml:id="a59314-003-a-2940">,</pc> <w lemma="those" pos="d" reg="those" xml:id="a59314-003-a-2950">those</w> <w lemma="foil" pos="n2" reg="foils" xml:id="a59314-003-a-2960" rendition="#hi">foils</w> <w lemma="will" pos="vmb" reg="will" xml:id="a59314-003-a-2970">will</w> <w lemma="set" pos="vvi" reg="set" xml:id="a59314-003-a-2980">set</w> <w lemma="off" pos="acp-av" reg="off" xml:id="a59314-003-a-2990">off</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-a-3000">your</w> <w lemma="diamond" pos="n1" reg="diamond" xml:id="a59314-003-a-3010" rendition="#hi">diamond</w> <pc unit="sentence" xml:id="a59314-003-a-3020">.</pc> </p> <pb facs="tcp:50750:3" xml:id="a59314-003-b"/> <p xml:id="a59314-e510"> <w lemma="but" pos="acp-cc" reg="but" xml:id="a59314-003-b-0010">but</w> <w lemma="what" pos="crq-r" reg="what" xml:id="a59314-003-b-0020">what</w> <w lemma="have" pos="vvz" reg="has" xml:id="a59314-003-b-0030">has</w> <w lemma="yet" pos="av" reg="yet" xml:id="a59314-003-b-0040">yet</w> <w lemma="more" pos="av-c_d" reg="more" xml:id="a59314-003-b-0050">more</w> <w lemma="noble" pos="av_j" reg="nobly" xml:id="a59314-003-b-0060">nobly</w> <w lemma="signalise" pos="vvn" reg="signalised" xml:id="a59314-003-b-0070">signaliz'd</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-b-0080">your</w> <w lemma="lordship" pos="n1" reg="lordship" xml:id="a59314-003-b-0090">lordship</w> <pc xml:id="a59314-003-b-0100">;</pc> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-003-b-0110">in</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-b-0120">the</w> <w lemma="late" pos="j" reg="late" xml:id="a59314-003-b-0130">late</w> <w lemma="suppression" pos="n1" reg="suppression" xml:id="a59314-003-b-0140">suppression</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-003-b-0150">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-b-0160">the</w> <w lemma="deface" pos="vvn" reg="defaced" xml:id="a59314-003-b-0170">defaced</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-003-b-0180">and</w> <w lemma="adulterate" pos="vvn" reg="adulterated" xml:id="a59314-003-b-0190">adulterated</w> <w lemma="coin" pos="n1" reg="coin" xml:id="a59314-003-b-0200">coin</w> <pc xml:id="a59314-003-b-0210">,</pc> <w lemma="at" pos="acp-p" reg="at" xml:id="a59314-003-b-0220">at</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-b-0230">the</w> <w lemma="time" pos="n1" reg="time" xml:id="a59314-003-b-0240">time</w> <w lemma="when" pos="crq-cs" reg="when" xml:id="a59314-003-b-0250">when</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-003-b-0260">all</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-b-0270">the</w> <w lemma="private" pos="j" reg="private" xml:id="a59314-003-b-0280" rendition="#hi">private</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-003-b-0290">and</w> <hi xml:id="a59314-e530"> <w lemma="public" pos="j" reg="public" xml:id="a59314-003-b-0300">publick</w> <w lemma="bank" pos="n2" reg="banks" xml:id="a59314-003-b-0310">banks</w> </hi> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-003-b-0320">of</w> <w lemma="england" pos="n1-nn" reg="england" xml:id="a59314-003-b-0330" rendition="#hi">england</w> <pc xml:id="a59314-003-b-0340">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-003-b-0350">and</w> <w lemma="indeed" pos="av" reg="indeed" xml:id="a59314-003-b-0360">indeed</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-b-0370">the</w> <w lemma="whole" pos="j" reg="whole" xml:id="a59314-003-b-0380">whole</w> <w lemma="currency" pos="n1-nn" reg="currency" xml:id="a59314-003-b-0390">currency</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-003-b-0400">of</w> <w lemma="exchequer" pos="n2" reg="exchequers" xml:id="a59314-003-b-0410" rendition="#hi">exchequers</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-003-b-0420">and</w> <w lemma="treasury" pos="n1g-nn" reg="treasury's" xml:id="a59314-003-b-0430" rendition="#hi">treasury's</w> <w lemma="stand" pos="vvd" reg="stood" xml:id="a59314-003-b-0440">stood</w> <w lemma="almost" pos="av" reg="almost" xml:id="a59314-003-b-0450">almost</w> <w lemma="entire" pos="av_j" reg="entirely" xml:id="a59314-003-b-0460">intirely</w> <w lemma="stop" pos="vvn" reg="stopped" xml:id="a59314-003-b-0470">stopt</w> <pc xml:id="a59314-003-b-0480">;</pc> <w lemma="at" pos="acp-p" reg="at" xml:id="a59314-003-b-0490">at</w> <w lemma="that" pos="d" reg="that" xml:id="a59314-003-b-0500">that</w> <w lemma="time" pos="n1" reg="time" xml:id="a59314-003-b-0510">time</w> <w lemma="when" pos="crq-cs" reg="when" xml:id="a59314-003-b-0520">when</w> <w lemma="it" pos="pn" reg="'t" xml:id="a59314-003-b-0530" type="contract1">'t</w> <w xml:id="a59314-003-b-0530c" type="contract2" lemma="be" pos="vvd" reg="was" join="left">was</w> <w lemma="no" pos="d-x" reg="no" xml:id="a59314-003-b-0540">no</w> <w lemma="forfeit" pos="j_vn" reg="forfeited" xml:id="a59314-003-b-0550">forfeited</w> <w lemma="credit" pos="n1" reg="credit" xml:id="a59314-003-b-0560">credit</w> <w lemma="even" pos="av" reg="even" xml:id="a59314-003-b-0570">even</w> <w lemma="for" pos="acp-p" reg="for" xml:id="a59314-003-b-0580">for</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-b-0590">the</w> <w lemma="proud" pos="j-s" reg="proudest" xml:id="a59314-003-b-0600">proudest</w> <w lemma="court" pos="n1" reg="court" xml:id="a59314-003-b-0610" rendition="#hi">court</w> <w lemma="or" pos="cc" reg="or" xml:id="a59314-003-b-0620">or</w> <hi xml:id="a59314-e580"> <w lemma="city" pos="n1" reg="city" xml:id="a59314-003-b-0630">city</w> <w lemma="head" pos="n2" reg="heads" xml:id="a59314-003-b-0640">heads</w> </hi> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-003-b-0650">to</w> <w lemma="play" pos="vvi" reg="play" xml:id="a59314-003-b-0660">play</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-b-0670">the</w> <w lemma="insolvent" pos="n2" reg="insolvents" xml:id="a59314-003-b-0680">insolvents</w> <pc xml:id="a59314-003-b-0690">;</pc> <w lemma="it" pos="pn" reg="'t" xml:id="a59314-003-b-0700" type="contract1">'t</w> <w xml:id="a59314-003-b-0700c" type="contract2" lemma="be" pos="vvd" reg="was" join="left">was</w> <w lemma="then" pos="av" reg="then" xml:id="a59314-003-b-0710">then</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-b-0720">your</w> <w lemma="lordship" pos="n1g" reg="lordship's" xml:id="a59314-003-b-0730">lordship's</w> <w lemma="particular" pos="j" reg="particular" xml:id="a59314-003-b-0740">particular</w> <pc xml:id="a59314-003-b-0750">,</pc> <w lemma="i" pos="pns" reg="i" xml:id="a59314-003-b-0760">i</w> <w lemma="may" pos="vmd" reg="might" xml:id="a59314-003-b-0770">might</w> <w lemma="say" pos="vvi" reg="say" xml:id="a59314-003-b-0780">say</w> <pc xml:id="a59314-003-b-0790">,</pc> <w lemma="only" pos="j" reg="only" xml:id="a59314-003-b-0800">only</w> <w lemma="pride" pos="n1" reg="pride" xml:id="a59314-003-b-0810">pride</w> <pc xml:id="a59314-003-b-0820">,</pc> <w lemma="that" pos="cs" reg="that" xml:id="a59314-003-b-0830">that</w> <w lemma="when" pos="crq-cs" reg="when" xml:id="a59314-003-b-0840">when</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-003-b-0850">all</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-b-0860">the</w> <w lemma="other" pos="d" reg="other" xml:id="a59314-003-b-0870">other</w> <hi xml:id="a59314-e590"> <w lemma="golden" pos="j" reg="golden" xml:id="a59314-003-b-0880">golden</w> <w lemma="vein" pos="n2" reg="veins" xml:id="a59314-003-b-0890">veins</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-003-b-0900">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-b-0910">the</w> <w lemma="nation" pos="n1" reg="nation" xml:id="a59314-003-b-0920">nation</w> </hi> <w lemma="be" pos="vvd" reg="were" xml:id="a59314-003-b-0930">were</w> <w lemma="stagnate" pos="vvn" reg="stagnated" xml:id="a59314-003-b-0940">stagnated</w> <pc xml:id="a59314-003-b-0950">,</pc> <w lemma="you" pos="png" reg="yours" xml:id="a59314-003-b-0960">yours</w> <w lemma="alone" pos="av_j" reg="alone" xml:id="a59314-003-b-0970">alone</w> <w lemma="keep" pos="vvn" reg="kept" xml:id="a59314-003-b-0980">kept</w> <w lemma="their" pos="po" reg="their" xml:id="a59314-003-b-0990">their</w> <w lemma="whole" pos="j" reg="whole" xml:id="a59314-003-b-1000">whole</w> <w lemma="open" pos="j" reg="open" xml:id="a59314-003-b-1010">open</w> <w lemma="circulation" pos="n1-nn" reg="circulation" xml:id="a59314-003-b-1020">circulation</w> <pc xml:id="a59314-003-b-1030">:</pc> <w lemma="you" pos="pn" reg="you" xml:id="a59314-003-b-1040">you</w> <w lemma="answer" pos="vvd" reg="answered" xml:id="a59314-003-b-1050">answered</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-003-b-1060">all</w> <w lemma="bill" pos="n2" reg="bills" xml:id="a59314-003-b-1070">bills</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-003-b-1080">with</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-b-1090">the</w> <w lemma="same" pos="d" reg="same" xml:id="a59314-003-b-1100">same</w> <w lemma="prompt" pos="j" reg="prompt" xml:id="a59314-003-b-1110">prompt</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-003-b-1120">and</w> <w lemma="entire" pos="j" reg="entire" xml:id="a59314-003-b-1130">entire</w> <w lemma="satisfaction" pos="n1" reg="satisfaction" xml:id="a59314-003-b-1140">satisfaction</w> <pc xml:id="a59314-003-b-1150">,</pc> <w lemma="perhaps" pos="av" reg="perhaps" xml:id="a59314-003-b-1160">perhaps</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-003-b-1170">to</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-b-1180">the</w> <w lemma="wonder" pos="n1" reg="wonder" xml:id="a59314-003-b-1190">wonder</w> <pc xml:id="a59314-003-b-1200">,</pc> <w lemma="at" pos="acp-p" reg="at" xml:id="a59314-003-b-1210">at</w> <w lemma="least" pos="d-s" reg="least" xml:id="a59314-003-b-1220">least</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-003-b-1230">to</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-b-1240">the</w> <w lemma="envy" pos="n1" reg="envy" xml:id="a59314-003-b-1250">envy</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-003-b-1260">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-b-1270">the</w> <w lemma="world." pos="n-ab" reg="world." xml:id="a59314-003-b-1280">world.</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-003-b-1290">and</w> <w lemma="though" pos="cs" reg="though" xml:id="a59314-003-b-1300">tho'</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-b-1310">the</w> <w lemma="then" pos="av" reg="then" xml:id="a59314-003-b-1320">then</w> <w lemma="general" pos="j" reg="general" xml:id="a59314-003-b-1330">general</w> <w lemma="example" pos="n2" reg="examples" xml:id="a59314-003-b-1340">examples</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-003-b-1350">all</w> <w lemma="round" pos="j" reg="round" xml:id="a59314-003-b-1360">round</w> <w lemma="you" pos="pn" reg="ye" xml:id="a59314-003-b-1370">ye</w> <pc xml:id="a59314-003-b-1380">,</pc> <w lemma="may" pos="vmd" reg="might" xml:id="a59314-003-b-1390">might</w> <w lemma="have" pos="vvi" reg="have" xml:id="a59314-003-b-1400">have</w> <w lemma="excuse" pos="vvn" reg="excused" xml:id="a59314-003-b-1410">excused</w> <w lemma="you" pos="pn" reg="you" xml:id="a59314-003-b-1420">you</w> <w lemma="from" pos="acp-p" reg="from" xml:id="a59314-003-b-1430">from</w> <w lemma="that" pos="d" reg="that" xml:id="a59314-003-b-1440">that</w> <w lemma="stretch" pos="n2" reg="stretches" xml:id="a59314-003-b-1450">stretch</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-003-b-1460">of</w> <w lemma="payment" pos="n1-nn" reg="payment" xml:id="a59314-003-b-1470">payment</w> <pc xml:id="a59314-003-b-1480">;</pc> <w lemma="yet" pos="av" reg="yet" xml:id="a59314-003-b-1490">yet</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-b-1500">your</w> <w lemma="lordship" pos="n1" reg="lordship" xml:id="a59314-003-b-1510">lordship</w> <w lemma="so" pos="av" reg="so" xml:id="a59314-003-b-1520">so</w> <w lemma="value" pos="vvn" reg="valued" xml:id="a59314-003-b-1530">valued</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-b-1540">your</w> <w lemma="reputation" pos="n1" reg="reputation" xml:id="a59314-003-b-1550">reputation</w> <pc xml:id="a59314-003-b-1560">,</pc> <w lemma="as" pos="acp-cs" reg="as" xml:id="a59314-003-b-1570">as</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-003-b-1580">to</w> <w lemma="do" pos="vvi" reg="do" xml:id="a59314-003-b-1590">do</w> <w lemma="justice" pos="n1" reg="justice" xml:id="a59314-003-b-1600">justice</w> <w lemma="even" pos="av" reg="even" xml:id="a59314-003-b-1610">even</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-003-b-1620">to</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-003-b-1630">a</w> <w lemma="supererrogation" pos="n1" reg="supererrogation" xml:id="a59314-003-b-1640">supererrogation</w> <pc unit="sentence" xml:id="a59314-003-b-1650">.</pc> </p> <p xml:id="a59314-e600"> <w lemma="and" pos="cc" reg="and" xml:id="a59314-003-b-1660">and</w> <w lemma="here" pos="av" reg="here" xml:id="a59314-003-b-1670">here</w> <w lemma="methinks" pos="vvb" reg="methinks" xml:id="a59314-003-b-1680">methinks</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-b-1690">your</w> <w lemma="lordship" pos="n1g" reg="lordship's" xml:id="a59314-003-b-1700">lordship's</w> <w lemma="very" pos="j" reg="very" xml:id="a59314-003-b-1710">very</w> <w lemma="coat" pos="n1" reg="coat" xml:id="a59314-003-b-1720">coat</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-003-b-1730">of</w> <w lemma="arm" pos="n2" reg="arms" xml:id="a59314-003-b-1740">arms</w> <pc xml:id="a59314-003-b-1750">,</pc> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-b-1760">the</w> <w lemma="long" pos="j" reg="long" xml:id="a59314-003-b-1770">long</w> <hi xml:id="a59314-e610"> <w lemma="hereditary" pos="j" reg="hereditary" xml:id="a59314-003-b-1780">hereditary</w> <w lemma="escutcheon" pos="n1" reg="escutcheon" xml:id="a59314-003-b-1790">escutcheon</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-003-b-1800">of</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-b-1810">your</w> <w lemma="family" pos="n1" reg="family" xml:id="a59314-003-b-1820">family</w> </hi> <pc xml:id="a59314-003-b-1830" rendition="#follows-hi">,</pc> <w lemma="by" pos="acp-p" reg="by" xml:id="a59314-003-b-1840">by</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-003-b-1850">a</w> <w lemma="kind" pos="n1" reg="kind" xml:id="a59314-003-b-1860">kind</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-003-b-1870">of</w> <hi xml:id="a59314-e620"> <w lemma="prophetical" pos="j" reg="prophetical" xml:id="a59314-003-b-1880">prophetical</w> <w lemma="heraldry" pos="n1" reg="heraldry" xml:id="a59314-003-b-1890">herauldry</w> </hi> <w lemma="seem" pos="vvz" reg="seems" xml:id="a59314-003-b-1900">seems</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-003-b-1910">to</w> <w lemma="blazon" pos="vvi" reg="blazon" xml:id="a59314-003-b-1920">blazon</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-003-b-1930">the</w> <w lemma="very" pos="j" reg="very" xml:id="a59314-003-b-1940">very</w> <w lemma="virtue" pos="n2" reg="virtues" xml:id="a59314-003-b-1950">virtues</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-003-b-1960">of</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-b-1970">your</w> <w lemma="lordship" pos="n1" reg="lordship" xml:id="a59314-003-b-1980">lordship</w> <w lemma="that" pos="cs" reg="that" xml:id="a59314-003-b-1990">that</w> <w lemma="bear" pos="vvz" reg="bears" xml:id="a59314-003-b-2000">bears</w> <w lemma="they" pos="pno" reg="them" xml:id="a59314-003-b-2010">them</w> <pc xml:id="a59314-003-b-2020">;</pc> <w lemma="when" pos="crq-cs" reg="when" xml:id="a59314-003-b-2030">when</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-b-2040">your</w> <w lemma="lordship" pos="n1" reg="lordship" xml:id="a59314-003-b-2050" type="contract1">lordship</w> <w xml:id="a59314-003-b-2050c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <hi xml:id="a59314-e630"> <w lemma="argent" pos="fw-fr" reg="argent" xml:id="a59314-003-b-2060">argent</w> <w lemma="eagle" pos="n2" reg="eagles" xml:id="a59314-003-b-2070">eagles</w> </hi> <w lemma="true" pos="av_j" reg="truly" xml:id="a59314-003-b-2080">truly</w> <w lemma="soar" pos="vvd" reg="soared" xml:id="a59314-003-b-2090">soard</w> <pc xml:id="a59314-003-b-2100">,</pc> <w lemma="while" pos="cs" reg="whilst" xml:id="a59314-003-b-2110">whilst</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-b-2120">your</w> <w lemma="neighbour" pos="n2" reg="neighbours" xml:id="a59314-003-b-2130">neighbours</w> <w lemma="flag" pos="vvd" reg="flagged" xml:id="a59314-003-b-2140">flagg'd</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-003-b-2150">and</w> <w lemma="droop" pos="vvd" reg="drooped" xml:id="a59314-003-b-2160">droop'd</w> <pc unit="sentence" xml:id="a59314-003-b-2170">.</pc> </p> <p xml:id="a59314-e640"> <w lemma="but" pos="acp-cc" reg="but" xml:id="a59314-003-b-2180">but</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-003-b-2190">in</w> <w lemma="enumerate" pos="vvg" reg="enumerating" xml:id="a59314-003-b-2200">enumerating</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-b-2210">your</w> <w lemma="lordship" pos="n1g" reg="lordship's" xml:id="a59314-003-b-2220">lordship's</w> <w lemma="singular" pos="j" reg="singular" xml:id="a59314-003-b-2230">singular</w> <w lemma="worth" pos="n1" reg="worth" xml:id="a59314-003-b-2240">worth</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-003-b-2250">and</w> <w lemma="desert" pos="n2" reg="deserts" xml:id="a59314-003-b-2260">deserts</w> <pc xml:id="a59314-003-b-2270">,</pc> <w lemma="i" pos="pns" reg="i" xml:id="a59314-003-b-2280">i</w> <w lemma="be" pos="vvm" reg="am" xml:id="a59314-003-b-2290">am</w> <w lemma="enter" pos="vvn" reg="entered" xml:id="a59314-003-b-2300">enter'd</w> <w lemma="into" pos="acp-p" reg="into" xml:id="a59314-003-b-2310">into</w> <w lemma="too" pos="av" reg="too" xml:id="a59314-003-b-2320">too</w> <w lemma="large" pos="j" reg="large" xml:id="a59314-003-b-2330">large</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-003-b-2340">a</w> <w lemma="field" pos="n1" reg="field" xml:id="a59314-003-b-2350">field</w> <pc xml:id="a59314-003-b-2360">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-003-b-2370">and</w> <w lemma="therefore" pos="av" reg="therefore" xml:id="a59314-003-b-2380">therefore</w> <w lemma="shall" pos="vmb" reg="shall" xml:id="a59314-003-b-2390">shall</w> <w lemma="modest" pos="av_j" reg="modestly" xml:id="a59314-003-b-2400">modestly</w> <w lemma="retire" pos="vvi" reg="retire" xml:id="a59314-003-b-2410">retire</w> <pc xml:id="a59314-003-b-2420">,</pc> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-003-b-2430">with</w> <w lemma="subscribe" pos="vvg" reg="subscribing" xml:id="a59314-003-b-2440">subscribing</w> <w lemma="myself" pos="px" reg="myself" xml:id="a59314-003-b-2450">my self</w> <pc xml:id="a59314-003-b-2470">,</pc> </p> <closer xml:id="a59314-e650"> <salute xml:id="a59314-e660"> <w lemma="my" pos="po" reg="my" xml:id="a59314-003-b-2480">my</w> <w lemma="lord" pos="n1" reg="lord" xml:id="a59314-003-b-2490">lord</w> <pc xml:id="a59314-003-b-2500">,</pc> </salute> <signed xml:id="a59314-e670"> <w lemma="your" pos="po" reg="your" xml:id="a59314-003-b-2510">your</w> <w lemma="lordship" pos="n1" reg="lordship" xml:id="a59314-003-b-2520" type="contract1">lordship</w> <w xml:id="a59314-003-b-2520c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="most" pos="av-s_d" reg="most" xml:id="a59314-003-b-2530">most</w> <w lemma="devote" pos="vvn" reg="devoted" xml:id="a59314-003-b-2540">devoted</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-003-b-2550">and</w> <w lemma="most" pos="av-s_d" reg="most" xml:id="a59314-003-b-2560">most</w> <w lemma="dutiful" pos="j" reg="dutiful" xml:id="a59314-003-b-2570">dutiful</w> <w lemma="servant" pos="n1" reg="servant" xml:id="a59314-003-b-2580">servant</w> <pc xml:id="a59314-003-b-2590">,</pc> <w lemma="e." pos="n-ab" reg="e." xml:id="a59314-003-b-2600">e.</w> <w lemma="settle" pos="n1-nn" reg="settle" xml:id="a59314-003-b-2610">settle</w> <pc unit="sentence" xml:id="a59314-003-b-2620">.</pc> </signed> </closer> </div> <div type="speech" xml:id="a59314-e680"> <pb facs="tcp:50750:4" xml:id="a59314-004-a"/> <head xml:id="a59314-e690"> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-004-a-0010">to</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-0020">the</w> <w lemma="worshipful" pos="j" reg="worshipful" xml:id="a59314-004-a-0030">worshipful</w> <w lemma="company" pos="n1" reg="company" xml:id="a59314-004-a-0040">company</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-a-0050">of</w> <w lemma="goldsmith" pos="n2" reg="goldsmiths" xml:id="a59314-004-a-0060">goldsmiths</w> <pc unit="sentence" xml:id="a59314-004-a-0070">.</pc> </head> <p xml:id="a59314-e700"> <w lemma="as" pos="acp-p" reg="as" xml:id="a59314-004-a-0080">as</w> <w lemma="we" pos="pns" reg="we" xml:id="a59314-004-a-0090">we</w> <w lemma="be" pos="vvb" reg="are" xml:id="a59314-004-a-0100">are</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-004-a-0110">all</w> <w lemma="natural" pos="av_j" reg="naturally" xml:id="a59314-004-a-0120">naturally</w> <w lemma="ambitious" pos="j" reg="ambitious" xml:id="a59314-004-a-0130">ambitious</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-004-a-0140">to</w> <w lemma="serve" pos="vvi" reg="serve" xml:id="a59314-004-a-0150">serve</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-0160">the</w> <w lemma="noble" pos="j-s" reg="noblest" xml:id="a59314-004-a-0170">noblest</w> <w lemma="master" pos="n2" reg="masters" xml:id="a59314-004-a-0180">masters</w> <pc xml:id="a59314-004-a-0190">,</pc> <w lemma="you" pos="pn" reg="you" xml:id="a59314-004-a-0200">you</w> <w lemma="may" pos="vmb" reg="may" xml:id="a59314-004-a-0210">may</w> <w lemma="believe" pos="vvi" reg="believe" xml:id="a59314-004-a-0220">believe</w> <pc xml:id="a59314-004-a-0230">,</pc> <w lemma="gentleman" pos="n2" reg="gentlemen" xml:id="a59314-004-a-0240">gentlemen</w> <pc xml:id="a59314-004-a-0250">,</pc> <w lemma="that" pos="cs" reg="that" xml:id="a59314-004-a-0260">that</w> <w lemma="my" pos="po" reg="my" xml:id="a59314-004-a-0270">my</w> <w lemma="humble" pos="j" reg="humble" xml:id="a59314-004-a-0280">humble</w> <w lemma="muse" pos="n1" reg="muse" xml:id="a59314-004-a-0290">muse</w> <w lemma="take" pos="vvz" reg="takes" xml:id="a59314-004-a-0300">takes</w> <w lemma="no" pos="d-x" reg="no" xml:id="a59314-004-a-0310">no</w> <w lemma="common" pos="j" reg="common" xml:id="a59314-004-a-0320">common</w> <w lemma="pride" pos="n1" reg="pride" xml:id="a59314-004-a-0330">pride</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-004-a-0340">in</w> <w lemma="be" pos="vvg" reg="being" xml:id="a59314-004-a-0350">being</w> <w lemma="call" pos="vvn" reg="called" xml:id="a59314-004-a-0360">call'd</w> <w lemma="up" pos="acp-av" reg="up" xml:id="a59314-004-a-0370">up</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-004-a-0380">to</w> <w lemma="entertain" pos="vvi" reg="entertain" xml:id="a59314-004-a-0390">entertain</w> <w lemma="you." pos="n1-nn" reg="you." xml:id="a59314-004-a-0400">you.</w> <w lemma="for" pos="acp-cs" reg="for" xml:id="a59314-004-a-0410">for</w> <w lemma="beside" pos="acp-av" reg="besides" xml:id="a59314-004-a-0420">besides</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-0430">the</w> <w lemma="particular" pos="j" reg="particular" xml:id="a59314-004-a-0440">particular</w> <w lemma="command" pos="j_vg" reg="commanding" xml:id="a59314-004-a-0450">commanding</w> <w lemma="merit" pos="n2" reg="merits" xml:id="a59314-004-a-0460">merits</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-a-0470">of</w> <w lemma="so" pos="av" reg="so" xml:id="a59314-004-a-0480">so</w> <w lemma="many" pos="d" reg="many" xml:id="a59314-004-a-0490">many</w> <w lemma="honourable" pos="j" reg="honourable" xml:id="a59314-004-a-0500">honourable</w> <w lemma="member" pos="n2" reg="members" xml:id="a59314-004-a-0510">members</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-a-0520">of</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-004-a-0530">your</w> <w lemma="society" pos="n1" reg="society" xml:id="a59314-004-a-0540">society</w> <pc xml:id="a59314-004-a-0550">,</pc> <w lemma="i" pos="pns" reg="i" xml:id="a59314-004-a-0560">i</w> <w lemma="can" pos="vmb-x" reg="cannot" xml:id="a59314-004-a-0570">cannot</w> <w lemma="but" pos="acp-p" reg="but" xml:id="a59314-004-a-0580">but</w> <w lemma="consider" pos="vvi" reg="consider" xml:id="a59314-004-a-0590">consider</w> <w lemma="what" pos="crq-r" reg="what" xml:id="a59314-004-a-0600">what</w> <w lemma="extraordinary" pos="j" reg="extraordinary" xml:id="a59314-004-a-0610">extraordinary</w> <w lemma="dazzle" pos="j_vg" reg="dazzling" xml:id="a59314-004-a-0620">dazling</w> <w lemma="lustre" pos="n1" reg="lustre" xml:id="a59314-004-a-0630">lustre</w> <w lemma="even" pos="av" reg="even" xml:id="a59314-004-a-0640">even</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-004-a-0650">your</w> <w lemma="profession" pos="n1" reg="profession" xml:id="a59314-004-a-0660">profession</w> <w lemma="itself" pos="px" reg="itself" xml:id="a59314-004-a-0670">it self</w> <w lemma="carry" pos="vvz" reg="carries" xml:id="a59314-004-a-0690">carries</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-004-a-0700">with</w> <w lemma="it" pos="pn" reg="it" xml:id="a59314-004-a-0710">it</w> <pc unit="sentence" xml:id="a59314-004-a-0720">.</pc> </p> <p xml:id="a59314-e710"> <w lemma="when" pos="crq-cs" reg="when" xml:id="a59314-004-a-0730">when</w> <w lemma="i" pos="pns" reg="i" xml:id="a59314-004-a-0740">i</w> <w lemma="enter" pos="vvb" reg="enter" xml:id="a59314-004-a-0750">enter</w> <w lemma="into" pos="acp-p" reg="into" xml:id="a59314-004-a-0760">into</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-0770">the</w> <w lemma="goldsmith" pos="n1g" reg="goldsmith's" xml:id="a59314-004-a-0780">goldsmiths</w> <w lemma="laboratory" pos="n1" reg="laboratory" xml:id="a59314-004-a-0790">laboratory</w> <pc xml:id="a59314-004-a-0800">,</pc> <w lemma="methinks" pos="vvb" reg="methinks" xml:id="a59314-004-a-0810">methinks</w> <w lemma="i" pos="pns" reg="i" xml:id="a59314-004-a-0820">i</w> <w lemma="see" pos="vvb" reg="see" xml:id="a59314-004-a-0830">see</w> <w lemma="even" pos="av" reg="even" xml:id="a59314-004-a-0840">even</w> <w lemma="sovereignty" pos="n1" reg="sovereignty" xml:id="a59314-004-a-0850" rendition="#hi">soveraignty</w> <w lemma="itself" pos="px" reg="itself" xml:id="a59314-004-a-0860">it self</w> <w lemma="shine" pos="vvi" reg="shine" xml:id="a59314-004-a-0880">shine</w> <w lemma="there" pos="av" reg="there" xml:id="a59314-004-a-0890">there</w> <pc xml:id="a59314-004-a-0900">:</pc> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-0910">the</w> <w lemma="very" pos="av" reg="very" xml:id="a59314-004-a-0920">very</w> <w lemma="strong" pos="j-s" reg="strongest" xml:id="a59314-004-a-0930">strongest</w> <w lemma="nerve" pos="n2" reg="nerves" xml:id="a59314-004-a-0940">nerves</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-a-0950">of</w> <w lemma="war" pos="n1" reg="war" xml:id="a59314-004-a-0960" rendition="#hi">war</w> <pc xml:id="a59314-004-a-0970">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-a-0980">and</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-0990">the</w> <w lemma="rich" pos="j-s" reg="richest" xml:id="a59314-004-a-1000">richest</w> <w lemma="blessing" pos="n2" reg="blessings" xml:id="a59314-004-a-1010">blessings</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-a-1020">of</w> <w lemma="peace" pos="n1" reg="peace" xml:id="a59314-004-a-1030" rendition="#hi">peace</w> <pc xml:id="a59314-004-a-1040">,</pc> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-004-a-1050">in</w> <w lemma="effect" pos="n1" reg="effect" xml:id="a59314-004-a-1060">effect</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-1070">the</w> <w lemma="only" pos="j" reg="only" xml:id="a59314-004-a-1080">only</w> <w lemma="product" pos="n1" reg="product" xml:id="a59314-004-a-1090">product</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-a-1100">of</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-004-a-1110">your</w> <w lemma="forge" pos="n1" reg="forge" xml:id="a59314-004-a-1120">forge</w> <pc xml:id="a59314-004-a-1130">,</pc> <w lemma="be" pos="vvb" reg="are" xml:id="a59314-004-a-1140">are</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-004-a-1150">all</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-004-a-1160">your</w> <w lemma="own" pos="d" reg="own" xml:id="a59314-004-a-1170">own</w> <pc unit="sentence" xml:id="a59314-004-a-1180">.</pc> <w lemma="nay" pos="uh-x" reg="nay" xml:id="a59314-004-a-1190">nay</w> <pc xml:id="a59314-004-a-1200">,</pc> <w lemma="even" pos="av" reg="even" xml:id="a59314-004-a-1210">even</w> <hi xml:id="a59314-e750"> <w lemma="crown" pos="vvn" reg="crowned" xml:id="a59314-004-a-1220">crown'd</w> <w lemma="head" pos="n2" reg="heads" xml:id="a59314-004-a-1230">heads</w> </hi> <w lemma="hold" pos="vvb" reg="hold" xml:id="a59314-004-a-1240">hold</w> <w lemma="their" pos="po" reg="their" xml:id="a59314-004-a-1250">their</w> <w lemma="very" pos="j" reg="very" xml:id="a59314-004-a-1260">very</w> <w lemma="throne" pos="n2" reg="thrones" xml:id="a59314-004-a-1270">thrones</w> <w lemma="but" pos="acp-av" reg="but" xml:id="a59314-004-a-1280">but</w> <w lemma="by" pos="acp-p" reg="by" xml:id="a59314-004-a-1290">by</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-004-a-1300">a</w> <w lemma="precarious" pos="j" reg="precarious" xml:id="a59314-004-a-1310">precarious</w> <w lemma="tenure" pos="n1" reg="tenure" xml:id="a59314-004-a-1320">tenure</w> <pc xml:id="a59314-004-a-1330">,</pc> <w lemma="without" pos="acp-p" reg="without" xml:id="a59314-004-a-1340">without</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-004-a-1350">your</w> <hi xml:id="a59314-e760"> <w lemma="mint" pos="n2" reg="mints" xml:id="a59314-004-a-1360">mints</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-a-1370">of</w> <w lemma="gold" pos="n1" reg="gold" xml:id="a59314-004-a-1380">gold</w> </hi> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-004-a-1390">to</w> <w lemma="support" pos="vvi" reg="support" xml:id="a59314-004-a-1400">support</w> <w xml:id="a59314-004-a-1410" lemma="'" reg="'" ana="sy">'</w> <w lemma="they" pos="pno" reg="'em" xml:id="a59314-004-a-1420">em</w> <pc unit="sentence" xml:id="a59314-004-a-1430">.</pc> </p> <p xml:id="a59314-e770"> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-1440">the</w> <w lemma="famous" pos="j" reg="famous" xml:id="a59314-004-a-1450">famous</w> <w lemma="columbus" pos="n1-nn" reg="columbus" xml:id="a59314-004-a-1460" rendition="#hi">columbus</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-004-a-1470">in</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-004-a-1480">his</w> <hi xml:id="a59314-e790"> <w lemma="peruvian" pos="n1-nn" reg="peruvian" xml:id="a59314-004-a-1490">peruvian</w> <w lemma="discovery" pos="n1" reg="discovery" xml:id="a59314-004-a-1500">discovery</w> </hi> <pc xml:id="a59314-004-a-1510" rendition="#follows-hi">,</pc> <w lemma="find" pos="vvd" reg="found" xml:id="a59314-004-a-1520">found</w> <w lemma="out" pos="av" reg="out" xml:id="a59314-004-a-1530">out</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-004-a-1540">a</w> <hi xml:id="a59314-e800"> <w lemma="new" pos="j" reg="new" xml:id="a59314-004-a-1550">new</w> <w lemma="world" pos="n1" reg="world" xml:id="a59314-004-a-1560">world</w> </hi> <w lemma="for" pos="acp-p" reg="for" xml:id="a59314-004-a-1570">for</w> <w lemma="little" pos="j" reg="little" xml:id="a59314-004-a-1580">little</w> <w lemma="more" pos="av-c_d" reg="more" xml:id="a59314-004-a-1590">more</w> <w lemma="than" pos="cs" reg="than" xml:id="a59314-004-a-1600">than</w> <w lemma="only" pos="av_j" reg="only" xml:id="a59314-004-a-1610">only</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-004-a-1620">to</w> <w lemma="supply" pos="vvi" reg="supply" xml:id="a59314-004-a-1630">supply</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-004-a-1640">your</w> <w lemma="furnace" pos="n1" reg="furnace" xml:id="a59314-004-a-1650">furnace</w> <pc xml:id="a59314-004-a-1660">:</pc> <w lemma="nay" pos="uh-x" reg="nay" xml:id="a59314-004-a-1670">nay</w> <pc xml:id="a59314-004-a-1680">,</pc> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-1690">the</w> <w lemma="very" pos="j" reg="very" xml:id="a59314-004-a-1700">very</w> <w lemma="sun" pos="n1" reg="sun" xml:id="a59314-004-a-1710" rendition="#hi">sun</w> <w lemma="himself" pos="px" reg="himself" xml:id="a59314-004-a-1720">himself</w> <w lemma="be" pos="vvz" reg="is" xml:id="a59314-004-a-1730">is</w> <w lemma="but" pos="acp-av" reg="but" xml:id="a59314-004-a-1740">but</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-1750">the</w> <w lemma="goldsmith" pos="n1g" reg="goldsmith's" xml:id="a59314-004-a-1760" rendition="#hi">goldsmiths</w> <w lemma="fellow-labourer" pos="n1" reg="fellow-labourer" xml:id="a59314-004-a-1770">fellow-labourer</w> <pc xml:id="a59314-004-a-1780">,</pc> <w lemma="while" pos="cs" reg="whilst" xml:id="a59314-004-a-1790">whilst</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-004-a-1800">his</w> <w lemma="most" pos="av-s_d" reg="most" xml:id="a59314-004-a-1810">most</w> <w lemma="vigorous" pos="j" reg="vigorous" xml:id="a59314-004-a-1820">vigorous</w> <w lemma="beam" pos="n2" reg="beams" xml:id="a59314-004-a-1830">beams</w> <w lemma="warm" pos="vvi" reg="warm" xml:id="a59314-004-a-1840">warm</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-1850">the</w> <w lemma="rich" pos="j" reg="rich" xml:id="a59314-004-a-1860">rich</w> <w lemma="bed" pos="n2" reg="beds" xml:id="a59314-004-a-1870">beds</w> <pc xml:id="a59314-004-a-1880">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-a-1890">and</w> <w lemma="impregnate" pos="n1" reg="impregnate" xml:id="a59314-004-a-1900">impregnate</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-004-a-1910">all</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-1920">the</w> <w lemma="whole" pos="j" reg="whole" xml:id="a59314-004-a-1930">whole</w> <w lemma="mineral" pos="n1" reg="mineral" xml:id="a59314-004-a-1940">mineral</w> <w lemma="vein" pos="n2" reg="veins" xml:id="a59314-004-a-1950">veins</w> <pc xml:id="a59314-004-a-1960">,</pc> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-004-a-1970">to</w> <w lemma="furnish" pos="vvi" reg="furnish" xml:id="a59314-004-a-1980">furnish</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-004-a-1990">your</w> <w lemma="shop" pos="n2" reg="shops" xml:id="a59314-004-a-2000">shops</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-a-2010">of</w> <hi xml:id="a59314-e830"> <w lemma="gold." pos="n-ab" reg="gold." xml:id="a59314-004-a-2020">gold.</w> <w lemma="gold" pos="n1" reg="gold" xml:id="a59314-004-a-2030">gold</w> </hi> <pc xml:id="a59314-004-a-2040" rendition="#follows-hi">,</pc> <w lemma="i" pos="pns" reg="i" xml:id="a59314-004-a-2050">i</w> <w lemma="may" pos="vmb" reg="may" xml:id="a59314-004-a-2060">may</w> <w lemma="honest" pos="av_j" reg="honestly" xml:id="a59314-004-a-2070">honestly</w> <w lemma="say" pos="vvi" reg="say" xml:id="a59314-004-a-2080">say</w> <pc xml:id="a59314-004-a-2090">,</pc> <pc xml:id="a59314-004-a-2100" join="right">(</pc> <w lemma="your" pos="po" reg="your" xml:id="a59314-004-a-2110">your</w> <w lemma="handiwork" pos="n1" reg="handiwork" xml:id="a59314-004-a-2120">handy-work</w> <pc xml:id="a59314-004-a-2130">)</pc> <w lemma="do" pos="vvz" reg="does" xml:id="a59314-004-a-2140" rendition="#hi">does</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-004-a-2150">all</w> <w lemma="thing" pos="n2" reg="things" xml:id="a59314-004-a-2160">things</w> <pc xml:id="a59314-004-a-2170">,</pc> <w lemma="nay" pos="uh-x" reg="nay" xml:id="a59314-004-a-2180">nay</w> <w lemma="indeed" pos="av" reg="indeed" xml:id="a59314-004-a-2190">indeed</w> <w lemma="be" pos="vvz" reg="is" xml:id="a59314-004-a-2200" rendition="#hi">is</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-004-a-2210">all</w> <w lemma="thing" pos="n2" reg="things" xml:id="a59314-004-a-2220">things</w> <pc xml:id="a59314-004-a-2230">,</pc> <w lemma="or" pos="cc" reg="or" xml:id="a59314-004-a-2240">or</w> <w lemma="at" pos="acp-p" reg="at" xml:id="a59314-004-a-2250">at</w> <w lemma="least" pos="d-s" reg="least" xml:id="a59314-004-a-2260">least</w> <w lemma="make" pos="vvz" reg="makes" xml:id="a59314-004-a-2270">makes</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-004-a-2280">all</w> <w lemma="thing" pos="n2" reg="things" xml:id="a59314-004-a-2290">things</w> <w lemma="its" pos="po" reg="its" xml:id="a59314-004-a-2300">its</w> <w lemma="own" pos="d" reg="own" xml:id="a59314-004-a-2310">own</w> <pc unit="sentence" xml:id="a59314-004-a-2320">.</pc> <w lemma="it" pos="pn" reg="'t" xml:id="a59314-004-a-2330" type="contract1">'t</w> <w xml:id="a59314-004-a-2330c" type="contract2" lemma="be" pos="vvz" reg="is" join="left">is</w> <w lemma="from" pos="acp-p" reg="from" xml:id="a59314-004-a-2340">from</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-2350">the</w> <w lemma="golden" pos="j" reg="golden" xml:id="a59314-004-a-2360">golden</w> <w lemma="mine" pos="n1" reg="mine" xml:id="a59314-004-a-2370">mine</w> <w lemma="that" pos="cs" reg="that" xml:id="a59314-004-a-2380">that</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-2390">the</w> <w lemma="palace" pos="n2" reg="palaces" xml:id="a59314-004-a-2400">pallaces</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-a-2410">of</w> <w lemma="monarch" pos="n2" reg="monarches" xml:id="a59314-004-a-2420">monarchs</w> <pc xml:id="a59314-004-a-2430">,</pc> <w lemma="nay" pos="uh-x" reg="nay" xml:id="a59314-004-a-2440">nay</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-2450">the</w> <w lemma="very" pos="j" reg="very" xml:id="a59314-004-a-2460">very</w> <w lemma="temple" pos="n2" reg="temples" xml:id="a59314-004-a-2470">temples</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-a-2480">and</w> <w lemma="altar" pos="n2" reg="altars" xml:id="a59314-004-a-2490">altars</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-a-2500">of</w> <w lemma="heaven" pos="n1" reg="heaven" xml:id="a59314-004-a-2510">heaven</w> <pc xml:id="a59314-004-a-2520">,</pc> <w lemma="receive" pos="vvb" reg="receive" xml:id="a59314-004-a-2530">receive</w> <w lemma="not" pos="xx" reg="not" xml:id="a59314-004-a-2540">not</w> <w lemma="only" pos="av_j" reg="only" xml:id="a59314-004-a-2550">only</w> <w lemma="their" pos="po" reg="their" xml:id="a59314-004-a-2560">their</w> <w lemma="noble" pos="j-s" reg="noblest" xml:id="a59314-004-a-2570">noblest</w> <w lemma="ornament" pos="n2" reg="ornaments" xml:id="a59314-004-a-2580">ornaments</w> <pc xml:id="a59314-004-a-2590">,</pc> <w lemma="but" pos="acp-cc" reg="but" xml:id="a59314-004-a-2600">but</w> <w lemma="even" pos="av" reg="even" xml:id="a59314-004-a-2610">even</w> <w lemma="their" pos="po" reg="their" xml:id="a59314-004-a-2620">their</w> <w lemma="very" pos="j" reg="very" xml:id="a59314-004-a-2630">very</w> <w lemma="foundation" pos="n1" reg="foundation" xml:id="a59314-004-a-2640">foundation</w> <pc unit="sentence" xml:id="a59314-004-a-2650">.</pc> </p> <p xml:id="a59314-e860"> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-a-2660">and</w> <w lemma="though" pos="cs" reg="though" xml:id="a59314-004-a-2670">tho'</w> <pc xml:id="a59314-004-a-2680">,</pc> <w lemma="it" pos="pn" reg="'t" xml:id="a59314-004-a-2690" type="contract1">'t</w> <w xml:id="a59314-004-a-2690c" type="contract2" lemma="be" pos="vvz" reg="is" join="left">is</w> <w lemma="true" pos="j" reg="true" xml:id="a59314-004-a-2700">true</w> <pc xml:id="a59314-004-a-2710">,</pc> <w lemma="that" pos="cs" reg="that" xml:id="a59314-004-a-2720">that</w> <w lemma="sometime" pos="av" reg="sometimes" xml:id="a59314-004-a-2730">sometimes</w> <w lemma="that" pos="cs" reg="that" xml:id="a59314-004-a-2740">that</w> <w lemma="too" pos="av" reg="too" xml:id="a59314-004-a-2750">too</w> <w lemma="fatal" pos="j" reg="fatal" xml:id="a59314-004-a-2760">fatal</w> <w lemma="mineral" pos="n1" reg="mineral" xml:id="a59314-004-a-2770">mineral</w> <pc xml:id="a59314-004-a-2780">,</pc> <w lemma="may" pos="vmb" reg="may" xml:id="a59314-004-a-2790">may</w> <w lemma="be" pos="vvi" reg="be" xml:id="a59314-004-a-2800">be</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-2810">the</w> <w lemma="temptation" pos="n1" reg="temptation" xml:id="a59314-004-a-2820">temptation</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-a-2830">of</w> <w lemma="vice" pos="n1" reg="vice" xml:id="a59314-004-a-2840">vice</w> <pc xml:id="a59314-004-a-2850">,</pc> <w lemma="or" pos="cc" reg="or" xml:id="a59314-004-a-2860">or</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-2870">the</w> <w lemma="purchase" pos="n1" reg="purchase" xml:id="a59314-004-a-2880">purchase</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-a-2890">of</w> <w lemma="shame" pos="n1" reg="shame" xml:id="a59314-004-a-2900">shame</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-a-2910">and</w> <w lemma="injustice" pos="n1" reg="injustice" xml:id="a59314-004-a-2920">injustice</w> <pc xml:id="a59314-004-a-2930">;</pc> <w lemma="yet" pos="av" reg="yet" xml:id="a59314-004-a-2940">yet</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-004-a-2950">to</w> <w lemma="overbalance" pos="n1" reg="overbalance" xml:id="a59314-004-a-2960">over-ballance</w> <w lemma="those" pos="d" reg="those" xml:id="a59314-004-a-2970">those</w> <w lemma="more" pos="av-c_d" reg="more" xml:id="a59314-004-a-2980">more</w> <w lemma="unhappy" pos="j" reg="unhappy" xml:id="a59314-004-a-2990">unhappy</w> <w lemma="influence" pos="n2" reg="influences" xml:id="a59314-004-a-3000">influences</w> <pc xml:id="a59314-004-a-3010">,</pc> <w lemma="it" pos="pn" reg="'t" xml:id="a59314-004-a-3020" type="contract1">'t</w> <w xml:id="a59314-004-a-3020c" type="contract2" lemma="be" pos="vvz" reg="is" join="left">is</w> <w lemma="no" pos="d-x" reg="no" xml:id="a59314-004-a-3030">no</w> <w lemma="less" pos="av-c_d" reg="lesle" xml:id="a59314-004-a-3040">less</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-3050">the</w> <w lemma="high" pos="j-s" reg="highest" xml:id="a59314-004-a-3060">highest</w> <w lemma="reward" pos="n1" reg="reward" xml:id="a59314-004-a-3070">reward</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-a-3080">of</w> <w lemma="virtue" pos="n1" reg="virtue" xml:id="a59314-004-a-3090" rendition="#hi">virtue</w> <pc unit="sentence" xml:id="a59314-004-a-3100">.</pc> <w lemma="industry" pos="n1" reg="industry" xml:id="a59314-004-a-3110">industry</w> <pc xml:id="a59314-004-a-3120">,</pc> <w lemma="study" pos="n1" reg="study" xml:id="a59314-004-a-3130">study</w> <pc xml:id="a59314-004-a-3140">,</pc> <w lemma="labour" pos="n1" reg="labour" xml:id="a59314-004-a-3150">labour</w> <pc xml:id="a59314-004-a-3160">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-a-3170">and</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-004-a-3180">all</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-3190">the</w> <w lemma="honest" pos="j" reg="honest" xml:id="a59314-004-a-3200">honest</w> <w lemma="toil" pos="n2" reg="toils" xml:id="a59314-004-a-3210">toils</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-a-3220">of</w> <w lemma="life" pos="n1" reg="life" xml:id="a59314-004-a-3230">life</w> <w lemma="sweat" pos="vvb" reg="sweated" xml:id="a59314-004-a-3240">sweat</w> <w lemma="only" pos="av_j" reg="only" xml:id="a59314-004-a-3250">only</w> <w lemma="for" pos="acp-p" reg="for" xml:id="a59314-004-a-3260">for</w> <w lemma="that" pos="d" reg="that" xml:id="a59314-004-a-3270">that</w> <w lemma="prize" pos="n1" reg="prize" xml:id="a59314-004-a-3280">prize</w> <pc xml:id="a59314-004-a-3290">:</pc> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-004-a-3300">in</w> <w lemma="short" pos="j" reg="short" xml:id="a59314-004-a-3310">short</w> <pc xml:id="a59314-004-a-3320">,</pc> <w lemma="we" pos="pns" reg="we" xml:id="a59314-004-a-3330">we</w> <w lemma="be" pos="vvb" reg="are" xml:id="a59314-004-a-3340">are</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-004-a-3350">all</w> <w lemma="smith" pos="n2" reg="smiths" xml:id="a59314-004-a-3360" rendition="#hi">smiths</w> <w lemma="at" pos="acp-p" reg="at" xml:id="a59314-004-a-3370">at</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-004-a-3380">your</w> <w lemma="anvil" pos="n1" reg="anvil" xml:id="a59314-004-a-3390" rendition="#hi">anvile</w> <pc xml:id="a59314-004-a-3400">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-a-3410">and</w> <w lemma="only" pos="av_j" reg="only" xml:id="a59314-004-a-3420">only</w> <w lemma="hammer" pos="vvi" reg="hammer" xml:id="a59314-004-a-3430">hammer</w> <w lemma="for" pos="acp-p" reg="for" xml:id="a59314-004-a-3440">for</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-3450">the</w> <w lemma="gold." pos="n-ab" reg="gold." xml:id="a59314-004-a-3460" rendition="#hi">gold.</w> <w lemma="thus" pos="av" reg="thus" xml:id="a59314-004-a-3470">thus</w> <pc xml:id="a59314-004-a-3480">,</pc> <w lemma="though" pos="cs" reg="though" xml:id="a59314-004-a-3490">tho</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-3500">the</w> <w lemma="golden" pos="j" reg="golden" xml:id="a59314-004-a-3510">golden</w> <w lemma="shower" pos="n1" reg="shower" xml:id="a59314-004-a-3520">show'r</w> <w lemma="may" pos="vmb" reg="may" xml:id="a59314-004-a-3530">may</w> <w lemma="sometime" pos="av" reg="sometimes" xml:id="a59314-004-a-3540">sometimes</w> <w lemma="fall" pos="vvi" reg="fall" xml:id="a59314-004-a-3550">fall</w> <w lemma="into" pos="acp-p" reg="into" xml:id="a59314-004-a-3560">into</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-004-a-3570">a</w> <w lemma="wanton" pos="j" reg="wanton" xml:id="a59314-004-a-3580">wanton</w> <w lemma="danae" pos="n1g-nn" reg="danae's" xml:id="a59314-004-a-3590" rendition="#hi">danae's</w> <w lemma="lap" pos="n1" reg="lap" xml:id="a59314-004-a-3600">lap</w> <pc xml:id="a59314-004-a-3610">,</pc> <w lemma="yet" pos="av" reg="yet" xml:id="a59314-004-a-3620">yet</w> <w lemma="it" pos="pn" reg="'t" xml:id="a59314-004-a-3630" type="contract1">'t</w> <w xml:id="a59314-004-a-3630c" type="contract2" lemma="be" pos="vvz" reg="is" join="left">is</w> <w lemma="that" pos="d" reg="that" xml:id="a59314-004-a-3640">that</w> <w lemma="very" pos="j" reg="very" xml:id="a59314-004-a-3650">very</w> <w lemma="glitter" pos="j_vg" reg="glittering" xml:id="a59314-004-a-3660">glittering</w> <w lemma="metal" pos="n1" reg="metal" xml:id="a59314-004-a-3670">metal</w> <w lemma="too" pos="av" reg="too" xml:id="a59314-004-a-3680">too</w> <pc xml:id="a59314-004-a-3690">,</pc> <w lemma="that" pos="cs" reg="that" xml:id="a59314-004-a-3700">that</w> <w lemma="wreath" pos="n2" reg="wreaths" xml:id="a59314-004-a-3710">wreaths</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-3720">the</w> <w lemma="bracelet" pos="n2" reg="bracelets" xml:id="a59314-004-a-3730">bracelets</w> <pc xml:id="a59314-004-a-3740">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-a-3750">and</w> <w lemma="mould" pos="vvz" reg="moulds" xml:id="a59314-004-a-3760">moulds</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-3770">the</w> <w lemma="very" pos="j" reg="very" xml:id="a59314-004-a-3780">very</w> <w lemma="coronet" pos="n2" reg="coronets" xml:id="a59314-004-a-3790">coronets</w> <w lemma="for" pos="acp-p" reg="for" xml:id="a59314-004-a-3800">for</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-004-a-3810">a</w> <w lemma="diana" pos="n1-nn" reg="diana" xml:id="a59314-004-a-3820" rendition="#hi">diana</w> <pc unit="sentence" xml:id="a59314-004-a-3830">.</pc> </p> <p xml:id="a59314-e930"> <w lemma="but" pos="acp-cc" reg="but" xml:id="a59314-004-a-3840">but</w> <pc xml:id="a59314-004-a-3850">,</pc> <w lemma="gentleman" pos="n2" reg="gentlemen" xml:id="a59314-004-a-3860">gentlemen</w> <pc xml:id="a59314-004-a-3870">,</pc> <w lemma="not" pos="xx" reg="not" xml:id="a59314-004-a-3880">not</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-004-a-3890">to</w> <w lemma="expatiate" pos="vvi" reg="expatiate" xml:id="a59314-004-a-3900">expatiate</w> <w lemma="upon" pos="acp-p" reg="upon" xml:id="a59314-004-a-3910">upon</w> <w lemma="so" pos="av" reg="so" xml:id="a59314-004-a-3920">so</w> <w lemma="voluminous" pos="j" reg="voluminous" xml:id="a59314-004-a-3930">voluminous</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-004-a-3940">a</w> <w lemma="subject" pos="n1" reg="subject" xml:id="a59314-004-a-3950">subject</w> <pc xml:id="a59314-004-a-3960">,</pc> <w lemma="it" pos="pn" reg="'t" xml:id="a59314-004-a-3970" type="contract1">'t</w> <w xml:id="a59314-004-a-3970c" type="contract2" lemma="be" pos="vvz" reg="is" join="left">is</w> <w lemma="enough" pos="av_d" reg="enough" xml:id="a59314-004-a-3980">enough</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-004-a-3990">to</w> <w lemma="congratulate" pos="vvi" reg="congratulate" xml:id="a59314-004-a-4000">congratulate</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-004-a-4010">your</w> <w lemma="present" pos="j" reg="present" xml:id="a59314-004-a-4020">present</w> <w lemma="pride" pos="n1" reg="pride" xml:id="a59314-004-a-4030">pride</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-a-4040">and</w> <w lemma="glory" pos="n1" reg="glory" xml:id="a59314-004-a-4050">glory</w> <pc xml:id="a59314-004-a-4060">,</pc> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-004-a-4070">in</w> <w lemma="have" pos="vvg" reg="having" xml:id="a59314-004-a-4080">having</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-4090">the</w> <w lemma="fair" pos="j-s" reg="fairest" xml:id="a59314-004-a-4100">fairest</w> <w lemma="royal" pos="j" reg="royal" xml:id="a59314-004-a-4110" rendition="#hi">royal</w> <pc xml:id="a59314-004-a-4120" join="right">(</pc> <w lemma="or" pos="cc" reg="or" xml:id="a59314-004-a-4130">or</w> <w lemma="at" pos="acp-p" reg="at" xml:id="a59314-004-a-4140">at</w> <w lemma="least" pos="d-s" reg="least" xml:id="a59314-004-a-4150">least</w> <w lemma="deputy" pos="n1" reg="deputy" xml:id="a59314-004-a-4160" rendition="#hi">deputy</w> <w lemma="royal" pos="j" reg="royal" xml:id="a59314-004-a-4170">royal</w> <pc xml:id="a59314-004-a-4180">)</pc> <w lemma="collar" pos="n1" reg="collar" xml:id="a59314-004-a-4190" rendition="#hi">collar</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-a-4200">of</w> <w lemma="ss" pos="n1g" reg="ss'" xml:id="a59314-004-a-4210">ss's</w> <pc xml:id="a59314-004-a-4220">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-a-4230">and</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-a-4240">the</w> <w lemma="rich" pos="j-s" reg="richest" xml:id="a59314-004-a-4250">richest</w> <hi xml:id="a59314-e970"> <w lemma="gold" pos="n1" reg="gold" xml:id="a59314-004-a-4260">gold</w> <w lemma="chain" pos="n1" reg="chain" xml:id="a59314-004-a-4270">chain</w> </hi> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-a-4280">of</w> <w lemma="england" pos="n1-nn" reg="england" xml:id="a59314-004-a-4290" rendition="#hi">england</w> <pc xml:id="a59314-004-a-4300">,</pc> <w lemma="among" pos="acp-p" reg="among" xml:id="a59314-004-a-4310">among</w> <w lemma="you" pos="pn" reg="you" xml:id="a59314-004-a-4320">you</w> <pc xml:id="a59314-004-a-4330">:</pc> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-004-a-4340">to</w> <w lemma="who" pos="crq-r" reg="whom" xml:id="a59314-004-a-4350">whom</w> <w lemma="wish" pos="vvg" reg="wishing" xml:id="a59314-004-a-4360">wishing</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-004-a-4370">all</w> <w lemma="continuance" pos="n1" reg="continuance" xml:id="a59314-004-a-4380">continuance</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-a-4390">of</w> <w lemma="honour" pos="n1" reg="honour" xml:id="a59314-004-a-4400" rendition="#hi">honour</w> <pc xml:id="a59314-004-a-4410">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-a-4420">and</w> <w lemma="yourselves" pos="px" reg="yourselves" xml:id="a59314-004-a-4430">your selves</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-a-4450">of</w> <w lemma="happiness" pos="n1" reg="happiness" xml:id="a59314-004-a-4460" rendition="#hi">happiness</w> <pc xml:id="a59314-004-a-4470">,</pc> <w lemma="i" pos="pns" reg="i" xml:id="a59314-004-a-4480">i</w> <w lemma="be" pos="vvm" reg="am" xml:id="a59314-004-a-4490">am</w> <pc xml:id="a59314-004-a-4500">,</pc> </p> <closer xml:id="a59314-e1010"> <salute xml:id="a59314-e1020"> <w lemma="gentlemen" pos="zz" reg="gentlemen" xml:id="a59314-004-a-4510">gentlemen</w> <pc xml:id="a59314-004-a-4520">,</pc> </salute> <signed xml:id="a59314-e1030"> <w lemma="your" pos="po" reg="your" xml:id="a59314-004-a-4530">your</w> <w lemma="most" pos="av-s_d" reg="most" xml:id="a59314-004-a-4540">most</w> <w lemma="humble" pos="j" reg="humble" xml:id="a59314-004-a-4550">humble</w> <w lemma="servant" pos="n1" reg="servant" xml:id="a59314-004-a-4560">servant</w> <pc xml:id="a59314-004-a-4570">,</pc> <w lemma="e." pos="n-ab" reg="e." xml:id="a59314-004-a-4580">e.</w> <w lemma="s." pos="n-ab" reg="s." xml:id="a59314-004-a-4590">s.</w> <pc unit="sentence" xml:id="a59314-004-a-4600"/> </signed> </closer> </div> </front> <body xml:id="a59314-e1040"> <div type="account" xml:id="a59314-e1050"> <pb facs="tcp:50750:4" n="1" xml:id="a59314-004-b"/> <head xml:id="a59314-e1060"> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-0010">the</w> <w lemma="procession" pos="n1" reg="procession" xml:id="a59314-004-b-0020">procession</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-0030">and</w> <w lemma="whole" pos="j" reg="whole" xml:id="a59314-004-b-0040">whole</w> <w lemma="solemnity" pos="n1" reg="solemnity" xml:id="a59314-004-b-0050">solemnity</w> <pc xml:id="a59314-004-b-0060">,</pc> <w lemma="as" pos="acp-cs" reg="as" xml:id="a59314-004-b-0070">as</w> <w lemma="follow" pos="vvz" reg="follows" xml:id="a59314-004-b-0080">follows</w> <pc xml:id="a59314-004-b-0090">;</pc> <w lemma="perform" pos="vvn" reg="performed" xml:id="a59314-004-b-0100">perform'd</w> <w lemma="on" pos="acp-p" reg="on" xml:id="a59314-004-b-0110">on</w> <hi xml:id="a59314-e1070"> <w lemma="saturday" pos="n1-nn" reg="saturday" xml:id="a59314-004-b-0120">saturday</w> <w lemma="october" pos="n1-nn" reg="october" xml:id="a59314-004-b-0130">october</w> <w lemma="29" pos="ord" reg="29th" xml:id="a59314-004-b-0140">29th</w> </hi> <pc xml:id="a59314-004-b-0150" rendition="#follows-hi">,</pc> <w lemma="1698." pos="crd" reg="1698." xml:id="a59314-004-b-0160">1698.</w> <pc unit="sentence" xml:id="a59314-004-b-0170"/> </head> <p xml:id="a59314-e1080"> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-0180">the</w> <w lemma="whole" pos="j" reg="whole" xml:id="a59314-004-b-0190">whole</w> <w lemma="company" pos="n1" reg="company" xml:id="a59314-004-b-0200">company</w> <w lemma="select" pos="vvn" reg="selected" xml:id="a59314-004-b-0210">selected</w> <w lemma="for" pos="acp-p" reg="for" xml:id="a59314-004-b-0220">for</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-0230">the</w> <w lemma="management" pos="n1" reg="management" xml:id="a59314-004-b-0240">management</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-b-0250">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-0260">the</w> <w lemma="triumph" pos="n1" reg="triumph" xml:id="a59314-004-b-0270">triumph</w> <pc xml:id="a59314-004-b-0280">,</pc> <w lemma="meet" pos="vvb" reg="meet" xml:id="a59314-004-b-0290">meet</w> <w lemma="at" pos="acp-p" reg="at" xml:id="a59314-004-b-0300">at</w> <w lemma="seven" pos="crd" reg="seven" xml:id="a59314-004-b-0310">seven</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-004-b-0320">in</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-0330">the</w> <w lemma="morning" pos="n1" reg="morning" xml:id="a59314-004-b-0340">morning</w> <w lemma="at" pos="acp-p" reg="at" xml:id="a59314-004-b-0350">at</w> <w lemma="goldsmith" pos="n1g" reg="goldsmith's" xml:id="a59314-004-b-0360" rendition="#hi">goldsmiths</w> <w lemma="hall" pos="n1" reg="hall" xml:id="a59314-004-b-0370">hall</w> <pc xml:id="a59314-004-b-0380">,</pc> <w lemma="viz." pos="n-ab" reg="viz." xml:id="a59314-004-b-0390" rendition="#hi">viz.</w> <pc unit="sentence" xml:id="a59314-004-b-0400"/> </p> <list xml:id="a59314-e1110"> <item xml:id="a59314-e1120"> <w lemma="1." pos="crd" reg="1." xml:id="a59314-004-b-0410">1.</w> <pc unit="sentence" xml:id="a59314-004-b-0420"/> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-0430">the</w> <w lemma="warden" pos="n2" reg="wardens" xml:id="a59314-004-b-0440">wardens</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-0450">and</w> <w lemma="assistant" pos="n2" reg="assistants" xml:id="a59314-004-b-0460">assistants</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-004-b-0470">in</w> <w lemma="gown" pos="n2" reg="gowns" xml:id="a59314-004-b-0480">gowns</w> <w lemma="face" pos="vvn" reg="faced" xml:id="a59314-004-b-0490">faced</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-004-b-0500">with</w> <w lemma="foin" pos="n2" reg="foins" xml:id="a59314-004-b-0510">foyns</w> <pc unit="sentence" xml:id="a59314-004-b-0520">.</pc> </item> <item xml:id="a59314-e1130"> <w lemma="2." pos="crd" reg="2." xml:id="a59314-004-b-0530">2.</w> <pc unit="sentence" xml:id="a59314-004-b-0540"/> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-0550">the</w> <w lemma="livery" pos="n1" reg="livery" xml:id="a59314-004-b-0560">livery</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-004-b-0570">in</w> <w lemma="gown" pos="n2" reg="gowns" xml:id="a59314-004-b-0580">gowns</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-004-b-0590">with</w> <w lemma="budge" pos="n1-nn" reg="budge" xml:id="a59314-004-b-0600">budge</w> <pc xml:id="a59314-004-b-0610">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-0620">and</w> <w lemma="their" pos="po" reg="their" xml:id="a59314-004-b-0630">their</w> <w lemma="hood" pos="n2" reg="hoods" xml:id="a59314-004-b-0640">hoods</w> <pc unit="sentence" xml:id="a59314-004-b-0650">.</pc> </item> <item xml:id="a59314-e1140"> <w lemma="3." pos="crd" reg="3." xml:id="a59314-004-b-0660">3.</w> <pc unit="sentence" xml:id="a59314-004-b-0670"/> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-0680">the</w> <w lemma="foin" pos="n2" reg="foins" xml:id="a59314-004-b-0690">foyns</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-0700">and</w> <w lemma="budge" pos="vvb" reg="budge" xml:id="a59314-004-b-0710">budge</w> <w lemma="bachelor" pos="n2" reg="bachelors" xml:id="a59314-004-b-0720">batchelors</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-004-b-0730">in</w> <w lemma="gown" pos="n2" reg="gowns" xml:id="a59314-004-b-0740">gowns</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-0750">and</w> <w lemma="scarlet" pos="j" reg="scarlet" xml:id="a59314-004-b-0760">scarlet</w> <w lemma="hood" pos="n2" reg="hoods" xml:id="a59314-004-b-0770">hoods</w> <pc unit="sentence" xml:id="a59314-004-b-0780">.</pc> </item> <item xml:id="a59314-e1150"> <w lemma="4." pos="crd" reg="4." xml:id="a59314-004-b-0790">4.</w> <pc unit="sentence" xml:id="a59314-004-b-0800"/> <w lemma="forty" pos="crd" reg="forty" xml:id="a59314-004-b-0810">forty</w> <w lemma="gentleman" pos="n2" reg="gentlemen" xml:id="a59314-004-b-0820">gentlemen</w> <w lemma="usher" pos="vvz" reg="ushers" xml:id="a59314-004-b-0830">ushers</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-004-b-0840">in</w> <w lemma="velvet" pos="n1" reg="velvet" xml:id="a59314-004-b-0850">velvet</w> <w lemma="coat" pos="n2" reg="coats" xml:id="a59314-004-b-0860">coats</w> <pc xml:id="a59314-004-b-0870">,</pc> <w lemma="each" pos="d" reg="each" xml:id="a59314-004-b-0880">each</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-004-b-0890">a</w> <w lemma="chain" pos="n1" reg="chain" xml:id="a59314-004-b-0900">chain</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-b-0910">of</w> <w lemma="gold" pos="n1" reg="gold" xml:id="a59314-004-b-0920">gold</w> <w lemma="about" pos="acp-p" reg="about" xml:id="a59314-004-b-0930">about</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-004-b-0940">his</w> <w lemma="shoulder" pos="n2" reg="shoulders" xml:id="a59314-004-b-0950">shoulders</w> <pc xml:id="a59314-004-b-0960">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-0970">and</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-004-b-0980">a</w> <w lemma="white" pos="j" reg="white" xml:id="a59314-004-b-0990">white</w> <w lemma="staff" pos="n1" reg="staff" xml:id="a59314-004-b-1000">staff</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-004-b-1010">in</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-004-b-1020">his</w> <w lemma="hand" pos="n1" reg="hand" xml:id="a59314-004-b-1030">hand</w> <pc unit="sentence" xml:id="a59314-004-b-1040">.</pc> </item> <item xml:id="a59314-e1160"> <w lemma="5." pos="crd" reg="5." xml:id="a59314-004-b-1050">5.</w> <pc unit="sentence" xml:id="a59314-004-b-1060"/> <w lemma="thirty" pos="crd" reg="thirty" xml:id="a59314-004-b-1070">thirty</w> <w lemma="other" pos="d" reg="other" xml:id="a59314-004-b-1080">other</w> <w lemma="gentleman" pos="n2" reg="gentlemen" xml:id="a59314-004-b-1090">gentlemen</w> <w lemma="carry" pos="vvg" reg="carrying" xml:id="a59314-004-b-1100">carrying</w> <w lemma="banner" pos="n2" reg="banners" xml:id="a59314-004-b-1110">banners</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-1120">and</w> <w lemma="colour" pos="n2" reg="colours" xml:id="a59314-004-b-1130">colours</w> <pc unit="sentence" xml:id="a59314-004-b-1140">.</pc> </item> <item xml:id="a59314-e1170"> <w lemma="6." pos="crd" reg="6." xml:id="a59314-004-b-1150">6.</w> <pc unit="sentence" xml:id="a59314-004-b-1160"/> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-1170">the</w> <w lemma="serjeant-trumpet" pos="n1" reg="serjeant-trumpet" xml:id="a59314-004-b-1180">serjeant-trumpet</w> <w lemma="wear" pos="vvg" reg="wearing" xml:id="a59314-004-b-1190">wearing</w> <w lemma="two" pos="crd" reg="two" xml:id="a59314-004-b-1200">two</w> <w lemma="scarf" pos="n2" reg="scarves" xml:id="a59314-004-b-1210">scarfs</w> <pc xml:id="a59314-004-b-1220">,</pc> <w lemma="one" pos="crd" reg="one" xml:id="a59314-004-b-1230">one</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-b-1240">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-1250">the</w> <w lemma="lord" pos="n1" reg="lord" xml:id="a59314-004-b-1260">lord</w> <w lemma="mayor" pos="n1g" reg="mayor's" xml:id="a59314-004-b-1270">mayors</w> <w lemma="colour" pos="n2" reg="colours" xml:id="a59314-004-b-1280">colours</w> <pc xml:id="a59314-004-b-1290">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-1300">and</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-1310">the</w> <w lemma="other" pos="pi_d" reg="other" xml:id="a59314-004-b-1320">other</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-b-1330">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-1340">the</w> <w lemma="company" pos="n2" reg="companies" xml:id="a59314-004-b-1350">companies</w> <pc xml:id="a59314-004-b-1360">,</pc> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-004-b-1370">with</w> <w lemma="36" pos="crd" reg="36" xml:id="a59314-004-b-1380">36</w> <w lemma="more" pos="d-c" reg="more" xml:id="a59314-004-b-1390">more</w> <w lemma="trumpet" pos="n2" reg="trumpets" xml:id="a59314-004-b-1400">trumpets</w> <pc xml:id="a59314-004-b-1410">,</pc> <w lemma="whereof" pos="crq-cs" reg="whereof" xml:id="a59314-004-b-1420">whereof</w> <w lemma="16" pos="crd" reg="16" xml:id="a59314-004-b-1430">16</w> <w lemma="be" pos="vvb" reg="are" xml:id="a59314-004-b-1440">are</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-004-b-1450">his</w> <w lemma="majesty" pos="n1g" reg="majesty's" xml:id="a59314-004-b-1460">majesty's</w> <pc unit="sentence" xml:id="a59314-004-b-1470">.</pc> </item> <item xml:id="a59314-e1180"> <w lemma="7." pos="crd" reg="7." xml:id="a59314-004-b-1480">7.</w> <pc unit="sentence" xml:id="a59314-004-b-1490"/> <w lemma="his" pos="po" reg="his" xml:id="a59314-004-b-1500">his</w> <w lemma="majesty" pos="n1g" reg="majesty's" xml:id="a59314-004-b-1510">majesty's</w> <w lemma="drum-major" pos="j" reg="drum-major" xml:id="a59314-004-b-1520">drum-major</w> <pc xml:id="a59314-004-b-1530">,</pc> <w lemma="wear" pos="vvg" reg="wearing" xml:id="a59314-004-b-1540">wearing</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-004-b-1550">a</w> <w lemma="scarf" pos="n1" reg="scarf" xml:id="a59314-004-b-1560">scarf</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-b-1570">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-1580">the</w> <w lemma="company" pos="n1" reg="company" xml:id="a59314-004-b-1590" type="contract1">company</w> <w xml:id="a59314-004-b-1590c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="colour" pos="n2" reg="colours" xml:id="a59314-004-b-1600">colours</w> <pc xml:id="a59314-004-b-1610">,</pc> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-004-b-1620">with</w> <w lemma="four" pos="crd" reg="four" xml:id="a59314-004-b-1630">four</w> <w lemma="more" pos="d-c" reg="more" xml:id="a59314-004-b-1640">more</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-b-1650">of</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-004-b-1660">his</w> <w lemma="majesty" pos="n1g" reg="majesty's" xml:id="a59314-004-b-1670">majesty's</w> <w lemma="drum" pos="n2" reg="drums" xml:id="a59314-004-b-1680">drums</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-1690">and</w> <w lemma="fife" pos="n2" reg="fifes" xml:id="a59314-004-b-1700">fifes</w> <pc unit="sentence" xml:id="a59314-004-b-1710">.</pc> </item> <item xml:id="a59314-e1190"> <w lemma="8." pos="crd" reg="8." xml:id="a59314-004-b-1720">8.</w> <pc unit="sentence" xml:id="a59314-004-b-1730"/> <w lemma="seven" pos="crd" reg="seven" xml:id="a59314-004-b-1740">seven</w> <w lemma="other" pos="d" reg="other" xml:id="a59314-004-b-1750">other</w> <w lemma="drum" pos="n2" reg="drums" xml:id="a59314-004-b-1760">drums</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-1770">and</w> <w lemma="two" pos="crd" reg="two" xml:id="a59314-004-b-1780">two</w> <w lemma="fife" pos="n2" reg="fifes" xml:id="a59314-004-b-1790">fifes</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-004-b-1800">with</w> <w lemma="scarf" pos="n2" reg="scarves" xml:id="a59314-004-b-1810">scarfs</w> <pc unit="sentence" xml:id="a59314-004-b-1820">.</pc> </item> <item xml:id="a59314-e1200"> <w lemma="9" pos="crd" reg="9" xml:id="a59314-004-b-1830">9.</w> <pc unit="sentence" xml:id="a59314-004-b-1840"/> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-1850">the</w> <w lemma="two" pos="crd" reg="two" xml:id="a59314-004-b-1860">two</w> <w lemma="city" pos="n1" reg="city" xml:id="a59314-004-b-1870">city</w> <w lemma="marshal" pos="n2" reg="marshals" xml:id="a59314-004-b-1880">marshals</w> <w lemma="ride" pos="vvg" reg="riding" xml:id="a59314-004-b-1890">riding</w> <w lemma="on" pos="acp-p" reg="on" xml:id="a59314-004-b-1900">on</w> <w lemma="horseback" pos="n1" reg="horseback" xml:id="a59314-004-b-1910">horseback</w> <pc xml:id="a59314-004-b-1920">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-1930">and</w> <w lemma="six" pos="crd" reg="six" xml:id="a59314-004-b-1940">six</w> <w lemma="person" pos="n2" reg="persons" xml:id="a59314-004-b-1950">persons</w> <w lemma="attend" pos="vvg" reg="attending" xml:id="a59314-004-b-1960">attending</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-004-b-1970">with</w> <w lemma="scarf" pos="n2" reg="scarves" xml:id="a59314-004-b-1980">scarfs</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-1990">and</w> <w lemma="colour" pos="n2" reg="colours" xml:id="a59314-004-b-2000">colours</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-b-2010">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-2020">the</w> <w lemma="company" pos="n2" reg="companies" xml:id="a59314-004-b-2030">companies</w> <pc unit="sentence" xml:id="a59314-004-b-2040">.</pc> </item> <item xml:id="a59314-e1210"> <w lemma="10." pos="crd" reg="10." xml:id="a59314-004-b-2050">10.</w> <pc unit="sentence" xml:id="a59314-004-b-2060"/> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-2070">the</w> <w lemma="foot" pos="n1" reg="foot" xml:id="a59314-004-b-2080">foot</w> <w lemma="marshal" pos="n1" reg="marshal" xml:id="a59314-004-b-2090">marshal</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-2100">and</w> <w lemma="six" pos="crd" reg="six" xml:id="a59314-004-b-2110">six</w> <w lemma="attendant" pos="n2_j" reg="attendants" xml:id="a59314-004-b-2120">attendants</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-004-b-2130">with</w> <w lemma="like" pos="j" reg="like" xml:id="a59314-004-b-2140">like</w> <w lemma="scarf" pos="n2" reg="scarves" xml:id="a59314-004-b-2150">scarfs</w> <pc xml:id="a59314-004-b-2160">,</pc> <w lemma="etc" pos="n-ab" reg="etc." xml:id="a59314-004-b-2170" rendition="#hi">&amp;c.</w> <pc unit="sentence" xml:id="a59314-004-b-2180"/> </item> <item xml:id="a59314-e1230"> <w lemma="11." pos="crd" reg="11." xml:id="a59314-004-b-2190">11.</w> <pc unit="sentence" xml:id="a59314-004-b-2200"/> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-2210">the</w> <w lemma="master" pos="n1" reg="master" xml:id="a59314-004-b-2220">master</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-b-2230">of</w> <w lemma="defence" pos="n1" reg="defence" xml:id="a59314-004-b-2240">defence</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-2250">and</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-004-b-2260">his</w> <w lemma="retinue" pos="n1" reg="retinue" xml:id="a59314-004-b-2270">retinue</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-004-b-2280">in</w> <w lemma="like" pos="j" reg="like" xml:id="a59314-004-b-2290">like</w> <w lemma="scarf" pos="n2" reg="scarves" xml:id="a59314-004-b-2300">scarfs</w> <pc xml:id="a59314-004-b-2310">,</pc> <w lemma="etc" pos="n-ab" reg="etc." xml:id="a59314-004-b-2320" rendition="#hi">&amp;c.</w> <pc unit="sentence" xml:id="a59314-004-b-2330"/> </item> <item xml:id="a59314-e1250"> <w lemma="12." pos="crd" reg="12." xml:id="a59314-004-b-2340">12.</w> <pc unit="sentence" xml:id="a59314-004-b-2350"/> <w lemma="several" pos="j" reg="several" xml:id="a59314-004-b-2360">several</w> <w lemma="pensioner" pos="n2" reg="pensioners" xml:id="a59314-004-b-2370">pensioners</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-004-b-2380">in</w> <w lemma="gown" pos="n2" reg="gowns" xml:id="a59314-004-b-2390">gowns</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-2400">and</w> <w lemma="cap" pos="n2" reg="caps" xml:id="a59314-004-b-2410">caps</w> <pc xml:id="a59314-004-b-2420">,</pc> <w lemma="bear" pos="vvg" reg="bearing" xml:id="a59314-004-b-2430">bearing</w> <w lemma="standart" pos="vvz" reg="standarts" xml:id="a59314-004-b-2440">standarts</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-2450">and</w> <w lemma="banner" pos="n2" reg="banners" xml:id="a59314-004-b-2460">banners</w> <pc unit="sentence" xml:id="a59314-004-b-2470">.</pc> </item> <item xml:id="a59314-e1260"> <w lemma="13." pos="crd" reg="13." xml:id="a59314-004-b-2480">13.</w> <pc unit="sentence" xml:id="a59314-004-b-2490"/> <w lemma="other" pos="av_d" reg="other" xml:id="a59314-004-b-2500">other</w> <w lemma="pensioner" pos="n2" reg="pensioners" xml:id="a59314-004-b-2510">pensioners</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-004-b-2520">in</w> <w lemma="gown" pos="n2" reg="gowns" xml:id="a59314-004-b-2530">gowns</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-2540">and</w> <w lemma="cap" pos="n2" reg="caps" xml:id="a59314-004-b-2550">caps</w> <pc xml:id="a59314-004-b-2560">,</pc> <w lemma="carry" pos="vvg" reg="carrying" xml:id="a59314-004-b-2570">carrying</w> <w lemma="each" pos="d" reg="each" xml:id="a59314-004-b-2580">each</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-004-b-2590">a</w> <w lemma="javelin" pos="n1" reg="javelin" xml:id="a59314-004-b-2600">javelin</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-004-b-2610">in</w> <w lemma="one" pos="crd" reg="one" xml:id="a59314-004-b-2620">one</w> <w lemma="hand" pos="n1" reg="hand" xml:id="a59314-004-b-2630">hand</w> <pc xml:id="a59314-004-b-2640">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-2650">and</w> <w lemma="target" pos="n1" reg="target" xml:id="a59314-004-b-2660">target</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-004-b-2670">in</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-2680">the</w> <w lemma="other" pos="pi_d" reg="other" xml:id="a59314-004-b-2690">other</w> <pc xml:id="a59314-004-b-2700">,</pc> <w lemma="have" pos="vvg" reg="having" xml:id="a59314-004-b-2710">having</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-2720">the</w> <w lemma="arm" pos="n2" reg="arms" xml:id="a59314-004-b-2730">arms</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-b-2740">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-2750">the</w> <w lemma="company" pos="n1" reg="company" xml:id="a59314-004-b-2760" type="contract1">company</w> <w xml:id="a59314-004-b-2760c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="founder" pos="n2" reg="founders" xml:id="a59314-004-b-2770">founders</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-2780">and</w> <w lemma="benefactor" pos="n2" reg="benefactors" xml:id="a59314-004-b-2790">benefactors</w> <pc unit="sentence" xml:id="a59314-004-b-2800">.</pc> </item> </list> <p xml:id="a59314-e1270"> <w lemma="all" pos="av_d" reg="all" xml:id="a59314-004-b-2810">all</w> <w lemma="these" pos="d" reg="these" xml:id="a59314-004-b-2820">these</w> <w lemma="rank" pos="vvn" reg="ranked" xml:id="a59314-004-b-2830">rank'd</w> <w lemma="by" pos="acp-p" reg="by" xml:id="a59314-004-b-2840">by</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-2850">the</w> <w lemma="foot-marshal" pos="n1" reg="foot-marshal" xml:id="a59314-004-b-2860">foot-marshal</w> <pc xml:id="a59314-004-b-2870">,</pc> <w lemma="march" pos="vvg" reg="marching" xml:id="a59314-004-b-2880">marching</w> <w lemma="two" pos="crd" reg="two" xml:id="a59314-004-b-2890">two</w> <w lemma="by" pos="acp-p" reg="by" xml:id="a59314-004-b-2900">by</w> <w lemma="two" pos="crd" reg="two" xml:id="a59314-004-b-2910">two</w> <pc xml:id="a59314-004-b-2920">,</pc> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-2930">the</w> <w lemma="company" pos="n1" reg="company" xml:id="a59314-004-b-2940" type="contract1">company</w> <w xml:id="a59314-004-b-2940c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="ensign" pos="n2" reg="ensigns" xml:id="a59314-004-b-2950">ensigns</w> <w lemma="lead" pos="vvg" reg="leading" xml:id="a59314-004-b-2960">leading</w> <pc xml:id="a59314-004-b-2970">;</pc> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-2980">the</w> <w lemma="pensioner" pos="n2" reg="pensioners" xml:id="a59314-004-b-2990">pensioners</w> <pc xml:id="a59314-004-b-3000">,</pc> <w lemma="four" pos="crd" reg="four" xml:id="a59314-004-b-3010">four</w> <w lemma="drum" pos="n2" reg="drums" xml:id="a59314-004-b-3020">drums</w> <pc xml:id="a59314-004-b-3030">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-3040">and</w> <w lemma="one" pos="crd" reg="one" xml:id="a59314-004-b-3050">one</w> <w lemma="fife" pos="n1" reg="fife" xml:id="a59314-004-b-3060">fife</w> <pc xml:id="a59314-004-b-3070">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-3080">and</w> <w lemma="four" pos="crd" reg="four" xml:id="a59314-004-b-3090">four</w> <w lemma="more" pos="d-c" reg="more" xml:id="a59314-004-b-3100">more</w> <w lemma="drum" pos="n2" reg="drums" xml:id="a59314-004-b-3110">drums</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-3120">and</w> <w lemma="fife" pos="n2" reg="fifes" xml:id="a59314-004-b-3130">fifes</w> <w lemma="bring" pos="vvb" reg="bring" xml:id="a59314-004-b-3140">bring</w> <w lemma="up" pos="acp-av" reg="up" xml:id="a59314-004-b-3150">up</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-3160">the</w> <w lemma="rear" pos="n1" reg="rear" xml:id="a59314-004-b-3170">rear</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-b-3180">of</w> <w lemma="this" pos="d" reg="this" xml:id="a59314-004-b-3190">this</w> <w lemma="division" pos="n1" reg="division" xml:id="a59314-004-b-3200">division</w> <pc unit="sentence" xml:id="a59314-004-b-3210">.</pc> <w lemma="after" pos="acp-p" reg="after" xml:id="a59314-004-b-3220">after</w> <w lemma="they" pos="pno" reg="them" xml:id="a59314-004-b-3230">them</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-3240">the</w> <w lemma="pensioner" pos="n2" reg="pensioners" xml:id="a59314-004-b-3250">pensioners</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-004-b-3260">with</w> <w lemma="standart" pos="vvz" reg="standarts" xml:id="a59314-004-b-3270">standarts</w> <pc xml:id="a59314-004-b-3280">;</pc> <w lemma="four" pos="crd" reg="four" xml:id="a59314-004-b-3290">four</w> <w lemma="trumpet" pos="n2" reg="trumpets" xml:id="a59314-004-b-3300">trumpets</w> <pc xml:id="a59314-004-b-3310">,</pc> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-3320">the</w> <w lemma="supporter" pos="n2" reg="supporters" xml:id="a59314-004-b-3330">supporters</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-3340">and</w> <w lemma="crest" pos="n1" reg="crest" xml:id="a59314-004-b-3350">crest</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-b-3360">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-3370">the</w> <w lemma="company" pos="n1" reg="company" xml:id="a59314-004-b-3380">company</w> <pc xml:id="a59314-004-b-3390">,</pc> <w lemma="six" pos="crd" reg="six" xml:id="a59314-004-b-3400">six</w> <w lemma="gentleman" pos="n2" reg="gentlemen" xml:id="a59314-004-b-3410">gentlemen</w> <w lemma="usher" pos="n2" reg="ushers" xml:id="a59314-004-b-3420">ushers</w> <pc xml:id="a59314-004-b-3430">,</pc> <w lemma="than" pos="cs" reg="than" xml:id="a59314-004-b-3440">then</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-3450">the</w> <w lemma="budge" pos="vvb" reg="budge" xml:id="a59314-004-b-3460">budge</w> <w lemma="bachelor" pos="n2" reg="bachelors" xml:id="a59314-004-b-3470">batchelors</w> <w lemma="conclude" pos="vvg" reg="concluding" xml:id="a59314-004-b-3480">concluding</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-3490">the</w> <w lemma="second" pos="ord" reg="second" xml:id="a59314-004-b-3500">second</w> <w lemma="division" pos="n1" reg="division" xml:id="a59314-004-b-3510">division</w> <pc unit="sentence" xml:id="a59314-004-b-3520">.</pc> <w lemma="six" pos="crd" reg="six" xml:id="a59314-004-b-3530">six</w> <w lemma="trumpet" pos="n2" reg="trumpets" xml:id="a59314-004-b-3540">trumpets</w> <pc xml:id="a59314-004-b-3550">,</pc> <w lemma="two" pos="crd" reg="two" xml:id="a59314-004-b-3560">two</w> <w lemma="gentleman" pos="n2" reg="gentlemen" xml:id="a59314-004-b-3570">gentlemen</w> <pc xml:id="a59314-004-b-3580">,</pc> <w lemma="one" pos="pi" reg="one" xml:id="a59314-004-b-3590">one</w> <w lemma="bear" pos="vvg" reg="bearing" xml:id="a59314-004-b-3600">bearing</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-3610">the</w> <w lemma="city" pos="n1g" reg="city's" xml:id="a59314-004-b-3620">city's</w> <pc xml:id="a59314-004-b-3630">,</pc> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-3640">the</w> <w lemma="other" pos="pi_d" reg="other" xml:id="a59314-004-b-3650">other</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-3660">the</w> <w lemma="company" pos="n1" reg="company" xml:id="a59314-004-b-3670" type="contract1">company</w> <w xml:id="a59314-004-b-3670c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="arms." pos="n1-nn" reg="arms." xml:id="a59314-004-b-3680">arms.</w> <w lemma="then" pos="av" reg="then" xml:id="a59314-004-b-3690">then</w> <w lemma="eight" pos="crd" reg="eight" xml:id="a59314-004-b-3700">eight</w> <w lemma="gentleman" pos="n2" reg="gentlemen" xml:id="a59314-004-b-3710">gentlemen</w> <w lemma="usher" pos="n2" reg="ushers" xml:id="a59314-004-b-3720">ushers</w> <pc xml:id="a59314-004-b-3730">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-3740">and</w> <w lemma="next" pos="ord" reg="next" xml:id="a59314-004-b-3750">next</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-3760">the</w> <w lemma="foyn" pos="vvb" reg="foyn" xml:id="a59314-004-b-3770">foyn</w> <w lemma="bachelor" pos="n2" reg="bachelors" xml:id="a59314-004-b-3780">batchelors</w> <w lemma="make" pos="vvi" reg="make" xml:id="a59314-004-b-3790">make</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-3800">the</w> <w lemma="three" pos="ord" reg="third" xml:id="a59314-004-b-3810">third</w> <w lemma="division" pos="n1" reg="division" xml:id="a59314-004-b-3820">division</w> <pc unit="sentence" xml:id="a59314-004-b-3830">.</pc> <w lemma="two" pos="crd" reg="two" xml:id="a59314-004-b-3840">two</w> <w lemma="gentleman" pos="n2" reg="gentlemen" xml:id="a59314-004-b-3850">gentlemen</w> <w lemma="usher" pos="vvz" reg="ushers" xml:id="a59314-004-b-3860">ushers</w> <w lemma="bear" pos="vvg" reg="bearing" xml:id="a59314-004-b-3870">bearing</w> <w lemma="banner" pos="n2" reg="banners" xml:id="a59314-004-b-3880">banners</w> <pc xml:id="a59314-004-b-3890">,</pc> <w lemma="two" pos="crd" reg="two" xml:id="a59314-004-b-3900">two</w> <w lemma="more" pos="d-c" reg="more" xml:id="a59314-004-b-3910">more</w> <w lemma="gentleman" pos="n2" reg="gentlemen" xml:id="a59314-004-b-3920">gentlemen</w> <w lemma="usher" pos="n2" reg="ushers" xml:id="a59314-004-b-3930">ushers</w> <pc xml:id="a59314-004-b-3940">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-3950">and</w> <w lemma="then" pos="av" reg="then" xml:id="a59314-004-b-3960">then</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-3970">the</w> <w lemma="livery" pos="n1" reg="livery" xml:id="a59314-004-b-3980">livery</w> <pc unit="sentence" xml:id="a59314-004-b-3990">.</pc> <w lemma="next" pos="ord" reg="next" xml:id="a59314-004-b-4000">next</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-4010">the</w> <w lemma="city" pos="n1" reg="city" xml:id="a59314-004-b-4020">city</w> <w lemma="trumpet" pos="n2" reg="trumpets" xml:id="a59314-004-b-4030">trumpets</w> <pc xml:id="a59314-004-b-4040">,</pc> <w lemma="than" pos="cs" reg="than" xml:id="a59314-004-b-4050">then</w> <w lemma="two" pos="crd" reg="two" xml:id="a59314-004-b-4060">two</w> <w lemma="gentleman" pos="n2" reg="gentlemen" xml:id="a59314-004-b-4070">gentlemen</w> <w lemma="bear" pos="vvg" reg="bearing" xml:id="a59314-004-b-4080">bearing</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-4090">the</w> <w lemma="city" pos="n1" reg="city" xml:id="a59314-004-b-4100">city</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-4110">and</w> <w lemma="lord" pos="n1" reg="lord" xml:id="a59314-004-b-4120">lord</w> <w lemma="mayor" pos="n1g" reg="mayor's" xml:id="a59314-004-b-4130">mayors</w> <w lemma="banner" pos="n1" reg="banner" xml:id="a59314-004-b-4140">banner</w> <pc unit="sentence" xml:id="a59314-004-b-4150">.</pc> <w lemma="then" pos="av" reg="then" xml:id="a59314-004-b-4160">then</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-4170">the</w> <w lemma="gentleman" pos="n2" reg="gentlemen" xml:id="a59314-004-b-4180">gentlemen</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-4190">and</w> <w lemma="court" pos="n1" reg="court" xml:id="a59314-004-b-4200">court</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-b-4210">of</w> <w lemma="assistant" pos="n2" reg="assistants" xml:id="a59314-004-b-4220">assistants</w> <pc xml:id="a59314-004-b-4230">,</pc> <w lemma="etc" pos="n-ab" reg="etc." xml:id="a59314-004-b-4240" rendition="#hi">&amp;c.</w> <pc unit="sentence" xml:id="a59314-004-b-4250"/> <w lemma="four" pos="crd" reg="four" xml:id="a59314-004-b-4260">four</w> <w lemma="drum" pos="n2" reg="drums" xml:id="a59314-004-b-4270">drums</w> <pc xml:id="a59314-004-b-4280">,</pc> <w lemma="six" pos="crd" reg="six" xml:id="a59314-004-b-4290">six</w> <w lemma="trumpet" pos="n2" reg="trumpets" xml:id="a59314-004-b-4300">trumpets</w> <pc xml:id="a59314-004-b-4310">,</pc> <w lemma="two" pos="crd" reg="two" xml:id="a59314-004-b-4320">two</w> <w lemma="gentleman" pos="n2" reg="gentlemen" xml:id="a59314-004-b-4330">gentlemen</w> <w lemma="bear" pos="vvg" reg="bearing" xml:id="a59314-004-b-4340">bearing</w> <w lemma="banner" pos="n2" reg="banners" xml:id="a59314-004-b-4350">banners</w> <pc xml:id="a59314-004-b-4360">,</pc> <w lemma="four" pos="crd" reg="four" xml:id="a59314-004-b-4370">four</w> <w lemma="gentleman" pos="n2" reg="gentlemen" xml:id="a59314-004-b-4380">gentlemen</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-4390">and</w> <w lemma="four" pos="crd" reg="four" xml:id="a59314-004-b-4400">four</w> <w lemma="page" pos="n2" reg="pages" xml:id="a59314-004-b-4410">pages</w> <pc xml:id="a59314-004-b-4420">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-4430">and</w> <w lemma="then" pos="av" reg="then" xml:id="a59314-004-b-4440">then</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-4450">the</w> <w lemma="warden" pos="n2" reg="wardens" xml:id="a59314-004-b-4460">wardens</w> <w lemma="bring" pos="vvb" reg="bring" xml:id="a59314-004-b-4470">bring</w> <w lemma="up" pos="acp-av" reg="up" xml:id="a59314-004-b-4480">up</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-4490">the</w> <w lemma="rear" pos="n1" reg="rear" xml:id="a59314-004-b-4500">rear</w> <pc unit="sentence" xml:id="a59314-004-b-4510">.</pc> </p> <p xml:id="a59314-e1290"> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-004-b-4520">in</w> <w lemma="this" pos="d" reg="this" xml:id="a59314-004-b-4530">this</w> <w lemma="order" pos="n1" reg="order" xml:id="a59314-004-b-4540">order</w> <w lemma="they" pos="pns" reg="they" xml:id="a59314-004-b-4550">they</w> <w lemma="march" pos="vvb" reg="march" xml:id="a59314-004-b-4560">march</w> <w lemma="from" pos="acp-p" reg="from" xml:id="a59314-004-b-4570">from</w> <w lemma="goldsmith" pos="n1g" reg="goldsmith's" xml:id="a59314-004-b-4580" rendition="#hi">goldsmiths</w> <w lemma="hall" pos="n1" reg="hall" xml:id="a59314-004-b-4590">hall</w> <pc xml:id="a59314-004-b-4600">,</pc> <w lemma="attend" pos="vvg" reg="attending" xml:id="a59314-004-b-4610">attending</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-004-b-4620">his</w> <w lemma="lordship" pos="n1" reg="lordship" xml:id="a59314-004-b-4630">lordship</w> <pc xml:id="a59314-004-b-4640">,</pc> <w lemma="who" pos="crq-r" reg="who" xml:id="a59314-004-b-4650">who</w> <w lemma="join" pos="vvz" reg="joins" xml:id="a59314-004-b-4660">joins</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-4670">the</w> <w lemma="old" pos="j" reg="old" xml:id="a59314-004-b-4680">old</w> <w lemma="lord" pos="n1" reg="lord" xml:id="a59314-004-b-4690">lord</w> <w lemma="mayor" pos="n1" reg="mayor" xml:id="a59314-004-b-4700">mayor</w> <w lemma="at" pos="acp-p" reg="at" xml:id="a59314-004-b-4710">at</w> <w lemma="queen-street" pos="n1-nn" reg="queen-street" xml:id="a59314-004-b-4720" rendition="#hi">queen-street</w> <w lemma="end" pos="n1" reg="end" xml:id="a59314-004-b-4730">end</w> <pc xml:id="a59314-004-b-4740">,</pc> <w lemma="where" pos="crq-cs" reg="where" xml:id="a59314-004-b-4750">where</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-4760">the</w> <w lemma="whole" pos="j" reg="whole" xml:id="a59314-004-b-4770">whole</w> <w lemma="company" pos="n1" reg="company" xml:id="a59314-004-b-4780">company</w> <w lemma="move" pos="vvi" reg="move" xml:id="a59314-004-b-4790">move</w> <w lemma="through" pos="acp-p" reg="through" xml:id="a59314-004-b-4800">through</w> <w lemma="cheapside" pos="n1-nn" reg="cheapside" xml:id="a59314-004-b-4810" rendition="#hi">cheap-side</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-004-b-4820">to</w> <w lemma="three-crane-wharf" pos="n1" reg="three-crane-wharf" xml:id="a59314-004-b-4830" rendition="#hi">three-crane-wharf</w> <pc xml:id="a59314-004-b-4840">,</pc> <w lemma="where" pos="crq-cs" reg="where" xml:id="a59314-004-b-4850">where</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-4860">the</w> <w lemma="lord" pos="n1" reg="lord" xml:id="a59314-004-b-4870">lord</w> <w lemma="mayor" pos="n1" reg="mayor" xml:id="a59314-004-b-4880">mayor</w> <pc xml:id="a59314-004-b-4890">,</pc> <w lemma="aldermen" pos="zz" reg="aldermen" xml:id="a59314-004-b-4900">aldermen</w> <pc xml:id="a59314-004-b-4910">,</pc> <w lemma="livery" pos="n1" reg="livery" xml:id="a59314-004-b-4920">livery</w> <pc xml:id="a59314-004-b-4930">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-004-b-4940">and</w> <w lemma="part" pos="n1" reg="part" xml:id="a59314-004-b-4950">part</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-004-b-4960">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-004-b-4970">the</w> <w lemma="gentleman" pos="n2" reg="gentlemen" xml:id="a59314-004-b-4980">gentlemen</w> <w lemma="usher" pos="vvz" reg="ushers" xml:id="a59314-004-b-4990">ushers</w> <w lemma="take" pos="vvi" reg="take" xml:id="a59314-004-b-5000">take</w> <w lemma="their" pos="po" reg="their" xml:id="a59314-004-b-5010">their</w> <pb facs="tcp:50750:5" n="2" xml:id="a59314-005-a"/> <w lemma="barge" pos="n1" reg="barge" xml:id="a59314-005-a-0010">barge</w> <w lemma="for" pos="acp-p" reg="for" xml:id="a59314-005-a-0020">for</w> <w lemma="westminster" pos="n1-nn" reg="westminster" xml:id="a59314-005-a-0030" rendition="#hi">westminster</w> <pc xml:id="a59314-005-a-0040">,</pc> <w lemma="whither" pos="crq-cs" reg="whither" xml:id="a59314-005-a-0050">whither</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-005-a-0060">his</w> <w lemma="lordship" pos="n1" reg="lordship" xml:id="a59314-005-a-0070">lordship</w> <w lemma="be" pos="vvz" reg="is" xml:id="a59314-005-a-0080">is</w> <w lemma="attend" pos="vvn" reg="attended" xml:id="a59314-005-a-0090">attended</w> <pc xml:id="a59314-005-a-0100">,</pc> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-005-a-0110">with</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-005-a-0120">the</w> <w lemma="several" pos="j" reg="several" xml:id="a59314-005-a-0130">several</w> <w lemma="barge" pos="n2" reg="barges" xml:id="a59314-005-a-0140">barges</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-005-a-0150">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-005-a-0160">the</w> <w lemma="respective" pos="j" reg="respective" xml:id="a59314-005-a-0170">respective</w> <w lemma="company" pos="n2" reg="companies" xml:id="a59314-005-a-0180">companies</w> <pc xml:id="a59314-005-a-0190">,</pc> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-005-a-0200">with</w> <w lemma="flag" pos="n2" reg="flags" xml:id="a59314-005-a-0210">flags</w> <pc xml:id="a59314-005-a-0220">,</pc> <w lemma="streamer" pos="n2" reg="streamers" xml:id="a59314-005-a-0230">streamers</w> <pc xml:id="a59314-005-a-0240">,</pc> <w lemma="several" pos="j" reg="several" xml:id="a59314-005-a-0250">several</w> <w lemma="pleasure-boat" pos="n2" reg="pleasure-boats" xml:id="a59314-005-a-0260">pleasure-boats</w> <pc xml:id="a59314-005-a-0270">,</pc> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-005-a-0280">with</w> <w lemma="hautboys" pos="zz" reg="hautboys" xml:id="a59314-005-a-0290">hautboys</w> <pc xml:id="a59314-005-a-0300">,</pc> <w lemma="flute" pos="n2" reg="flutes" xml:id="a59314-005-a-0310">flutes</w> <pc xml:id="a59314-005-a-0320">,</pc> <w lemma="trumpet" pos="n2" reg="trumpets" xml:id="a59314-005-a-0330">trumpets</w> <pc xml:id="a59314-005-a-0340">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-005-a-0350">and</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-005-a-0360">all</w> <w lemma="manner" pos="n1" reg="manner" xml:id="a59314-005-a-0370">manner</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-005-a-0380">of</w> <w lemma="music" pos="n1" reg="music" xml:id="a59314-005-a-0390">musick</w> <pc unit="sentence" xml:id="a59314-005-a-0400">.</pc> <w lemma="etc" pos="n-ab" reg="etc." xml:id="a59314-005-a-0410" rendition="#hi">&amp;c.</w> <pc unit="sentence" xml:id="a59314-005-a-0420"/> </p> <p xml:id="a59314-e1360"> <w lemma="his" pos="po" reg="his" xml:id="a59314-005-a-0430">his</w> <w lemma="lordship" pos="n1" reg="lordship" xml:id="a59314-005-a-0440">lordship</w> <w lemma="have" pos="vvg" reg="having" xml:id="a59314-005-a-0450">having</w> <w lemma="take" pos="vvn" reg="taken" xml:id="a59314-005-a-0460">taken</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-005-a-0470">the</w> <w lemma="oath" pos="n2" reg="oaths" xml:id="a59314-005-a-0480">oaths</w> <w lemma="before" pos="acp-p" reg="before" xml:id="a59314-005-a-0490">before</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-005-a-0500">the</w> <w lemma="baron" pos="n2" reg="barons" xml:id="a59314-005-a-0510">barons</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-005-a-0520">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-005-a-0530">the</w> <w lemma="exchequer" pos="n1" reg="exchequer" xml:id="a59314-005-a-0540">exchequer</w> <pc xml:id="a59314-005-a-0550">,</pc> <w lemma="return" pos="vvz" reg="returns" xml:id="a59314-005-a-0560">returns</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-005-a-0570">with</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-005-a-0580">the</w> <w lemma="same" pos="d" reg="same" xml:id="a59314-005-a-0590">same</w> <w lemma="attendant" pos="n2_j" reg="attendants" xml:id="a59314-005-a-0600">attendants</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-005-a-0610">and</w> <w lemma="splendour" pos="n1" reg="splendour" xml:id="a59314-005-a-0620">splendor</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-005-a-0630">to</w> <w lemma="dorset" pos="n1-nn" reg="dorset" xml:id="a59314-005-a-0640" rendition="#hi">dorset</w> <w lemma="stairs" pos="n1-nn" reg="stairs" xml:id="a59314-005-a-0650">stairs</w> <pc xml:id="a59314-005-a-0660">,</pc> <w lemma="where" pos="crq-cs" reg="where" xml:id="a59314-005-a-0670">where</w> <pc xml:id="a59314-005-a-0680">,</pc> <w lemma="at" pos="acp-p" reg="at" xml:id="a59314-005-a-0690">at</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-005-a-0700">his</w> <w lemma="land" pos="n1_vg" reg="landing" xml:id="a59314-005-a-0710">landing</w> <pc xml:id="a59314-005-a-0720">,</pc> <w lemma="he" pos="pns" reg="he" xml:id="a59314-005-a-0730">he</w> <w lemma="be" pos="vvz" reg="is" xml:id="a59314-005-a-0740">is</w> <w lemma="salute" pos="vvn" reg="saluted" xml:id="a59314-005-a-0750">saluted</w> <w lemma="by" pos="acp-p" reg="by" xml:id="a59314-005-a-0760">by</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-005-a-0770">the</w> <w lemma="artillery" pos="n1" reg="artillery" xml:id="a59314-005-a-0780">artillery</w> <w lemma="company" pos="n1" reg="company" xml:id="a59314-005-a-0790">company</w> <pc xml:id="a59314-005-a-0800">,</pc> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-005-a-0810">in</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-005-a-0820">all</w> <w lemma="their" pos="po" reg="their" xml:id="a59314-005-a-0830">their</w> <w lemma="martial" pos="j" reg="martial" xml:id="a59314-005-a-0840">martial</w> <w lemma="ornament" pos="n2" reg="ornaments" xml:id="a59314-005-a-0850">ornaments</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-005-a-0860">in</w> <w lemma="buff" pos="n1" reg="buff" xml:id="a59314-005-a-0870">buff</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-005-a-0880">and</w> <w lemma="silver" pos="n1" reg="silver" xml:id="a59314-005-a-0890">silver</w> <w lemma="headpiece" pos="n2" reg="headpieces" xml:id="a59314-005-a-0900">head-pieces</w> <pc xml:id="a59314-005-a-0910">;</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-005-a-0920">and</w> <w lemma="thus" pos="av" reg="thus" xml:id="a59314-005-a-0930">thus</w> <pc xml:id="a59314-005-a-0940">,</pc> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-005-a-0950">with</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-005-a-0960">the</w> <w lemma="whole" pos="j" reg="whole" xml:id="a59314-005-a-0970">whole</w> <w lemma="cavalcade" pos="n1-nn" reg="cavalcade" xml:id="a59314-005-a-0980">cavalcade</w> <pc xml:id="a59314-005-a-0990">,</pc> <w lemma="move" pos="vvz" reg="moves" xml:id="a59314-005-a-1000">moves</w> <w lemma="forward" pos="av_j" reg="forward" xml:id="a59314-005-a-1010">forward</w> <w lemma="towards" pos="acp-p" reg="towards" xml:id="a59314-005-a-1020">towards</w> <w lemma="cheapside" pos="n1-nn" reg="cheapside" xml:id="a59314-005-a-1030" rendition="#hi">cheap-side</w> <pc unit="sentence" xml:id="a59314-005-a-1040">.</pc> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-005-a-1050">in</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-005-a-1060">his</w> <w lemma="march" pos="n1" reg="march" xml:id="a59314-005-a-1070">march</w> <pc xml:id="a59314-005-a-1080">,</pc> <w lemma="he" pos="pns" reg="he" xml:id="a59314-005-a-1090">he</w> <w lemma="be" pos="vvz" reg="is" xml:id="a59314-005-a-1100">is</w> <w lemma="first" pos="ord" reg="first" xml:id="a59314-005-a-1110">first</w> <w lemma="entertain" pos="vvn" reg="entertained" xml:id="a59314-005-a-1120">entertain'd</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-005-a-1130">with</w> <w lemma="this" pos="d" reg="this" xml:id="a59314-005-a-1140">this</w> <w lemma="pageant" pos="n1" reg="pageant" xml:id="a59314-005-a-1150">pageant</w> <pc unit="sentence" xml:id="a59314-005-a-1160">.</pc> </p> </div> <div type="pageant" xml:id="a59314-e1390"> <head xml:id="a59314-e1400"> <w lemma="the" pos="d" reg="the" xml:id="a59314-005-a-1170">the</w> <w lemma="first" pos="ord" reg="first" xml:id="a59314-005-a-1180">first</w> <w lemma="pageant" pos="n1" reg="pageant" xml:id="a59314-005-a-1190">pageant</w> <pc xml:id="a59314-005-a-1200">,</pc> <w lemma="the" pos="d" reg="the" xml:id="a59314-005-a-1210">the</w> <w lemma="amphitheatre" pos="n1" reg="amphitheatre" xml:id="a59314-005-a-1220">amphitheatre</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-005-a-1230">of</w> <w lemma="union" pos="n1" reg="union" xml:id="a59314-005-a-1240" rendition="#hi">union</w> <pc unit="sentence" xml:id="a59314-005-a-1250">.</pc> </head> <p xml:id="a59314-e1420"> <w lemma="a" pos="d" reg="a" xml:id="a59314-005-a-1260">a</w> <w lemma="large" pos="j" reg="large" xml:id="a59314-005-a-1270">large</w> <w lemma="fabric" pos="n1" reg="fabric" xml:id="a59314-005-a-1280">fabrick</w> <pc xml:id="a59314-005-a-1290">,</pc> <w lemma="design" pos="vvn" reg="designed" xml:id="a59314-005-a-1300">design'd</w> <w lemma="after" pos="acp-p" reg="after" xml:id="a59314-005-a-1310">after</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-005-a-1320">the</w> <w lemma="corinthian" pos="j-nn" reg="corinthian" xml:id="a59314-005-a-1330" rendition="#hi">corinthian</w> <w lemma="order" pos="n1" reg="order" xml:id="a59314-005-a-1340">order</w> <pc xml:id="a59314-005-a-1350">,</pc> <w lemma="elevate" pos="vvn" reg="elevated" xml:id="a59314-005-a-1360">elevated</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-005-a-1370">with</w> <w lemma="four" pos="crd" reg="four" xml:id="a59314-005-a-1380">four</w> <w lemma="marble" pos="n1" reg="marble" xml:id="a59314-005-a-1390">marble</w> <w lemma="column" pos="n2" reg="columns" xml:id="a59314-005-a-1400">columns</w> <w lemma="fluit" pos="vvn" reg="fluited" xml:id="a59314-005-a-1410">fluited</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-005-a-1420">with</w> <w lemma="gold" pos="n1" reg="gold" xml:id="a59314-005-a-1430">gold</w> <pc xml:id="a59314-005-a-1440">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-005-a-1450">and</w> <w lemma="twist" pos="vvn" reg="twisted" xml:id="a59314-005-a-1460">twisted</w> <w lemma="round" pos="av_j" reg="round" xml:id="a59314-005-a-1470">round</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-005-a-1480">with</w> <w lemma="laurel" pos="n2" reg="laurels" xml:id="a59314-005-a-1490">lawrels</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-005-a-1500">of</w> <w lemma="flower" pos="n2" reg="flowers" xml:id="a59314-005-a-1510">flowers</w> <pc unit="sentence" xml:id="a59314-005-a-1520">.</pc> <w lemma="above" pos="acp-p" reg="above" xml:id="a59314-005-a-1530">above</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-005-a-1540">the</w> <w lemma="etableture" pos="n1" reg="etableture" xml:id="a59314-005-a-1550">etableture</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-005-a-1560">of</w> <w lemma="gold" pos="n1" reg="gold" xml:id="a59314-005-a-1570">gold</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-005-a-1580">and</w> <w lemma="silver" pos="n1" reg="silver" xml:id="a59314-005-a-1590">silver</w> <w lemma="be" pos="vvb" reg="are" xml:id="a59314-005-a-1600">are</w> <w lemma="erect" pos="vvn" reg="erected" xml:id="a59314-005-a-1610">erected</w> <w lemma="four" pos="crd" reg="four" xml:id="a59314-005-a-1620">four</w> <w lemma="noble" pos="j" reg="noble" xml:id="a59314-005-a-1630">noble</w> <w lemma="golden" pos="j" reg="golden" xml:id="a59314-005-a-1640">golden</w> <w lemma="cup" pos="n2" reg="cups" xml:id="a59314-005-a-1650">cups</w> <pc xml:id="a59314-005-a-1660">,</pc> <w lemma="be" pos="vvg" reg="being" xml:id="a59314-005-a-1670">being</w> <w lemma="part" pos="n1" reg="part" xml:id="a59314-005-a-1680">part</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-005-a-1690">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-005-a-1700">the</w> <w lemma="bear" pos="vvg" reg="bearing" xml:id="a59314-005-a-1710">bearing</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-005-a-1720">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-005-a-1730">the</w> <w lemma="company" pos="n1" reg="company" xml:id="a59314-005-a-1740" type="contract1">company</w> <w xml:id="a59314-005-a-1740c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="arms." pos="n1-nn" reg="arms." xml:id="a59314-005-a-1750">arms.</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-005-a-1760">in</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-005-a-1770">the</w> <w lemma="middle" pos="n1_j" reg="middle" xml:id="a59314-005-a-1780">middle</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-005-a-1790">of</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-005-a-1800">all</w> <w lemma="this" pos="d" reg="this" xml:id="a59314-005-a-1810">this</w> <w lemma="noble" pos="j" reg="noble" xml:id="a59314-005-a-1820">noble</w> <w lemma="building" pos="n1" reg="building" xml:id="a59314-005-a-1830">building</w> <pc xml:id="a59314-005-a-1840">,</pc> <w lemma="on" pos="acp-p" reg="on" xml:id="a59314-005-a-1850">on</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-005-a-1860">a</w> <w lemma="quadrangular" pos="j" reg="quadrangular" xml:id="a59314-005-a-1870">quadrangular</w> <w lemma="seat" pos="n1" reg="seat" xml:id="a59314-005-a-1880">seat</w> <pc xml:id="a59314-005-a-1890">,</pc> <w lemma="sit" pos="vvz" reg="sits" xml:id="a59314-005-a-1900">sits</w> <w lemma="union" pos="n1" reg="union" xml:id="a59314-005-a-1910" rendition="#hi">union</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-005-a-1920">in</w> <w lemma="chief" pos="j" reg="chief" xml:id="a59314-005-a-1930">chief</w> <pc xml:id="a59314-005-a-1940">;</pc> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-005-a-1950">with</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-005-a-1960">a</w> <w lemma="chaplet" pos="n1" reg="chaplet" xml:id="a59314-005-a-1970">chaplet</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-005-a-1980">of</w> <w lemma="flower" pos="n2" reg="flowers" xml:id="a59314-005-a-1990">flowers</w> <w lemma="on" pos="acp-p" reg="on" xml:id="a59314-005-a-2000">on</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-005-a-2010">a</w> <w lemma="golden" pos="j" reg="golden" xml:id="a59314-005-a-2020">golden</w> <w lemma="head-piece" pos="n1" reg="head-piece" xml:id="a59314-005-a-2030">head-piece</w> <pc xml:id="a59314-005-a-2040">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-005-a-2050">and</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-005-a-2060">a</w> <w lemma="laurel" pos="n1" reg="laurel" xml:id="a59314-005-a-2070">lawrel</w> <w lemma="of" 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reg="being" xml:id="a59314-005-a-2350">being</w> <hi xml:id="a59314-e1480"> <w lemma="piety" pos="n1" reg="piety" xml:id="a59314-005-a-2360">piety</w> <pc xml:id="a59314-005-a-2370">,</pc> <w lemma="harmony" pos="n1" reg="harmony" xml:id="a59314-005-a-2380">harmony</w> </hi> <pc xml:id="a59314-005-a-2390" rendition="#follows-hi">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-005-a-2400">and</w> <w lemma="diligence" pos="n1" reg="diligence" xml:id="a59314-005-a-2410" rendition="#hi">diligence</w> <pc xml:id="a59314-005-a-2420">,</pc> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-005-a-2430">with</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-005-a-2440">the</w> <w lemma="ensign" pos="n2" reg="ensigns" xml:id="a59314-005-a-2450">ensigns</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-005-a-2460">and</w> <w lemma="banner" pos="n2" reg="banners" xml:id="a59314-005-a-2470">banners</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-005-a-2480">of</w> <w 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</l> <l xml:id="a59314-e1580"> <w lemma="the" pos="d" reg="the" xml:id="a59314-005-a-2720">the</w> <w lemma="sweet" pos="j-s" reg="sweetest" xml:id="a59314-005-a-2730">sweetest</w> <w lemma="harmony" pos="n1" reg="harmony" xml:id="a59314-005-a-2740">harmony</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-005-a-2750">of</w> <w lemma="power" pos="n1" reg="power" xml:id="a59314-005-a-2760">pow'r</w> <w lemma="be" pos="vvz" reg="is" xml:id="a59314-005-a-2770">is</w> <w lemma="i" pos="png" reg="mine" xml:id="a59314-005-a-2780">mine</w> <pc unit="sentence" xml:id="a59314-005-a-2790">.</pc> </l> <l xml:id="a59314-e1590"> <w lemma="by" pos="acp-p" reg="by" xml:id="a59314-005-a-2800">by</w> <w lemma="i" pos="pno" reg="me" xml:id="a59314-005-a-2810">me</w> <w lemma="be" pos="vvz" reg="is" xml:id="a59314-005-a-2820">is</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-005-a-2830">the</w> <w lemma="great" pos="j" reg="great" xml:id="a59314-005-a-2840">great</w> <w lemma="hinge" pos="vvb" reg="hinge" xml:id="a59314-005-a-2850">hinge</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-005-a-2860">of</w> <w lemma="empire" pos="n1" reg="empire" xml:id="a59314-005-a-2870">empire</w> <w lemma="move" pos="vvn" reg="moved" xml:id="a59314-005-a-2880">mov'd</w> <pc xml:id="a59314-005-a-2890">,</pc> </l> <l xml:id="a59314-e1600"> <w lemma="the" pos="d" reg="the" xml:id="a59314-005-a-2900">the</w> <w lemma="magistrate" pos="n1" reg="magistrate" xml:id="a59314-005-a-2910">magistrate</w> <w lemma="obey" pos="vvn" reg="obeyed" xml:id="a59314-005-a-2920">obey'd</w> <pc xml:id="a59314-005-a-2930">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-005-a-2940">and</w> <w lemma="prince" pos="n1" reg="prince" xml:id="a59314-005-a-2950">prince</w> <w lemma="belove" pos="vvn" reg="beloved" xml:id="a59314-005-a-2960">belov'd</w> <pc unit="sentence" xml:id="a59314-005-a-2970">.</pc> </l> <l xml:id="a59314-e1610"> <w lemma="but" pos="acp-cc" reg="but" xml:id="a59314-005-a-2980">but</w> <w lemma="when" pos="crq-cs" reg="when" xml:id="a59314-005-a-2990">when</w> <w lemma="true" pos="j" reg="true" xml:id="a59314-005-a-3000">true</w> <w lemma="union" pos="n1" reg="union" xml:id="a59314-005-a-3010" rendition="#hi">union</w> <w lemma="join" pos="vvz" reg="joins" xml:id="a59314-005-a-3020">joins</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-005-a-3030">all</w> <w lemma="heart" pos="n2" reg="hearts" xml:id="a59314-005-a-3040">hearts</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-005-a-3050">and</w> <w lemma="hand" pos="n2" reg="hands" xml:id="a59314-005-a-3060">hands</w> <pc xml:id="a59314-005-a-3070">,</pc> </l> <l xml:id="a59314-e1630"> <w lemma="it" pos="pn" reg="'t" xml:id="a59314-005-a-3080" type="contract1">t</w> <w xml:id="a59314-005-a-3080c" type="contract2" lemma="be" pos="vvz" reg="is" join="left">is</w> <w lemma="only" pos="j" reg="only" xml:id="a59314-005-a-3090">only</w> <w lemma="when" pos="crq-cs" reg="when" xml:id="a59314-005-a-3100">when</w> <w lemma="some" pos="d" reg="some" xml:id="a59314-005-a-3110">some</w> <w lemma="darling" pos="n1" reg="darling" xml:id="a59314-005-a-3120">darling</w> <w lemma="head" pos="n1" reg="head" xml:id="a59314-005-a-3130">head</w> <w lemma="command" pos="vvz" reg="commands" xml:id="a59314-005-a-3140">commands</w> <pc unit="sentence" xml:id="a59314-005-a-3150">.</pc> </l> <l xml:id="a59314-e1640"> <w lemma="so" pos="av" reg="so" xml:id="a59314-005-a-3160">so</w> <w lemma="rule" pos="vvz" reg="rules" xml:id="a59314-005-a-3170">rules</w> <w lemma="great" pos="j" reg="great" xml:id="a59314-005-a-3180">great</w> <w lemma="william" pos="n1-nn" reg="william" xml:id="a59314-005-a-3190">william</w> <pc xml:id="a59314-005-a-3200">:</pc> <w lemma="so" pos="av" reg="so" xml:id="a59314-005-a-3210">so</w> <pc xml:id="a59314-005-a-3220">,</pc> <w lemma="my" pos="po" reg="my" xml:id="a59314-005-a-3230">my</w> <w lemma="lord" pos="n1" reg="lord" xml:id="a59314-005-a-3240">lord</w> <pc xml:id="a59314-005-a-3250">,</pc> <w lemma="shall" pos="vmb" reg="shall" xml:id="a59314-005-a-3260">shall</w> <w lemma="you" pos="pn" reg="you" xml:id="a59314-005-a-3270">you</w> <pc xml:id="a59314-005-a-3280">;</pc> </l> <l xml:id="a59314-e1650"> <w lemma="a" pos="d" reg="a" xml:id="a59314-005-a-3290">a</w> <w lemma="copy" pos="n1" reg="copy" xml:id="a59314-005-a-3300">copy</w> <w lemma="from" pos="acp-p" reg="from" xml:id="a59314-005-a-3310">from</w> <w lemma="that" pos="d" reg="that" xml:id="a59314-005-a-3320">that</w> <w lemma="great" pos="j" reg="great" xml:id="a59314-005-a-3330">great</w> <w lemma="original" pos="j" reg="original" xml:id="a59314-005-a-3340">original</w> <w lemma="so" pos="av" reg="so" xml:id="a59314-005-a-3350">so</w> <w lemma="true" pos="j" reg="true" xml:id="a59314-005-a-3360">true</w> <pc xml:id="a59314-005-a-3370">,</pc> </l> <l xml:id="a59314-e1660"> <w lemma="as" pos="acp-cs" reg="as" xml:id="a59314-005-a-3380">as</w> <w lemma="caesar" pos="n1-nn" reg="caesar" xml:id="a59314-005-a-3390" rendition="#hi">caesar</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-005-a-3400">to</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-005-a-3410">his</w> <w lemma="throne" pos="n1" reg="throne" xml:id="a59314-005-a-3420" rendition="#hi">throne</w> <pc xml:id="a59314-005-a-3430">;</pc> <w lemma="you" pos="pn" reg="you" xml:id="a59314-005-a-3440">you</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-005-a-3450">to</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-005-a-3460">your</w> <w lemma="chair" pos="n1" reg="chair" xml:id="a59314-005-a-3470" rendition="#hi">chair</w> <pc xml:id="a59314-005-a-3480">,</pc> </l> <l xml:id="a59314-e1700"> <w lemma="have" pos="vvb" reg="have" xml:id="a59314-005-a-3490">have</w> <w lemma="bring" pos="vvn" reg="brought" xml:id="a59314-005-a-3500">brought</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-005-a-3510">the</w> <w lemma="universal" pos="j" reg="universal" xml:id="a59314-005-a-3520">universal</w> <w lemma="darling" pos="n1" reg="darling" xml:id="a59314-005-a-3530">darling</w> <w lemma="there" pos="av" reg="there" xml:id="a59314-005-a-3540">there</w> <pc unit="sentence" xml:id="a59314-005-a-3550">.</pc> </l> </sp> <pb facs="tcp:50750:5" xml:id="a59314-005-b"/> </div> </div> <div type="illustration" xml:id="a59314-e1710"> <pb facs="tcp:50750:6" xml:id="a59314-006-a"/> <p xml:id="a59314-e1720"> <figure xml:id="a59314-e1730"> <figdesc xml:id="a59314-e1740">depiction of union</figdesc> </figure> </p> <pb facs="tcp:50750:6" xml:id="a59314-006-b"/> </div> <div type="illustration" xml:id="a59314-e1750"> <pb facs="tcp:50750:7" rendition="simple:additions" xml:id="a59314-007-a"/> <p xml:id="a59314-e1760"> <figure xml:id="a59314-e1770"> <head xml:id="a59314-e1780"> <w lemma="s." pos="n-ab" reg="s." xml:id="a59314-007-a-0010">s.</w> <w lemma="dunstan" pos="n1-nn" reg="dunstan" xml:id="a59314-007-a-0020">dunstan</w> <pc unit="sentence" xml:id="a59314-007-a-0030">.</pc> </head> <figdesc xml:id="a59314-e1790">depiction of st. dunstan</figdesc> </figure> </p> </div> <div type="pageant" xml:id="a59314-e1800"> <pb facs="tcp:50750:7" n="3" xml:id="a59314-007-b"/> <head xml:id="a59314-e1810"> <w lemma="the" pos="d" reg="the" xml:id="a59314-007-b-0010">the</w> <w lemma="second" pos="ord" reg="second" xml:id="a59314-007-b-0020">second</w> <w lemma="pageant" pos="n1" reg="pageant" xml:id="a59314-007-b-0030">pageant</w> <pc xml:id="a59314-007-b-0040">,</pc> <w lemma="the" pos="d" reg="the" xml:id="a59314-007-b-0050">the</w> <w lemma="goldsmith" pos="n1g" reg="goldsmith's" xml:id="a59314-007-b-0060" rendition="#hi">goldsmiths</w> <w lemma="laboratory" pos="n1" reg="laboratory" xml:id="a59314-007-b-0070">laboratory</w> <pc unit="sentence" xml:id="a59314-007-b-0080">.</pc> </head> <p xml:id="a59314-e1830"> <w lemma="a" pos="d" reg="a" xml:id="a59314-007-b-0090">a</w> <w lemma="large" pos="j" reg="large" xml:id="a59314-007-b-0100">large</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-0110">and</w> <w lemma="spacious" pos="j" reg="spacious" xml:id="a59314-007-b-0120">spacious</w> <w lemma="work-shop" pos="n1" reg="work-shop" xml:id="a59314-007-b-0130">work-shop</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-007-b-0140">of</w> <w lemma="several" pos="j" reg="several" xml:id="a59314-007-b-0150">several</w> <w lemma="artificer" pos="n2" reg="artificers" xml:id="a59314-007-b-0160">artificers</w> <pc xml:id="a59314-007-b-0170">,</pc> <w lemma="distinct" pos="j" reg="distinct" xml:id="a59314-007-b-0180">distinct</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-007-b-0190">in</w> <w lemma="their" pos="po" reg="their" xml:id="a59314-007-b-0200">their</w> <w lemma="proper" pos="j" reg="proper" xml:id="a59314-007-b-0210">proper</w> <w lemma="apartment" pos="n2" reg="apartments" xml:id="a59314-007-b-0220">apartments</w> <w lemma="for" pos="acp-p" reg="for" xml:id="a59314-007-b-0230">for</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-007-b-0240">the</w> <w lemma="several" pos="j" reg="several" xml:id="a59314-007-b-0250">several</w> <w lemma="operator" pos="n2" reg="operators" xml:id="a59314-007-b-0260">operators</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-007-b-0270">in</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-007-b-0280">the</w> <w lemma="mystery" pos="n1" reg="mystery" xml:id="a59314-007-b-0290">mystery</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-007-b-0300">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-007-b-0310">the</w> <w lemma="goldsmith" pos="n2" reg="goldsmiths" xml:id="a59314-007-b-0320" rendition="#hi">goldsmiths</w> <pc xml:id="a59314-007-b-0330">,</pc> <w lemma="contain" pos="vvg" reg="containing" xml:id="a59314-007-b-0340">containing</w> <w lemma="forge" pos="n2" reg="forges" xml:id="a59314-007-b-0350">forges</w> <pc xml:id="a59314-007-b-0360">,</pc> <w lemma="anvil" pos="n2" reg="anvils" xml:id="a59314-007-b-0370">anvils</w> <pc xml:id="a59314-007-b-0380">,</pc> <w lemma="hammer" pos="n2" reg="hammers" xml:id="a59314-007-b-0390">hammers</w> <pc xml:id="a59314-007-b-0400">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-0410">and</w> <w lemma="other" pos="d" reg="other" xml:id="a59314-007-b-0420">other</w> <w lemma="instrument" pos="n2" reg="instruments" xml:id="a59314-007-b-0430">instruments</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-007-b-0440">of</w> <w lemma="art" pos="n1" reg="art" xml:id="a59314-007-b-0450">art</w> <pc xml:id="a59314-007-b-0460">,</pc> <w lemma="etc" pos="n-ab" reg="etc." xml:id="a59314-007-b-0470" rendition="#hi">&amp;c.</w> <pc unit="sentence" xml:id="a59314-007-b-0480"/> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-007-b-0490">in</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-007-b-0500">the</w> <w lemma="middle" pos="n1_j" reg="middle" xml:id="a59314-007-b-0510">middle</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-007-b-0520">of</w> <w lemma="this" pos="d" reg="this" xml:id="a59314-007-b-0530">this</w> <w lemma="laboratory" pos="n1" reg="laboratory" xml:id="a59314-007-b-0540">laboratory</w> <pc xml:id="a59314-007-b-0550">,</pc> <w lemma="on" pos="acp-p" reg="on" xml:id="a59314-007-b-0560">on</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-007-b-0570">a</w> <w lemma="rich" pos="j" reg="rich" xml:id="a59314-007-b-0580">rich</w> <w lemma="golden" pos="j" reg="golden" xml:id="a59314-007-b-0590">golden</w> <w lemma="chair" pos="n1" reg="chair" xml:id="a59314-007-b-0600">chair</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-007-b-0610">of</w> <w lemma="state" pos="n1" reg="state" xml:id="a59314-007-b-0620">state</w> <pc xml:id="a59314-007-b-0630">,</pc> <w lemma="be" pos="vvz" reg="is" xml:id="a59314-007-b-0640">is</w> <w lemma="seat" pos="vvn" reg="seated" xml:id="a59314-007-b-0650">seated</w> <w lemma="st." pos="n-ab" reg="st." xml:id="a59314-007-b-0660">st.</w> <w lemma="dunstan" pos="n1-nn" reg="dunstan" xml:id="a59314-007-b-0670" rendition="#hi">dunstan</w> <pc xml:id="a59314-007-b-0680">,</pc> <w lemma="the" pos="d" reg="the" xml:id="a59314-007-b-0690">the</w> <w lemma="ancient" pos="j" reg="ancient" xml:id="a59314-007-b-0700">ancient</w> <w lemma="patron" pos="n1" reg="patron" xml:id="a59314-007-b-0710">patron</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-0720">and</w> <w lemma="guardian" pos="n1" reg="guardian" xml:id="a59314-007-b-0730">guardian</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-007-b-0740">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-007-b-0750">the</w> <w lemma="company" pos="n1" reg="company" xml:id="a59314-007-b-0760">company</w> <pc xml:id="a59314-007-b-0770">,</pc> <w lemma="array" pos="vvn" reg="arrayed" xml:id="a59314-007-b-0780">array'd</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-007-b-0790">in</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-007-b-0800">his</w> <w lemma="pontifical" pos="j" reg="pontifical" xml:id="a59314-007-b-0810">pontifical</w> <w lemma="ornament" pos="n2" reg="ornaments" xml:id="a59314-007-b-0820">ornaments</w> <pc xml:id="a59314-007-b-0830">,</pc> <w lemma="express" pos="vvg" reg="expressing" xml:id="a59314-007-b-0840">expressing</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-007-b-0850">his</w> <w lemma="prelatical" pos="j" reg="prelatical" xml:id="a59314-007-b-0860">prelatical</w> <w lemma="dignity" pos="n1" reg="dignity" xml:id="a59314-007-b-0870">dignity</w> <pc xml:id="a59314-007-b-0880">,</pc> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-007-b-0890">in</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-007-b-0900">a</w> <w lemma="surplice" pos="n1" reg="surplice" xml:id="a59314-007-b-0910">surplice</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-007-b-0920">of</w> <w lemma="white" pos="j" reg="white" xml:id="a59314-007-b-0930">white</w> <w lemma="lawn" pos="n1" reg="lawn" xml:id="a59314-007-b-0940">lawn</w> <pc xml:id="a59314-007-b-0950">,</pc> <w lemma="over" pos="acp-p" reg="over" xml:id="a59314-007-b-0960">over</w> <w lemma="which" pos="crq-r" reg="which" xml:id="a59314-007-b-0970">which</w> <w lemma="he" pos="pns" reg="he" xml:id="a59314-007-b-0980">he</w> <w lemma="wear" pos="vvz" reg="wears" xml:id="a59314-007-b-0990">wears</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-007-b-1000">a</w> <w lemma="large" pos="j" reg="large" xml:id="a59314-007-b-1010">large</w> <w lemma="cope" pos="n1" reg="cope" xml:id="a59314-007-b-1020">cope</w> <pc xml:id="a59314-007-b-1030">,</pc> <w lemma="etc" pos="n-ab" reg="etc." xml:id="a59314-007-b-1040" rendition="#hi">&amp;c.</w> <pc unit="sentence" xml:id="a59314-007-b-1050"/> <w lemma="on" pos="acp-p" reg="on" xml:id="a59314-007-b-1060">on</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-007-b-1070">his</w> <w lemma="reverend" pos="j" reg="reverend" xml:id="a59314-007-b-1080">reverend</w> <w lemma="hoary" pos="j" reg="hoary" xml:id="a59314-007-b-1090">hoary</w> <w lemma="head" pos="n1" reg="head" xml:id="a59314-007-b-1100">head</w> <pc xml:id="a59314-007-b-1110">,</pc> <w lemma="a" pos="d" reg="a" xml:id="a59314-007-b-1120">a</w> <w lemma="golden" pos="j" reg="golden" xml:id="a59314-007-b-1130">golden</w> <w lemma="mitre" pos="n1" reg="mitre" xml:id="a59314-007-b-1140">mitre</w> <w lemma="beset" pos="vvn" reg="beset" xml:id="a59314-007-b-1150">beset</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-007-b-1160">with</w> <w lemma="precious" pos="j" reg="precious" xml:id="a59314-007-b-1170">precious</w> <w lemma="stone" pos="n2" reg="stones" xml:id="a59314-007-b-1180">stones</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-1190">and</w> <w lemma="pearl" pos="n2" reg="pearls" xml:id="a59314-007-b-1200">pearls</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-007-b-1210">of</w> <w lemma="great" pos="j" reg="great" xml:id="a59314-007-b-1220">great</w> <w lemma="value" pos="n1" reg="value" xml:id="a59314-007-b-1230">value</w> <pc xml:id="a59314-007-b-1240">:</pc> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-007-b-1250">in</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-007-b-1260">his</w> <w lemma="left" pos="j" reg="left" xml:id="a59314-007-b-1270">left</w> <w lemma="hand" pos="n1" reg="hand" xml:id="a59314-007-b-1280">hand</w> <w lemma="he" pos="pns" reg="he" xml:id="a59314-007-b-1290">he</w> <w lemma="hold" pos="vvz" reg="holds" xml:id="a59314-007-b-1300">holds</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-007-b-1310">a</w> <w lemma="golden" pos="j" reg="golden" xml:id="a59314-007-b-1320">golden</w> <w lemma="crosier" pos="n1" reg="crosier" xml:id="a59314-007-b-1330">crosier</w> <pc xml:id="a59314-007-b-1340">;</pc> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-007-b-1350">in</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-007-b-1360">his</w> <w lemma="right" pos="j" reg="right" xml:id="a59314-007-b-1370">right</w> <w lemma="hand" pos="n1" reg="hand" xml:id="a59314-007-b-1380">hand</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-007-b-1390">a</w> <w lemma="pair" pos="n1" reg="pair" xml:id="a59314-007-b-1400">pair</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-007-b-1410">of</w> <w lemma="goldsmith" pos="n1g" reg="goldsmith's" xml:id="a59314-007-b-1420" rendition="#hi">goldsmiths</w> <w lemma="tongue" pos="n2" reg="tongues" xml:id="a59314-007-b-1430">tongs</w> <pc xml:id="a59314-007-b-1440">,</pc> <w lemma="a" pos="d" reg="an" xml:id="a59314-007-b-1450">an</w> <w lemma="emblem" pos="n1" reg="emblem" xml:id="a59314-007-b-1460">emblem</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-007-b-1470">of</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-007-b-1480">his</w> <w lemma="patronage" pos="n1" reg="patronage" xml:id="a59314-007-b-1490">patronage</w> <pc xml:id="a59314-007-b-1500">;</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-1510">and</w> <w lemma="under" pos="acp-p" reg="under" xml:id="a59314-007-b-1520">under</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-007-b-1530">his</w> <w lemma="foot" pos="n2" reg="feet" xml:id="a59314-007-b-1540">feet</w> <w lemma="lie" pos="vvz" reg="lies" xml:id="a59314-007-b-1550">lies</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-007-b-1560">the</w> <w lemma="devil" pos="n1" reg="devil" xml:id="a59314-007-b-1570">devil</w> <pc unit="sentence" xml:id="a59314-007-b-1580">.</pc> </p> <p xml:id="a59314-e1890"> <w lemma="on" pos="acp-p" reg="on" xml:id="a59314-007-b-1590">on</w> <w lemma="each" pos="d" reg="each" xml:id="a59314-007-b-1600">each</w> <w lemma="side" pos="n1" reg="side" xml:id="a59314-007-b-1610">side</w> <w lemma="this" pos="d" reg="this" xml:id="a59314-007-b-1620">this</w> <w lemma="noble" pos="j" reg="noble" xml:id="a59314-007-b-1630">noble</w> <w lemma="seat" pos="n1" reg="seat" xml:id="a59314-007-b-1640">seat</w> <w lemma="be" pos="vvz" reg="is" xml:id="a59314-007-b-1650">is</w> <w lemma="place" pos="vvn" reg="placed" xml:id="a59314-007-b-1660">plac'd</w> <w lemma="apollo" pos="n1-nn" reg="apollo" xml:id="a59314-007-b-1670" rendition="#hi">apollo</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-1680">and</w> <w lemma="esculapius" pos="n1-nn" reg="esculapius" xml:id="a59314-007-b-1690" rendition="#hi">esculapius</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-007-b-1700">his</w> <w lemma="son" pos="n1" reg="son" xml:id="a59314-007-b-1710">son</w> <pc xml:id="a59314-007-b-1720">,</pc> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-007-b-1730">in</w> <w lemma="their" pos="po" reg="their" xml:id="a59314-007-b-1740">their</w> <w lemma="proper" pos="j" reg="proper" xml:id="a59314-007-b-1750">proper</w> <w lemma="habit" pos="n2" reg="habits" xml:id="a59314-007-b-1760">habits</w> <pc xml:id="a59314-007-b-1770">,</pc> <w lemma="bear" pos="vvg" reg="bearing" xml:id="a59314-007-b-1780">bearing</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-007-b-1790">the</w> <w lemma="city" pos="n1g" reg="city's" xml:id="a59314-007-b-1800">city's</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-1810">and</w> <w lemma="company" pos="n1" reg="company" xml:id="a59314-007-b-1820" type="contract1">company</w> <w xml:id="a59314-007-b-1820c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="banner" pos="n2" reg="banners" xml:id="a59314-007-b-1830">banners</w> <pc xml:id="a59314-007-b-1840">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-1850">and</w> <w lemma="play" pos="vvg" reg="playing" xml:id="a59314-007-b-1860">playing</w> <w lemma="on" pos="acp-p" reg="on" xml:id="a59314-007-b-1870">on</w> <w lemma="several" pos="j" reg="several" xml:id="a59314-007-b-1880">several</w> <w lemma="melodious" pos="j" reg="melodious" xml:id="a59314-007-b-1890">melodious</w> <w lemma="instrument" pos="n2" reg="instruments" xml:id="a59314-007-b-1900">instruments</w> <pc xml:id="a59314-007-b-1910">,</pc> <w lemma="as" pos="acp-cs" reg="as" xml:id="a59314-007-b-1920">as</w> <w lemma="well" pos="av" reg="well" xml:id="a59314-007-b-1930">well</w> <w lemma="for" pos="acp-p" reg="for" xml:id="a59314-007-b-1940">for</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-007-b-1950">his</w> <w lemma="lordship" pos="n1g" reg="lordship's" xml:id="a59314-007-b-1960">lordship's</w> <w lemma="diversion" pos="n1" reg="diversion" xml:id="a59314-007-b-1970">diversion</w> <pc xml:id="a59314-007-b-1980">,</pc> <w lemma="as" pos="acp-cs" reg="as" xml:id="a59314-007-b-1990">as</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-007-b-2000">to</w> <w lemma="preserve" pos="vvi" reg="preserve" xml:id="a59314-007-b-2010">preserve</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-007-b-2020">a</w> <w lemma="harmony" pos="n1" reg="harmony" xml:id="a59314-007-b-2030">harmony</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-2040">and</w> <w lemma="decorum" pos="n1" reg="decorum" xml:id="a59314-007-b-2050">decorum</w> <w lemma="among" pos="acp-p" reg="among" xml:id="a59314-007-b-2060">among</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-007-b-2070">the</w> <w lemma="artificer" pos="n2" reg="artificers" xml:id="a59314-007-b-2080">artificers</w> <pc unit="sentence" xml:id="a59314-007-b-2090">.</pc> </p> <p xml:id="a59314-e1920"> <w lemma="beneath" pos="acp-p" reg="beneath" xml:id="a59314-007-b-2100">beneath</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-007-b-2110">the</w> <w lemma="step" pos="n2" reg="steps" xml:id="a59314-007-b-2120">steps</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-007-b-2130">of</w> <w lemma="ascension" pos="n1" reg="ascension" xml:id="a59314-007-b-2140">ascension</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-007-b-2150">to</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-007-b-2160">the</w> <w lemma="canonical" pos="j" reg="canonical" xml:id="a59314-007-b-2170">canonical</w> <w lemma="chair" pos="n1" reg="chair" xml:id="a59314-007-b-2180">chair</w> <pc xml:id="a59314-007-b-2190">,</pc> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-007-b-2200">in</w> <w lemma="opposition" pos="n1" reg="opposition" xml:id="a59314-007-b-2210">opposition</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-007-b-2220">to</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-007-b-2230">the</w> <w lemma="patron" pos="n1" reg="patron" xml:id="a59314-007-b-2240">patron</w> <pc xml:id="a59314-007-b-2250">,</pc> <w lemma="be" pos="vvz" reg="is" xml:id="a59314-007-b-2260">is</w> <w lemma="place" pos="vvn" reg="placed" xml:id="a59314-007-b-2270">placed</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-007-b-2280">a</w> <w lemma="goldsmith" pos="n1g" reg="goldsmith's" xml:id="a59314-007-b-2290">goldsmiths</w> <w lemma="forge" pos="n1" reg="forge" xml:id="a59314-007-b-2300">forge</w> <pc xml:id="a59314-007-b-2310">,</pc> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-007-b-2320">with</w> <w lemma="fire" pos="n1" reg="fire" xml:id="a59314-007-b-2330">fire</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-2340">and</w> <w lemma="crucibles" pos="n1-nn" reg="crucibles" xml:id="a59314-007-b-2350">crucibles</w> <w lemma="fill" pos="vvn" reg="filled" xml:id="a59314-007-b-2360">filled</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-007-b-2370">with</w> <w lemma="gold" pos="n1" reg="gold" xml:id="a59314-007-b-2380">gold</w> <pc xml:id="a59314-007-b-2390">;</pc> <w lemma="a" pos="d" reg="a" xml:id="a59314-007-b-2400">a</w> <w lemma="boy" pos="n1" reg="boy" xml:id="a59314-007-b-2410">boy</w> <w lemma="blow" pos="vvg" reg="blowing" xml:id="a59314-007-b-2420">blowing</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-007-b-2430">the</w> <w lemma="bellows" pos="n2" reg="bellowss" xml:id="a59314-007-b-2440">bellows</w> <pc unit="sentence" xml:id="a59314-007-b-2450">.</pc> <w lemma="on" pos="acp-p" reg="on" xml:id="a59314-007-b-2460">on</w> <w lemma="either" pos="d" reg="either" xml:id="a59314-007-b-2470">either</w> <w lemma="hand" pos="n1" reg="hand" xml:id="a59314-007-b-2480">hand</w> <pc xml:id="a59314-007-b-2490">,</pc> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-007-b-2500">in</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-007-b-2510">the</w> <w lemma="front" pos="n1" reg="front" xml:id="a59314-007-b-2520">front</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-007-b-2530">of</w> <w lemma="this" pos="d" reg="this" xml:id="a59314-007-b-2540">this</w> <w lemma="shop" pos="n1" reg="shop" xml:id="a59314-007-b-2550">shop</w> <pc xml:id="a59314-007-b-2560">,</pc> <w lemma="be" pos="vvz" reg="is" xml:id="a59314-007-b-2570">is</w> <w lemma="set" pos="vvn" reg="set" xml:id="a59314-007-b-2580">set</w> <w lemma="up" pos="acp-av" reg="up" xml:id="a59314-007-b-2590">up</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-007-b-2600">a</w> <w lemma="large" pos="j" reg="large" xml:id="a59314-007-b-2610">large</w> <w lemma="press" pos="n1" reg="press" xml:id="a59314-007-b-2620">press</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-007-b-2630">of</w> <w lemma="gold" pos="n1" reg="gold" xml:id="a59314-007-b-2640">gold</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-2650">and</w> <w lemma="silver" pos="n1" reg="silver" xml:id="a59314-007-b-2660">silver</w> <w lemma="plate" pos="n1" reg="plate" xml:id="a59314-007-b-2670">plate</w> <pc xml:id="a59314-007-b-2680">,</pc> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-007-b-2690">with</w> <w lemma="compter" pos="n2" reg="compters" xml:id="a59314-007-b-2700">compters</w> <pc xml:id="a59314-007-b-2710">,</pc> <w lemma="etc" pos="n-ab" reg="etc." xml:id="a59314-007-b-2720" rendition="#hi">&amp;c.</w> <w lemma="represent" pos="vvg" reg="representing" xml:id="a59314-007-b-2730">representing</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-007-b-2740">a</w> <w lemma="formal" pos="j" reg="formal" xml:id="a59314-007-b-2750">formal</w> <w lemma="shop" pos="n1" reg="shop" xml:id="a59314-007-b-2760">shop</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-007-b-2770">of</w> <w lemma="trade" pos="n1" reg="trade" xml:id="a59314-007-b-2780">trade</w> <pc xml:id="a59314-007-b-2790">:</pc> <w lemma="on" pos="acp-p" reg="on" xml:id="a59314-007-b-2800">on</w> <w lemma="each" pos="d" reg="each" xml:id="a59314-007-b-2810">each</w> <w lemma="side" pos="n1" reg="side" xml:id="a59314-007-b-2820">side</w> <w lemma="be" pos="vvb" reg="are" xml:id="a59314-007-b-2830">are</w> <w lemma="jeweller" pos="n2" reg="jewellers" xml:id="a59314-007-b-2840">jewellers</w> <w lemma="at" pos="acp-p" reg="at" xml:id="a59314-007-b-2850">at</w> <w lemma="work" pos="n1" reg="work" xml:id="a59314-007-b-2860">work</w> <pc xml:id="a59314-007-b-2870">,</pc> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-007-b-2880">with</w> <w lemma="anvil" pos="n2" reg="anvils" xml:id="a59314-007-b-2890">anvils</w> <pc xml:id="a59314-007-b-2900">,</pc> <w lemma="hammer" pos="n2" reg="hammers" xml:id="a59314-007-b-2910">hammers</w> <pc xml:id="a59314-007-b-2920">,</pc> <w lemma="stone" pos="n2" reg="stones" xml:id="a59314-007-b-2930">stones</w> <pc xml:id="a59314-007-b-2940">,</pc> <w lemma="spark" pos="n2" reg="sparks" xml:id="a59314-007-b-2950">sparks</w> <pc xml:id="a59314-007-b-2960">;</pc> <w lemma="beside" pos="acp-p" reg="besides" xml:id="a59314-007-b-2970">besides</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-007-b-2980">a</w> <w lemma="planisher" pos="n1" reg="planisher" xml:id="a59314-007-b-2990">planisher</w> <pc xml:id="a59314-007-b-3000">,</pc> <w lemma="a" pos="d" reg="a" xml:id="a59314-007-b-3010">a</w> <w lemma="raiser" pos="n1" reg="raiser" xml:id="a59314-007-b-3020">raiser</w> <pc xml:id="a59314-007-b-3030">,</pc> <w lemma="a" pos="d" reg="a" xml:id="a59314-007-b-3040">a</w> <w lemma="drawer" pos="n1" reg="drawer" xml:id="a59314-007-b-3050">drawer</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-3060">and</w> <w lemma="chacer" pos="n1" reg="chacer" xml:id="a59314-007-b-3070">chacer</w> <pc xml:id="a59314-007-b-3080">,</pc> <w lemma="etc" pos="n-ab" reg="etc." xml:id="a59314-007-b-3090" rendition="#hi">&amp;c.</w> <pc unit="sentence" xml:id="a59314-007-b-3100"/> <w lemma="several" pos="j" reg="several" xml:id="a59314-007-b-3110">several</w> <w lemma="artificer" pos="n2" reg="artificers" xml:id="a59314-007-b-3120">artificers</w> <w lemma="beat" pos="vvg" reg="beating" xml:id="a59314-007-b-3130">beating</w> <w lemma="out" pos="av" reg="out" xml:id="a59314-007-b-3140">out</w> <w lemma="plate" pos="n1" reg="plate" xml:id="a59314-007-b-3150">plate</w> <pc xml:id="a59314-007-b-3160">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-3170">and</w> <w lemma="fashion" pos="vvg" reg="fashioning" xml:id="a59314-007-b-3180">fashioning</w> <w lemma="several" pos="j" reg="several" xml:id="a59314-007-b-3190">several</w> <w lemma="vessel" pos="n2" reg="vessels" xml:id="a59314-007-b-3200">vessels</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-007-b-3210">of</w> <w lemma="gold" pos="n1" reg="gold" xml:id="a59314-007-b-3220">gold</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-3230">and</w> <w lemma="silver" pos="n1" reg="silver" xml:id="a59314-007-b-3240">silver</w> <pc xml:id="a59314-007-b-3250">:</pc> <w lemma="likewise" pos="av" reg="likewise" xml:id="a59314-007-b-3260">likewise</w> <w lemma="a" pos="d" reg="an" xml:id="a59314-007-b-3270">an</w> <w lemma="essay-master" pos="n1" reg="essay-master" xml:id="a59314-007-b-3280">essay-master</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-007-b-3290">with</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-007-b-3300">his</w> <w lemma="class" pos="n1" reg="class" xml:id="a59314-007-b-3310">class</w> <pc xml:id="a59314-007-b-3320">,</pc> <w lemma="frame" pos="n1" reg="frame" xml:id="a59314-007-b-3330">frame</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-3340">and</w> <w lemma="balance" pos="n1" reg="balance" xml:id="a59314-007-b-3350">ballance</w> <pc xml:id="a59314-007-b-3360">,</pc> <w lemma="for" pos="acp-p" reg="for" xml:id="a59314-007-b-3370">for</w> <w lemma="try" pos="vvg" reg="trying" xml:id="a59314-007-b-3380">trying</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-007-b-3390">of</w> <w lemma="gold" pos="n1" reg="gold" xml:id="a59314-007-b-3400">gold</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-3410">and</w> <w lemma="silver" pos="n1" reg="silver" xml:id="a59314-007-b-3420">silver</w> <w lemma="by" pos="acp-p" reg="by" xml:id="a59314-007-b-3430">by</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-007-b-3440">the</w> <w lemma="standard" pos="n1" reg="standard" xml:id="a59314-007-b-3450">standard</w> <pc unit="sentence" xml:id="a59314-007-b-3460">.</pc> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-007-b-3470">in</w> <w lemma="another" pos="d" reg="another" xml:id="a59314-007-b-3480">another</w> <w lemma="apartment" pos="n1" reg="apartment" xml:id="a59314-007-b-3490">apartment</w> <w lemma="be" pos="vvz" reg="is" xml:id="a59314-007-b-3500">is</w> <w lemma="disgross" pos="n1_vg" reg="disgrossing" xml:id="a59314-007-b-3510">disgrossing</w> <pc xml:id="a59314-007-b-3520">,</pc> <w lemma="flat" pos="j_vg" reg="flatting" xml:id="a59314-007-b-3530">flatting</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-3540">and</w> <w lemma="draw" pos="vvg" reg="drawing" xml:id="a59314-007-b-3550">drawing</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-007-b-3560">of</w> <w lemma="gold" pos="n1" reg="gold" xml:id="a59314-007-b-3570">gold</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-3580">and</w> <w lemma="silver" pos="n1" reg="silver" xml:id="a59314-007-b-3590">silver</w> <w lemma="wire" pos="n1-nn" reg="wire" xml:id="a59314-007-b-3600">wire</w> <pc unit="sentence" xml:id="a59314-007-b-3610">.</pc> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-007-b-3620">in</w> <w lemma="another" pos="d" reg="another" xml:id="a59314-007-b-3630">another</w> <w lemma="be" pos="vvb" reg="are" xml:id="a59314-007-b-3640">are</w> <w lemma="include" pos="vvn" reg="included" xml:id="a59314-007-b-3650">included</w> <w lemma="fine" pos="j-c" reg="finers" xml:id="a59314-007-b-3660">finers</w> <w lemma="an" pos="cs" reg="and" xml:id="a59314-007-b-3670">and</w> <w lemma="refiner" pos="n2" reg="refiners" xml:id="a59314-007-b-3680">refiners</w> <pc xml:id="a59314-007-b-3690">,</pc> <w lemma="melt" pos="vvg" reg="melting" xml:id="a59314-007-b-3700">melting</w> <pc xml:id="a59314-007-b-3710">,</pc> <w lemma="smelting" pos="j" reg="smelting" xml:id="a59314-007-b-3720">smelting</w> <pc xml:id="a59314-007-b-3730">,</pc> <w lemma="fine" pos="vvg" reg="fining" xml:id="a59314-007-b-3740">fining</w> <pc xml:id="a59314-007-b-3750">,</pc> <w lemma="refine" pos="vvg" reg="refining" xml:id="a59314-007-b-3760">refining</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-3770">and</w> <w lemma="separate" pos="j_vg" reg="separating" xml:id="a59314-007-b-3780">separating</w> <w lemma="gold" pos="n1" reg="gold" xml:id="a59314-007-b-3790">gold</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-3800">and</w> <w lemma="silver" pos="n1" reg="silver" xml:id="a59314-007-b-3810">silver</w> <pc xml:id="a59314-007-b-3820">,</pc> <w lemma="both" pos="av_d" reg="both" xml:id="a59314-007-b-3830">both</w> <w lemma="by" pos="acp-p" reg="by" xml:id="a59314-007-b-3840">by</w> <w lemma="fire" pos="n1" reg="fire" xml:id="a59314-007-b-3850">fire</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-3860">and</w> <w lemma="water" pos="n1" reg="water" xml:id="a59314-007-b-3870">water</w> <pc xml:id="a59314-007-b-3880">;</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-3890">and</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-007-b-3900">the</w> <w lemma="master-forger" pos="n1" reg="master-forger" xml:id="a59314-007-b-3910">master-forger</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-3920">and</w> <w lemma="three" pos="crd" reg="three" xml:id="a59314-007-b-3930">three</w> <w lemma="other" pos="d" reg="other" xml:id="a59314-007-b-3940">other</w> <w lemma="workman" pos="n2" reg="workmen" xml:id="a59314-007-b-3950">workmen</w> <w lemma="make" pos="vvg" reg="making" xml:id="a59314-007-b-3960">making</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-007-b-3970">a</w> <w lemma="massy" pos="j" reg="massy" xml:id="a59314-007-b-3980">massy</w> <w lemma="piece" pos="n1" reg="piece" xml:id="a59314-007-b-3990">piece</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-007-b-4000">of</w> <w lemma="plate" pos="n1" reg="plate" xml:id="a59314-007-b-4010">plate</w> <pc xml:id="a59314-007-b-4020">,</pc> <w lemma="sing" pos="vvg" reg="singing" xml:id="a59314-007-b-4030">singing</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-4040">and</w> <w lemma="keep" pos="vvg" reg="keeping" xml:id="a59314-007-b-4050">keeping</w> <w lemma="time" pos="n1" reg="time" xml:id="a59314-007-b-4060">time</w> <w lemma="on" pos="acp-p" reg="on" xml:id="a59314-007-b-4070">on</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-007-b-4080">the</w> <w lemma="anvil" pos="n1" reg="anvil" xml:id="a59314-007-b-4090">anvil</w> <pc unit="sentence" xml:id="a59314-007-b-4100">.</pc> </p> <p xml:id="a59314-e1950"> <w lemma="here" pos="av" reg="here" xml:id="a59314-007-b-4110">here</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-007-b-4120">his</w> <w lemma="lordship" pos="n1" reg="lordship" xml:id="a59314-007-b-4130">lordship</w> <w lemma="be" pos="vvz" reg="is" xml:id="a59314-007-b-4140">is</w> <w lemma="address" pos="vvn" reg="addressed" xml:id="a59314-007-b-4150">addrest</w> <w lemma="by" pos="acp-p" reg="by" xml:id="a59314-007-b-4160">by</w> <w lemma="st." pos="n-ab" reg="st." xml:id="a59314-007-b-4170">st.</w> <w lemma="dunstan" pos="n1-nn" reg="dunstan" xml:id="a59314-007-b-4180" rendition="#hi">dunstan</w> <pc unit="sentence" xml:id="a59314-007-b-4190">.</pc> </p> <sp xml:id="a59314-e1970"> <speaker xml:id="a59314-e1980"> <w lemma="st." pos="n-ab" reg="st." xml:id="a59314-007-b-4200">st.</w> <w lemma="dunstan" pos="n1-nn" reg="dunstan" xml:id="a59314-007-b-4210">dunstan</w> <pc unit="sentence" xml:id="a59314-007-b-4220">.</pc> </speaker> <l xml:id="a59314-e1990"> <w lemma="the" pos="d" reg="the" xml:id="a59314-007-b-4230">the</w> <w lemma="triumph" pos="n2" reg="triumphs" xml:id="a59314-007-b-4240">triumphs</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-007-b-4250">of</w> <w lemma="this" pos="d" reg="this" xml:id="a59314-007-b-4260">this</w> <w lemma="day" pos="n1" reg="day" xml:id="a59314-007-b-4270">day</w> <pc xml:id="a59314-007-b-4280">,</pc> <w lemma="deserve" pos="vvd" reg="deserved" xml:id="a59314-007-b-4290">deserv'd</w> <w lemma="so" pos="av" reg="so" xml:id="a59314-007-b-4300">so</w> <w lemma="well" pos="av" reg="well" xml:id="a59314-007-b-4310">well</w> <pc xml:id="a59314-007-b-4320">,</pc> </l> <l xml:id="a59314-e2000"> <w lemma="when" pos="crq-cs" reg="when" xml:id="a59314-007-b-4330">when</w> <w lemma="fame" pos="n1" reg="fame" xml:id="a59314-007-b-4340">fame</w> <w lemma="shall" pos="vmb" reg="shall" xml:id="a59314-007-b-4350">shall</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-007-b-4360">in</w> <w lemma="record" pos="vvn" reg="recorded" xml:id="a59314-007-b-4370">recorded</w> <w lemma="story" pos="n1" reg="story" xml:id="a59314-007-b-4380">story</w> <w lemma="tell" pos="vvi" reg="tell" xml:id="a59314-007-b-4390">tell</w> <pc xml:id="a59314-007-b-4400">,</pc> </l> <l xml:id="a59314-e2010"> <w lemma="those" pos="d" reg="those" xml:id="a59314-007-b-4410">those</w> <w lemma="oracle" pos="n2" reg="oracles" xml:id="a59314-007-b-4420">oracles</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-007-b-4430">of</w> <w lemma="truth" pos="n1" reg="truth" xml:id="a59314-007-b-4440">truth</w> <pc xml:id="a59314-007-b-4450">â��</pc> </l> </sp> <sp xml:id="a59314-e2020"> <speaker xml:id="a59314-e2030"> <w lemma="devil" pos="n1" reg="devil" xml:id="a59314-007-b-4460">devil</w> <pc unit="sentence" xml:id="a59314-007-b-4470">.</pc> </speaker> <l xml:id="a59314-e2040"> <w lemma="can" pos="vmb" reg="can" xml:id="a59314-007-b-4480">can</w> <w lemma="you" pos="pn" reg="you" xml:id="a59314-007-b-4490">you</w> <w lemma="speak" pos="vvi" reg="speak" xml:id="a59314-007-b-4500">speak</w> <w lemma="truth" pos="n1" reg="truth" xml:id="a59314-007-b-4510">truth</w> <pc unit="sentence" xml:id="a59314-007-b-4520">?</pc> </l> </sp> <sp xml:id="a59314-e2050"> <speaker xml:id="a59314-e2060"> <w lemma="s" pos="sy" reg="s" xml:id="a59314-007-b-4530">s</w> <hi rendition="#sup" xml:id="a59314-e2070"/> <w lemma="t." pos="n-ab" reg="t." xml:id="a59314-007-b-4540" rendition="#hi-left,1">t.</w> <w lemma="dunstan" pos="n1-nn" reg="dunstan" xml:id="a59314-007-b-4560">dunstan</w> <pc unit="sentence" xml:id="a59314-007-b-4570">.</pc> </speaker> <l xml:id="a59314-e2080"> <w lemma="peace" pos="uh_n" reg="peace" xml:id="a59314-007-b-4580">peace</w> <pc xml:id="a59314-007-b-4590">,</pc> <w lemma="snarl" pos="vvg" reg="snarling" xml:id="a59314-007-b-4600">snarling</w> <w lemma="devil" pos="n1" reg="devil" xml:id="a59314-007-b-4610">devil</w> <pc unit="sentence" xml:id="a59314-007-b-4620">!</pc> <w lemma="thus" pos="av" reg="thus" xml:id="a59314-007-b-4630">thus</w> <w lemma="i" pos="pns" reg="i" xml:id="a59314-007-b-4640" type="contract1">i</w> <w xml:id="a59314-007-b-4640c" type="contract2" lemma="will" pos="vmb" reg="'ll" join="left">'ll</w> <w lemma="stop" pos="vvi" reg="stop" xml:id="a59314-007-b-4650">stop</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-007-b-4660">your</w> <w lemma="mouth" pos="n1" reg="mouth" xml:id="a59314-007-b-4670">mouth</w> <pc unit="sentence" xml:id="a59314-007-b-4680">.</pc> </l> <stage xml:id="a59314-e2090"> <pc xml:id="a59314-007-b-4690" join="right">[</pc> <w lemma="catch" pos="n2" reg="catches" xml:id="a59314-007-b-4700">catches</w> <w lemma="he" pos="pno" reg="him" xml:id="a59314-007-b-4710">him</w> <w lemma="by" pos="acp-p" reg="by" xml:id="a59314-007-b-4720">by</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-007-b-4730">the</w> <w lemma="nose" pos="n1" reg="nose" xml:id="a59314-007-b-4740">nose</w> <pc xml:id="a59314-007-b-4750">.</pc> <pc unit="sentence" xml:id="a59314-007-b-4760">]</pc> </stage> <l xml:id="a59314-e2100"> <w lemma="down" pos="acp-av" reg="down" xml:id="a59314-007-b-4770">down</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-007-b-4780">to</w> <w lemma="thy" pos="po" reg="thy" xml:id="a59314-007-b-4790">thy</w> <w lemma="hell" pos="n1" reg="hell" xml:id="a59314-007-b-4800">hell</w> <pc xml:id="a59314-007-b-4810">,</pc> <w lemma="there" pos="av" reg="there" xml:id="a59314-007-b-4820">there</w> <w lemma="croak" pos="vvb" reg="croak" xml:id="a59314-007-b-4830">croak</w> <pc xml:id="a59314-007-b-4840">,</pc> <w lemma="thou" pos="pns" reg="thou" xml:id="a59314-007-b-4850">thou</w> <w lemma="fiend" pos="n1" reg="fiend" xml:id="a59314-007-b-4860">fiend</w> <w lemma="accurse" pos="vvn" reg="accursed" xml:id="a59314-007-b-4870">accurst</w> <pc xml:id="a59314-007-b-4880">,</pc> </l> <l xml:id="a59314-e2110"> <w lemma="see" pos="vvb" reg="see" xml:id="a59314-007-b-4890">see</w> <w lemma="this" pos="d" reg="this" xml:id="a59314-007-b-4900">this</w> <w lemma="great" pos="j" reg="great" xml:id="a59314-007-b-4910">great</w> <w lemma="day" pos="n1" reg="day" xml:id="a59314-007-b-4920">day</w> <pc xml:id="a59314-007-b-4930">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-007-b-4940">and</w> <w lemma="swell" pos="vvn" reg="swelled" xml:id="a59314-007-b-4950">swell'd</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-007-b-4960">with</w> <w lemma="envy" pos="n1" reg="envy" xml:id="a59314-007-b-4970">envy</w> <pc xml:id="a59314-007-b-4980">,</pc> <w lemma="burst" pos="vvb" reg="burst" xml:id="a59314-007-b-4990">burst</w> <pc unit="sentence" xml:id="a59314-007-b-5000">.</pc> </l> <l xml:id="a59314-e2120"> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-007-b-5010">in</w> <w lemma="ancient" pos="j" reg="ancient" xml:id="a59314-007-b-5020">ancient</w> <w lemma="time" pos="n2" reg="times" xml:id="a59314-007-b-5030">times</w> <w lemma="when" pos="crq-cs" reg="when" xml:id="a59314-007-b-5040">when</w> <w lemma="saint" pos="n2" reg="saints" xml:id="a59314-007-b-5050">saints</w> <w lemma="be" pos="vvd" reg="were" xml:id="a59314-007-b-5060">were</w> <w lemma="once" pos="acp-av" reg="once" xml:id="a59314-007-b-5070">once</w> <w lemma="adore" pos="vvn" reg="adored" xml:id="a59314-007-b-5080">ador'd</w> <pc xml:id="a59314-007-b-5090">,</pc> </l> <l xml:id="a59314-e2130"> <w lemma="st." pos="n-ab" reg="st." xml:id="a59314-007-b-5100">st.</w> <w lemma="dunstan" pos="n1-nn" reg="dunstan" xml:id="a59314-007-b-5110" rendition="#hi">dunstan</w> <w lemma="be" pos="vvd" reg="was" xml:id="a59314-007-b-5120">was</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-007-b-5130">the</w> <w lemma="goldsmith" pos="n1g" reg="goldsmith's" xml:id="a59314-007-b-5140">goldsmiths</w> <w lemma="patron" pos="n1" reg="patron" xml:id="a59314-007-b-5150">patron</w> <w lemma="lord" pos="n1" reg="lord" xml:id="a59314-007-b-5160">lord</w> <pc xml:id="a59314-007-b-5170">:</pc> </l> <pb facs="tcp:50750:8" n="4" xml:id="a59314-008-a"/> <l xml:id="a59314-e2150"> <w lemma="and" pos="cc" reg="and" xml:id="a59314-008-a-0010">and</w> <w lemma="while" pos="cs" reg="whilst" xml:id="a59314-008-a-0020">whilst</w> <w lemma="on" pos="acp-p" reg="on" xml:id="a59314-008-a-0030">on</w> <w lemma="this" pos="d" reg="this" xml:id="a59314-008-a-0040">this</w> <w lemma="proud" pos="j" reg="proud" xml:id="a59314-008-a-0050">proud</w> <w lemma="glitter" pos="j_vg" reg="glittering" xml:id="a59314-008-a-0060">glittering</w> <w lemma="stage" pos="n1" reg="stage" xml:id="a59314-008-a-0070">stage</w> <w lemma="i" pos="pns" reg="i" xml:id="a59314-008-a-0080">i</w> <w lemma="stand" pos="vvb" reg="stand" xml:id="a59314-008-a-0090">stand</w> <pc xml:id="a59314-008-a-0100">,</pc> </l> <l xml:id="a59314-e2160"> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-008-a-0110">with</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-008-a-0120">all</w> <w lemma="this" pos="d" reg="this" xml:id="a59314-008-a-0130">this</w> <w lemma="shine" pos="j_vg" reg="shining" xml:id="a59314-008-a-0140">shining</w> <w lemma="treasure" pos="n1" reg="treasure" xml:id="a59314-008-a-0150">treasure</w> <w lemma="on" pos="acp-p" reg="on" xml:id="a59314-008-a-0160">on</w> <w lemma="each" pos="d" reg="each" xml:id="a59314-008-a-0170">each</w> <w lemma="hand" pos="n1" reg="hand" xml:id="a59314-008-a-0180">hand</w> <pc xml:id="a59314-008-a-0190">;</pc> </l> <l xml:id="a59314-e2170"> <w lemma="what" pos="crq-r" reg="what" xml:id="a59314-008-a-0200">what</w> <w lemma="though" pos="cs" reg="though" xml:id="a59314-008-a-0210">tho'</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-008-a-0220">the</w> <w lemma="world" pos="n1" reg="world" xml:id="a59314-008-a-0230">world</w> <w lemma="worship" pos="vvz" reg="worship's" xml:id="a59314-008-a-0240">worships</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-008-a-0250">the</w> <w lemma="saint" pos="n1" reg="saint" xml:id="a59314-008-a-0260">saint</w> <w lemma="no" pos="av-x_d" reg="no" xml:id="a59314-008-a-0270">no</w> <w lemma="more" pos="av-c_d" reg="more" xml:id="a59314-008-a-0280">more</w> <pc xml:id="a59314-008-a-0290">,</pc> </l> <l xml:id="a59314-e2180"> <w lemma="still" pos="av" reg="still" xml:id="a59314-008-a-0300">still</w> <w lemma="there" pos="av" reg="there" xml:id="a59314-008-a-0310" type="contract1">there</w> <w xml:id="a59314-008-a-0310c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="whole" pos="j" reg="whole" xml:id="a59314-008-a-0320">whole</w> <w lemma="thousand" pos="crd" reg="thousands" xml:id="a59314-008-a-0330">thousands</w> <w lemma="that" pos="cs" reg="that" xml:id="a59314-008-a-0340">that</w> <w lemma="my" pos="po" reg="my" xml:id="a59314-008-a-0350">my</w> <w lemma="shrine" pos="n1" reg="shrine" xml:id="a59314-008-a-0360">shrine</w> <w lemma="adore" pos="vvi" reg="adore" xml:id="a59314-008-a-0370">adore</w> </l> <l xml:id="a59314-e2190"> <w lemma="a" pos="d" reg="a" xml:id="a59314-008-a-0380">a</w> <w lemma="thousand" pos="crd" reg="thousand" xml:id="a59314-008-a-0390">thousand</w> <w lemma="homage" pos="vvg" reg="homaging" xml:id="a59314-008-a-0400">homaging</w> <w lemma="eye" pos="n2" reg="eyes" xml:id="a59314-008-a-0410">eyes</w> <w lemma="this" pos="d" reg="this" xml:id="a59314-008-a-0420">this</w> <w lemma="sight" pos="n1" reg="sight" xml:id="a59314-008-a-0430">sight</w> <w lemma="behold" pos="vvi" reg="behold" xml:id="a59314-008-a-0440">behold</w> <pc xml:id="a59314-008-a-0450">;</pc> </l> <l xml:id="a59314-e2200"> <w lemma="not" pos="xx" reg="not" xml:id="a59314-008-a-0460">not</w> <w lemma="i" pos="pno" reg="me" xml:id="a59314-008-a-0470">me</w> <w lemma="their" pos="po" reg="their" xml:id="a59314-008-a-0480">their</w> <w lemma="idol" pos="n1" reg="idol" xml:id="a59314-008-a-0490">idol</w> <pc xml:id="a59314-008-a-0500">,</pc> <w lemma="but" pos="acp-cc" reg="but" xml:id="a59314-008-a-0510">but</w> <w lemma="my" pos="po" reg="my" xml:id="a59314-008-a-0520">my</w> <w lemma="shop" pos="n1" reg="shop" xml:id="a59314-008-a-0530">shop</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-008-a-0540">of</w> <w lemma="gold." pos="n-ab" reg="gold." xml:id="a59314-008-a-0550">gold.</w> </l> <l xml:id="a59314-e2210"> <w lemma="but" pos="acp-cc" reg="but" xml:id="a59314-008-a-0560">but</w> <w lemma="let" pos="vvb" reg="let" xml:id="a59314-008-a-0570">let</w> <w lemma="that" pos="d" reg="that" xml:id="a59314-008-a-0580">that</w> <w lemma="superstition" pos="n1" reg="superstition" xml:id="a59314-008-a-0590">superstition</w> <w lemma="end" pos="n1" reg="end" xml:id="a59314-008-a-0600">end</w> <pc xml:id="a59314-008-a-0610">:</pc> <w lemma="here" pos="av" reg="here" xml:id="a59314-008-a-0620" type="contract1">here</w> <w xml:id="a59314-008-a-0620c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-008-a-0630">all</w> </l> <l xml:id="a59314-e2220"> <w lemma="that" pos="cs" reg="that" xml:id="a59314-008-a-0640">that</w> <w lemma="do" pos="vvz" reg="does" xml:id="a59314-008-a-0650">does</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-008-a-0660">a</w> <w lemma="just" pos="j-c" reg="juster" xml:id="a59314-008-a-0670">juster</w> <w lemma="righteous" pos="j" reg="righteous" xml:id="a59314-008-a-0680">righteous</w> <w lemma="homage" pos="n1" reg="homage" xml:id="a59314-008-a-0690">homage</w> <w lemma="call" pos="vvi" reg="call" xml:id="a59314-008-a-0700">call</w> <pc xml:id="a59314-008-a-0710">;</pc> </l> <l xml:id="a59314-e2230"> <w lemma="while" pos="cs" reg="whilst" xml:id="a59314-008-a-0720">whilst</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-008-a-0730">your</w> <w lemma="illustrious" pos="j" reg="illustrious" xml:id="a59314-008-a-0740">illustrious</w> <w lemma="triumph" pos="n2" reg="triumphs" xml:id="a59314-008-a-0750">triumphs</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-008-a-0760">to</w> <w lemma="attend" pos="vvi" reg="attend" xml:id="a59314-008-a-0770">attend</w> <pc xml:id="a59314-008-a-0780">,</pc> </l> <l xml:id="a59314-e2240"> <w lemma="both" pos="d" reg="both" xml:id="a59314-008-a-0790">both</w> <w lemma="shrine" pos="n1" reg="shrine" xml:id="a59314-008-a-0800">shrine</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-008-a-0810">and</w> <w lemma="saint" pos="n1" reg="saint" xml:id="a59314-008-a-0820">saint</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-008-a-0830">to</w> <w lemma="you" pos="pn" reg="you" xml:id="a59314-008-a-0840">you</w> <pc xml:id="a59314-008-a-0850">,</pc> <w lemma="my" pos="po" reg="my" xml:id="a59314-008-a-0860">my</w> <w lemma="lord" pos="n1" reg="lord" xml:id="a59314-008-a-0870">lord</w> <pc xml:id="a59314-008-a-0880">,</pc> <w lemma="must" pos="vmb" reg="must" xml:id="a59314-008-a-0890">must</w> <w lemma="bend" pos="vvi" reg="bend" xml:id="a59314-008-a-0900">bend</w> <pc unit="sentence" xml:id="a59314-008-a-0910">.</pc> </l> <l xml:id="a59314-e2250"> <w lemma="that" pos="cs" reg="that" xml:id="a59314-008-a-0920">that</w> <w lemma="noble" pos="j-c" reg="nobler" xml:id="a59314-008-a-0930">nobler</w> <w lemma="lustre" pos="n1" reg="lustre" xml:id="a59314-008-a-0940">lustre</w> <w lemma="my" pos="po" reg="my" xml:id="a59314-008-a-0950">my</w> <w lemma="please" pos="j_vn" reg="pleased" xml:id="a59314-008-a-0960">pleas'd</w> <w lemma="eye" pos="n2" reg="eyes" xml:id="a59314-008-a-0970">eyes</w> <w lemma="behold" pos="vvi" reg="behold" xml:id="a59314-008-a-0980">behold</w> <pc xml:id="a59314-008-a-0990">,</pc> </l> <l xml:id="a59314-e2260"> <w lemma="your" pos="po" reg="your" xml:id="a59314-008-a-1000">your</w> <w lemma="rich" pos="j-c" reg="richer" xml:id="a59314-008-a-1010">richer</w> <w lemma="virtue" pos="n2" reg="virtues" xml:id="a59314-008-a-1020">virtues</w> <w lemma="far" pos="av_j" reg="far" xml:id="a59314-008-a-1030">far</w> <w lemma="outshine" pos="vvi" reg="outshine" xml:id="a59314-008-a-1040">out-shine</w> <w lemma="my" pos="po" reg="my" xml:id="a59314-008-a-1050">my</w> <w lemma="gold." pos="n-ab" reg="gold." xml:id="a59314-008-a-1060">gold.</w> <pc unit="sentence" xml:id="a59314-008-a-1070"/> </l> </sp> </div> <div type="pageant" xml:id="a59314-e2270"> <head xml:id="a59314-e2280"> <w lemma="the" pos="d" reg="the" xml:id="a59314-008-a-1080">the</w> <w lemma="three" pos="ord" reg="third" xml:id="a59314-008-a-1090">third</w> <w lemma="pageant" pos="n1" reg="pageant" xml:id="a59314-008-a-1100">pageant</w> <pc xml:id="a59314-008-a-1110">,</pc> <w lemma="a" pos="d" reg="a" xml:id="a59314-008-a-1120">a</w> <w lemma="triumphant" pos="j" reg="triumphant" xml:id="a59314-008-a-1130">triumphant</w> <w lemma="chariot" pos="n1" reg="chariot" xml:id="a59314-008-a-1140" rendition="#hi">chariot</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-008-a-1150">of</w> <w lemma="gold." pos="n-ab" reg="gold." xml:id="a59314-008-a-1160">gold.</w> <pc unit="sentence" xml:id="a59314-008-a-1170"/> </head> <p xml:id="a59314-e2300"> <w lemma="astraea" pos="n1-nn" reg="astraea" xml:id="a59314-008-a-1180" rendition="#hi">astraea</w> <pc xml:id="a59314-008-a-1190">,</pc> <w lemma="the" pos="d" reg="the" xml:id="a59314-008-a-1200">the</w> <w lemma="goddess" pos="n1" reg="goddess" xml:id="a59314-008-a-1210">goddess</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-008-a-1220">of</w> <w lemma="justice" pos="n1" reg="justice" xml:id="a59314-008-a-1230">justice</w> <pc xml:id="a59314-008-a-1240">,</pc> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-008-a-1250">in</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-008-a-1260">a</w> <w lemma="long" pos="j" reg="long" xml:id="a59314-008-a-1270">long</w> <w lemma="robe" pos="n1" reg="robe" xml:id="a59314-008-a-1280">robe</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-008-a-1290">of</w> <w lemma="silver" pos="n1" reg="silver" xml:id="a59314-008-a-1300">silver</w> <pc xml:id="a59314-008-a-1310">,</pc> <w lemma="a" pos="d" reg="a" xml:id="a59314-008-a-1320">a</w> <w lemma="crimson" pos="j" reg="crimson" xml:id="a59314-008-a-1330">crimson</w> <w lemma="mantle" pos="n1" reg="mantle" xml:id="a59314-008-a-1340">mantle</w> <w lemma="fringe" pos="vvn" reg="fringed" xml:id="a59314-008-a-1350">fringed</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-008-a-1360">with</w> <w lemma="silver" pos="n1" reg="silver" xml:id="a59314-008-a-1370">silver</w> <pc xml:id="a59314-008-a-1380">,</pc> <w lemma="a" pos="d" reg="a" xml:id="a59314-008-a-1390">a</w> <w lemma="veil" pos="n1" reg="veil" xml:id="a59314-008-a-1400">veil</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-008-a-1410">of</w> <w lemma="silver" pos="n1" reg="silver" xml:id="a59314-008-a-1420">silver</w> <w lemma="fringe" pos="vvn" reg="fringed" xml:id="a59314-008-a-1430">fringed</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-008-a-1440">with</w> <w lemma="gold" pos="n1" reg="gold" xml:id="a59314-008-a-1450">gold</w> <pc xml:id="a59314-008-a-1460">;</pc> <w lemma="on" pos="acp-p" reg="on" xml:id="a59314-008-a-1470">on</w> <w lemma="her" pos="po" reg="her" xml:id="a59314-008-a-1480">her</w> <w lemma="head" pos="n1" reg="head" xml:id="a59314-008-a-1490">head</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-008-a-1500">a</w> <w lemma="plume" pos="n1" reg="plume" xml:id="a59314-008-a-1510">plume</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-008-a-1520">of</w> <w lemma="white" pos="j" reg="white" xml:id="a59314-008-a-1530">white</w> <w lemma="feather" pos="n2" reg="feathers" xml:id="a59314-008-a-1540">feathers</w> <w lemma="set" pos="vvn" reg="set" xml:id="a59314-008-a-1550">set</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-008-a-1560">with</w> <w lemma="precious" pos="j" reg="precious" xml:id="a59314-008-a-1570">precious</w> <w lemma="stone" pos="n2" reg="stones" xml:id="a59314-008-a-1580">stones</w> <pc xml:id="a59314-008-a-1590">:</pc> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-008-a-1600">in</w> <w lemma="her" pos="po" reg="her" xml:id="a59314-008-a-1610">her</w> <w lemma="right" pos="j" reg="right" xml:id="a59314-008-a-1620">right</w> <w lemma="hand" pos="n1" reg="hand" xml:id="a59314-008-a-1630">hand</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-008-a-1640">a</w> <w lemma="touchstone" pos="n1" reg="touchstone" xml:id="a59314-008-a-1650">touch-stone</w> <pc xml:id="a59314-008-a-1660">;</pc> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-008-a-1670">in</w> <w lemma="she" pos="pno" reg="her" xml:id="a59314-008-a-1680">her</w> <w lemma="leave" pos="vvd" reg="left" xml:id="a59314-008-a-1690">left</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-008-a-1700">a</w> <w lemma="golden" pos="j" reg="golden" xml:id="a59314-008-a-1710">golden</w> <w lemma="balance" pos="n1" reg="balance" xml:id="a59314-008-a-1720">ballance</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-008-a-1730">with</w> <w lemma="silver" pos="n1" reg="silver" xml:id="a59314-008-a-1740">silver</w> <w lemma="scales" pos="n1-nn" reg="scales" xml:id="a59314-008-a-1750">scales</w> <pc unit="sentence" xml:id="a59314-008-a-1760">.</pc> </p> <p xml:id="a59314-e2320"> <w lemma="at" pos="acp-p" reg="at" xml:id="a59314-008-a-1770">at</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-008-a-1780">a</w> <w lemma="descent" pos="n1" reg="descent" xml:id="a59314-008-a-1790">descent</w> <w lemma="beneath" pos="acp-p" reg="beneath" xml:id="a59314-008-a-1800">beneath</w> <w lemma="this" pos="d" reg="this" xml:id="a59314-008-a-1810">this</w> <w lemma="goddess" pos="n1" reg="goddess" xml:id="a59314-008-a-1820">goddess</w> <w lemma="be" pos="vvb" reg="are" xml:id="a59314-008-a-1830">are</w> <w lemma="place" pos="vvn" reg="placed" xml:id="a59314-008-a-1840">placed</w> <w lemma="charity" pos="n1" reg="charity" xml:id="a59314-008-a-1850" rendition="#hi">charity</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-008-a-1860">and</w> <w lemma="concord" pos="n1" reg="concord" xml:id="a59314-008-a-1870" rendition="#hi">concord</w> <pc xml:id="a59314-008-a-1880">,</pc> <w lemma="as" pos="acp-cs" reg="as" xml:id="a59314-008-a-1890">as</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-008-a-1900">the</w> <w lemma="necessary" pos="j" reg="necessary" xml:id="a59314-008-a-1910">necessary</w> <w lemma="supporter" pos="n2" reg="supporters" xml:id="a59314-008-a-1920">supporters</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-008-a-1930">of</w> <w lemma="justice" pos="n1" reg="justice" xml:id="a59314-008-a-1940">justice</w> <pc xml:id="a59314-008-a-1950">;</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-008-a-1960">and</w> <w lemma="on" pos="acp-p" reg="on" xml:id="a59314-008-a-1970">on</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-008-a-1980">a</w> <w lemma="seat" pos="n1" reg="seat" xml:id="a59314-008-a-1990">seat</w> <w lemma="remote" pos="j" reg="remote" xml:id="a59314-008-a-2000">remote</w> <pc xml:id="a59314-008-a-2010">,</pc> <w lemma="sit" pos="vvz" reg="sits" xml:id="a59314-008-a-2020">sits</w> <w lemma="another" pos="d" reg="another" xml:id="a59314-008-a-2030">another</w> <w lemma="virtue" pos="n1" reg="virtue" xml:id="a59314-008-a-2040">virtue</w> <pc xml:id="a59314-008-a-2050">,</pc> <w lemma="call" pos="vvn" reg="called" xml:id="a59314-008-a-2060">call'd</w> <w lemma="truth" pos="n1" reg="truth" xml:id="a59314-008-a-2070" rendition="#hi">truth</w> <pc xml:id="a59314-008-a-2080">,</pc> <w lemma="support" pos="vvg" reg="supporting" xml:id="a59314-008-a-2090">supporting</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-008-a-2100">the</w> <w lemma="reins" pos="n2" reg="reinss" xml:id="a59314-008-a-2110">reins</w> <pc xml:id="a59314-008-a-2120">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-008-a-2130">and</w> <w lemma="guide" pos="vvg" reg="guiding" xml:id="a59314-008-a-2140">guiding</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-008-a-2150">the</w> <w lemma="chariot" pos="n1" reg="chariot" xml:id="a59314-008-a-2160">chariot</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-008-a-2170">of</w> <w lemma="justice" pos="n1" reg="justice" xml:id="a59314-008-a-2180">justice</w> <pc unit="sentence" xml:id="a59314-008-a-2190">.</pc> <w lemma="this" pos="d" reg="this" xml:id="a59314-008-a-2200">this</w> <w lemma="stately" pos="j" reg="stately" xml:id="a59314-008-a-2210">stately</w> <w lemma="chariot" pos="n1" reg="chariot" xml:id="a59314-008-a-2220">chariot</w> <w lemma="be" pos="vvz" reg="is" xml:id="a59314-008-a-2230">is</w> <w lemma="draw" pos="vvn" reg="drawn" xml:id="a59314-008-a-2240">drawn</w> <w lemma="by" pos="acp-p" reg="by" xml:id="a59314-008-a-2250">by</w> <w lemma="two" pos="crd" reg="two" xml:id="a59314-008-a-2260">two</w> <w lemma="unicorn" pos="n2" reg="unicorns" xml:id="a59314-008-a-2270">unicorns</w> <pc xml:id="a59314-008-a-2280">,</pc> <w lemma="most" pos="av-s_d" reg="most" xml:id="a59314-008-a-2290">most</w> <w lemma="exquisite" pos="av_j" reg="tightly" xml:id="a59314-008-a-2300">exquisitely</w> <w lemma="carve" pos="vvn" reg="carved" xml:id="a59314-008-a-2310">carved</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-008-a-2320">and</w> <w lemma="gild" pos="j_vn" reg="gilded" xml:id="a59314-008-a-2330">gilded</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-008-a-2340">with</w> <w lemma="equal" pos="j" reg="equal" xml:id="a59314-008-a-2350">equal</w> <w lemma="proportion" pos="n1" reg="proportion" xml:id="a59314-008-a-2360">proportion</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-008-a-2370">to</w> <w 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xml:id="a59314-008-a-2920">temperance</w> <pc xml:id="a59314-008-a-2930">,</pc> <w lemma="courage" pos="n1" reg="courage" xml:id="a59314-008-a-2940">courage</w> </hi> <pc xml:id="a59314-008-a-2950" rendition="#follows-hi">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-008-a-2960">and</w> <w lemma="conduct" pos="vvb" reg="conduct" xml:id="a59314-008-a-2970" rendition="#hi">conduct</w> <pc xml:id="a59314-008-a-2980">,</pc> <w lemma="all" pos="d" reg="all" xml:id="a59314-008-a-2990">all</w> <w lemma="proper" pos="av_j" reg="properly" xml:id="a59314-008-a-3000">properly</w> <w lemma="attire" pos="vvn" reg="attired" xml:id="a59314-008-a-3010">attired</w> <pc xml:id="a59314-008-a-3020">,</pc> <w lemma="each" pos="d" reg="each" xml:id="a59314-008-a-3030">each</w> <w lemma="hold" pos="vvg" reg="holding" xml:id="a59314-008-a-3040">holding</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-008-a-3050">a</w> <w lemma="banner" pos="n1" reg="banner" xml:id="a59314-008-a-3060">banner</w> <w 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join="left">'s</w> <w lemma="arms." pos="n1-nn" reg="arms." xml:id="a59314-008-a-3200">arms.</w> <pc unit="sentence" xml:id="a59314-008-a-3210"/> </p> <div type="poetic_speech" xml:id="a59314-e2410"> <head xml:id="a59314-e2420"> <w lemma="astraea" pos="n1-nn" reg="astraea" xml:id="a59314-008-a-3220" rendition="#hi">astraea</w> <w lemma="thus" pos="av" reg="thus" xml:id="a59314-008-a-3230">thus</w> <w lemma="salute" pos="vvz" reg="salutes" xml:id="a59314-008-a-3240">salutes</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-008-a-3250">his</w> <w lemma="lordship" pos="n1" reg="lordship" xml:id="a59314-008-a-3260">lordship</w> <pc unit="sentence" xml:id="a59314-008-a-3270">.</pc> </head> <l xml:id="a59314-e2440"> <w lemma="justice" pos="n1" reg="justice" xml:id="a59314-008-a-3280">justice</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-008-a-3290">of</w> <w lemma="old" pos="j" reg="old" xml:id="a59314-008-a-3300">old</w> <w lemma="by" pos="acp-p" reg="by" 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xml:id="a59314-008-a-3580">rights</w> <w lemma="send" pos="vvd" reg="sent" xml:id="a59314-008-a-3590">sent</w> <w lemma="kind" pos="av_j" reg="kindly" xml:id="a59314-008-a-3600">kindly</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-008-a-3610">to</w> <w lemma="restore" pos="vvi" reg="restore" xml:id="a59314-008-a-3620">restore</w> <pc xml:id="a59314-008-a-3630">,</pc> </l> <l xml:id="a59314-e2490"> <w lemma="she" pos="pns" reg="she" xml:id="a59314-008-a-3640">she</w> <w lemma="visit" pos="vvd" reg="visited" xml:id="a59314-008-a-3650">visited</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-008-a-3660">the</w> <w lemma="albion" pos="j-nn" reg="albion" xml:id="a59314-008-a-3670" rendition="#hi">albion</w> <w lemma="world" pos="n1" reg="world" xml:id="a59314-008-a-3680">world</w> <w lemma="once" pos="acp-av" reg="once" xml:id="a59314-008-a-3690">once</w> <w lemma="more" pos="av-c_d" reg="more" xml:id="a59314-008-a-3700">more</w> <pc unit="sentence" xml:id="a59314-008-a-3710">.</pc> </l> <l xml:id="a59314-e2510"> <w lemma="thus" pos="av" reg="thus" xml:id="a59314-008-a-3720">thus</w> <w lemma="while" pos="cs" reg="whilst" xml:id="a59314-008-a-3730">whilst</w> <w lemma="our" pos="po" reg="our" xml:id="a59314-008-a-3740">our</w> <w lemma="caesar" pos="n1-nn" reg="caesar" xml:id="a59314-008-a-3750" rendition="#hi">caesar</w> <w lemma="yield" pos="vvz" reg="yields" xml:id="a59314-008-a-3760">yields</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-008-a-3770">a</w> <w lemma="trust" pos="n1" reg="trust" xml:id="a59314-008-a-3780">trust</w> <w lemma="so" pos="av" reg="so" xml:id="a59314-008-a-3790">so</w> <w lemma="large" pos="j" reg="large" xml:id="a59314-008-a-3800">large</w> <pc xml:id="a59314-008-a-3810">,</pc> </l> <l xml:id="a59314-e2530"> <w lemma="as" pos="acp-cs" reg="as" xml:id="a59314-008-a-3820">as</w> <w lemma="proud" pos="j" reg="proud" xml:id="a59314-008-a-3830">proud</w> <w lemma="augusta" pos="n1-nn" reg="augusta" xml:id="a59314-008-a-3840" rendition="#hi">augusta</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-008-a-3850">to</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-008-a-3860">your</w> <w lemma="guardian" pos="n1" reg="guardian" xml:id="a59314-008-a-3870">guardian</w> <w lemma="charge" pos="n1" reg="charge" xml:id="a59314-008-a-3880">charge</w> <pc unit="sentence" xml:id="a59314-008-a-3890">.</pc> </l> <l xml:id="a59314-e2550"> <w lemma="as" pos="acp-cs" reg="as" xml:id="a59314-008-a-3900">as</w> <w lemma="he" pos="pns" reg="he" xml:id="a59314-008-a-3910">he</w> <w lemma="from" pos="acp-p" reg="from" xml:id="a59314-008-a-3920">from</w> <w lemma="heaven" pos="n1" reg="heaven" xml:id="a59314-008-a-3930">heav'n</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-008-a-3940">his</w> <w lemma="sovereign" pos="j" reg="sovereign" xml:id="a59314-008-a-3950">sovereign</w> <w lemma="justice" pos="n1" reg="justice" xml:id="a59314-008-a-3960">justice</w> <w lemma="draw" pos="vvd" reg="drew" xml:id="a59314-008-a-3970">drew</w> <pc xml:id="a59314-008-a-3980">;</pc> </l> <l xml:id="a59314-e2560"> <w lemma="he" pos="pns" reg="he" xml:id="a59314-008-a-3990" type="contract1">he</w> <w xml:id="a59314-008-a-3990c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="heavens" pos="n2g" reg="heavens'" xml:id="a59314-008-a-4000">heav'ns</w> <w lemma="vicegerent" pos="n1" reg="vicegerent" xml:id="a59314-008-a-4010">vicegerent</w> <pc xml:id="a59314-008-a-4020">,</pc> <w lemma="his" pos="po" reg="his" xml:id="a59314-008-a-4030">his</w> <w lemma="vicegerent" pos="n1" reg="vicegerent" xml:id="a59314-008-a-4040">vicegerent</w> <pc xml:id="a59314-008-a-4050">,</pc> <w lemma="you." pos="n1-nn" reg="you." xml:id="a59314-008-a-4060">you.</w> </l> <l xml:id="a59314-e2570"> <w lemma="astraea" pos="n1-nn" reg="astraea" xml:id="a59314-008-a-4070" rendition="#hi">astraea</w> <w lemma="then" pos="av" reg="then" xml:id="a59314-008-a-4080">then</w> <w lemma="must" pos="vmb" reg="must" xml:id="a59314-008-a-4090">must</w> <w lemma="here" pos="av" reg="here" xml:id="a59314-008-a-4100">here</w> <w lemma="her" pos="po" reg="her" xml:id="a59314-008-a-4110">her</w> <w lemma="power" pos="n1" reg="power" xml:id="a59314-008-a-4120">pow'r</w> <w lemma="resign" pos="vvi" reg="resign" xml:id="a59314-008-a-4130">resign</w> <pc xml:id="a59314-008-a-4140">,</pc> </l> <l xml:id="a59314-e2590"> <w lemma="her" pos="po" reg="her" xml:id="a59314-008-a-4150">her</w> <w lemma="bright" pos="j-s" reg="brightest" xml:id="a59314-008-a-4160">brightest</w> <w lemma="glory" pos="n2" reg="glories" xml:id="a59314-008-a-4170">glories</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-008-a-4180">in</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-008-a-4190">your</w> <w lemma="hand" pos="n1" reg="hand" xml:id="a59314-008-a-4200">hand</w> <w lemma="shall" pos="vmb" reg="shall" xml:id="a59314-008-a-4210">shall</w> <w lemma="shine" pos="vvi" reg="shine" xml:id="a59314-008-a-4220">shine</w> <pc unit="sentence" xml:id="a59314-008-a-4230">.</pc> </l> <l xml:id="a59314-e2600"> <w lemma="you" pos="pn" reg="you" xml:id="a59314-008-a-4240" type="contract1">you</w> <w xml:id="a59314-008-a-4240c" type="contract2" lemma="will" pos="vmb" reg="'ll" join="left">'ll</w> <w lemma="best" pos="av-s_j" reg="best" xml:id="a59314-008-a-4250">best</w> <pc xml:id="a59314-008-a-4260">,</pc> <w lemma="my" pos="po" reg="my" xml:id="a59314-008-a-4270">my</w> <w lemma="lord" pos="n1" reg="lord" xml:id="a59314-008-a-4280">lord</w> <pc xml:id="a59314-008-a-4290">,</pc> <w lemma="my" pos="po" reg="my" xml:id="a59314-008-a-4300">my</w> <w lemma="righteous" pos="j" reg="righteous" xml:id="a59314-008-a-4310">righteous</w> <w lemma="balance" pos="n1" reg="balance" xml:id="a59314-008-a-4320">ballance</w> <w lemma="hold" pos="vvi" reg="hold" xml:id="a59314-008-a-4330">hold</w> <pc xml:id="a59314-008-a-4340">,</pc> </l> <l xml:id="a59314-e2610"> <w lemma="no" pos="d-x" reg="no" xml:id="a59314-008-a-4350">no</w> <w lemma="poise" pos="n1" reg="poise" xml:id="a59314-008-a-4360">poise</w> <w lemma="so" pos="av" reg="so" xml:id="a59314-008-a-4370">so</w> <w lemma="even" pos="av_j" reg="even" xml:id="a59314-008-a-4380">even</w> <w lemma="as" pos="acp-cs" reg="as" xml:id="a59314-008-a-4390">as</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-008-a-4400">in</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-008-a-4410">the</w> <w lemma="scale" pos="n2" reg="scales" xml:id="a59314-008-a-4420">scales</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-008-a-4430">of</w> <w lemma="gold." pos="n-ab" reg="gold." xml:id="a59314-008-a-4440" rendition="#hi">gold.</w> <pc unit="sentence" xml:id="a59314-008-a-4450"/> </l> </div> <pb facs="tcp:50750:8" xml:id="a59314-008-b"/> </div> <div type="illustration" xml:id="a59314-e2630"> <figure xml:id="a59314-e2640"> <head xml:id="a59314-e2650"> <w lemma="the" pos="d" reg="the" xml:id="a59314-008-b-0010">the</w> <w lemma="chariot" pos="n1" reg="chariot" xml:id="a59314-008-b-0020">chariot</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-008-b-0030">of</w> <w lemma="justise" pos="n1" reg="justise" xml:id="a59314-008-b-0040">iustise</w> <pc unit="sentence" xml:id="a59314-008-b-0050">.</pc> </head> <figdesc xml:id="a59314-e2660">depiction of the chariot of justice</figdesc> </figure> <p xml:id="a59314-e2670"> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-008-b-0060">to</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-008-b-0070">the</w> <w lemma="worshipful" pos="j" reg="worshipful" xml:id="a59314-008-b-0080">worshipfull</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-008-b-0090">the</w> <w lemma="company" pos="n1" reg="company" xml:id="a59314-008-b-0100">company</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-008-b-0110">of</w> <w lemma="goldsmith" pos="n2" reg="goldsmiths" xml:id="a59314-008-b-0120">goldsmiths</w> <pc xml:id="a59314-008-b-0130">;</pc> </p> <p xml:id="a59314-e2680"> <hi xml:id="a59314-e2690"> <w lemma="the" pos="d" reg="the" xml:id="a59314-008-b-0140">the</w> <w lemma="print" pos="n2" reg="prints" xml:id="a59314-008-b-0150">prints</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-008-b-0160">of</w> <w lemma="these" pos="d" reg="these" xml:id="a59314-008-b-0170">these</w> <w lemma="pageant" pos="n2" reg="pageants" xml:id="a59314-008-b-0180">pageants</w> <w lemma="as" pos="acp-p" reg="as" xml:id="a59314-008-b-0190">as</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-008-b-0200">a</w> <w lemma="last" pos="j_vg" reg="lasting" xml:id="a59314-008-b-0210">lasting</w> <w lemma="monument" pos="n1" reg="monument" xml:id="a59314-008-b-0220">monument</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-008-b-0230">of</w> <w lemma="this" pos="d" reg="this" xml:id="a59314-008-b-0240">this</w> <w lemma="year" pos="n1g" reg="year's" xml:id="a59314-008-b-0250">year's</w> <w lemma="triumph" pos="n2" reg="triumphs" xml:id="a59314-008-b-0260">triumphs</w> <pc xml:id="a59314-008-b-0270">,</pc> <w lemma="be" pos="vvb" reg="are" xml:id="a59314-008-b-0280">are</w> <w lemma="humble" pos="av_j" reg="humbly" xml:id="a59314-008-b-0290">humbly</w> <w lemma="dedicate" pos="vvn" reg="dedicated" xml:id="a59314-008-b-0300">dedicated</w> <pc unit="sentence" xml:id="a59314-008-b-0310">.</pc> </hi> </p> <pb facs="tcp:50750:9" xml:id="a59314-009-a"/> </div> <div type="illustration" xml:id="a59314-e2700"> <pb facs="tcp:50750:10" xml:id="a59314-010-a"/> <p xml:id="a59314-e2710"> <figure xml:id="a59314-e2720"> <figdesc xml:id="a59314-e2730">depiction of honour</figdesc> </figure> </p> </div> <div type="pageant" xml:id="a59314-e2740"> <pb facs="tcp:50750:10" n="5" xml:id="a59314-010-b"/> <head xml:id="a59314-e2750"> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-0010">the</w> <w lemma="four" pos="ord" reg="fourth" xml:id="a59314-010-b-0020">fourth</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-010-b-0030">and</w> <w lemma="last" pos="ord" reg="last" xml:id="a59314-010-b-0040">last</w> <w lemma="pageant" pos="n1" reg="pageant" xml:id="a59314-010-b-0050">pageant</w> <pc xml:id="a59314-010-b-0060">,</pc> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-0070">the</w> <w lemma="temple" pos="n1" reg="temple" xml:id="a59314-010-b-0080">temple</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-010-b-0090">of</w> <w lemma="honour" pos="n1" reg="honour" xml:id="a59314-010-b-0100" rendition="#hi">honour</w> <pc unit="sentence" xml:id="a59314-010-b-0110">.</pc> </head> <p xml:id="a59314-e2770"> <w lemma="this" pos="d" reg="this" xml:id="a59314-010-b-0120">this</w> <w lemma="pageant" pos="n1" reg="pageant" xml:id="a59314-010-b-0130">pageant</w> <w lemma="be" pos="vvg" reg="being" xml:id="a59314-010-b-0140">being</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-0150">the</w> <w lemma="representation" pos="n1" reg="representation" xml:id="a59314-010-b-0160">representation</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-010-b-0170">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-0180">the</w> <w lemma="true" pos="j" reg="true" xml:id="a59314-010-b-0190">true</w> <w lemma="merit" pos="n1" reg="merit" xml:id="a59314-010-b-0200">merit</w> <w lemma="that" pos="cs" reg="that" xml:id="a59314-010-b-0210">that</w> <w lemma="have" pos="vvz" reg="has" xml:id="a59314-010-b-0220">has</w> <w lemma="raise" pos="vvn" reg="raised" xml:id="a59314-010-b-0230">rais'd</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-010-b-0240">his</w> <w lemma="lordship" pos="n1" reg="lordship" xml:id="a59314-010-b-0250">lordship</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-010-b-0260">to</w> <w lemma="that" pos="d" reg="that" xml:id="a59314-010-b-0270">that</w> <w lemma="honourable" pos="j" reg="honourable" xml:id="a59314-010-b-0280">honourable</w> <w lemma="dignity" pos="n1" reg="dignity" xml:id="a59314-010-b-0290">dignity</w> <pc xml:id="a59314-010-b-0300">;</pc> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-010-b-0310">in</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-0320">the</w> <w lemma="chief" pos="j" reg="chief" xml:id="a59314-010-b-0330">chief</w> <w lemma="seat" pos="n1" reg="seat" xml:id="a59314-010-b-0340">seat</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-010-b-0350">in</w> <w lemma="front" pos="n1" reg="front" xml:id="a59314-010-b-0360">front</w> <w lemma="sit" pos="vvz" reg="sits" xml:id="a59314-010-b-0370">sits</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-010-b-0380">a</w> <w lemma="noble" pos="j" reg="noble" xml:id="a59314-010-b-0390">noble</w> <w lemma="figure" pos="n1" reg="figure" xml:id="a59314-010-b-0400">figure</w> <w lemma="personate" pos="n1_vg" reg="personating" xml:id="a59314-010-b-0410">personating</w> <w lemma="honour" pos="n1" reg="honour" xml:id="a59314-010-b-0420">honour</w> <pc xml:id="a59314-010-b-0430">,</pc> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-010-b-0440">with</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-0450">the</w> <w lemma="banner" pos="n1" reg="banner" xml:id="a59314-010-b-0460">banner</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-010-b-0470">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-0480">the</w> <w lemma="city" pos="n1g" reg="city's" xml:id="a59314-010-b-0490">city's</w> <pc xml:id="a59314-010-b-0500">;</pc> <w lemma="on" pos="acp-p" reg="on" xml:id="a59314-010-b-0510">on</w> <w lemma="his" pos="po" reg="his" xml:id="a59314-010-b-0520">his</w> <w lemma="head" pos="n1" reg="head" xml:id="a59314-010-b-0530">head</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-010-b-0540">a</w> <w lemma="silver" pos="n1" reg="silver" xml:id="a59314-010-b-0550">silver</w> <w lemma="head-piece" pos="n1" reg="head-piece" xml:id="a59314-010-b-0560">head-piece</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-010-b-0570">and</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-010-b-0580">a</w> <w lemma="stately" pos="j" reg="stately" xml:id="a59314-010-b-0590">stately</w> <w lemma="plume" pos="n1" reg="plume" xml:id="a59314-010-b-0600">plume</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-010-b-0610">of</w> <w lemma="crimson" pos="j" reg="crimson" xml:id="a59314-010-b-0620">crimson</w> <w lemma="feather" pos="n2" reg="feathers" xml:id="a59314-010-b-0630">feathers</w> <pc xml:id="a59314-010-b-0640">,</pc> <w lemma="his" pos="po" reg="his" xml:id="a59314-010-b-0650">his</w> <w lemma="vest" pos="n1" reg="vest" xml:id="a59314-010-b-0660">vest</w> <w lemma="embroider" pos="vvn" reg="embroidered" xml:id="a59314-010-b-0670">embroider'd</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-010-b-0680">with</w> <w lemma="gold" pos="n1" reg="gold" xml:id="a59314-010-b-0690">gold</w> <pc xml:id="a59314-010-b-0700">,</pc> <w lemma="silver" pos="n1" reg="silver" xml:id="a59314-010-b-0710">silver</w> <pc xml:id="a59314-010-b-0720">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-010-b-0730">and</w> <w lemma="precious" pos="j" reg="precious" xml:id="a59314-010-b-0740">precious</w> <w lemma="stone" pos="n2" reg="stones" xml:id="a59314-010-b-0750">stones</w> <pc xml:id="a59314-010-b-0760">;</pc> <w lemma="a" pos="d" reg="a" xml:id="a59314-010-b-0770">a</w> <w lemma="robe" pos="n1" reg="robe" xml:id="a59314-010-b-0780">robe</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-010-b-0790">of</w> <w lemma="scarlet" pos="n1_j" reg="scarlet" xml:id="a59314-010-b-0800">scarlet</w> <w lemma="enrich" pos="vvn" reg="enriched" xml:id="a59314-010-b-0810">inrich'd</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-010-b-0820">with</w> <w lemma="embroidery" pos="n1" reg="embroidery" xml:id="a59314-010-b-0830">embroidery</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-010-b-0840">of</w> <w lemma="tissue" pos="n1" reg="tissue" xml:id="a59314-010-b-0850">tissue</w> <pc xml:id="a59314-010-b-0860">,</pc> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-010-b-0870">with</w> <w lemma="buskin" pos="n2" reg="buskins" xml:id="a59314-010-b-0880">buskins</w> <pc xml:id="a59314-010-b-0890">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-010-b-0900">and</w> <w lemma="a" pos="d" reg="a" xml:id="a59314-010-b-0910">a</w> <w lemma="silken" pos="j" reg="silken" xml:id="a59314-010-b-0920">silken</w> <w lemma="scarf" pos="n1" reg="scarf" xml:id="a59314-010-b-0930">scarf</w> <w lemma="fringe" pos="vvn" reg="fringed" xml:id="a59314-010-b-0940">fringed</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-010-b-0950">with</w> <w lemma="gold." pos="n-ab" reg="gold." xml:id="a59314-010-b-0960">gold.</w> <pc unit="sentence" xml:id="a59314-010-b-0970"/> </p> <p xml:id="a59314-e2780"> <w lemma="on" pos="acp-p" reg="on" xml:id="a59314-010-b-0980">on</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-0990">the</w> <w lemma="same" pos="d" reg="same" xml:id="a59314-010-b-1000">same</w> <w lemma="basis" pos="n1" reg="basis" xml:id="a59314-010-b-1010">basis</w> <pc xml:id="a59314-010-b-1020">,</pc> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-010-b-1030">in</w> <w lemma="three" pos="crd" reg="three" xml:id="a59314-010-b-1040">three</w> <w lemma="other" pos="d" reg="other" xml:id="a59314-010-b-1050">other</w> <w lemma="seat" pos="n2" reg="seats" xml:id="a59314-010-b-1060">seats</w> <pc xml:id="a59314-010-b-1070">,</pc> <w lemma="be" pos="vvb" reg="are" xml:id="a59314-010-b-1080">are</w> <w lemma="plant" pos="vvn" reg="planted" xml:id="a59314-010-b-1090">planted</w> <hi xml:id="a59314-e2790"> <w lemma="peace" pos="n1" reg="peace" xml:id="a59314-010-b-1100">peace</w> <pc xml:id="a59314-010-b-1110">,</pc> <w lemma="plenty" pos="n1" reg="plenty" xml:id="a59314-010-b-1120">plenty</w> </hi> <pc xml:id="a59314-010-b-1130" rendition="#follows-hi">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-010-b-1140">and</w> <w lemma="liberality" pos="n1" reg="liberality" xml:id="a59314-010-b-1150" rendition="#hi">liberality</w> <pc xml:id="a59314-010-b-1160">,</pc> <w lemma="proper" pos="av_j" reg="properly" xml:id="a59314-010-b-1170">properly</w> <w lemma="dress" pos="vvn" reg="dressed" xml:id="a59314-010-b-1180">drest</w> <pc xml:id="a59314-010-b-1190">,</pc> <w lemma="as" pos="acp-cs" reg="as" xml:id="a59314-010-b-1200">as</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-1210">the</w> <w lemma="suitable" pos="j" reg="suitable" xml:id="a59314-010-b-1220">suitable</w> <w lemma="attribute" pos="n2" reg="attributes" xml:id="a59314-010-b-1230">attributes</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-010-b-1240">and</w> <w lemma="attendant" pos="n2_j" reg="attendants" xml:id="a59314-010-b-1250">attendants</w> <w lemma="on" pos="acp-p" reg="on" xml:id="a59314-010-b-1260">on</w> <w lemma="honour" pos="n1" reg="honour" xml:id="a59314-010-b-1270">honour</w> <pc unit="sentence" xml:id="a59314-010-b-1280">.</pc> <w lemma="at" pos="acp-p" reg="at" xml:id="a59314-010-b-1290">at</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-1300">the</w> <w lemma="foot" pos="n2" reg="feet" xml:id="a59314-010-b-1310">feet</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-010-b-1320">of</w> <w lemma="these" pos="d" reg="these" xml:id="a59314-010-b-1330">these</w> <w lemma="be" pos="vvb" reg="are" xml:id="a59314-010-b-1340">are</w> <w lemma="lay" pos="vvn" reg="laid" xml:id="a59314-010-b-1350">laid</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-1360">the</w> <w lemma="four" pos="crd" reg="four" xml:id="a59314-010-b-1370">four</w> <w lemma="principal" pos="j" reg="principal" xml:id="a59314-010-b-1380">principal</w> <w lemma="river" pos="n2" reg="rivers" xml:id="a59314-010-b-1390">rivers</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-010-b-1400">of</w> <w lemma="trade" pos="n1" reg="trade" xml:id="a59314-010-b-1410">trade</w> <pc xml:id="a59314-010-b-1420">,</pc> <w lemma="as" pos="acp-cs" reg="as" xml:id="a59314-010-b-1430">as</w> <hi xml:id="a59314-e2810"> <w lemma="tiber" pos="n1-nn" reg="tiber" xml:id="a59314-010-b-1440">tiber</w> <pc xml:id="a59314-010-b-1450">,</pc> <w lemma="nile" pos="n1-nn" reg="nile" xml:id="a59314-010-b-1460">nile</w> <pc xml:id="a59314-010-b-1470">,</pc> <w lemma="danube" pos="n1-nn" reg="danube" xml:id="a59314-010-b-1480">danube</w> </hi> <pc xml:id="a59314-010-b-1490" rendition="#follows-hi">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-010-b-1500">and</w> <w lemma="thames" pos="n1-nn" reg="thames" xml:id="a59314-010-b-1510" rendition="#hi">thames</w> <pc xml:id="a59314-010-b-1520">,</pc> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-010-b-1530">with</w> <w lemma="their" pos="po" reg="their" xml:id="a59314-010-b-1540">their</w> <w lemma="several" pos="j" reg="several" xml:id="a59314-010-b-1550">several</w> <w lemma="hierogliphic" pos="n2" reg="hierogliphics" xml:id="a59314-010-b-1560">hierogliphicks</w> <pc xml:id="a59314-010-b-1570">,</pc> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-010-b-1580">in</w> <w lemma="rich" pos="j" reg="rich" xml:id="a59314-010-b-1590">rich</w> <w lemma="habit" pos="n2" reg="habits" xml:id="a59314-010-b-1600">habits</w> <pc xml:id="a59314-010-b-1610">,</pc> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-010-b-1620">with</w> <w lemma="garland" pos="n2" reg="garlands" xml:id="a59314-010-b-1630">garlands</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-010-b-1640">of</w> <w lemma="flower" pos="n2" reg="flowers" xml:id="a59314-010-b-1650">flowers</w> <pc xml:id="a59314-010-b-1660">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-010-b-1670">and</w> <w lemma="banner" pos="n2" reg="banners" xml:id="a59314-010-b-1680">banners</w> <w lemma="fly" pos="vvg" reg="flying" xml:id="a59314-010-b-1690">flying</w> <pc xml:id="a59314-010-b-1700">,</pc> <w lemma="etc" pos="n-ab" reg="etc." xml:id="a59314-010-b-1710" rendition="#hi">&amp;c.</w> <pc unit="sentence" xml:id="a59314-010-b-1720"/> </p> <p xml:id="a59314-e2840"> <w lemma="this" pos="d" reg="this" xml:id="a59314-010-b-1730">ths</w> <w lemma="structure" pos="n1" reg="structure" xml:id="a59314-010-b-1740">structure</w> <w lemma="be" pos="vvz" reg="is" xml:id="a59314-010-b-1750">is</w> <w lemma="form" pos="vvn" reg="form" xml:id="a59314-010-b-1760">formed</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-010-b-1770">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-1780">the</w> <w lemma="compositive" pos="j" reg="compositive" xml:id="a59314-010-b-1790">compositive</w> <w lemma="order" pos="n1" reg="order" xml:id="a59314-010-b-1800">order</w> <pc xml:id="a59314-010-b-1810">,</pc> <w lemma="most" pos="av-s_d" reg="most" xml:id="a59314-010-b-1820">most</w> <w lemma="noble" pos="av_j" reg="nobly" xml:id="a59314-010-b-1830">nobly</w> <w lemma="set" pos="vvi" reg="set" xml:id="a59314-010-b-1840">set</w> <w lemma="forth" pos="av" reg="forth" xml:id="a59314-010-b-1850">forth</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-010-b-1860">with</w> <w lemma="paint" pos="vvg" reg="painting" xml:id="a59314-010-b-1870">painting</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-010-b-1880">and</w> <w lemma="carve" pos="vvg" reg="carving" xml:id="a59314-010-b-1890">carving</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-010-b-1900">in</w> <w lemma="gold" pos="n1" reg="gold" xml:id="a59314-010-b-1910">gold</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-010-b-1920">and</w> <w lemma="silver" pos="n1" reg="silver" xml:id="a59314-010-b-1930">silver</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-010-b-1940">to</w> <w lemma="a" pos="d" reg="an" xml:id="a59314-010-b-1950">an</w> <w lemma="infinite" pos="j" reg="infinite" xml:id="a59314-010-b-1960">infinite</w> <w lemma="lustre" pos="n1" reg="lustre" xml:id="a59314-010-b-1970">lustre</w> <pc xml:id="a59314-010-b-1980">,</pc> <w lemma="be" pos="vvg" reg="being" xml:id="a59314-010-b-1990">being</w> <w lemma="make" pos="vvn" reg="made" xml:id="a59314-010-b-2000">made</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-010-b-2010">of</w> <w lemma="that" pos="d" reg="that" xml:id="a59314-010-b-2020">that</w> <w lemma="precious" pos="j" reg="precious" xml:id="a59314-010-b-2030">precious</w> <w lemma="stone" pos="n1" reg="stone" xml:id="a59314-010-b-2040">stone</w> <w lemma="call" pos="vvn" reg="called" xml:id="a59314-010-b-2050">called</w> <foreign xml:id="a59314-e2850" xml:lang="lat"> <w lemma="lapis" pos="fw-la" reg="lapis" xml:id="a59314-010-b-2060">lapis</w> <w lemma="lazuli" pos="fw-la" reg="lazuli" xml:id="a59314-010-b-2070">lazuli</w> </foreign> <pc unit="sentence" xml:id="a59314-010-b-2080" rendition="#follows-hi">.</pc> <w lemma="on" pos="acp-p" reg="on" xml:id="a59314-010-b-2090">on</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-2100">the</w> <w lemma="upper" pos="j-c" reg="upper" xml:id="a59314-010-b-2110">upper</w> <w lemma="part" pos="n1" reg="part" xml:id="a59314-010-b-2120">part</w> <w lemma="over" pos="acp-p" reg="over" xml:id="a59314-010-b-2130">over</w> <w lemma="each" pos="d" reg="each" xml:id="a59314-010-b-2140">each</w> <w lemma="pilaster" pos="n1" reg="pilaster" xml:id="a59314-010-b-2150">pilaster</w> <w lemma="be" pos="vvb" reg="are" xml:id="a59314-010-b-2160">are</w> <w lemma="four" pos="crd" reg="four" xml:id="a59314-010-b-2170">four</w> <w lemma="pyramid" pos="n2" reg="pyramids" xml:id="a59314-010-b-2180">pyramids</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-010-b-2190">of</w> <w lemma="trophy" pos="n2" reg="trophies" xml:id="a59314-010-b-2200">trophies</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-010-b-2210">of</w> <w lemma="armour" pos="n1" reg="armour" xml:id="a59314-010-b-2220">armour</w> <pc xml:id="a59314-010-b-2230">,</pc> <w lemma="bowes" pos="n1-nn" reg="bowes" xml:id="a59314-010-b-2240">bows</w> <pc xml:id="a59314-010-b-2250">,</pc> <w lemma="quiver" pos="n2" reg="quivers" xml:id="a59314-010-b-2260">quivers</w> <pc xml:id="a59314-010-b-2270">,</pc> <w lemma="etc" pos="n-ab" reg="etc." xml:id="a59314-010-b-2280" rendition="#hi">&amp;c.</w> <w lemma="be" pos="vvg" reg="being" xml:id="a59314-010-b-2290">being</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-2300">the</w> <w lemma="ancient" pos="j" reg="ancient" xml:id="a59314-010-b-2310">ancient</w> <w lemma="emblem" pos="n1" reg="emblem" xml:id="a59314-010-b-2320">emblem</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-010-b-2330">of</w> <w lemma="honour" pos="n1" reg="honour" xml:id="a59314-010-b-2340">honour</w> <pc xml:id="a59314-010-b-2350">,</pc> <w lemma="love" pos="n1" reg="love" xml:id="a59314-010-b-2360">love</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-010-b-2370">and</w> <w lemma="virtue" pos="n1" reg="virtue" xml:id="a59314-010-b-2380">virtue</w> <pc xml:id="a59314-010-b-2390">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-010-b-2400">and</w> <w lemma="crown" pos="vvn" reg="crowned" xml:id="a59314-010-b-2410">crown'd</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-010-b-2420">with</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-2430">the</w> <w lemma="four" pos="crd" reg="four" xml:id="a59314-010-b-2440">four</w> <w lemma="imperial" pos="j" reg="imperial" xml:id="a59314-010-b-2450">imperial</w> <w lemma="crown" pos="n2" reg="crowns" xml:id="a59314-010-b-2460">crowns</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-010-b-2470">of</w> <hi xml:id="a59314-e2870"> <w lemma="england" pos="n1-nn" reg="england" xml:id="a59314-010-b-2480">england</w> <pc xml:id="a59314-010-b-2490">,</pc> <w lemma="scotland" pos="n1-nn" reg="scotland" xml:id="a59314-010-b-2500">scotland</w> <pc xml:id="a59314-010-b-2510">,</pc> <w lemma="france" pos="n1-nn" reg="france" xml:id="a59314-010-b-2520">france</w> </hi> <pc xml:id="a59314-010-b-2530" rendition="#follows-hi">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-010-b-2540">and</w> <w lemma="ireland" pos="n1-nn" reg="ireland" xml:id="a59314-010-b-2550" rendition="#hi">ireland</w> <pc unit="sentence" xml:id="a59314-010-b-2560">.</pc> </p> <div type="poetic_speech" xml:id="a59314-e2890"> <head xml:id="a59314-e2900"> <w lemma="honour" pos="n1g" reg="honour's" xml:id="a59314-010-b-2570">honour's</w> <w lemma="speech" pos="n1" reg="speech" xml:id="a59314-010-b-2580">speech</w> <pc unit="sentence" xml:id="a59314-010-b-2590">.</pc> </head> <l xml:id="a59314-e2910"> <w lemma="while" pos="cs" reg="whilst" xml:id="a59314-010-b-2600">whilst</w> <w lemma="my" pos="po" reg="my" xml:id="a59314-010-b-2610">my</w> <w lemma="best" pos="j-s" reg="best" xml:id="a59314-010-b-2620">best</w> <w lemma="wreath" pos="n1" reg="wreath" xml:id="a59314-010-b-2630">wreath</w> <w lemma="deck" pos="vvz" reg="decks" xml:id="a59314-010-b-2640">decks</w> <w lemma="those" pos="d" reg="those" xml:id="a59314-010-b-2650">those</w> <w lemma="deserve" pos="j_vg" reg="deserving" xml:id="a59314-010-b-2660">deserving</w> <w lemma="brow" pos="n2" reg="brows" xml:id="a59314-010-b-2670">brows</w> <pc xml:id="a59314-010-b-2680">,</pc> </l> <l xml:id="a59314-e2920"> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-010-b-2690">to</w> <w lemma="her" pos="po" reg="her" xml:id="a59314-010-b-2700">her</w> <w lemma="love" pos="j_vn" reg="loved" xml:id="a59314-010-b-2710">lov'd</w> <w lemma="lord" pos="n1" reg="lord" xml:id="a59314-010-b-2720">lord</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-2730">the</w> <w lemma="please" pos="vvn" reg="pleased" xml:id="a59314-010-b-2740">pleas'd</w> <w lemma="augusta" pos="n1-nn" reg="augusta" xml:id="a59314-010-b-2750" rendition="#hi">augusta</w> <w lemma="bow" pos="vvz" reg="bows" xml:id="a59314-010-b-2760">bows</w> <pc xml:id="a59314-010-b-2770">:</pc> </l> <l xml:id="a59314-e2940"> <w lemma="augusta" pos="n1-nn" reg="augusta" xml:id="a59314-010-b-2780" rendition="#hi">augusta</w> <pc xml:id="a59314-010-b-2790">,</pc> <w lemma="who" pos="crq-r" reg="who" xml:id="a59314-010-b-2800">who</w> <w lemma="your" pos="po" reg="your" xml:id="a59314-010-b-2810">your</w> <w lemma="humble" pos="j" reg="humble" xml:id="a59314-010-b-2820">humble</w> <w lemma="suppliant" pos="j" reg="suppliant" xml:id="a59314-010-b-2830">suppliant</w> <pc xml:id="a59314-010-b-2840">,</pc> <w lemma="call" pos="vvz" reg="calls" xml:id="a59314-010-b-2850">calls</w> </l> <l xml:id="a59314-e2960"> <w lemma="once" pos="acp-av" reg="once" xml:id="a59314-010-b-2860">once</w> <w lemma="more" pos="av-c_d" reg="more" xml:id="a59314-010-b-2870">more</w> <w lemma="for" pos="acp-p" reg="for" xml:id="a59314-010-b-2880">for</w> <w lemma="her" pos="po" reg="her" xml:id="a59314-010-b-2890">her</w> <w lemma="old" pos="j" reg="old" xml:id="a59314-010-b-2900">old</w> <w lemma="hospitable" pos="j" reg="hospitable" xml:id="a59314-010-b-2910">hospitable</w> <w lemma="wall" pos="n2" reg="walls" xml:id="a59314-010-b-2920">walls</w> <pc xml:id="a59314-010-b-2930">:</pc> </l> <l xml:id="a59314-e2970"> <w lemma="she" pos="pns" reg="she" xml:id="a59314-010-b-2940">she</w> <w lemma="want" pos="vvz" reg="wants" xml:id="a59314-010-b-2950">wants</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-010-b-2960">to</w> <w lemma="see" pos="vvi" reg="see" xml:id="a59314-010-b-2970">see</w> <w lemma="her" pos="po" reg="her" xml:id="a59314-010-b-2980">her</w> <w lemma="ancient" pos="j" reg="ancient" xml:id="a59314-010-b-2990">ancient</w> <w lemma="greatness" pos="n1" reg="greatness" xml:id="a59314-010-b-3000">greatness</w> <w lemma="reign" pos="vvi" reg="reign" xml:id="a59314-010-b-3010">raign</w> <pc xml:id="a59314-010-b-3020">,</pc> </l> <l xml:id="a59314-e2980"> <w lemma="when" pos="crq-cs" reg="when" xml:id="a59314-010-b-3030">when</w> <w lemma="her" pos="po" reg="her" xml:id="a59314-010-b-3040">her</w> <w lemma="proud" pos="j" reg="proud" xml:id="a59314-010-b-3050">proud</w> <w lemma="chair" pos="n1" reg="chair" xml:id="a59314-010-b-3060">chair</w> <w lemma="do" pos="vvd" reg="did" xml:id="a59314-010-b-3070">did</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-010-b-3080">all</w> <w lemma="that" pos="d" reg="that" xml:id="a59314-010-b-3090">that</w> <w lemma="state" pos="n1" reg="state" xml:id="a59314-010-b-3100">state</w> <w lemma="maintain" pos="vvi" reg="maintain" xml:id="a59314-010-b-3110">maintain</w> <pc xml:id="a59314-010-b-3120">;</pc> </l> <l xml:id="a59314-e2990"> <w lemma="that" pos="cs" reg="that" xml:id="a59314-010-b-3130">that</w> <w lemma="visit" pos="vvg" reg="visiting" xml:id="a59314-010-b-3140">visiting</w> <w lemma="prince" pos="n2" reg="princes" xml:id="a59314-010-b-3150">princes</w> <w lemma="fill" pos="vvn" reg="filled" xml:id="a59314-010-b-3160">fill'd</w> <w lemma="her" pos="po" reg="her" xml:id="a59314-010-b-3170">her</w> <w lemma="praetor" pos="n1g" reg="praetor's" xml:id="a59314-010-b-3180">praetor's</w> <w lemma="train" pos="n1" reg="train" xml:id="a59314-010-b-3190">train</w> <pc unit="sentence" xml:id="a59314-010-b-3200">.</pc> </l> <l xml:id="a59314-e3000"> <w lemma="why" pos="crq-q" reg="why" xml:id="a59314-010-b-3210">why</w> <w lemma="do" pos="vvb" reg="do" xml:id="a59314-010-b-3220">do</w> <w lemma="i" pos="pns" reg="i" xml:id="a59314-010-b-3230">i</w> <w lemma="court" pos="vvi" reg="court" xml:id="a59314-010-b-3240">court</w> <w lemma="you" pos="pn" reg="you" xml:id="a59314-010-b-3250">you</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-010-b-3260">to</w> <w lemma="perform" pos="vvi" reg="perform" xml:id="a59314-010-b-3270">perform</w> <w lemma="that" pos="d" reg="that" xml:id="a59314-010-b-3280">that</w> <w lemma="task" pos="n1" reg="task" xml:id="a59314-010-b-3290">task</w> <pc xml:id="a59314-010-b-3300">,</pc> </l> <l xml:id="a59314-e3010"> <w lemma="when" pos="crq-cs" reg="when" xml:id="a59314-010-b-3310">when</w> <w lemma="that" pos="d" reg="that" xml:id="a59314-010-b-3320" type="contract1">that</w> <w xml:id="a59314-010-b-3320c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="already" pos="av" reg="already" xml:id="a59314-010-b-3330">already</w> <w lemma="grant" pos="vvn" reg="granted" xml:id="a59314-010-b-3340">granted</w> <w lemma="ere" pos="acp-cs" reg="ever" xml:id="a59314-010-b-3350">e're</w> <w lemma="i" pos="pns" reg="i" xml:id="a59314-010-b-3360">i</w> <w lemma="ask" pos="vvb" reg="ask" xml:id="a59314-010-b-3370">ask</w> <pc unit="sentence" xml:id="a59314-010-b-3380">?</pc> </l> <l xml:id="a59314-e3020"> <w lemma="doubt" pos="vvb" reg="doubt" xml:id="a59314-010-b-3390">doubt</w> <w lemma="not" pos="xx" reg="not" xml:id="a59314-010-b-3400">not</w> <w lemma="her" pos="po" reg="her" xml:id="a59314-010-b-3410">her</w> <w lemma="ancient" pos="j" reg="ancient" xml:id="a59314-010-b-3420">ancient</w> <w lemma="grandeur" pos="n1" reg="grandeur" xml:id="a59314-010-b-3430">grandeur</w> <w lemma="you" pos="pn" reg="you" xml:id="a59314-010-b-3440" type="contract1">you</w> <w xml:id="a59314-010-b-3440c" type="contract2" lemma="will" pos="vmb" reg="'ll" join="left">'ll</w> <w lemma="restore" pos="vvi" reg="restore" xml:id="a59314-010-b-3450">restore</w> <pc xml:id="a59314-010-b-3460">,</pc> </l> <l xml:id="a59314-e3030"> <w lemma="you" pos="pn" reg="you" xml:id="a59314-010-b-3470" type="contract1">you</w> <w xml:id="a59314-010-b-3470c" type="contract2" lemma="will" pos="vmb" reg="'ll" join="left">'ll</w> <w lemma="be" pos="vvi" reg="be" xml:id="a59314-010-b-3480">be</w> <w lemma="yourself" pos="px" reg="yourself" xml:id="a59314-010-b-3490">your self</w> <pc xml:id="a59314-010-b-3510">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-010-b-3520">and</w> <w lemma="she" pos="pns" reg="she" xml:id="a59314-010-b-3530">she</w> <w lemma="needs" pos="av" reg="needs" xml:id="a59314-010-b-3540">needs</w> <w lemma="ask" pos="vvb" reg="ask" xml:id="a59314-010-b-3550">ask</w> <w lemma="no" pos="av-x_d" reg="no" xml:id="a59314-010-b-3560">no</w> <w lemma="more" pos="av-c_d" reg="more" xml:id="a59314-010-b-3570">more</w> <pc unit="sentence" xml:id="a59314-010-b-3580">.</pc> </l> </div> </div> <div type="account" xml:id="a59314-e3040"> <p xml:id="a59314-e3050"> <w lemma="his" pos="po" reg="his" xml:id="a59314-010-b-3590">his</w> <w lemma="lordship" pos="n1" reg="lordship" xml:id="a59314-010-b-3600">lordship</w> <w lemma="here" pos="av" reg="here" xml:id="a59314-010-b-3610">here</w> <w lemma="move" pos="vvz" reg="moves" xml:id="a59314-010-b-3620">moves</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-010-b-3630">to</w> <w lemma="guildhall" pos="n1-nn" reg="guildhall" xml:id="a59314-010-b-3640" rendition="#hi">guild-hall</w> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-010-b-3650">to</w> <w lemma="dinner" pos="n1" reg="dinner" xml:id="a59314-010-b-3660">dinner</w> <pc xml:id="a59314-010-b-3670">,</pc> <w lemma="be" pos="vvg" reg="being" xml:id="a59314-010-b-3680">being</w> <w lemma="grace" pos="vvn" reg="graced" xml:id="a59314-010-b-3690">graced</w> <w lemma="by" pos="acp-p" reg="by" xml:id="a59314-010-b-3700">by</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-3710">the</w> <w lemma="lord" pos="n2" reg="lords" xml:id="a59314-010-b-3720">lords</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-010-b-3730">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-3740">the</w> <w lemma="council" pos="n1" reg="council" xml:id="a59314-010-b-3750">council</w> <pc xml:id="a59314-010-b-3760">,</pc> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-3770">the</w> <w lemma="judge" pos="n2" reg="judges" xml:id="a59314-010-b-3780">judges</w> <pc xml:id="a59314-010-b-3790">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-010-b-3800">and</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-3810">the</w> <w lemma="chief" pos="j" reg="chief" xml:id="a59314-010-b-3820">chief</w> <w lemma="nobility" pos="n1" reg="nobility" xml:id="a59314-010-b-3830">nobility</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-010-b-3840">of</w> <w lemma="england" pos="n1-nn" reg="england" xml:id="a59314-010-b-3850" rendition="#hi">england</w> <pc xml:id="a59314-010-b-3860">,</pc> <w lemma="his" pos="po" reg="his" xml:id="a59314-010-b-3870">his</w> <w lemma="honourable" pos="j" reg="honourable" xml:id="a59314-010-b-3880">honourable</w> <w lemma="guest" pos="n2" reg="guests" xml:id="a59314-010-b-3890">guests</w> <pc xml:id="a59314-010-b-3900">;</pc> <w lemma="where" pos="crq-cs" reg="where" xml:id="a59314-010-b-3910">where</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-3920">the</w> <w lemma="solemnity" pos="n1" reg="solemnity" xml:id="a59314-010-b-3930">solemnity</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-010-b-3940">of</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-3950">the</w> <w lemma="day" pos="n1" reg="day" xml:id="a59314-010-b-3960">day</w> <w lemma="be" pos="vvz" reg="is" xml:id="a59314-010-b-3970">is</w> <w lemma="conclude" pos="vvn" reg="concluded" xml:id="a59314-010-b-3980">concluded</w> <w lemma="with" pos="acp-p" reg="with" xml:id="a59314-010-b-3990">with</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-010-b-4000">all</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-010-b-4010">the</w> <w lemma="festival" pos="n1" reg="festival" xml:id="a59314-010-b-4020">festival</w> <w lemma="magnificence" pos="n1" reg="magnificence" xml:id="a59314-010-b-4030">magnificence</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-010-b-4040">and</w> <w lemma="splendour" pos="n1" reg="splendour" xml:id="a59314-010-b-4050">splendor</w> <w lemma="suitable" pos="j" reg="suitable" xml:id="a59314-010-b-4060">suitable</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-010-b-4070">to</w> <w lemma="so" pos="av" reg="so" xml:id="a59314-010-b-4080">so</w> <w lemma="most" pos="av-s_d" reg="most" xml:id="a59314-010-b-4090">most</w> <w lemma="noble" pos="j" reg="noble" xml:id="a59314-010-b-4100">noble</w> <w lemma="a" pos="d" reg="an" xml:id="a59314-010-b-4110">an</w> <w lemma="entertainment" pos="n1" reg="entertainment" xml:id="a59314-010-b-4120">entertainment</w> <pc unit="sentence" xml:id="a59314-010-b-4130">.</pc> </p> </div> <div type="song" xml:id="a59314-e3080"> <pb facs="tcp:50750:11" n="6" xml:id="a59314-011-a"/> <head xml:id="a59314-e3090"> <w lemma="song" pos="n1" reg="song" xml:id="a59314-011-a-0010">song</w> <pc unit="sentence" xml:id="a59314-011-a-0020">.</pc> </head> <lg xml:id="a59314-e3100"> <l xml:id="a59314-e3110"> <hi xml:id="a59314-e3120"> <w lemma="to" pos="acp-p" reg="to" xml:id="a59314-011-a-0030">to</w> <w lemma="britain" pos="n1g-nn" reg="britain's" xml:id="a59314-011-a-0040">britain's</w> </hi> <w lemma="dread" pos="j" reg="dread" xml:id="a59314-011-a-0050">dread</w> <w lemma="caesar" pos="n1-nn" reg="caesar" xml:id="a59314-011-a-0060" rendition="#hi">caesar</w> <pc xml:id="a59314-011-a-0070">,</pc> <w lemma="we" pos="pns" reg="we" xml:id="a59314-011-a-0080" type="contract1">we</w> <w xml:id="a59314-011-a-0080c" type="contract2" lemma="will" pos="vmb" reg="'ll" join="left">'ll</w> <w lemma="tune" pos="vvi" reg="tune" xml:id="a59314-011-a-0090">tune</w> <w lemma="up" pos="acp-av" reg="up" xml:id="a59314-011-a-0100">up</w> <w lemma="our" pos="po" reg="our" xml:id="a59314-011-a-0110">our</w> <w lemma="joy" pos="n1" reg="joy" xml:id="a59314-011-a-0120">joy</w> <pc xml:id="a59314-011-a-0130">:</pc> </l> <l xml:id="a59314-e3140"> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-011-a-0140">to</w> <w lemma="caesar" pos="n1-nn" reg="caesar" xml:id="a59314-011-a-0150" rendition="#hi">caesar</w> <pc xml:id="a59314-011-a-0160">,</pc> <w lemma="and" pos="cc" reg="and" xml:id="a59314-011-a-0170">and</w> <w lemma="caesar" pos="n1g-nn" reg="caesar's" xml:id="a59314-011-a-0180" rendition="#hi">caesar's</w> <w lemma="great" pos="j" reg="great" xml:id="a59314-011-a-0190">great</w> <w lemma="city-viceroy" pos="n1" reg="city-viceroy" xml:id="a59314-011-a-0200" rendition="#hi">city-viceroy</w> <pc xml:id="a59314-011-a-0210">:</pc> </l> <l xml:id="a59314-e3180"> <w lemma="it" pos="pn" reg="'t" xml:id="a59314-011-a-0220" type="contract1">t</w> <w xml:id="a59314-011-a-0220c" type="contract2" lemma="be" pos="vvz" reg="is" join="left">is</w> <w lemma="caesar" pos="n1-nn" reg="caesar" xml:id="a59314-011-a-0230" rendition="#hi">caesar</w> <w lemma="have" pos="vvz" reg="has" xml:id="a59314-011-a-0240">has</w> <w lemma="lend" pos="vvn" reg="lent" xml:id="a59314-011-a-0250">lent</w> <w lemma="he" pos="pno" reg="him" xml:id="a59314-011-a-0260">him</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-011-a-0270">the</w> <w lemma="scale" pos="n2" reg="scales" xml:id="a59314-011-a-0280" rendition="#hi">scales</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-011-a-0290">and</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-011-a-0300">the</w> <w lemma="sword" pos="n1" reg="sword" xml:id="a59314-011-a-0310" rendition="#hi">sword</w> <pc xml:id="a59314-011-a-0320">,</pc> </l> <l xml:id="a59314-e3220"> <w lemma="and" pos="cc" reg="and" xml:id="a59314-011-a-0330">and</w> <w lemma="augusta" pos="n1-nn" reg="augusta" xml:id="a59314-011-a-0340" rendition="#hi">augusta</w> <w lemma="salute" pos="vvz" reg="salutes" xml:id="a59314-011-a-0350">salutes</w> <w lemma="he" pos="pno" reg="him" xml:id="a59314-011-a-0360">him</w> <w lemma="her" pos="po" reg="her" xml:id="a59314-011-a-0370">her</w> <w lemma="guardian" pos="n1" reg="guardian" xml:id="a59314-011-a-0380">guardian</w> <w lemma="lord" pos="n1" reg="lord" xml:id="a59314-011-a-0390">lord.</w> </l> <l xml:id="a59314-e3240"> <w lemma="while" pos="cs" reg="whilst" xml:id="a59314-011-a-0400">whilst</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-011-a-0410">the</w> <w lemma="world" pos="n1" reg="world" xml:id="a59314-011-a-0420">world</w> <w lemma="all" pos="d" reg="all" xml:id="a59314-011-a-0430">all</w> <w lemma="around" pos="acp-av" reg="around" xml:id="a59314-011-a-0440">around</w> <w lemma="she" pos="pno" reg="her" xml:id="a59314-011-a-0450">her</w> <pc xml:id="a59314-011-a-0460">,</pc> </l> <l xml:id="a59314-e3250"> <w lemma="betwixt" pos="acp-p" reg="betwixt" xml:id="a59314-011-a-0470">'twixt</w> <w lemma="envy" pos="n1" reg="envy" xml:id="a59314-011-a-0480">envy</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-011-a-0490">and</w> <w lemma="wonder" pos="n1" reg="wonder" xml:id="a59314-011-a-0500">wonder</w> <pc xml:id="a59314-011-a-0510">,</pc> </l> <l xml:id="a59314-e3260"> <w lemma="shall" pos="vmb" reg="shall" xml:id="a59314-011-a-0520">shall</w> <w lemma="see" pos="vvi" reg="see" xml:id="a59314-011-a-0530">see</w> <w lemma="her" pos="po" reg="her" xml:id="a59314-011-a-0540">her</w> <w lemma="proud" pos="j" reg="proud" xml:id="a59314-011-a-0550">proud</w> <w lemma="chair" pos="n1" reg="chair" xml:id="a59314-011-a-0560" rendition="#hi">chair</w> <w lemma="like" pos="acp-p" reg="like" xml:id="a59314-011-a-0570">like</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-011-a-0580">the</w> <w lemma="throne" pos="n1" reg="throne" xml:id="a59314-011-a-0590" rendition="#hi">throne</w> <w lemma="shine" pos="vvi" reg="shine" xml:id="a59314-011-a-0600">shine</w> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-011-a-0610">in</w> <w lemma="gold." pos="n-ab" reg="gold." xml:id="a59314-011-a-0620" rendition="#hi">gold.</w> <pc unit="sentence" xml:id="a59314-011-a-0630"/> </l> </lg> <lg xml:id="a59314-e3300"> <l xml:id="a59314-e3310"> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-011-a-0640">of</w> <w lemma="war" pos="n1" reg="war" xml:id="a59314-011-a-0650" rendition="#hi">war</w> <w lemma="he" pos="pns" reg="he" xml:id="a59314-011-a-0660">he</w> <w lemma="have" pos="vvz" reg="has" xml:id="a59314-011-a-0670">has</w> <w lemma="end" pos="vvn" reg="ended" xml:id="a59314-011-a-0680">ended</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-011-a-0690">the</w> <w lemma="toil" pos="n1" reg="toil" xml:id="a59314-011-a-0700">toil</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-011-a-0710">and</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-011-a-0720">the</w> <w lemma="pain" pos="n1" reg="pain" xml:id="a59314-011-a-0730">pain</w> <pc xml:id="a59314-011-a-0740">;</pc> </l> <l xml:id="a59314-e3330"> <w lemma="and" pos="cc" reg="and" xml:id="a59314-011-a-0750">and</w> <hi xml:id="a59314-e3340"/> <w lemma="william" pos="n1g-nn" reg="william's" xml:id="a59314-011-a-0760" rendition="hi-before-apostr">william's</w> <w lemma="work" pos="n1" reg="work" xml:id="a59314-011-a-0780">work</w> <w lemma="now" pos="av" reg="now" xml:id="a59314-011-a-0790">now</w> <w lemma="be" pos="vvz" reg="is" xml:id="a59314-011-a-0800">is</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-011-a-0810">to</w> <w lemma="smile" pos="vvb" reg="smile" xml:id="a59314-011-a-0820">smile</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-011-a-0830">and</w> <w lemma="to" pos="acp-cs" reg="to" xml:id="a59314-011-a-0840">to</w> <w lemma="reign" pos="vvi" reg="reign" xml:id="a59314-011-a-0850">raign</w> <pc unit="sentence" xml:id="a59314-011-a-0860">.</pc> </l> <l xml:id="a59314-e3350"> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-011-a-0870">in</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-011-a-0880">the</w> <w lemma="soft" pos="j" reg="soft" xml:id="a59314-011-a-0890">soft</w> <w lemma="sweet" pos="n2_j" reg="sweets" xml:id="a59314-011-a-0900">sweets</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-011-a-0910">of</w> <w lemma="peace" pos="n1" reg="peace" xml:id="a59314-011-a-0920" rendition="#hi">peace</w> <pc xml:id="a59314-011-a-0930">,</pc> <w lemma="in" pos="acp-p" reg="in" xml:id="a59314-011-a-0940">in</w> <w lemma="one" pos="crd" reg="one" xml:id="a59314-011-a-0950">one</w> <w lemma="olive" pos="n1" reg="olive" xml:id="a59314-011-a-0960">olive</w> <w lemma="bower" pos="n1" reg="bower" xml:id="a59314-011-a-0970">bow'r</w> <pc xml:id="a59314-011-a-0980">,</pc> </l> <l xml:id="a59314-e3370"> <w lemma="the" pos="d" reg="the" xml:id="a59314-011-a-0990">the</w> <w lemma="crown" pos="n1" reg="crown" xml:id="a59314-011-a-1000" rendition="#hi">crown</w> <w lemma="and" pos="cc" reg="and" xml:id="a59314-011-a-1010">and</w> <w lemma="the" pos="d" reg="the" xml:id="a59314-011-a-1020">the</w> <w lemma="chair" pos="n1" reg="chair" xml:id="a59314-011-a-1030" rendition="#hi">chair</w> <pc xml:id="a59314-011-a-1040">,</pc> <w lemma="the" pos="d" reg="the" xml:id="a59314-011-a-1050">the</w> <w lemma="whole" pos="j" reg="whole" xml:id="a59314-011-a-1060">whole</w> <w lemma="sceptre" pos="n1" reg="sceptre" xml:id="a59314-011-a-1070">scepter</w> <w lemma="of" pos="acp-p" reg="of" xml:id="a59314-011-a-1080">of</w> <w lemma="power" pos="n1" reg="power" xml:id="a59314-011-a-1090">pow'r</w> <pc 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(eebo-tcp ; phase 1, no. a53671) transcribed from: (early english books online ; image set 59624) images scanned from microfilm: (early english books, 1641-1700 ; 644:21) a brief instruction in the worship of god, and discipline of the churches of the new testament, by way of question and answer with an explication and confirmation of those answers. owen, john, 1616-1683. [2], 228 p. s.n.], [london : 1667. attributed to john owen. cf. mcalpin coll. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng worship. 2005-02 tcp assigned for keying and markup 2005-03 spi global keyed and coded from proquest page images 2005-04 emma (leeson) huber sampled and proofread 2005-04 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a brief instruction in the worship of god , and discipline of the churches of the new testament , by way of question and answer ; with an explication and confirmation of those answers . printed , 1667. a short catechism : with an explication upon the same . q. 1. what doth god require of us in our dependance on him , that he may be glorified by us , and we accepted with him ? answ. that we ( a ) worship him ( b ) in and by the wayes of his own appointment . ( a ) matth. 4.10 . rev. 14.7 . deut. 6.13 . chap. 10.20 . ( b ) lev. 10.1 , 2 , 3. exod. 24.3 . gen. 18.19 . joshua 23.6 , 8. zach. 14.16 . explication . by the worship of god inquired after , not that which is naturall on morall , which is required in the first commandment is intended . such is our faith and confidence in him , our fear of him , our subjection of soul and conscience unto him , as the great soveraign lord , first cause , last end , judge and rewarder of all men ; the law whereof was originally written in the heart of man , and hath been variously improved and directed by new revelations and institutions . and this worship is called naturall , upon a double account . first , because it depends on the nature of god , a due perception and understanding whereof , makes all this worship indispensibly necessary : for none can know god , but it is his duty to glorifie him as god , that is , to believe in him , love him , trust him , and call upon him , which all are therefore cursed that do not , psalm 79.6 . 2 thes. 1.8 . and secondly , because it was in the principle of it concreated with the nature of man , as that which suited , directed , and enabled him to answer the law of his creation , requiring this obedience of him in his dependance on god. and this worship is invariable : but it concerneth those outward wayes and means whereby god hath appointed that faith , and love , and fear of him to be exercised and expressed unto his glory . and this kind of worship ▪ though it depend not upon the nature of god , but upon his free and arbitrary disposal , and so was of old liable unto alterations ; yet god did ever strictly require in the several states and conditions that his church hath gone through in the world. and this is that , which most commonly in the scripture is called by the name of the worship of god ; as that whereby all the acceptable actings of the souls of men towards him are expressed , and the only way of owning and acknowledging him in the world , as also of entertaining a visible intercourse with him . this therefore he calls for , and requires indispensibly of all that draw nigh to him , and that because he is the lord our god , rev. 14.6 , 7. mat. 4.10 . deut. 10.12 , 13. for his observance hereof , doth he so approve of abraham , gen. 18.19 . and sets it down as an everlasting law unto all others , that in a holy observation thereof , he will be sanctified in all that draw nigh unto him , lev. 10. 1 , 2 , 3. his commands also concerning it , are multiplyed in the scripture , with the approbation of all those that attend unto them . we may not think to find acceptance with god , or to inherit the promises , if supposing our selves to adhere unto him in worship internall and naturall , we neglect that which is externall and of his free appointment : for besides , that we renounce thereby our inward dependance on him also , in not observing his commands , as adam did in transgressing an institution , we become wholly useless unto all the ends of his glory in the world , which is not the way to come to an enjoyment of him . neither , do we only express and profess our inward morall naturall worship of god hereby , by which means it becomes the principall way and instrument of faith and trust exerting themselves in our obedience , but also it is a most effectual help and assistance unto the principle of that natural worship , strengthening the habit of it , and exciting it unto all sutable actings , unto its increase and growth . qu. 2. by what means do we come to know that god will thus be worshipped ? answ. that god is to be worshipped , and that according to his own will and appointment , is a ( a ) principall branch of the law of our creation , written in our hearts ; the ( b ) sense whereof is renewed in the second commandment ; but the wayes and means of that worship , depend meerly on gods ( c ) soveraign pleasure and institution . ( a ) rom. 1.21 . chap. 2.14 , 15. acts 15.16 , 17. acts 17.23 , 24 , 25 , 26 , 27 , 28 , 29. verses . ( b ) exodus 20.4 , 5 , 6 , ( c ) jer. 7.31 . exod. 25.40 . heb. 3.1 , 2 , 3 , 4 , 5 , 6. john 1.18 . explication . these two things all men see by nature . first , that god , however they mistook in their apprehensions of him , would be and was to be worshipped with some outward solemn worship . so that although some are reported to have even cast off all knowledge and sense of a divine being , yet never any were heard of , that came to an acknowledgement of any god , true or false , but they all consented , that he was constantly and solemnly to be worshipped . and that not only by individuall persons , but by societies together , that so they might own and honour him whom they took for their god. and thus far outward worship is required in the first commandment ; namely , that the inward be exercised and expressed . when we take god for our god , we take him to worship him , deut. 10.12 , 13. other thoughts , namely of inward worship , without outward expression at all , or any time , or in any way , are but a covert unto atheism . and , secondly , this also they are lead to an apprehension of , by the same light whereby they are a law unto themselves , rom. 2.14 . that god would be worshipped in the way , and by the means that he himself appointed and approved , whence none among the heathen themselves undertook to appoint wayes and ceromonies of worship , but still they pretended to derive the knowledge of them from the gods themselves , of whom they reckoned that every one would be worshipped in his own way . and because notwitstanding this pretence , being left of god , and deluded of satan , they did invent false and foolish wayes of worship , not only not appointed of god , but such as were unsuited unto those inbred notions which they had of his nature and excellencie● , the apostle convinces and disproves them , as men acting against the light of nature , and principles of reason , rom. 1.21 . they might have seen , that , in their idolatry they answered not their own inbred conceptions of the divine power and godhead , so as to glorifie him as god. and in the like manner doth he argue at large , acts 17.23 . but beyond this , the inbred light of nature could not conduct any of the sons of men ▪ this alone is contained in the first precept , that god was to be worshipped they knew , and that he was to be worshipped by wayes and means of his own appointment they knew ; but what those wayes and means were , they knew not . these alwayes depended on gods soveraign will and pleasure , and he made them known to whom he pleased , psalm 147.19 , 20. and although some of the wayes which he doth appoint , may seem to have a great compliance in them unto the light of nature , yet in his worship he accepts them not on that account ; but meerly on that of his own institution ; and this as he hath declared his will about in the second commandment ; so he hath severely forbidden the addition of our own inventions unto what he hath appointed : sending us for instruction unto him alone , whom he hath endowed with soveraign authority to reveal his will , and ordain his worship , john 1.18 . matth. 17.5 . 1 chron. 16.13 . qu. 3. how then are these wayes and means of the worship of god made known unto us ? answ. in and by the written word only ; which contains a full and perfect revelation of the will of god ; as to his whole worship , and all the concernments of it : john 5.39 . isa. 8.20 . luke 16.19 . 2 tim. 3.15 , 16 , 17. 1 pet. 1.19 . deut. 4.2 . chap. 12.32 . joshua 1.7 . prov. 30.6 . rev. 22.20 . isaiah 29.13 . explication . the end wherefore god granted his word unto the church , was , that thereby it might be instructed in his mind and will , as to what concerns the worship and obedience that he requireth of us , and which is accepted with him . this the whole scripture it self every where declares and speaks out unto all that do receive it ; as 2 tim. 3.15 , 16 , 17. with the residue of the testimonies above recited do declare . it supposeth , it declareth , that of our selves we are ignorant how god is , how he ought to be worshipped , isa. 8.20 . moreover it manifests him to be a jealous god , exercising that holy property of his nature in an especial manner about his worship ; rejecting and despising every thing that is not according to his will , that is not of his institution , exod. 20.4 , 5. that we may know what is so , he hath made a revelation of his mind and will in his written word , that is , the scripture ; and to the end that we might expect instruction from thence alone in his worship , and act therein accordingly . first , he sends us and directs us thereunto , expresly for that purpose , isa. 8.28 . luke 16.19 . john 5.39 . and not once intimates in the least , any other way or means of instruction unto the end . secondly , he frequently affirms , that it is sufficient , able , and perfect to guide us therein , 2 tim. 3.15 , 16 , 17. 1 pet. 1.19 . psalm 19.7 , 8 , 9. and whereas he hath expresly given it unto us for that end , if there be any want or defect therein , it must arise from hence , that either god would not , or could not give unto us a perfect revelation of his will ; neither of which can be imagined . thirdly , he hath commanded us to observe all whatsoever he hath appointed therein , and not to make any addition thereunto , joshua 1.7 . deut. 4.2 . chap. 12.32 . prov. 30.6 . revel . 22.20 . and , fourthly , peculiarly interdicted us the use of any such things , as are of the institution or appointment of men , isa. 29.13 , 14. so that from the scriptures alone , are we to learn what is accepted with god in his worship . qu. 4. have these wayes and means been alwayes the same from the beginning ? answ. no! but god hath altered and changed them at sundry reasons , according to the counsell of his own will , so as he saw necessary for his own glory , and the edification of his church . see gen. 2.16 , 17. gen. 17.10 , 11. exod. 12.3 , 4 , 5. exod. 20. chap. 25.9 . heb. 1.1 . heb. 9.10 , 11 , 12. explication . the externall worship whereof we speak , being as was shewed before , not naturall or moral , arising necessarily from the dependance of the rationall creature on god , as its first cause , chiefest good , last end , and soveraign lord , but proceeding from the meer will and pleasure of god , determining how he will be honoured and glorified in the world , was alwayes alterable by him , by whom it was appointed . and whereas ever since the entrance of sin into the world , god had alwayes respect unto the promise of the lord christ , and his mediation , in whom alone he will be glorified , and faith in whom he aimed to begin and increase in all his worship , he hath suited his institutions of the means thereof , to that dispensation of light and knowledge of him , which he was pleased at any time to grant . thus immediately after the giving of the promise , he appointed sacrifices for the great means of his worship ; as to glorifie himself expresly by mens off ring unto him of the principal good things which he had given them , so to instruct them in the faith , and confirm them in the expectation of the great sacrifice for sin that was to be offered by the promised seed , gen. 4.3 , 4. heb. 11.4 . these were the first instituted worship of god in the world after the entrance of sin . hereunto he nextly added circumcision , as an express sign of the covenant , with the grace of it , which he called abraham and his seed unto by jesus christ , gen. 17.10 , 11. and to the same general end and purpose , he afterwards superadded the passeover with its attendant institutions , exod. 12.23 , 24. and then the whole law of institutions contained in ordinances , by the ministery of angels on mount sinai , exod 20. so by sundry degrees , he built up that fabrick of his outward worship , which was suited in his infinite wisdom , unto his own glory , and the edification of his church , untill the exhibition of the promised seed , or the coming of christ in the flesh , and the accomplishment of the work of his mediation , heb. 1.1 . for unto that season were those ordinances to serve , and no longer , heb. 9.10 , 11 , 12. and then were they removed by the same authority whereby they were instituted and appointed , col. 2.14 , 18 , 19 , 20. so that though god would never allow , that men , upon what pretence soever should make any alteration in the worship appointed by him ▪ by adding unto it , any thing of their own , or omitting ought that he had commanded , either in matter or manner , notwithstanding that he knew that it was to abide but for a season , but commanded all men straitly to attend to the observation of it whilest it was by him continued in force , mal. 4.4 . yet he alwayes reserved unto himself the soveraign power of altering , changing , or utterly abolishing it at his own pleasure : which authority he exerted in the gospel as to all the meer institutions of the old testament . whilest they continued , he inforced them with morall reasons , as his own holiness and authority ; but those reasons prove not any of those institutions to be morall , unless they ensue upon those reasons alone , and are no where else commanded : for being once instituted and commanded , they are to be inforced with morall considerations , taken from the nature of god , and our duty , in reference unto his authority . so , saith he , thou shalt reverence my sanctuary , i am the lord , which no more proves that a morall duty , then that enjoyned upon the same foundation , levit. 11.44 . i am the lord your god , ye shall therefore sanctifie your selves , and ye shall be holy , for i am holy , neither shall ye defile your selves with any manner of creeping thing that creepeth upon the earth . not defiling our selves with the touching , or eating of creeping things , is now no morall duty , since the institution is ceased , although it be inforced by many morall considerations . qu. 5. is there any farther alteration to be expected in , or of those institutions and ordinances of worship , which are revealed and appointed in the gospel ? answ. no! the last compleat revelation of the will of god being made by the son , who is lord of all , his commands and institutions are to be observed inviolably unto the end of the world , without alteration , diminution , or addition , heb. 1.1 . chap. 10.25 , 26 , 27. matth. 28.20 . 1 cor. 11.26 . 1 tim. 6 14. explication . it was shewed before , that all the institutions of the old testament had respect unto the coming of christ in the flesh , who was the end of the law , rom. 10.4 . and thereupon they were subject to alteration or abolition upon a twofold account . first , because that which they were appointed principally to instruct the church in , and to direct it unto the expectation of , was upon his coming accomplished and fulfilled , so that their end was absolutely taken away ; and they could no more truly teach the mind and will of god : for they would still direct unto that which was to come , after it was past and accomplished . and this is that which the apostle paul so variously proves , and fully confirms in his epistle to the hebrews , especially in the 7 , 8 , 9. and 10. chapters . secondly , the lord christ during their continuance , was to come as the lord over his whole house , with more full and ample authority , then any of those , whom god had employed in the institution of his ordinances of old , were intrusted withall , heb. 1.1 , 2 , 3. he spake in former dayes by the prophets , but now by the son , whom he hath appointed heir of all , chap. 3.5 , 6. christ as a son over his own house , whose house are we . and therefore they are all to be at his disposall , to confirm or remove , as he saw reason and occasion . and this he did virtually in the sacrifice of himself , or the blood of his cross , fulfilling and finishing of them all , john 19.30 . breaking down the middle wall of partition , abolishing in his flesh the enmity , even the law of commandments contained in ordinances , blotting out the hand-writing of ordinances , he took it out of the way , nayling it to his cross , eph. 2.15 . colos . 2.14 . secondly , authoritatively , by his spirit in the apostles , and the doctrine of the gospel preached by them , acts 15.10 , 11. now therefore why tempt ye god , to put a yoak upon the neck of the disciples , which neither our fathers nor we were able to bear , but we believe that through the grace of the lord jesus christ we shall be saved , even as they , gal. 3.24 , 25. wherefore the law was our schoolmaster to bring us unto christ , that we might be justified by faith ; but after that faith is come , we are no longer render a schoolmaster , chap. 5.2 , 3 , 4. and eventually or providentially , when he caused sacrifice and offering to cease , by the prince of the people , that came with an army making desolate , to destroy both city and sanctuary , dan. 9.26 , 27. according to his prediction , mat. 24.2 . but now under the new testament , the worship that is appointed in the gospel , is founded in , and built upon what is already past and accomplished , namely the death and life of jesus christ with the sacrifice and atonement for sin made thereby , 1 cor. 11.23 , 24 , 25 , 26. which can never be again performed ; neither is there any thing else to the same purpose , either needfull or possible , heb. 10.26 . so that there is not any ground left for any new institution of worship , or any alteration in those that are already instituted . nor , secondly , can any one be expected to come from god with a greater and more full authority for the revelation of his mind , than that wherewith his only son was accompanied ; which yet must be , if any alterations were to be made in the appointments of worship that he hath instituted in the gospel . for no inferior , nor an equall authority , can abolish or alter that which is already appointed , so as to give satisfaction unto the consciences of men in obedience unto such alterations . and therefore because there arose not a prophet like unto moses under the old testament , there could be no alteration made in his institutions , but the church was bound severely to observe them all untill the coming of christ , mal. 4.4 . remember ye the law of moses my servant , which i commanded unto him in horeb , for all israel with his statutes and judgements ; and that because there arose not a prophet afterwards in israel like unto moses , whom the lord knew face to face , deut. 34.10 . and our apostle to prove the right of christ to alter the ordinances of the law , layes his foundation in manifesting that he was above the angels , heb. 1.4 . being made so much better than the angels , as he hath by inheritance obtained a more excellent name than they , and that because the law was given by the ministery of angels , chap. 2.2 . and so also that he was greater than moses , chap. 3.3 . for this man was accounted worthy of more glory than moses , in as much as he who hath builded the house , hath more honour than the house ; moses verily was faithfull in all his house , as a servant , but christ as a son over his own house : because moses was the law-giver , and the mediator between god and man in the giving of the law. now if this be the sole foundation and warrant of the alteration made of mosaical ordinances by christ , namely that he was greater and exalted above all those whose ministry was used in the dispensation of the law , unless some can be thought to be greater , and exalted in authority above the son of god , there can be no alteration expected in the institutions of the gospel . qu. 6. may not such an estate of faith and perfection in obedience be attained in this life , as wherein believers may be freed from all obligation unto the observation of gospel institutions ? answ. no! for the ordinances and institutions of the gospel being inseparably annexed unto the evangelical administration of the covenant of grace , they may not be left unobserved , disused , or omitted , whilest we are to walk before god in that covenant , without contempt of the covenant it self , as also of the wisdom and authority of jesus christ. heb. 3.3 , 4 , 5 , 6. rom. 6.3 , 4 , 5 , 6. luke 22.19 , 20. 1 cor. 11.24 , 25 , 26. heb. 10.25 . rev. 2.5 . chap. 3.3 . explication . all our faith , all our obedience in this life , what ever may be obtained , or attained unto therein , it all belongs unto our walking with god in the covenant of grace , wherein god dwells with men , and they are his people , and god himself is with them to be their god. other wayes of communion with him , of obedience unto him , of enjoyment of him on this side heaven and glory , he hath not appointed nor revealed . now this is the covenant that god hath made with his people ; that he will put his laws into their mind , and write them in their hearts , and will be to them a god , and they shall be to him a people , and he will be mercifull to their unrighteousness and their sins and their iniquities will he remember no more , heb. 8.9 , 10 , 11 , 12. and what ever men attain unto , it is by vertue of the grace of that covenant , nor is there any grace promised in the covenant to lead men in this life , or to give them up unto a state of perfection short of glory . unto this covenant , are the institutions of gospel worship annexed , and unto that administration of it which is granted unto the church upon the coming and death of christ. without a renunciation and relinquishment of that covenant , and the grace of it , these institutions cannot be omitted or deserted . if men suppose that they have attained to an estate wherein they need neither the grace of god , nor the mercy of god , nor the blood of christ , nor the spirit of christ , it is not much material● , what they think of the ordinances of worship . their pride and folly , without that mercy which is taught , promised and exhibited in those ordinances , will speedily be their ruine . besides , the lord christ is the absolute lord over his own house , heb. 3.4 , 5 , 6. and he hath given out the laws whereby he will have it guided and ruled whilest it is in this world. in and by these laws , are his ordinances of worship established : for any persons on what pretence soever , to plead an exemption from the obligation of those laws , it is nothing but to cast of the lordship and dominion of christ himself . and yet farther , to secure our obedience in this matter , he hath expresly commanded the continuance of them untill his comeing unto judgement , as in the places above quoted will appear . qu. 7. what are the chief things that we ought to aim at in our observation of the institutions of christ in the gospel ? answ. 1. to sanctifie the name of god. 2. to own and avow our professed subjection to the lord iesus christ. 3. to build up our selves in our most holy faith . and 4. to testifie and confirm our mutuall love , as we are believers .. ( 1. ) levit. 10.3 . heb. 12.28 , 29. ( 2. ) deut. 26.17 . josh. 24.22 . 2 cor. 8 , 5. ( 3. ) ephes. 4.12 , 13 , 14 , 15 , 16. jude 20. ( 4. ) 1 cor. 10.16 , 17. explication . that we may profitably and comfortably , unto the glory of god , and our own edification , be exercised in the observation of the institutions and worship of god , we are alwayes to consider what are the ends for which god hath appointed them , and commanded our attendance unto them , that so our observance of them may be the obedience of faith . for what ends soever god hath appointed them unto , for that end are they usefull and effectuall , and to no other . if we come to them for any other end , if we use them for any other purpose , or with any other design , if we look for any thing in them or by them , but what god hath appointed them to communicate unto us , we dishonour god , and deceive our own souls . this we ought diligently to enquire into , to know not only what god requires of us , but wherefore also he requires it , and what he aims at therein . some of the principall things whereof are enumerated in this answer . and it is well known how horribly many of the institutions of the gospel , have been by some , especially the papists , abused , by a neglect of the ends of god in them , and imposing new ends of their own upon them unto superstition and idolatry . grace is ascribed unto the outward observance of them , whereas all grace is of the promise , and the promise in the covenant is given only to the faith of the right observers . the elements in the sacrament of the eucharist , are turned into a god , first worshipped , and then devoured , with many the like abominations . qu. 8. how many we sanctifie the name of god in the use of gospell institutions ? answ. 1. by an holy reverence of his soveraign authority appointing of them . 2. an holy regard unto his speciall presence in them . 3. faith in his promises annexed to them . 4. delight in his will , wisdome , love and grace manifested in them . 5. constancy and perseverance in obedience unto him in their due observation . ( 1. ) levit. 10.3 . mal. 1.6 . rom. 4.11 . exod. 20.6 , 7. james 4.12 . ( 2. ) mat. 28.20 . isaiah 59.21 . exod. 29.43 , 44 , 45. ( 3. ) gen. 15.6 . heb. 4.2.6 . exod. 12.27 , 28. 2 cor. 6.16 , 17 , 18. chap. 7.1 . ( 4. ) psal. 88.1 , 2 , 4 , 10. psal. 65.4 . psal. 36.7 , 8. ( 5. ) psalm . 23.6 . psal. 27.4 . rev. 2.3 , 10. g●l . 6.9 . heb. 10.23 , 24 , 25. heb. 12.3 . explication . this is the first thing that god requireth us to attend unto , in the celebration of the ordinances of his worship ; namely , that we therein sanctifie his name , the greatest duty that we are called unto in this world . this he layes down as the generall rule of all we do herein levit. 10.3 . i will , saith he , be sanctified in them that come nigh unto me , and before all the people i will be glorified . whatever we do in his worship , we must do it that he may be sanctified , or whatever we do is an abomination to him . now the principall wayes how we may herein sanctifie the name of god are expressed . as , first , when in every ordinance , we consider his appointment of it , and submit our souls and consciences unto his authority therein which if we observe any thing in his worship but what he hath appointed , we cannot do it . not formality , not custome , not the precepts of men , not any thing but the authority and command of god , is to be respected in this obedience . this is the first thing that faith regards in divine worship ; it rests not in any thing , closeth nor with any thing , but what it discerns that god hath commanded , and therein it eyes his authority as he requireth it , mal. 1.6 . if i be a father , where is mine honour ? if i be master , where is my fear ? rom. 14.11 . as i live , saith the lord , every knee shall bow to me , and every tongue shall confess to god. reverence then unto the authority of god appointing his worship , is a principal means of sanctifying the name of god therein . this was the solemn sanction of all his institutions of old , deut. 6.4 ▪ 5 , 6 , 7. hear o israel , the lord our god is one lord , and thou shalt love the lord thy god with all thine heart , and with all thy soul , and with all thy might ; and these words which i command thee this day , shall be in thy heart , and thou shalt teach them diligently unto thy children . and the observation of them he presseth on this account , that the people might fear that glorious and dreadfull name , the lord thy god , deut. 28.58 . which name he had so often engaged in his commands , saying thou shalt do it , i am the lord. and in the new testament , our lord jesus christ proposeth his authority as the foundation of his commanding , and our observation of all the institutions of the gospel , mat. 28.18 , 19 , 20. jesus came and spake unto them saying , all power is given me in heaven and earth , go ye therefore , and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost , teaching them to observe all things whatsoever i have commanded you . and he is to be considered in all our obedience , as the great and only law-giver of his church , as the one law-giver who is able to save and to destroy , james 4.12 . the soveraign lord over his house , heb. 3.4 , 5 , 6. unto whom every knee is to bow , and every conscience to be in subjection ; and he who heareth not his voice , is to be cut off from the people of god , acts 3.23 . it shall come to pass , that every soul which will not hear that prophet , shall be destroyed from among the people . secondly , god hath frequently promised his speciall presence in and with his instituted ordinances . of old both unto the things themselves , and the places wherein they were according to his appointment to be celebrated ; those of places , being also of his speciall institution . under the new testament , all difference of , and respect unto place is taken away , john 4.21 . the hour cometh , when ye shall neither in this mountain , nor yet at jerusalem worship the father , but the hour cometh , and now is , when the true worshippers shall worship the father in spirit and in truth ; for the father seeketh such to worship him . and we are commanded in all places equally to make our prayers and supplications : but his presence is promised and continued with the due celebration of the things themselves by him appointed for his service , ma● . 28.20 . teaching them to observe all things whatsoever i have commanded you , and loe i am with you even to the end of the world : in them is the tabernacle of god with men , and he dwells among them , and they are his people , rev. 21.3 . the promise of christ being , that where two or three are assembled in his name , there he will be in midst of them , mat. 8.18 , 20. and this promised presence of god , or christ , consisteth , 1. in the power and efficacy which he by his spirit implants upon his ordinances to communicate his grace and mercy unto his church ; it being his covenant , that his spirit shall accompany his word for ever unto that purpose , isa. 59.21 . 2. in the special blessing which he gives his people in those duties , both in the acceptance of them and testifying his good will unto them . exod. 29.42 , 43 , 45. at the tabernacle of the congregation will i meet with the people , saith the lord , there will i meet with the children of israel . and the tabernacle shall be sanctified by my glory , and i will dwell amongst the children of israel , and will be their god , zech. 2.10 , 11. ezek. 20.40 , 41. i will accept you with your sweet savour , ezek. 43.27 . in both giving them intimate communion with himself by jesus christ , john 1.3 . by all these , he gives that special presence which he requires an especiall reverence and regard of faith unto , whereby his name is yet farther sanctified . 3. god hath given special promises , or promises of his speciall grace unto them that attend upon him in his worship in a due manner , and hereunto also belongs that sacred relation , which by vertue of divine institution ▪ is between the sacramentall elements , and the especial graces of the covenant which they exhibit and confirm ; and the mixing of these promises with faith , according as they are appropriated unto any particular institution , belongs also to the right sanctification of the name of god. so also , 4. doth our delight in them : now this delight in the worship of god so much commended in the scripture ▪ and proposed unto our example , consists not in any carnall self-pleasing , or satisfaction in the outward modes or manner of the performance of divine worship , but it is an holy soul-refreshing contemplation on the will wisdom , grace and condescention of god ; in that he is pleased of his own soveraign meer will and grace , so to manifest himself unto such poor sinfull creatures as we are ; so to condescend unto out weakness , so to communicate himself unto us , so to excite and draw forth our souls unto himself , and to give us such pledges of his gracious intercourse with us by jesus christ : by the contemplation of these things is the soul drawn forth to delight in god. lastly , whereas great opposition lyes oftentimes against the churches obedience unto god in this matter , and much persecution befalls it on that account , great weariness also being apt from the remainders of unbelief , carnall wisdom , indwelling sin , weakness of the flesh , in believers themselves to arise in the course thereof , and many temptations also beset them on every hand , to turn them aside from the way of truth and holiness , constancy and perseverance in the due and orderly celebration of all the ordinances of the gospel belongs unto this duty . and this perseverance respecteth both the things themselves , and the manner of their performance , both which are of the highest concernment for us diligently to attend unto . first , as to the things themselves ; herein do we principally glorifie god , and give due honour unto jesus christ , when we abide in our professed subjection unto him , and observance of his commands , against difficulties , oppositions and persecutions . this he taketh notice of , rev. 2.13 . thou holdest fast my name , and hast not denyed my faith , even in those dayes wherein antipas was my faithfull martyr , who was slain among you where satan dwelleth . and this he requireth of us indispensably if we will be his disciples , or ever hope to obtain the reward , mat. 10.38 , 39. he that taketh not his cross , and followeth after me , is not worthy of me ; and it is he who endureth unto the end , that shall be saved , matth. 24.13 . and unto them who are faithfull unto the death , and them alone doth he give the crown of life , rev. 2.10 . giving us caution not to lose those things which we have wrought , that we may receive a full reward , 2 john 8. and as to the manner of their performance , two things are to be regarded in this duty of perseverance , and the sanctification of the name of god therein . first , the inward principle of our obedience , our faith and love which are to be preserved from decay , rev ▪ 2. 4 , 5. i have somewhat against thee , because thou hast left thy first love ; remember therefore from whence thou art fallen , and repent , and do thy first works , chap. 3.3 . remember how thou hast received , and heard , and hold fast and repent . secondly , the outward manner of observance which is to be kept entire , according to the primitive institution of christ , 1 cor. 11.23 . i have received of the lord , that which also i delivered unto you , not admitting of any corruptions in it to avoid the greatest trouble , gal. 5.11 . and i brethren , if i yet preach circumcision , why do i yet suffer persecution ? qu. 9. how do we in our observation , profess our subjection unto the lord jesus christ and his gospel ? answ. in that being all of them 1. appointed by him as the head law-giver , king of his church . and 2. made by him the ensignes and tokens of his kingdom , and subjects , in their due observation principally consists that profession of him , and his name , which be so often calleth us unto , and so indispensably requireth at our hands , mat. 28.18 , 19 , 20. 1 cor. 11.23 . heb. 3.6 . heb. 12.25 . john 8.31 . chap. 13.13 . chap. 14.15 , 21 , 23. chap. 15. 14 , 17. chap. 13.35 . chap. 15.14 . luke 9.26 . rom. 10.10 . 1 john 2.3 , 4. explication . the ground and reason of this duty is evident . the lord jesus christ streightly enjoyns all his disciples the profession of his name , and layes it on them as indispensable unto salvation , rom. 10.10 , with the heart man believeth unto righteousness , with the mouth confession , or profession , is made unto salvation , john 12.42 , 43 , 44 , 45. now this profession of the name of christ , which is so much abused and mistaken in the world , consists in the keeping of his commandments , john 15.14 . ye are my friends , if ye do whatsoever i command you : so also mat. 28.20 . his disciples are to be taught to do , and observe , whatever he commandeth . now whereas he is the head and king of the church , the next immediate and special law-giver of it appointing unto it all his ordinances , and its whole worship , as it becomes him who is lord of the house , the institutions of the gospel worship are his most especial commands : and in their observation , consists that profession of him which he requires of us ; therein doth he call them out of the world by profession , whom he hath redeemed out of it by his blood , 1 cor. 6.15 , 16 , 17. rev. 5.9 . in these he exerciseth his kingly , or lordly power over his church . heb. 3.6 . and in the willing obedience of his people , gathering themselves unto the ensigns of his rule , he is glorified in the world. qu. 10. how do we in and by them build up our selves in our most holy faith ? answ. by the exercise of that communion with god in christ iesus , which in their due observation he graciously invites and admits us unto , for the increase of his grace in us , and the testification of his love and good will towards us . gen. 17.10 . levit. 26.11 , 12. prov. 9.5 , 6. ezek. 26.27 , 28. zach. 14.16 , 17. mat. 26.27 , 28. rom. 6.3 . explication . the next and principall ends of all instituted worship in respect of believers , are the increase of the grace of god in them , their edification in their most holy faith , and the testification of the good will of god unto them , ephes. 4.11 , 12 , 13 , 14 , 15. and he gave some apostles , and some prophets , and some evangelists , and some pastors , and teachers , for the perfecting of the saints , for the work of the ministery , for the edifying of the body of christ , till we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fulness of christ ; that we henceforth be no more children , tossed to and fro , and carryed about with every wind of doctrine , by the sleight of men , and cunning craftiness whereby they lye in wait to deceive , but speaking the truth in love , may grow up into him in all things , which is the head , even christ , from whom the whole body fitly joyned together and compacted , by that which every joynt supplyeth according to the effectuall working in the measure of every part , maketh increase of the body unto the edifying of it self in love . whence also is that prayer of the apostle for the blessing of god upon the church , in the use of them , ephes. 3.16 , 17 , 18. that he will grant you according to the riches of his glory , to be strengthened with might by his spirit in the inward man , that christ may dwell in your hearts by faith , that ye being rooted and grounded in love , may be able to comprehend with all saints , what is the breadth , the length , and depth , and heighth , and to know the love of christ which passeth knowledge , that ye might be filled with all the fulness of god : for these ends , and with a design to have them accomplished , in and upon their souls , ought they to attend unto them . james 1.21 . receive with meekness the ingrafted word of god , which is able to save your souls , 1 pet. 2.2 . as new born babes desire the sincere milk of the word , that you may grow thereby . unto the effecting of these ends , especially the increase and establishment of our faith , are they sui●ed and appointed of god , whereon all their efficacy doth depend . in their due observation , doth god give out that supply of grace which he hath promised , ephes. 1.16 , 17 , 18 , 19. and thus also is faith exercised , in an especial manner , which i● the only ordinary means of its growth and increase . habits both acquired , and infused , are increased and strengthened by frequent acts on suitable objects , hos. 6.3 . then shall we know , if we follow on to know the lord. in the celebration of gospel ordinances , god in christ proposeth himself in an intimate manner to the believing soul , as his god , and reward ; and his love in christ , in an especiall manner in some ordinances . so doth christ also exhibit himself thereunto , rev. 3.20 . behold , i stand at the door , and knock , if any man hear my voice , and open the door , i will come in to him , and will supp with him , and he with me . faith therefore directed by the word to rest in god , to receive the lord christ in the observation of his ordinances , is excited , increased , strengthened , and that in answer unto the appointment and promises of god. qu. 11. how are mutuall love and communion among believers testified and confirmed in their observation ? answ. in that they are appointed by the lord christ for that end , and in their own nature as attended unto in their assemblies , are in an especiall manner suited unto that purpose . john 13.35 . 1 cor. 10.16 , 17. 1 cor. 11.18 , 19. ephes. 4.4 , 5 , 6. explication . the principles of mutual , spirituall love among believers , arise from their relation unto one father , matth. 23.9 . one is your father which is in heaven : who giveth unto all them that believe in christ , power to become the sons of god , john 1.12 . and their being all children of the same family ; that family in heaven and earth which is called after the name of god the father of it , as the father of our lord jesus christ , ephes. 3.14 , 15. and unto christ jesus as their elder brother , who is not ashamed to call them brethren , heb. 2.11 . being by him born of god ; and from their participation of one and the self same spirit , which dwelleth in them , as they are the temple of god , and the spirit of god dwelleth in them , 1 cor. 3.16 . as also in all the fruits of that one spirit , 1 cor. 12.4 , 5 , 6 , 7 , 8. and in that one faith and hope whereunto they are called ; eph. 4.4 , 5 , 6. endeavouring to keep the unity of the spirit in the bond of peace , there is one body , and one spirit , even as ye are called in one hope of your calling , one lord , one faith , one baptism , one god , and father of all , who is above all , and through all , and in you all . and that love which is not built on these principles and foundations , is not evangelical , whatever other ground it may have , or occasion it may pretend unto . communion of saints consists in their mutuall love duly exercised according to rule ; and all communion is an effect of union . in union therefore must lye the springs of love : and this consists in a joynt incorporation of believers into christ ; for as the body is one and hath many members , and all the members of that one body being many are one body , so also is christ ; for by one spirit we are all baptized into one body ; and this they have by the means before mentioned , namely their adoption , faith , and inhabitation of the spirit . now in the joint celebration of the ordinances of gods worship , they altogether make profession of these principles , and act that one faith , hope , and love jointly , whereof they are made partakers , and thereby grow up more and more into the head by that which every joint supplieth , eph. 4.16 . and some of them are peculiarly designed by the lord christ , for the testification of their love , and union among themselves , 1 cor. 10.16 , 17. the cup of blessing which we bless , is it not the communion of the blood of christ ? the bread which we break , is it not the communion of the body of christ ? as we being many are one bread , and one body , for we are all partakers of that one bread . qu. 12. what is principally to be attended unto by us in the manner of the celebration of the worship of god , and observation of the institutions and ordinances of the gospel ? answ. that we observe and do all whatsoever the lord christ hath commanded us to observe , in the way that he hath prescribed ; and that we add nothing unto , or in the observation of them , that is of mans invention or appointment . deut. 4.2 . chap. 12.32 . jer. 7.27 . ma● . 15.9 , 13. mat. 17.5 . coloss. 2.3 . mat. 28.20 . heb. 3.3 , 4 , 5 , 6. 1 cor. 11.23 . rev. 22.18 . 1 chron. 16.13 . isa. 29.13 . explication . this was in part spoken to before on the third question , where it was shewed that the scripture is the only way and means , whereby god hath revealed what that worship is , which he will accept in and of the church . here , moreover , as to the duty of the church in this matter , three things are asserted . first , that we are to observe and do all whatsoever the lord christ hath commanded us to observe . this lyes plain in the command , mat. 28.20 . teaching them to observe all things whatsoever i have commanded you . and we are directed unto it in the injunction given us from heaven , to hear , that is obey him in all things , mat. 17.5 . he being the prophet to whose teachings and instructions , we owe obedience on pain of extermination from among the people of god , deut. 18.15 . act. 3.22 , 23. whatever he hath appointed , commanded , revealed as the will of god to be observed in or about the worship of god , that is to be kept and observed by the church inviolably . for if we are his friends and disciples , we will keep his commandments . no disuse of what continuance soever , can discharge us from the observation of institutions . after the feast of tabernacles had been disused from the times of joshua , unto the return from the captivity , the restoration of it was required of god and accepted with him , neh. 8.17 . no abuse of how high a nature soever can absolve us from obedience unto an institution , 1 cor. 18.19 , 20 , 21 , 22 , 23. after the great abuse of the lords supper in that church , the apostle recalls them again unto the observation of it , according to the institution of christ. and after the defilement of all the ordinances of the gospel , under the anti-christian apostacy , yet the temple and the altar are to be measured again , rev. 11.1 . and the tabernacle of god was again to be raised amongst men . rev. 21.3 . no opposition , no persecution , can give the church a dispensation wholly to omit , and lay aside the use of any thing that the lord christ hath commanded to be observed in the worship of god , whilest we are under the obligation of that great rule , acts 4.19 . whether it be right in the sight of god to hearken unto you more than unto god , judge ye . it is true in the observation of positive institutions , we may have regard unto rules and prescriptions of prudence , as to times , places , and seasons ; that by no inadvertency or miscarriage of ours , or advantage taken by the adversaries of the truth , the edification of the church be hindred . so the disciples met with the doors shut for fear of the jewes , john 20.19 . and paul met with the disciples in the night , in an upper chamber , for the celebration of all the ordinances of the church , acts 20.7 , 8. yet as to the obligation unto their observation , it indispensably binds us , and that alwayes , and that as to all the institutions of christ whatever , heb. 10.25 . not forsaking the assembling of our selves together as the manner of some is , but exhorting one another , and so much the more , as you see the day approaching . to dispence with christs commands practically is unlawfull ; much more doctrinally ; most of all authoritatively as the pope takes on himself to do . this then is the churches duty , to search out all the commands of christ recorded in the gospel , and to yield obedience unto them . we are not in this matter , to take up meerly with what we find in practice amongst others , no , though they be men good or holy . the duty of the church , and consequently of every member of it in his place and station , is to search the scriptures , to inquire into the mind of christ , and to find out whatever is appointed by him , or required of his disciples ; and that with hearts and minds prepared unto a due observation of whatever shall be discovered to be his will. secondly , whatever belongs unto the worship of god in the way or manner whereby any of the ordinances of christ is to be performed , comes also under the command of christ which is duly to be attended unto , and observed . indeed whatever is of this nature appoin●ed by christ , it doth therefore belong to the worship of god. and what is not so appointed , neither doth , nor can be any part thereof . of this nature are the celebration of all other ordinances with prayer ; for every thing is sanctified by the word of god and prayer , 1 tim. 4.5 . of some of them indispensably in the assemblies of the church , 1 cor. 10.16 , 17. chap. 11.20 , 24 , 25 , 33. with care , in the observation of the general rules of love , modesty , condescention and prudence , doing all things decently and in order , 1 cor. 11.33 . chap. 14.40 . gestures in some sacred actions , mat. 26.20 , 26. john 13.23 . all which the church is diligently to inquire into , as things that belong to the pattern of the house of god , the goings out thereof , and the comings in thereof , the forms thereof , and the ordinances thereof , with the laws thereof , promised to be shewed unto it , ezek. 43.11 . to attend carefully to their observation is its duty , being left at liberty as to all other circumstances which no authority of man can give any real relation to the worship of god unto . therein lyes the exercise of that spirit of wisdom , and revelation in the knowledge of the mysterie of the gospel , which is given unto the church , ephes. 1.17 , 18. it was the wisdom of the antient church to do and observe all that god appointed in the way and manner that he had prescribed for their observance , deut. 4.5 , 6. behold i have taught you statutes and judgements even as the lord my god commanded me ; keep therefore and do them , for this is your wisdom and understanding . and herein is the command of christ kept inviolate and unblameable . the perswasion of some , that the lord hath not prescribed all things wherein his worship is concerned , seems to proceed from a negligence in inquiring after what he hath so prescribed : and when once that perswasion is entertained , all farther inquiry is superseded , and despised . for to what end should any one seek after that which he is satisfied cannot be found ? as that which is not cannot be . but this mistake will be elsewhere more fully discovered . thirdly , a principal part of the duty of the church in this matter is , to take care that nothing be admitted or practised in the worship of god , or as belonging thereunto , which is not instituted and appointed by the lord christ. in its care , faithfulness and watchfulness herein , consists the principal part of its loyalty unto the lord jesus as the head , king and law-giver of his church ; and which to stir us up unto , he hath left so many severe interdictions and prohibitions in his word against all additions to his commands upon any pretence whatever ; of which afterwards . qu. 13. are not some institutions of the new testament ceased , as unto any obligation unto their observation , and therefore now rightly disused ? answ. ( 1. ) some symbolical tokens of moral duties occasionally used , only for present instruction in those duties , are mentioned in the gospel , without any intention to oblige believers unto the formal constant use or repetition of them . and ( 2. ) some temporary appointments relating unto gifts in the church , bestowed only for a season in the first plantation of the gospel are ceased ; but ( 3. ) no institution or command of christ , given unto the whole church , relating unto the evangelical administration of the new covenant , for the use and benefit of all believers , doth or shall cease to the end of the world , nor can be wholly omitted without a violation of the authority of iesus christ himself , john 13.12 , 13 , 14 , 15. rom. 16.16 . 1 cor. 16.20 . 1 tim. 5.10 . mark 6.13 . jam. 5.14 . matth. 28.20 . 1 tim. 6.14 . 1 cor. 11.16 . explication . mention is made in the scriptures of sundry things practised by the lord christ and his apostles , which being then in common use amongst men , were occasionally made by them symbolical instructions in moral duties . such were washing of feet by one another , the holy kiss , and the like ; but there being no more in them , but a sanct●fied use directed unto the present civil customes and usages , the commands given concerning them , respect not the outward action , nor appointed any continuance of them , being peculiarly suited unto the state of things and persons in those countries ; as john 13.12 , 13 , 14 , 15. after he had washed their feet , and had taken his garments , and was set down again , he said unto them , know ye what i have done to ye , ye call me master and lord , and ye say well , for so i am ; if i then your lord and master have washed your feet , ye also ought to wash one anothers feet , for i have given you an example that ye should do as i have done to you . 't is evident that it is the moral duty of brotherly love , in condescention , and mutual helpfulness to be expressed in all necessary offices as occasion doth require , that is the thing which jesus christ here enjoyneth his disciples , and leads them to by his own example in an office of love then in use in those parts . the same is to be said of the holy kiss , rom. 16.16 . which was a temporary occasional token of entire love ; which may in answer thereunto , be expressed by any sober usage of salutation amongst men to the same purpose . but the things themselves were not instituted for any continuance , nor do represent any special grace of the new covenant , which is inseperable from every institution of gospel worship properly so called . common usages or practises therefore , directed to be used in a due manner , and unto a proper end , where they are used , make them not institutions of worship . neither have they in them as so commanded or directed , any one thing that concurs to the constitution of a gospel-ordinance : for neither had they their rise in the authority of christ , nor is any continuance of them enjoyned , nor any promise annexed unto them , nor any grace of the new covenant represented or exhibited in them . besides , there were in the first churches continued for a while certain extraordinary gifts , that had their effects visibly on the outward senses of men , and tended not immediately unto the edification of the church in their faith , but unto the conviction of others , and vindication of the authority of them by whom the gospel was preached and propagated . such was that gift of healing the sick , which being an especial effect of the holy-ghost for the advantage of the church in those dayes , in some places it was accompanied by anointing with oyle ; but this being no universal practice , and used only in the exercise of a gift extraordinary , whose use and being are long since ceased , it never was appointed nor intended to be of continuance in the church , which is not tyed by the lord christ to the empty signs and shadows of things whose substance is not enjoyed : besides , no spiritual grace of the covenant was ever intimated , sealed , or exhibited by that usage of anointing with oyle . the first mention of it is , mark. 6.13 . where its practice is reckoned among the effects of that extraordinary power which the lord christ committed unto his twelve disciples on their first sending out , and is referred unto the same series of miracles which they wrought in pursuit , and by vertue thereof , they cast out many devils , and anointed with oyle many that were sick , and healed them . and by what is there recorded , the subsequent mention of it , james 5.14 . is to be regulated , but now unto a reall evangelical institution of worship , it is required ( 1. ) that it be a command of christ manifested by his word , or example proposed unto our imitation , matth. 28.20 . ( 2. ) that it be given and enjoyned unto the whole church with the limitation of its administration expressed in the word , 1 cor. 11.25 . ( 3. ) that unto the due performance of it , gospel grace be required in them that attend unto it . ( 4. ) that it teach , or represent , or seal , or improve some grace of the covenant , and have a promise of acceptation annexed unto it , and whatever is thus appointed , the church is indispensably to continue in the observation of , unto the end of the world. quest. 14. may not the church find out , and appoint to be observed , such religious rites , as being adjoyned unto the celebration of gods instituted worship , may farther the devotion of the worshipers , and render the worship it self in its performance more decent , beautiful and orderly , as the appointing of images , and the like ? answ. all acceptable devotion in them that worship god , is the effect of faith , which respects the precepts and promises of god alone . and the comeliness and beauty of gospel worship , consisteth in its relation unto god by iesus christ , as the merciful high-priest over his house , with the glorious administration of the spirit therein . the order also of it lyeth in the due and regular observation of all that christ hath appointed ; and therefore all such inventions are in themselves needless , and useless , and because forbidden , unlawful to be observed , rom. 1.21 . chap. 14.23 . heb. 4.2 . chap. 11.6 . deut. 13.4 . chap. 27.10 . chap. 30.2.8 , 20. chap. 11.27 . matth. 27.5 . isa. 29.13 . heb. 11.4 , 6. ephes. 2.18 . 2 cor. 3.8 , 9 , 10 , 11. heb. 10.19 , 20 , 21 , 22. john 4.21 , 23. 1 cor. 14.20 . matth. 28.20 . exod. 20.4 . deut. 4.2 . matth. 15.13 . isa. 29.13 . deut. 12.32 . chap. 17.3 . explication . three things are usually pleaded in the justification of the observance of such rites and ceremonies in the worship of god. ( 1. ) that they tend unto the furtherance of the devotion of the worshipers . ( 2. ) that they render the worship it self comely and beautiful . ( 3. ) that they are the great preservers of order in the celebration thereof . and therefore on these accounts they may be instituted , or appointed by some , and observed by all . but things are indeed quite otherwise , god is a spirit and will be worshiped in spirit and in truth , john 4.24 . and no devotion is acceptable unto him , but what proceedeth from , and is an effect of faith , for without faith it is impossible to please god , heb. 11.6 . and faith in all things respects the commands and authority of god ; for , saith he , in vain do they worship me , who teach for doctrines the commandments of men , matth. 15.9 . and he rejecteth all that honour which is given him by those , whose fear towards him , or worship of him , is taught by the precepts of men , isa. 29.13 . these things therefore being utterly destitute of divine authority , they can no way farther or promote the devotion of the worshipers . what natural , or carnal affections may be excited by them , as men may inflame themselves with idols , isa. 57.5 . or what outward , outside devotion they may direct unto or excite , is uncertain ; but that they are no means of stirring up the grace of god in the hearts of believers , or of the increase or strengthening of their faith , which things alone god accepts in gospel worship , seeing they are not appointed by him for any such purpose , is most certain : for to say that any thing will effectually stir up devotion , that is , excite , strengthen or increase grace in the heart towards god , that is not of his own appointment , is on the one hand , to reflect on his wisdome and care towards his church , as if he had been wanting towards it in things so necessary , which he declares against , isa. 5.4 . what , saith he , could have been done more to my vineyard , that i have not done in it ? so on the other , it extolls the wisdom of men above what is meet to ascribe unto it . shall men find out that , which god would not , or could not , in matters of so great importance unto his glory , and the souls of them that obey him ? yea , and it cannot be but that attendance unto them , and their effects must needs divert the mind from those proper spiritual actings of faith and grace , which is its duty to attend unto . and this is evidently seen in them who indulging to themselves in their observation in multiplyed instances , as in the church of rome , have changed the whole spiritual worship of the church , into a theatrical pompeous shew of carnal devotion . secondly , the comelyness and beauty of gospel worship , doth not in the least depend upon them , nor their observation . the apostle doth in sundry places expresly compare the spiritual worship of the gosple , with that of the law , whilest the church had a worldly sanctuary and carnal ordinances , heb. 9.1 . and although it be most evident , that the worship of the old testament , did for the glory and ornaments of outward ceremonies , and the splendour of their observation , far exceed and excell that worship which god commands now , as suitable unto the simplicity of the gospel , yet doth the apostle prefer this for glory , comelyness and beauty , unspeakably above the other ; which manifests that these things can have no respect unto outward rites and ceremonies , wherein the chief admirers of them can no way vye for glory with the old worship of the temple . so the apostle , 2 cor. 3.7 , 8 , 9 , 10 , 11. if the ministration of death , written and engraven in stones , was glorious , so that the children of israel could not stedfastly behold the face of moses , for the glory of his countenance , which glory was to be done away , how shall not the ministration of the spirit be rather glorious ; for if the ministration of condemnation be glory , much more doth the ministration of righteousness exceed in glory : for even that which was made glorious had no glory , in this respect , by reason of the glory that excelleth ; for if that which was done away is glorious , much more that which remaineth is glorious . he compareth the two ministrations , and the several worships of the law and gospel , preferring this unspeakably above the other ; sufficiently manifesting , that the glory of it consisteth not in any pompeous observance of outward ceremonies . and elsewhere he declareth , that indeed it doth consist in its relation to god in christ , with the liberty and boldness of the worshipers to enter into the holy place , unto the throne of grace under the ministry of their merciful and faithful high-priest , being enabled thereunto by the spirit of adoption , and supplications ; for therein , through christ we have an access in one spirit unto the father , eph. 2.18 . as it is expressed , heb. 10.19 , 20 , 21. having therefore boldness to enter into the holyest by the blood of jesus , by a new and living way , which he hath consecrated for us , through the veil , that is to say , his flesh , and having an high-priest over the house of god , let us draw near with a true heart , in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water . this is the glory of gospel worship , and the beauty of it ; whose consideration whilest the minds of men are diverted from , to look for beauty in the outward preparation of ceremonies , they lose the priviledge purchased for believers by the blood of christ. instead then of farthering the beauty and comeliness of gospel worship , they are apt to lead men into a dangerous errour and mistake , namely that the beauty and excellency of it consists in such things , as upon a due consideration will appear to be mean and carnal , and far beneath those ceremonies and ordinances of the old testament which yet in comparison of the worship of the gospel , are called worldly , carnal , beggarly , and are said to have no glory . thirdly , they do not in the least tend unto the preservation of due order in the celebration of divine worship . all order consists in the due observation of rule . the rules of actions are either natural , or of his special appointment . both these take place in religious worship ; the institutions or commands of christ , containing the substance thereof , in their observation principally consists the order of it . whatever is of circumstance in the manner of its performance , not capable of especial determination , as emerging or arising only occasionally upon the doing of that which is appointed , at this , or that time , in this , or that place , and the like , is left unto the rule of moral prudence , in whose observation their order doth consist . but the super-addition of ceremonies , necessarily belonging neither to the institutions of worship , nor unto those circumstances whose disposal falls under the rule of moral prudence , neither doth nor can add any thing unto the due order of gospel worship . so that they are altogether needless , and useless in the worship of god. neither is this the whole of the inconvenience wherewith their observance is attended ; for although they are not in particular , and expresly in the scripture forbidden , for it was simply impossible that all instances wherein the wit of man might exercise its invention in such things , should be reckoned up and condemned , yet they fall directly under those severe prohibitions which god hath recorded to secure his worship from all such additions unto it , of what sort soever . yea the main design of the second precept is to forbid all making unto our selves , any such things in the worship of god , to add unto what he hath appointed , whereof an instance is given in that of making and worshiping images , the most common way that the sons of men were then prone to trangess by , against the institutions of god. and this sense and understanding of the commandment is secured by those ensuing prohibitions against the adding any thing at all unto the commands of god in his worship , deut. 4.2 . ye shall not add unto the word which i command you , neither shall ye diminish ought from it , that ye may keep the commandments of the lord your god , chap. 12.32 . what things soever i command you , observe to do it , thou shalt not add thereto , nor diminish from it , chap. 17.3 . to the same purpose were the places before mentioned , matth , 15.9 . as also is that severe rule applyed by our saviour unto the additions of the pharisees , verse 13. every plant , which my heavenly father hath not planted , shall be rooted up . and there is yet farther evidence contributed unto this intention of the command , from those places where such evils and corruptions , as were particularly forbidden in the worship of god , are condemned , not on the special account of their being so forbidden , but on that more general , of being introduced without any warrant from gods institutions or commands , jer. 7.31 . they have built the high places of tophe● , which is in the valley of the son of hinnom to burn their sons and their daughters in the fire , which i commanded not , neither came it into my heart . chap. 19.5 . they have also built the high pl●ces of baal to burn their sons with fire , for burnt-offerings unto baal , which i commanded not , nor spake , neither came it into my mind . these things were particularly forbidden ; but yet god here condemns them as coming under the general evil of making additions unto his commands , doing that which he commanded not , nor did it ever enter into his heart . the papists say indeed , that all additions corrupting the worship of god are forbidden ; but such as farther , adorn , and preserve it , are not so ; which implyes a contradict●on ; for whereas every addition is principally a corruption because it is an addition , under which notion it is forbidden , ( and that in the worship of god which is forbidden is a corruption of it ) there can be no such preserving , adorning addition , unless we will allow a preserving and adorning corruption . neither is it of more force which is pleaded by them , that the additions which they make , belong not unto the substance of the worship of god , but unto the circumstances of it ; for every circumstance observed religiously , or to be observed in the worship of god , is of the substance of it ; as were all those ceremonious observances of the law which had the same respect in the prohibitions of adding , with the most weighty things whatsoever . qu. 15. whence may it appear that the right and due observation of instituted worship , is of great importance unto the glory of god , and of high concernment unto the souls of men ? answ. this is fully taught in the scriptures ; as ( 1 ) god would never accept in any state of the church , before or since the fall , moral obedience without the observation of some institutions as tryals , tokens , and pledges of that obedience . and ( 2 ) in their use and signification by his appointment they nearly concern the principal mysteries of his will and grace . and ( 3 ) by their celebration is he glorified in the world : and therefore , ( 4 ) as he hath made blessed promises to his people , to grant them his presence and to bless them in their use : so ( 5 ) being the tokens of the mariage relation that is between him and them , with respect unto them alone he calls himself a jealous god ; and ( 6 ) hath actually exercised signal severity towards the neglecters , corrupters or abusers of them . ( 1 ) gen. 2.16 , 17. gen. 4.3 , 4. gen. 17.9 , 10 , 11. exod. 12.24 . exod. 20. math. 28.19 ▪ 20. math. 26.26 , 27. eph. 4.11 , 12. rev. 1.13 . rev. 21.3 . ( 2 ) gen. 17.10 . exod. 12.23 , 24. rom. 6.3 , 4 ▪ 5. math. 26.27 . 1 cor. 11.25 , 26 , 27. ( 3 ) see question the eighth and ninth . ( 4 ) exod. 29.42 , 43 , 45. deut. 14.23 . psal. 133.3 . math. 18.20 rev. 21.3 . ( 5 ) exod. 20.5 . deut. 4.23 , 24. josh. 24.19 . ezek. 16. ( 6 ) levit. 10.1 , 2. num. 16.3 , 8 , 9 , 32 , 35. 1 sam. 2.28 , 29. 2 sam. 6.6 , 7. 2 chron. 26.16 , 19. 1 cor. 11.30 . explication . for the most part , the instituted worship of god is neglected and dispised in the world. some are utterly regardless of it , supposing that if they attend , after their manner , unto moral obedience , that neither god nor themselves are much concerned in this matter , of his worship . others think the disposal and ordering of it to be so left unto men , that as to the manner of its performance , they may do with it as it seems right in their own eyes , and some follow them therein as willingly walking after their commandments , without any respect unto the will or authority of god. but the whole scripture gives us utterly another account of this matter . the honour of god in this world , the tryal of our faith and obedience , the order and beauty of the church , the exaltation of christ in his professed subjection to him , and the saving of our souls in the wayes of his appointment , are therein laid upon the due and right observance of instituted worship , and they who are negligent about these things , what ever they pretend , have no real respect unto any thing that is called religion . first therefore , in every state and condition of the church , god hath given his ordinances of worship , as the touchstone and tryal of its faith and obedience , so that they by whom they are neglected , do openly refuse to come unto gods tryal . in the state of innocency , the tryal of adams obedience according to the law of nature , was in and by the institution of the trees of life , and of the knowledge of good and evil , gen. 2.16 , 17. and the lord god commanded the man saying , of every tree of the garden thou maist freely eat , but of the tree of the knowledge of good and evil , thou shalt not eat of it for in the day that thou eatest thereof thou , shalt surely die . this was the first institution of god , and it was given unto the church , in the state of innocency and purity . and in our first parents neglect of attending thereunto , did they transgress the whole law of their creation , as failing in their duty in that which was appointment for their tryal in the whole ; chap. 3.11 . hast thou eaten of the tree whereof i commanded thee that thou shouldest not eat ? &c. and the church in his family after the fall , built upon the promise , was tryed also in the matter of instituted worship . nor was there any discovery of the wickedness of cain , or approbation of the faith of abel , until they came to be proved in their sacrifices , a new part of gods instituted worship , the first in the state and condition of sin and the fall whereinto it was brought . gen. 4.3 , 4 , 5. in process of time , it came to pass cain brought of the fruit of the ground , an offering unto the lord , and abel he also brought of the firstlings of his flock and of the fat thereof ; and the lord had respect unto abel , and to his offering , but unto cain , and his offering he had not respect . the ground whereof the apostle declares , heb. 11.4 . by faith abel offered unto god a more excellent sacrifice than cain , by which he obtained witness that he was righteous , god testifying of his gifts . in the observation of that first institution given to the church in the state of the fall , did abel receive a testimony of his being justified and accepted with god. afterwards when abraham was called , and peculiarly separated to bare forth the name of god in the world , and to become the spring of the church for future ages , he had the institution of circumcision given him for the tryal of his obedience ; the law and condition whereof was , that he who observed it not should be esteemed an alien from the covenant of god , and be cut off from his people . gen. 17.9 , 10 , 11. god said unto abraham , thou shalt keep my covenant , thou and thy seed after thee in their generations . this is my covenant which ye shall keep between me and you , and thy seed after thee , every man-child among you shall be circumcised , verse the ( 14 ) and the uncircumcised man-child whose flesh of his foreskin is not circumcised , that soul shall be cut off from his people , he hath broken my covenant . and in like manner so soon as ever his posterity were to be collected into a new church state and order , god gave them the ordinance of the passover , exod. 12.24 . ye shall observe this thing for an ordinance to thee and to thy sons for ever ▪ and that upon the same penalty with that of circumcision ; to these he added many more on mount sinai , exod. 20. all as the tryals of their faith and obedience unto succeeding generations : how he hath dealt with his church under the new testament , we shall afterwards declare . in no state or condition then of the church , did god ever accept of moral obedience without the observation of some instituted worship accommodated in his wisdome unto its various states and conditions . and not only so , but as we have seen , he hath made the observation of them according unto his mind and appointment , the means of the tryal of mens whole obedience , and the rule of the acceptance or rejection of them . and so it continues at this day , what ever be the thoughts of men about the worship which at present he requires . besides , god hath appointed that his ordinances of worship shall be as effectual means as to instruct us in the mysteries of his will and mind , so of communicating his love , mercy , and grace unto us ; as also of that communion , or intercourse with his holy majesty , which he hath graciously granted unto us by jesus christ. and this as it is sufficiently manifested in the scriptures quoted in answer unto this question , so it is at large declared in the writings of those holy and good men , who have explained the nature of gospel ordinances , and therefore in particular we need not here insist much in the farther proof of it . thus abraham was instructed in the nature of the covenant of grace by circumcision , gen. 17.10 . which is often explained in the old testament , by applying it in particular to the grace of conversion , called the circumcision of the heart , deut , 10.16 . chap. 30.6 . jer. 4.4 . as also in the new testament , coloss. 2.11 . and by the passover , where the people taught , not only the mercy of their present deliverance , exod. 12.23 , 24. but also to look for the lamb of god who was to take away the sin of the world , john 1.29 . the true passover of the people of god which was sacrificed for them , 1 cor. 5.7 . how our incision or implanting into christ , is represented and signified by our baptism , the apostle declares , rom. 6.3 , 4 , 5. as also our communion with him in his death , by the supper of the lord , matth. 26.27 . 1 cor. 11.25 . and all these graces which they teach , they also exhibit , and are the means of the communication of them unto beleivers . moreover the experience of all beleivers , who have conscientiously waited upon god in their due observance , may be produced in the confirmation of it . the instruction , edification , consolation , spiritual strength , courage , and resolution , which they have received in and by them , hath been witnessed unto in their lives , and ends ; and they to whom these things are not of the greatest importance , do but in vain pretend a regard unto god in any thing whatever . farthermore , god hath appointed our duty in the observation of his instituted worship , to be the means of our glorifying him in the world . nor can we otherwise give glory to god , but as we own his authority over us , and yield obedience to what he requires at our hands . and what we do herein , is principally evident in those duties which lye under the eye and observation of men. some duties of obedience there are , which the world neither doth , nor can discern in believers . such are their faith , inward holiness , purity of heart , heavenly mindedness , sincere mortification of indwelling sin , some whose performance ought to be hid from them , as personal prayer , and almes . matth. 6.2 , 3 , 4 , 5 , 6. some there are , which are very liable to misconstruction amongst men , as zeal in many of the actings of it . but this conscientious observation of instituted worship , and therein avowing our subjection unto the authority of god in christ , is that which the world may see , and take notice of , and that , which unless in case of persecution ▪ ought not to be hid from them ; and that which they can have no pretence of scandal at . and therefore hath god appointed that by this means and way , we shall honour and glorifie him in the world , which if we neglect , we do evidently cast off all regard unto his concernments in this world. herein it is , that we manifest our selves not to be ashamed of the gospel of christ , of him and his words , which he so indispensably requireth at our hands , mark 8.38 . for , saith he , whosoever shall be ashamed of me and of my words in this adulterous and sinfull generation , of him also shall the son of man be ashamed when he cometh in the glory of his father , with the holy angels . hereby ▪ do we keep the commandments of christ , as his freinds ▪ john 13.35 . for these peculiarly are his commands , and if we suffer for them , then we do most properly suffer as christians , which is our glory , that 1 pet. 4.14 , 15 , 16. if ye be reproached for the name of christ , happy are ye ; for the spirit of glory and of god resteth upon you , on their part he is evil spoken of , but on your part he is glorified , but let none of you suffer as a murderer , or as a thief , or as an evil doer , or as a busi● body in other mens matters , but if any man suffer as a christian , let him not be ashamed , but let him glorifie god ●n this behalf . and a happy and a blessed thing it is , to suffer for the observation of the special commands of christ. farther , to encourage us in our duty , the holy faithful god hath given us many great and precious promises , that he will graciously afford unto us his especial sanctifying blessing presence , in our attendance on his worship according to his appointment . for as he promised of old that he would make glorious the place of his feet , or abode amongst his people , isa. 60.13 . that he would meet them in his sanctuary , the place of his worship , and there dwell amongst them , and bless them , and be their god , exod. 29.42 , 43 , 44 , 45. deut. 14.24 . so the lord jesus christ hath promised his presence to the same ends and purposes , unto all them that assemble together in his name , for the observation of the worship which in the gospel he hath appointed , matth. 18.20 . for where two or three are gathered together in my name , there am i in the midst of them . and therein is the tabernacle of god , his gracious dwelling place , with men. rev. 21.3 . now when god offereth unto us his presence , his gracious blessing , sanctifying , and saving presence , and that in and by promises which shall never fail , what unspeakable guilt must we needs contract upon our own souls , if we neglect or despise the tenders of such grace ? but because we are apt to be slothful , and are slow of heart in admiting a due sense of spiritual things that fall not in with the light and principles of nature , to stir us up unto a diligence in our attendance unto the will of god in this matter , he hath declared that he looks upon our obedience herein as our whole loyalty unto him in that conjugal covenant which he is pleased in christ jesus to take beleivers into with himself , jer. 3.14 . turn o backsliding children , saith the lord , for i am marryed unto you , and will take you one of a city , and two of a family , and will bring ye unto sion , and i will give you pastors according unto mine heart , which shall feed ye with knowledge and understanding . coming unto sion , in the worship of god , under the leading and conduct of pastors according to the heart of god , is our answering the relation wherein we stand unto him as he is marryed unto us , and thereupon he teacheth us that as an husband , he is jealous of our discharge of our duty in this matter , accounting our neglect of his worship , or profanation of it by inventions and additions of our own , to be spiritual disloyalty , whoredome and adultery , which his soul abhorreth , for which he will cast off any church , or people , and that for ever , see exod. 20.5 . deut. 4.23 , 24. jos. 24.19 . ezek. 16. whatever he will bear withal in his church , he will not bear with that which his jealousie is exercised about . if it transgress therein , he will give it a bill of divorce ; which repudiated condition , is the state of many churches in the world , however they please , and boast themselves in their meritricious ornaments and practices . to give yet farther strength unto all these considerations , that we may not only have rules and precepts , but examples also for our instruction , god hath given many signal instances of his severity against persons who by ignorance , neglect , or regardlesness , have miscarried in not observing exactly his will and appointment in and about his worship . this was the case of nadab and abi●●s , the sons of aaron , levit. 10.1 , 2. of corah , dathan and abirain , numb . 16.3 , 8 , 9 , 32 , 35. of the sons of ely , a sin not to be expiated with sacrifices and burnt offerings forever , 1 sam. 2.28 , 29. of vzza in putting the ark into a cart , when he should have born it upon his shoulders , 1 chron. 16.13 . of vzzia the king in offering incense contrary to gods institution , that duty being appropriated unto the priests of the posterity of aaron , 2 chron. 26.16 , 19. these are sufficient intimations of what care and diligence we ought to use in attending unto what god hath appointed in his worship , and although now under the new testament he doth not ordinarily proceed to the inflicting of temporal judgements in th● like cases of neglect , y●● he hath not wholly left us without instances of his putting forth tokens of his displeasure in temporal visitations on such miscarriages in his church , 1 cor. 11.30 . for this cause , saith the apostle , many are weak , and sickly among you , and many sleep . from all which it appeares of what concernment it is unto the glory of god , and the salvation of our own souls , to attend diligently unto our duty in the strict and sincere observation of the worship of the gospel ; for he lets us know , that now a more severe punishment is substituted against such transgressions in the room of that which he so visibly inflicted under the old testament , heb. 10.25 , 26 , 27 , 28 , 29. qu. 16. is there yet any other consideration that may stir up beleivers to an holy and religious care about the due observation of the institutions of the gospel ? answ. yea ! namely that the great apostacy of the church in the last dayes , foretold in the scripture , and which god threatneth to punish and revenge , consists principally in false worship , and a departure from the institutions of christ. rev. 14.4 , 5. chap. 17.1 , 2 , 3 , 5. explication . that there is an apostacy of the church foretold in the book of the revelations ▪ is acknowledged by all who with sincerity have inquired into the minde of god therein . the state of things at this day , and for many ages past in the world , sufficiently confirm that perswasion . and herein sundry things in general , are obvious unto every sober consideration thereof . first the horrible evils , troubles and confusions that are to be brought into , and upon the world thereby . secondly , the high guilt and provocation of god , that is contained in it , and doth accompany it . thirdly , the dreadful vengeance that god in his appointed time will take upon all the promoters and obstinate maintainers of it . these things are at large all of them foretold in the revelation , and therein also the apostacy it self is set forth as the cause of all the plagues and destructions that by the righteous judgement of god , are to be brought upon the world in these latter dayes . now as god doth earnestly call upon all that fear him , not to intermeddle , nor partake in the sins of the apostates , lest they should also partake in their judgements , chap. 18.4 . ( i heard a voice from heaven , saying , come out of her my people that ye be not partakers of her sins , and that ye receive not of her plagues . ) so he doth plainly declare ▪ wherein the apostacy and sin it self should principally consist , and that is in the corrupting and contaminating of the ordinances of his worship , or the introduction of false worship joyned with the persecution of them who refused to submit thereunto . for this cause , is the sin it self , set out under the name of fornication , and whoredome ; and the church that maintains it , is called the mother of harlots , chap. 17.5 . that by fornication , and whoredome , in the church , the adulterating of the worship of god , and the admission of false self-invented worship in the room thereof , whereof god is jealous , is intended , the scripture every where declares . it is easie then to gather of how great concernment unto us it is , especially in these latter dayes wherein this so hainous and provoking sin is prevalent in the world , carefully to attend unto the safe unerring rule of worship , and diligently to perform the duties that are required therein . quest. 17. which are the principal institutions of the gospel to be observed in the worship of god ? answ. ( 1. ) the calling , gathering and setling of churches with their officers , as the seat and subject of all other solemn instituted worship . ( 2. ) prayer with thanksgiving . ( 3. ) singing of psalms . ( 4. ) preaching the word . ( 5. ) administration of the sacraments of baptism , and the supper of the lord. ( 6. ) discipline and rule of the church collected and setled ; most of which have also sundry particular duties relating unto them , and subservient unto their due observation . ( 1. ) matth. 28.19 , 20. acts 2.41 , 42. 1 cor. 12.28 . ephes. 4.11 , 12. matth. 18.17 , 18 , 19. 1 cor. 4.17 . 1 cor. 7.17 . acts 14.23 . titus 1.5 . 1 tim. 3.15 . ( 2. ) 1 tim. 2.1 ▪ acts 6.4 . acts 13.2 , 3. ( 3. ) ephes. 5.19 . colos. 3.16 . ( 4. ) 2 tim. 4.2 . acts 2.42 . 1 cor. 14.3 . acts 6.2 . heb. 13.7 . ( 5. ) matth. 28.19 . matth. 26.26 , 27. 1 cor. 11.23 . ( 6. ) matth. 18.17 , 18 , 19. rom. 12.6 , 7 , 8. rev. 2.3 . explication . these things being all of them afterwards to be spoken unto severally and apart , need not here any particular explication . they are the principal heads wherein gospel-worship consisteth , and whereunto the particular duties of it may be reduced . qu. 18. whereas sundry of these things are founded in the light and law of nature , as requisite unto all solemn worship , and are moreover commanded in the moral law , and explications of it in the old testament ; how do you look upon them as evangelical institutions to be observed principally on the authority of jesus christ ? answ. neither their general suitableness unto the principles of right reason , and the dictates of the light and law of nature , nor the practice of them in the worship of god under the old testament , do at all hinder them from depending on the meer institution of iesus christ , as to those especial ends of the ●●●ry of god in and by himself , and the edification of his church in the faith which is in him , whereunto he hath appointed them : nor as unto that especial manner of their performance , which he requireth ▪ in which respects they are to be observed on ●he account of his authority and command only , matth. 17.5 . matth. 28. ●0 . john 16.23 , 24. heb. 3.4 , 5 , 6. ephes. 1.22 . chap. 2.20 , 21 , 22. heb. 12.25 . explication . the principal thing we are to aim at in the whole worship of god , is the discharge of that duty which we owe to jesus christ the king and head of the church ▪ heb. 3.6 . christ as a son over his own house ▪ whose house are we , 1 tim. 3.15 . that thou mayest know how thou oughtest to behave thy self in the house of god , which is the church of the living god. this we cannot do unless we consider his authority as the formal reason and cause of our observance of all that we do therein . if we perform any thing in the worship of god on any other account , it is no part of our obedience unto him ; and so we can neither expect his grace to assist us , nor have we his promise to accept us therein ; for that he hath annexed unto our doing and observing whatever he hath commanded , and that because he hath commanded us , matth. 28 20. teaching them to observe all things whatsoever i have commanded you , and loe , i am with you alwayes , even unto the end of the world. this promised presence respects only the observance of his commands . some men are apt to look on this authority of christ as that which hath the least influence into what they do . if in any of his institutions they find any thing that is suited or agreeable unto the light of nature , as ecclesiastical societies , government of the church , and the like they say are , they suppose and contend , that that is the ground on which they are to be attended unto , and so are to be regulated accordingly . the interposition of his authority they will allow only in the sacraments which have no light in reason or nature ; so desirous are some to have as little to do with christ as they can , even in the things that concern the worship of god. but it would be somewhat strange , that if what the lord christ hath appointed in his church to be observed in particular , in an especial manner , for especial ends of his own , hath in the general nature of it an agreement with what in like cases the light of nature seems to direct unto , that therefore his authority is not to be considered , as the sole immediate reason of our performance of it ; but it is evident , first , that our lord jesus christ being the king and head of his church , the lord over the house of god , nothing is to be done therein but with respect unto his authority , matth. 17.5 . this is my beloved son in whom i am well pleased , hear ye him ; ephes. 4.15 . speaking the truth in love , grow up into him in all things , which is the head , even christ , from whom the whole body fitly joined together , and compacted by that which every joint supplyeth , according to the effectual working in the measure of every part , maketh increase of the body unto the edifying of it self in love ▪ eph. 2.20 , 21. ye are built upon the foundation of the apostles and prophets , jesus christ himself being the chief corner stone , in whom all the building fitly framed together groweth unto an holy temple in the lord ; in whom you also are built together for an habitation of god through the spirit . secondly , and that therefore , the suitableness of any thing to right reason or the light of nature , is no ground for a church observation of it , unless it be also appointed and commanded in especial by jesus christ. thirdly , that being so appointed and commanded , it becomes an especial institution of his , and as such , is to be observed ▪ so that in all things that are done , or to be done with respect unto the worship of god in the church , the authority of christ is alwayes principally to be considered ; and every thing to be observed as commanded by him , without which consideration it hath no place in the worship of god. quest. 19. what is an instituted church of the gospel ? answ. a society of persons , called out of the world , or their natural worldly state , by the administration of the word and spirit , unto the obedience of the faith , or the knowledge and worship of god in christ , ●oyned together in an holy band , or by special agreement , for the exercise of the communion of saints in the due observation of all the ordinances of the gospel , rom 1.5 , 6. 1 cor. 1.2 . 1 cor. 14.15 . heb. 3 1. james 1.18 ▪ rev. 1.20 . 1 peter 2.5 . ephes. 2.21.22 , 23. 2 cor. 6.16 , 17 , 18. explication . the church , whose nature is here inquired after , is not the catholick church of elect believers of all ages and seasons from the beginning of the world unto the end thereof , nor of any one age , nor the universality of professors of the gospel ; but a particular church wherein by the appointment of christ , all the ordinances of the worship of god are to be observed and attended unto according to his will. for although it be required of them , of whom a particular church is constituted , that they be true believers , seeing that unless a man be born again , he cannot enter into the kingdom of god , and so on that account they be members of the church catholick ; as also that they make visible profession of faith and obedience unto jesus christ , yet moreover it is the will , command and appointment of christ , that they should be joyned together in particular societies , or churches , for the due observation of the ordinances of the gospel , which can alone be done in such assemblies . for as the members of the catholick church , are not known unto one another meerly on the account of that faith and union with christ which makes them so , whence the whole society of them is , as such , invisible to the world and themselves , visible only on the account of their profession , and therefore cannot meerly as such , observe the ordinances of the gospel , which observation is their profession ; so the visible professors that are in the world in any age , cannot at any time assemble together , which from the nature of the thing it self , and the institution of christ , is indispensably necessary for the celebration of sundry parts of that worship which he requires in his church ; and therefore particular churches are themselves an ordinance of the new testament , as the national church of the jews , was of old . for when god of old erected his worship , and enjoyned the solemn observation of it , he also appointed a church as his institution for the due celebration of it . that was , the people of israel solemnly taken into a church relation with him by covenant , wherein they took upon themselves to observe all the laws , and ordinances , and institutions of his worship , exod. 20.19 . speak thou with us , and we will hear , exod. 24.3 . and moses came , and told the people all the words of the lord , and all the judgements , and all the people answered with one voice , and said , all the words which the lord hath said , we will do , deut. 5.27 . all that the lord our god shall speak unto thee , we will hear it and do it . and god accordingly appointed them ordinances to be observed by the whole congregation of them together at the same time , in the same place . exod. 23.17 . three times in the year all thy males shall appear before the lord thy god. deut. 16.16 . three times in a year all thy males shall appear before the lord thy god in the place which he shall choose . neither would god allow any stranger , any one not of the church so instituted by him , to celebrate any part of his instituted worship , untill he was solemnly admitted into that church as a member thereof . exod. 12.47 ▪ 48. all the congregation of israel shall keep it , and when a stranger shall sojourn with thee and will keep the passover to the lord , let all his males be circumcised and then let him come near and keep it , and he shall be as one that is born in the land for no uncircumcised person shall eat thereof . to the same end and purpose , when the knowledge of god was to be diffused all the world over by the preaching of the gospel , and believers of all nations under heaven were to be admitted unto the priviledge of his worship , eph. 2.15 , 16 , 17 , 18. the national church of the jewes with all the ordinances of it being removed and taken away , the lord christ hath appointed particular churches , or united assemblies of believers ▪ amongst and by whom he will have all his holy ordinances of worship celebrated . and this institution of his , at the first preaching of the gospel , was invariably and inviolably observed by all that took on them to be his disciples , without any one instance of questioning it to the contrary in the whole world , or of the celebration of any ordinances of his worship amongst any persons , but only in such societies or particular churches . and there is sufficient evidence and warranty of this institution given us in the scripture : for , first they are appointed and approved by christ. matth. 18.15 , 16 , 17 , 18 , 19 , 20. if thy brother shall trespass against thee , go and tell him his fault between thee and him alone , if he shall hear thee , thou hast gained thy brother ; but if he will not hear thee , then take with thee one or two more , that in the mouth of two or three witnesses every word may be established ; and if he shall neglect to hear , then tell it unto the church , but if he neglect to hear the church , let him be unto thee as an heathen man and a publican ; verily i say unto you , whatsoever ye shall bind on earth , shall be bound in heaven , and whatsoever ye shall loose on earth shall be loosed also in heaven ; again i say unto you , that if two of you shall agree on earth , as touching any thing that they shall ask , it shall be done for them of my father which is in heaven ; for where two or three are gathered together in my name , there am i in the midst of them . such a church he supposeth and approveth , as his disciples had relation unto , and as any one of them could have recourse unto as a brother , in obedience to his commands and directions . this could not be the church of the jews neither in its whole body , nor in any of its judicatories . for as at that time there was a solemn decree of excommunication against all and every one that should profess his name ; john 9.22 . the jews had already agreed that if any man did confess that he was christ , he should be put out of the synagogue ; which was executed accordingly upon the man that was born blind , verse the 34. which utterly disabled them from making any use of this direction , command or institution of his for the present ; so afterwards the chief business of the rulers of those assemblies from the highest court of their sanhedrim , to the meanest judicatory in their synagogues , was to persecute them , and bring them unto death . math. 10.17 . they will deliver ye up to the councills and they will scourge you in their synagogues . john 15.21 . and it is not likely that the lord christ would send his disciples for direction and satisfaction in the weighty matters of their obedience unto him , and mutual love towards one another , unto them with whom they neither had , nor could , nor ought to have any thing to do withal ; and if they were intended , they were all already made as heathens and publicans , being cast out by them for refusing to hear them in their blasphemies and persecutions of christ himself . such a society also is plainly intended , as whereunto christ promiseth his presence by his spirit , and whose righteous sentences he takes upon himself to ratifie and confirm in heaven . moreover such a church doth he direct unto , as wi●h which his disciples were to have familiar brotherly constant converse and communion , with whom they were so to be joyned in society , as to be owned or rejected by them according to their judgement , as is apparent in the practice enjoyned unto them ; and without relation , whereunto no duty here appointed could be performed . as therefore the very name of the church , and nature of the thing , bespeaks a society , so it is evident that no society but that of a particular church of the gospel can be here intended . secondly , these churches he calls his candlesticks ▪ rev. 1.20 . in allusion unto the candlesticks of the temple , which being an institution of the old testament , doth directly declare these churches to be so under the new. and this he speakes in reference unto those seven principal churches of asia , every one of which , was a candlestick , or an institution of his own . thirdly , in pursuit of this appointment of christ , and by his authority , the apostles so soon as any were converted unto the faith at jerusalem , although the old national church state of the jewes was yet continued , gathered them into a church or society for celebration of the ordinances of the gospel . acts. 2.41 , 42. they that gladly received the word , were baptised , and they continued stedfastly together in the apostles doctrine , and fellowship , and in breaking of bread and in prayers . verse ( 47 ) the lord adding unto this church dayly such as should be saved . and this company is expresly called the church at jerusalem . acts. 8.1 . this church thus called and collected out of the church of the jewes was the rule and pattern of the disposing of all the disciples of christ into church societyes in obedience unto his command throughout the world. acts 11.26 . acts 14.23 , 27. fourthly , they took care for the forming , compleating and establishing them in order according to his will , under the rule of them , given ▪ and granted unto them by himself for that purpose , all in a st●ddy pursuit of the commands of christ. acts 14.23 . they ordained them elders in every church . titus 1.5 . for this cause left i thee in creet that thou shouldst set in order the things that are wanting , and ordain elders in every city , as i had appointed thee . 1 cor. 12.28 . ephe. 4.11 , 12. fifthly , they do every where in the name ▪ and authority of christ , give unto these churches rules , directions , and precepts for the due ordering of all things relating to the worship of god , according to his minde as we shall see afterwards in particular ▪ for first , there is no charge given unto the officers , ministers , guides , or overseers that he hath appointed , but it is in reference unto the discharge of their duty in such churches . that ministers or officers are of christs appointment , is expresly declared . ephes. 4.11.12 . he gave some apostles , some prophets , some evangelists , some pastors and teachers for the perfecting of the saints , for the work of the ministery , for the edif●ing of the body of christ. 1 cor. 12.28 . god hath set in his church , first apostles , secondarily prophets thirdly teachers . these are of christs institution ; but to what end ? why , as they were ordained in every church , acts 14.23 . titus 1.5 . so their whole charge is limited to the churches , acts 20.17 . he sent to ephesus , and called the elders of the church , and said to them ; verse the 28. take heed therefore unto your selves , and to all the flock over which the holy-ghost hath made you overseers , to feed the church of god which he hath purchased with his own blood , 1 pet. 5.2 . the elders which are among you , i exhort , feed the flock of god , which is among you taking the oversight thereof , 1 tim. 3.15 . colos. 4.17 . and say to archippus take heed to the ministry which thou hast received in the lord , that thou fulfill it . they were the churches of christ wherein they ministred , which christ appointing them to take care of , manifests to be his own institution and appointment . and this is fully declared , rev. chap. 2.3 . where all the dealings of christ with his angels , or ministers , are about their behaviour and deportment among his candlesticks , each of them , the candlestick whereunto he was related , or the particular churches that they had care of , and presided in ; the candlesticks being no less of the institution of christ , than the angels . and they were distinct particular churches , which had their distinct particular officers , whom he treateth distinctly withall about his institutions and worship ; especially about that of the state of the churches themselves , and their constitution according to his mind . secondly , there is no instruction , exhortation or reproof given unto any of the disciples of christ after his ascension , in any of the books of the new testament , but as they were collected into , and were members of such particular churches . this will be evidenced in the many instances of those duties that shall afterwards be insisted on . and the lord christ hath not left that as a matter of liberty , choice or conveniency , which he hath made the foundation of the due manner of the performance of all those duties whereby his disciples yield obedience unto his commands , to his glory in the world. sixthly , the principal writings of the apostles are expresly directed unto such churches , and all of them intentionally , 1 cor. 1.1 . 2 cor. 1.1 . gal. 1.2 . phil. 1.1 . colos. 1.2 . chap. 4.16 . 1 thes. 1.1 . 2 thes. 1.1 . ephes. 1.1 . compared with acts 20.17 . 1 pet. 5.2 . or unto particular persons , giving directions for their behaviour and duty in such churches , 1 tim. 3.15 . tit. 1.5 . so that the great care of the apostles was about these churches , as the principal institution of christ , and that whereon the due observance of all his other commands doth depend . of what nature or sort these churches were , shall be afterwards evinced ; we here only manifest their institution by the authority of christ. seventhly , much of the writings of the apostles in those epistles directed to those churches , consists in rules , precepts , instructions , and exhortations for the guidance and preservation of them in purity , and order , with their continuance in a condition of due obedience unto the lord christ. to this end do they so fully and largely acquaint the rulers and members of them with their mutual duty in that especial relation wherein they stand to each other , as also of all persons in particular in what is required of them by vertue of their membership in any particular society ; as may be seen at large in sundry of pauls epistles . and to give more strength hereunto , our lord jesus christ in the revelation that he made of his mind and will personally after his ascension into heaven , insisted principally about the condition , order and preservation of particular churches ; not taking notice of any of his disciples not belonging to them , or joyned with them . these he warns , reproves , instructs , threatens , commands , all in order unto their walking before him in the condition of particular churches , rev. 2. and ( 3. ) at large . besides , as he hath appointed them to be the ●eat and subject of all his ordinances , having granted the right of them unto them alone , 1 tim. 3 . 1● . intrusting them with the exercise of that authority which he puts forth in the rule of his disciples in this world , he hath also appointed the most holy institution of his supper to denote and express th●● union and communion which the members of each of these churches have by his ordinance among themsevles , 1 cor. 10.17 . the cup of blessing which we bless , is it not the communion of the blood of christ ? the bread which we break is it not the communion of the body of christ ? for we being many are one bread and one body , for we are all partakers of that one bread . and also he gives out unto them the gifts and graces of his spirit , to make every one of them meet for , and useful in that place which he holds in such churches as the apostle discourseth at large , 1 cor. 12.15 , 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25 , 26. verses . colos. 2.19 . eph. 4.16 . it is manifest then that no ordinance of christ is appointed to be observed by his disciples , no communication of the gifts of the holy-ghost is promised to them , no especial duty is required of them , but with respect unto these churches of his institution . in the answer to this question , four things are declared tending to the explication of the nature of a particular church or churches . ( 1. ) the subject matter of them , or the persons whereof such a church doth or ought to consist . ( 2. ) the means whereby they are brought into a condition capable of such an estate , or qualified for it . ( 3. ) the general ends of their calling . ( 4. ) the especial means whereby they are constituted a church ; which last will be spoken unto in the next question . for the first , all men are by nature the children of wrath , and do belong unto the world , which is the kingdom of satan , and are under the power of darkness as the scripture every where declares . in this state , men are not subjects of the kingdom of christ , nor meet to become members of his church . out of this condition , they cannot deliver themselves . they have neither will unto it , nor power for it , but they are called out of it : this calling is that which effectually delivers them from the kingdom of satan , and translates them into the kingdom of christ. and this work or effect the scripture on several accounts variously expresseth . sometimes by regeneration , or a new birth , sometimes by conversion or turning unto god ; sometimes by vivification , or quickening from the dead ; sometimes by illumination or opening of the eyes of the blind ; all which are carryed on by sanctification in holiness , and attended with justification and adoption ; and as these are all distinct in themselves , having several formal reasons of them , so they all concur to compleat that effectuall vocation or calling that is required to constitute persons members of the church . for besides that this is signified by the typical holiness of the church of old , into the room whereof reall holiness was to succeed under the new testament , exod. 19.6 . psal. 24 , 3 , 4 , 5 , 6. psal. 15.1 , 2. isa. 35.8 , 9. isa. 54.13 . chap. 60.21 . 1 pet. 2.9 . our lord jesus christ hath laid it down as an everlasting rule , that unless a man be born again , he cannot enter into the kingdom of god , john 3.3 . requiring regeneration as an indispensable condition in a member of his church , a subject of his kingdom . for his temple , is now to be built of living stones , 1 pet. 2.5 . men ▪ spiritually and savingly quickened from their death in sin and by the holy-ghost , whereof they are partakers , made a meet habitation for god , eph. 2.21 , 22. 1 cor. 3.16 . 2 cor. 6.16 . which receiving vital supplyes from christ its head , increaseth in faith and holiness , edifying it self in love , ephes. 4.15 , 16. and as the apostles in their writings , do ascribe unto all the churches , and the members of them a participation in this effectual vocation , affirming that they are saints ▪ called , sanctified , justified and accepted with god in christ , rom. 1.5 , 6. 1 cor. 1.2 . 1 cor. 4.15 . heb. 3.1 . jam. 1.18 . 1 pet. 2.5 . 2 cor. 6.17 , 18. 1 cor. 6.11 . so , many of the duties that are required of them , in that relation and condition , are such , as none can perform unto the glory of god , their own benefit , and the edification of others , ( the ends of all obedience ) unless they are partakers of this effectual calling , 1 cor. 10.16 , 17. 1 cor. 12.12 . ephes. 4.16 . add hereunto that these churches and the members of them , are not only commanded to separate themselves as to their worship of god , from the world , that is men in their worldly state and condition , but are also required when any amongst them trasgress against the rules and laws of this holy calling above described , to cast them out of their society and communion , 1 cor. 5.13 . from all which it appears , who are the subject matter of these churches of christ ; as also secondly , the means whereby they come to be so , namely the administration of the spirit and word of christ ; and thirdly , the general ends of their calling , which are all spoken to in this answer . quest. 20. by what means do persons so called become a church of christ ? answ. they are constituted a church , and interested in the rights , power , and priviledges of a gospel-church , by the will , promise , authority , and law of iesus christ , upon their own voluntary consent and engagement to walk together in the due subiection of their souls and consciences unto his authority , as their king , priest and prophet , and in an holy observation of all his commands , ordinances , and appointments , matth. 18.20 . chap. 28.18 , 19. acts 2.41 , 42. exod. 24.3 . deut. 5.27 . psalm 110.3 . isa. 44.5 . chap. 59.21 . ephes. 4.7 , 8 , 9 , 10. 2. cor. 8.5 . explication . that the lord christ hath constituted such a church-state as that which we enquire about , hath been proved already . unto a church so constituted , he hath also by his word and promise annexed all those priviledges and powers , which we find a church to be entrusted withall . this he hath done by the standing and unalterable law of the gospel , which is the charter of their spiritual society and incorporation . neither are , nor can any persons be interested in the rights of a church any otherwise , but by virtue of this law and constitution . this therefore is first to be laid down , that the sole moral foundation of that church-state which we enquire after , is laid in the word , law , and appointment of christ. he alone hath authority to erect such a society , he is the builder of this house , as well as the lord over it , heb. 3.3 , 6. neither without it , can all the authority of men in the world appoint such a state , or erect a church , and all acceptable actings of men herein , are no other but acts of pure obedience unto christ. farthermore , we have declared that the lord christ by the dispensation of his word and spirit , doth prepare and fit men to be subjects of his kingdom , members of his church ; the work of sending forth the means of the conversion of the souls of men , of translating them from the power of darkness into light , he hath taken upon himself , and doth effectually accomplish it in every generation . and by this means he builds his church , matth. 18.20 . for unto all persons so called , he gives command that they shall do and observe whatever he hath appointed them to do , mat. 28.20 . in particular , that they profess their subjection to him , and their obedience , in joyning themselves in that state wherein they may be enabled to observe all his other laws and institutions , with the whole worship of god required therein . being converted unto god by his word and spirit , they are to consider , how they may now obey the lord christ in all things . amongst his commands , this of joyning themselves in church societies wherein he hath promised his presence with them , matth. 18.20 . that is to dwell amongst them by his word and spirit , isa. 59.21 . is the very first . this by virtue of that command and promise of his they are warranted and enabled to do , nor do they need any other warrant . the authority of christ is sufficient to beare men out in the discharge of their duty to him . being then made willing and ready in the day of his power , psalm 110.3 . they consent , choose , and agree to walk together in the observation of all his commands . and hereby do they become a church . for their becoming a church , is an act of their willing obedience unto christ. this obedience is an act of their wills , guided by rule ; for this also is necessary that they proceed herein according to the rules of his appointment afterwards to be unfolded . and herein , upon their obedience unto the commands of christ , and faith in his promises , do believers by virtue of his law , and constitution , become a gospel church , and are really and truly interested in all the power , rights and priviledges , that are granted unto any church of christ. for in this obedience they do these two things which alone he requires in any persons for the obtaining of an interest in these priviledges . first , they confess him , his person , his authority , his law , his grace secondly , they take upon themselves the observance of all his commands . thus did god take the children of israel into a church-state of old . he proposed unto them the church obedience that he required of them , and they voluntarily and freely took upon themselves the performance of it , exod. 24.3 . and moses came and told the people all the words of the lord , and all the judgements , and all the people answered with one voice , and said , all the words which the lord hath said , will we do . so deut. 5.7 . and hereby they had their solemn admission into their church-state , and relation unto god. and the like course they took when ever there was need of renewing their engagements , josh. 24.18 , 21 , 22. and the people said we will serve the lord , for he is our god ; and joshua said unto the people ye are witnesses against your selves , that ye have chosen the lord to serve him , and they said we are witnesses . this was the covenant , that was between god and that people which was solemnly renewed , so often as the church was eminently reformed . now although the outward solemnity and ceremonies of this covenant were peculiar unto that people , yet as to the substance and nature of it in a sacred consent for the performance of all those duties towards god and one another which the nature and edification of a church do require , it belongs to every church as such even under the gosple . and this is the way whereby beleivers or the disciples of christ , do enter into this state , the formal constituting cause of any church . this account doth the apostle give of the churches of the macedonians , 2 cor. 8.5 . and this they did , not as we hoped but first gave their own selves to the lord , and unto us by the will of god. before the performance of other duties , and in order thereunto , they first gave themselves to the lord jesus christ , or took upon themselves the observance of his commands and institutions , which is the intendment of that expression . among these commands one was that they should give up themselves to the apostles doctrine , rule and government in the order by christ prescribed , that is in church order . this therefore they did by the will of god , according to his will , and appointment . this description doth the apostle give of the way whereby the believers of macedonia were brought into churches . it was by their own obedience unto the will of god , consenting , agreeing , and taking upon themselves the observation of all the commands and institutions of christ , according to the direction and guidance of the apostles . so did the believers at jerusalem , acts 2.41 , 42. being converted by the word , and making profession of that conversion in their baptism , they gave up themselves to a stedfast continuance in the observation of all other ordinances of the gospel . besides the church is an house , a temple , the house of god , 1 tim. 3.15 . the house of christ , heb. 3.6 . the temple of god ; ephe. 2.21 , 22. believers singly considered are stones , living stones ; 1 peter 2.5 . now how shall these living stones come to be an house , a temple ? can it be by occasional occurrences , civil cohabitation in political precincts , usage or custome of assembling for some parts of worship in any place ? these things will never frame them into a house or temple . this can be no otherwise done but by-their own voluntary consent and disposition . ephe. 2.19 , 20 , 21 , 22. ye are fellow-citizens with the saints , and of the household of god , and are built upon the foundation of the apostles and prophets , jesus christ himself being the chief corner stone , in whom all the building fitly framed together , groweth unto an holy temple , in the lord ; in whom you also are builded together for an habitation of god through the spirit . chap. 4.16 . from whom the whole body fitly joyned together , and compacted by that which every joynt supplyeth , according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love . from these and sundry other places , it is manifest , that the way and means of believers coalition into a church-state , is their own obedience of faith , acting it self in a joynt voluntary consent to walk together in an holy observation of the commands of christ , whence the being and union of a particular church is given unto any convenient number of them by his law and constitution . qu. 21. seeing the church is a society or spiritual incorporation of persons under rule , government or discipline , declare who or what are the rulers , governors or officers therein under jesus christ ? an. they have been of two sorts ( 1 ) extraordinary appointed for a season only , and ( 2 ) ordinary to continue unto the end of the world. qu. 22. who are the extraordinary officers or rulers or ministers of the church appointed to serve the lord jesus christ therein for a season only ? an. ( 1 ) the apostles of our lord jesus christ , with ( 2 ) the evangelists and prophets indowed with extraordinary gifts of the holy ghost , associated with them , and employed by them in their work and ministry . ( 1 ) math. 10.2 , 3. acts 1.26 . 1 cor. 12.28 . ephe. 4.11 . ( 2 ) luke 10.1 . 2 tim. 4.5 . titus . 1.5 . acts 11.27 , 28. acts 21.9 , 10 , 11. 2. cor. 1.1 . explication . that the church is a spiritual corporation , attended with rule and government , is evident from the nature of the thing it self and testimonies of scripture . only as the kingdome of christ is not of this world , or worldly , so this rule and government of the church is not mearly external , and secular , but spiritual . neither doth this rule at all belong unto it , merely as materially considered , in men yielding obedience unto the call which is the foundation of the church , nor absolutely as it is formally constituted a church by the consent and agreement described , but moreover it is required that it be organically compleat with officers or rulers ; now to the constitution of such a society or corporation there is required . first , that the persons whereof it is constituted do consent together into it for the attaining of the ends which they design . without this no society of any kind can exist . this is the form of mens coalescencie into societyes . and that there is in the church such a consent and agreement hath been shewed . secondly , that there be rules or laws for the guidance and direction of all the members of the society , in order to their pursuit of the proper ends of it . that such rules or lawes are given and prescribed by the lord christ unto the church , will afterwards appear in our consideration of them in particular ; so that the church is a society of men walking according unto rule or law for the attaining of the ends of the society . thirdly , that there be authority instituted for to see to the due observation of these rules and lawes of the society , which consists in this ; ( 1 ) that some be appointed to rule and govern in the church . ( 2 ) others , to obey and be ruled or governed ; both according to the laws of the society and not otherwise . and both these are eminently found in this church-state as we shall see in the ensuing question with their answers and explications . now that these officers , or rulers , should be of two sorts , both the nature of the thing it self required , and so hath our lord jesus christ appointed . for when the church was first to be called , gathered , and erected , it was necessary that some persons should 〈◊〉 extraordinarily employed in that work ▪ for ordinary officers , antecedent unto the calling and erection of the church , there could be none . and therefore these pesons were in an extraordinary manner endowed with all that power which afterwards was to reside in the churches themselves ▪ and moreover with that , which was peculiarly needful unto the discharge and performance of that special duty and work that they were appointed unto . but when churches were called , gathered ▪ erected , and setled for continuance ▪ there was need of officers suited to their state and condition , called in an ordinary way ; that is in a way appointed for continuance unto the end of the world ; and to be employed in the ordinary work of the church , that is the duties of it , which were constantly incumbent on it by virtue of the command and appointment of christ. quest. 23. who are the ordinary officers or ministers of christ in the church to be alwayes continued therein ? answ. those whom the scripture calls , pastours and teachers , bishops , elders , and guides , acts 14.23 . acts 20.17 , 18. 1 cor. 12.28 . ephes. 4.11 . phil. 1.1 . 1 ▪ tim. 3.1 , 2. chap. 5.17 . titus 1.5 , 7. heb. 13.7 , 17. 1 pet. 5.1 . explication . several names , are on several accounts , partly designing their authority , partly their duty , and partly the manner of their discharge thereof , assigned in the scripture to the ordinary ministers of the churches . sometimes they are called pastors and teachers , ephes. 4.11 . 1 cor. 12.28 . sometimes bishops or overseers , phil. 1.1 . act. 20.28 . titus 1.5 . sometimes elders , 1 pet. 5.1 . 1 tim. 5.17 . act. 14.23 . act. 20.17 . sometimes guides , heb. 13.7 , 17. by all which names , and sundry others whereby they are expressed , the same sort , order , and degree of persons is intended . nor is any one of these names applyed or accommodated unto any , but all the rest are also in like manner ; so that he who is a pastor or a teacher , is also a bishop or overseer , a presbyter or elder , a guide or ruler , a minister , a servant of the church for the lords sake . and of all other names assigned to the ministers of the church , that of bishop , can least of all be thought to have designed any special order or degree of preheminence amongst them . for whereas it is but four times , or in four places used in the new testament as denoting any officers of the church , in each of them it is manifest , that those expressed by the other names of elders and ministers are intended . so act. 20.28 . the bishops are the elders of the particular church of ephesus verse the 17. phil. 1.1 . there were many bishops in that one particular church , who had only deacons joyned with them ; that is they were the elders of it . tit. 1.8 . the bishops were the elders to be ordained vers . the 5. which persons are also directly intended , 1 tim. 3.2 . as is evident from the coincidence of the directions given by the apostle about them , and the immediate adjoyning of deacons unto them vers . 8. so that no name could be fixed on with less probability to assert from it a special supream order or degree of men in ministry , than this of bishops . neither is there any mention in any place of scripture , of any such preheminence of one sort of these church-officers or ministers over another ; not in particular in those places where the officers of the church are in an especial manner enumerated , as 1 cor. 12.28 . eph. 4.11 . rom. 12.5 , 6 , 7 , 8. nor is there any mention of any special office that should be peculiar unto such officers , or of any gifts or qualifications that should be required in them ; or of any special way of calling or setting apart to their office ; nor of any kind of church that they should relate unto , different from the churches that other elders or pastors do minister in ; nor of any special rule or direction for their tryal ; nor any command for obedience unto them , but what are common to all ministers of the churches of christ ●uly discharging their trust , and performing their duty ; no intimation is given unto either elders or ministers to obey them ; or directions how to respect them ; nor unto them how to behave themselves towards them ; but all these things are spoken and delivered promiscuously and equally concerning all ministers of the gospel . it is evident then that these appellations do not belong unto one sort of ministers , not one more than another ▪ and for what is pleaded by some , from the example of timothy and titus , it is said , that when any persons can prove themselves to be evangelists . 1 tim. 4.5 . to be called unto their office upon antecedent prophecy , 1 tim. 1.18 . and to be sent by the apostles , and in an especial manner to be directed by them in some employment for a season , which they are not ordinarily to attend unto , titus 1.5 chap. 3.12 . it will be granted that they have another duty and office committed unto them , than those who are only bishops or elders in the scripture . quest. 24. what are the principal differences between these two sorts of officers or rulers in the church , extraordinary and ordinary ? answ. ( 1. ) the former were called to their office immediately by iesus christ in his own person , or revelation made by the holy-ghost in his name to that purpose ; the latter by the suffrage , choice and appointment of the church it self . ( 2. ) the former both in their office and work , were independant on , and antecedent unto all or any churches , whose calling and gathering depended on their office as its consequent and effect ; the latter , in both consequent unto the calling , gathering and constituting of the churches themselves , as an effect thereof , in their tendency unto compleatness and perfection . ( 3. ) the authority of the former being communicated unto them immediately by iesus christ without any intervenient actings of any church , extended it self equally unto all churches whatever : that of the latter being derived unto them from christ by the election and designation of the church , is in the exercise of it , confined unto that church wherein and whereby it is so derived unto them . ( 4. ) they differ also in the gifts which were suited unto their several distinct works and employments . ( 1 ) matth. 10.2 . luke 10.1 . gal. 1.1 . acts 1.26 . acts 6.3 . acts 14.23 . ( 2 ) joh. 20.21 , 22 , 23. gal. 1.1 . ephes. 2.20 . rev. 21.14 . acts 14.23 . titus 1.5 , 7. ( 3 ) matth. 28 , 18 , 19 , 20. 2 cor. 11.28 . act. 20.28 . 1 pet. 1.2 . colos. 4.17 . ( 4 ) 1 cor. 12.28 , 29 , 30. the answer hereunto is such as needs no further explication . quest. 25. what is required unto the due constitution of an elder , pastor or teacher of the church ? answ. ( 1 ) that he be furnished with the gifts of the holy spirit for the edification of the church , and the evangelical discharge of the work of the ministry . ( 2 ) that he be unblameable , holy , and exemplary in his conversation . ( 3 ) that he have a willing mind to give up himself unto the lord in the work of the ministry . ( 4 ) that he be called and chosen by the suffrage and consent of the church . ( 5 ) that he be solemnly set apart by fasting and prayer and imposition of hands unto his work and ministry . ( 1 ) ephes. 4.8 , 11 , 12 , 13. ( 2 ) titus 1.7 , 8 , 9. 2 tim. 3.2 , 3 , 4 , 5 , 6 , 7. ( 3 ) 1. pe● . 5.2 , 3. ( 4 ) acts 14.23 . ( 5 ) acts 13.2 . 1 tim. 5.22 . 1 tim. 4.14 . explication . five things are here said to be required unto the due and solemn constitution of a minister , guide , elder , pastor , or teacher of the church ▪ which as they do not all equally belong unto the essence of the call , so they are all indispensably necessary unto him that would be accounted to have taken that office upon him according to the mind of christ , and they are plainly expressed in the scripture . the first is , that they be furnished with the gifts of the holy-ghost , for the discharge of the ministry . the communication of the gifts of the holy-ghost , is the foundation of the ministry , as the apostle declares , ephes. 4.7 , 8 , 11 , 12 , 13. but unto every one of us is given grace according to the measure of the gift of christ , wherefore he saith , when he ascended up on high , he led captivity captive , and gave gifts unto men , and he gave some apostles , and some prophets , and some evangelists , and some pastors and teachers , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ , till we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man. and if this were not continued , if the lord christ did not continue to give gifts unto men for that end , the ministry must and would cease in the church ; and all church order and administrations thereon . the exercise also of the gifts , is required in all them that are called unto sacred office , 1 tim. 4.14 . neglect nor the gift that is in thee . hence persons destitute of these gifts of the spirit , as they cannot in a due manner discharge any one duty of the ministry , so wanting an interest in that which is the foundation of the office , are not esteemed of god as ministers at all , whatever their outward call may be , hosea 4.6 . because thou hast rejected knowledge , i will also reject thee , that thou shalt be no priest to me. secondly , their unblameableness and holiness of conversation is previously required in them that are to be set apart unto the ministry . this the apostle expresly declares , and layes down many particular instances whereby it is to be tryed , tit. 1.7 , 8 , 9. for a bishop must be blameless , as the steward of god , not self-willed , not soon angry , not given to wine , no striker , not given to filthy lucre , but a lover of hospitality , a lover of good men , sober , just , holy , temperate , holding fast the faithful word as he hath been taught , that he may be able by sound doctrine both to exhort and convince the gainsayers , 1 tim. 3 ▪ 2 , 3 , 4 , 5 , 6 , 7. a bishop must be blameless , the husband of one wife , vigilant , sober , of good behaviour , given to hospitality , apt to teach , not given to wine , no striker , not greedy of filthy lucre , but patient , not a brawler , nor covetous , one that ruleth well his own house , having his children in subjection with all gravity ; for if a man know not how to rule his own house , how shall he take care of the church of god ? not a novice , lest being lifted up with pride , he fall into the condemnation of the devil ; moreover he must have a good report of them which are without , least he fall into reproach , and the snare of the devil . not that the particulars here mentioned by the apostle are only to be considered in the conversation of the person to be called to the ministry , but that in an universal holy conversation these things he requires that he should be eminent in amongst believers , as those which have an especial respect to his work and office . and a failure in any of them , is a just cause or reason to debar any person from obtaining a part and lot in this matter . for whereas the especial end of the ministry , is to promote and farther faith and holiness in the church , by the edification of it , how unreasonable a thing would it be , if men should be admitted unto the work of it , who in their own persons were strangers both unto faith and holiness . and herein are the elders of the churches seriously to exercise themselves unto god , that they may be an example unto the flock , in an universal labouring after conformity in their lives unto the great bishop and pastour of the church , our lord jesus christ. thirdly , it is required that such a person have a willing mind to give up himself unto god in this work , 1 pet. 5.2 , 3. the elders which are among you , i exhort , feed the flock of god which is among you , taking the oversight thereof , not by constraint , but willingly , not for filthy lucre , but of a ready mind ; neither as being lords over gods heritage , but being ensamples to the flock . willingness and readiness of mind , are the things here required as a previous qualification unto any mans susception of this office ; and two things doth the apostle declare to be contrary hereunto . first , the undertaking of it by constraint , which compriseth every antecedent external impression upon the mind of the undertaker ; such are personal outward necessities , compulsions of friends , and relations , want of other wayes of subsistance in the world ; all which and the like are condemned by the apostle as bring some constraint on the mind , which on other accounts oughty to be free and willing ; as also all tergiversation and backwardness in persons duly qualified and called , on the consideration of difficulties , temptations , streights , persecutions , is here condemned . secondly , an eye and regard unto filthy lucre or profit in the world , is proposed as opposite unto the readiness of mind which is required in them that are called to this work . an aim in this employment for men by it to advantage themselves in the outward things of this world , without which , it is evident that the whole work and office would lye neglected by the most of them who now would be accounted partakers of it , is openly here condemned by the apostle . fourthly , election by the suffrage and consent of the church is required unto the calling of a pastor or teacher , so that without it formally , or virtually given or obtained , the call however otherwise carryed on or solemnized , is irregular and defective . there are but two places in the new testament where there is mention of the manner whereby any are called in an ordinary way unto any ministery in the church ; and in both of them there is mention of their election by the community of the church ; and in both of them the apostles themselves presided with a fulness of church power , and yet would not deprive the churches of that which was their liberty and priviledge . the first of these is acts the 6. where all the apostles together , to give a rule unto the future proceeding of all churches in the constitution of officers amongst them , do appoint the multitude of the disciples or community of the church , to look out from among themselves , or to choose the persons that were to be set apart thereon unto their office , which they did accordingly , verses 2 , 3 , and 5. then the twelve called the multitude of the disciples unto them , and said , it is not reason that we should leave the word of god , and serve tables ; wherefore brethren , look ye out among you seven men of honest report , full of the holy-ghost , and wisdom ; and the saying pleased the whole multitude , and they chose stephen , &c. this was done when only deacons were to be ordained , in whom the interest and concernment of the church is not to be compared with that which it hath in its pastors , teachers , and elders . the same is mentioned again , acts 14.23 . where paul and barnabas are said to ordain elders in the churches by their election and suffrage , for the word there used , will admit of no other sence , however it be ambiguously expressed in our translation . neither can any instance be given of the use of that word , applyed unto the communication of any office or power to any person or persons in an assembly wherein it denoteth any other action but the suffrage of the multitude ; and this it doth constantly in all writers in the greek tongue . and hence it was that this right and priviledge of the church , in choosing of those who are to be set over them in the work of the lord , was a long time preserved inviolate in the primitive churches , as the ancients do abundantly testifie . yea the shew and appearance of it , could never be utterly thrust out of the world , but is still retained in those churches which yet reject the thing it self . and this institution of our lord jesus christ by his apostles , is suited to the nature of the church , and of the authority that he hath appointed to abide therein . for as we have shewed before , persons become a church by their own voluntary consent . christ makes his subjects willing , not slaves : his rule over them is by his grace in their own wills , and he will have them every way free in their obedience . a church-state is an estate of absolute liberty under christ , not for men to do what they will , but for men to do their duty freely , without compulsion . now nothing is more contrary to this liberty , than to have their guides , rulers , and overseers impose on them without their consent . besides , the body of the church is obliged to discharge its duty towards christ in every institution of his , which herein they cannot , if they have not their free consent in the choice of their pastors or elders , but are considered as mute persons , or brute creatures . neither is there any other ordinary way of communicating authority unto any in the church , but by the voluntary submission and subjection of the church it self unto them . for as all other imaginable wayes may fail and have done so , where they have been trusted unto , so they are irrational , and unscriptural , as to their being a means of the delegation of any power whatever . fifthly , unto this election succeeds the solemn setting apart of them that are chosen by the church unto this work and ministry , by fasting , prayer , and imposition of the hands of the presbitery , before constituted in the church wherein any person is so to be set apart . qu. 26. may a person be called to , or be employed in a part only of the office or work of the ministry , or may he hold the relation and exercise the duty of an elder or minister unto more churches than one at the same time ? answ. neither of these have either warrant or president in the scripture , nor is the first of them consistent with the authority of the ministry , nor the latter with the duty thereof , nor either of them with the nature of that relation which is between the elders and the church , acts 14.23 . 1 pet. 5.2 . acts 20.28 . explication . there are two parts of this question and answer , to be spoken unto severally . the first is concerning a person to be called or employed in any church , in a part only of the office or work of the ministry . as suppose a man should be called or chosen by the church to administer the sacraments , but not to attend to the work of preaching ; or unto the rule or guidance of the church ; or in like manner unto any other part or parcell of the work of the ministry , with an exemption of other duties from his charge or care . if this be done by consent , and agreement , for any time or season , it is unwarrantable and disorderly ; ( what may be done occasionally upon an emergency , or in case of weakness or disability befalling any elder as to the discharge of any part of his duty , is not here enquired after . ) for , first , if the person so called or employed have received gifts fitting him for the whole work of the ministry , the exercise of them is not to be restrained by any consent or agreement ; seeing they are given for the edification of the church to be traded withall , 1 ▪ cor. 12 ▪ 7. the manifestation of the spirit , is given to every man to profit withall ; and this he which hath received such gifts , is bound to attend unto , and pursue . secondly , if he have not received such gifts as compleatly to enable him unto the discharge of the whole work of the ministry in the church wherein he is to administer , it is not lawful for the church to call him unto that work wherein the lord christ hath not gone before them in qualifying him for it . yea to do so , would be most irregular , for the whole power of the church , consists in its attendance unto the rule given unto it . and therefore the office and work of the ministry being constituted by the law of christ , it is not in the power of the church to enlarge or streighten the power or duty of any one that is called unto the office thereof . neither can or ought any person that is called unto the worke of the ministry to give his consent to the restraint of the exercise of that gift that he hath received , in a due and orderly manner , nor to the abridgement of the authority which the lord christ hath committed unto the ministers of the gospel . as it is incumbent upon them to take care to preserve their whole authority , and to discharge their whole duty , so that arbitrary constitutions of this nature are irregular , and would bring in confusion into churches . the second part of the question is , concerning the relation of the same person to more churches than one at the same time , and his undertaking to discharge the duty of his relation unto them , as an elder or minister . and this also is irregular and unwarrantable . now a man may hold the relation of an elder , pastor , or minister unto more churches ▪ than one two wayes ; first , formally and directly , by all equal formal interest in them , undertaking the pastoral charge equally and alike of them , being called alike to them and accepting of such a relation . ( 2 ) virtually ; when by virtue of his relation unto one church he puts forth his power or authority in ministerial acts in , or towards another . the first way is unlawful , and destructive both of the office and duty of a pastor . for as elders are ordained in , and unto the churches respectively that they are to take care of ; acts 14.23 . tit. 1.5 . and their office power consists in a relation unto the church that they are set over , so they are commanded to attend unto the service of the churches wherein , and whereunto , they are so ordained . act. 20.28 . 1 peter 1.2 . and that with all diligence care and watchfulness , as those that must give an account , heb. 13.17 . which no man is able to do towards more churches than one , the same duty being at all times to be performed towards all . and because the whole authority of the elders ▪ pastors , or b●shops of churches , is ministerial ▪ ● cor. 4.1 . consisting in a power of acting upon the command of christ , they are bound in their own persons to the discharge of their duty and office , without the least pretence of authority to delegate another , or others , to act their part or to do their duty , which would be an effect of autocratorical authority , and not of obedience or ministry . the latter way also of relation unto many churches is unwarrantable ; for ( 1 ) it hath no warrant in the scripture ; no law , nor constitution of christ , or his apostles , can be produced to give it countenance ; but elders were ordained to their own churches , and commanded to attend unto them . ( 2 ) no rule is given unto any elders how they should behave themselves in reference unto more churches than one , in the exercise of their ministerial power , as there are rules given unto every one for the discharge of that duty in the church whereunto he is related . ( 3 ) there is no example to give it countenance recorded in the scripture . ( 4 ) the authority to be put forth hath no foundation . ( 1 ) not in the gifts they have received ▪ for the ministerial power is not an absolute ability or faculty of doing what a man is able , but a right , whereby a man hath power to do that rightly and lawfully , which before he could not do . this , gifts will not give to any ; for if they did , they would do it to all that have received them . ( 2 ) not in their election , for they are chosen in and by that church whereunto they stand in especial relation , whose choice cannot give ministerial power over any but themselves . ( 3 ) not in their setting apart by fasting , prayer , and imposition of hands , for this is only unto that office , work , and power , whereunto they are chosen . they are not chosen for one end , and set apart for another . ( 4 ) not from the communion of churches , for that gives no new power , but only a due exercise of that which was before received . qu. 27. what are the principal duties of the pastors or teachers of the church ? an. ( 1 ) to be examples unto the flock in faith , love , knowledge , méekness , patience , readiness to suffer for the name and gospel of christ , with constancy therein . ( 2 ) to watch for the souls , and take care of all the spiritual concernments of the whole flock committed to them . ( 3 ) to preach the word diligently , dividing it aright . ( 4 ) to preserve and contend for the truth . ( 5 ) to administer all the ordinances of the gospel duly and orderly . ( 6 ) to stir up and exercise the gifts they have received in the discharge of their whole work and administration of all ordinances . ( 7 ) to instruct , admonish , cherish , and comfort , all the members of the church as their conditions , occasions and necessities do require . ( 8 ) to attend with diligence , skill and wisdome unto the discharge of that authority which in the rule of the church is committed unto them . ( 1 ) 1 tim. 3.10 , 11 , 13. chap. 4.12 . 2 tim. 2.3 . coloss. 1.24 . phil. 2.17 . chap. 3.17 . ( 2 ) heb. 13.17 . acts 20.28 . ( 3 ) 2 tim. 2.15 . 2 tim. 4.2 . rom. 12.6 ▪ 7 , 8. ( 4 ) 1 tim. 6.20 . acts , 20.28 . jude 3. ( 5 ) 1 cor. 4.1 , 2. 1 tim. 3.15 . ( 6 ) 1 tim. 4.14 , 15 , 16. ( 7 ) acts 20.18 , 19 ▪ 20 , 25 , 26. 1 thes. 3.5 . 2 tim. 2.24 , 25. ( 8 ) rom. 12.8 . 1 tim. 5.17 . the answer is full and plain . qu. 28. wherein principally doth the authority of the elders of the church consist ? an. ( 1 ) in that the rule of the church and the guidance thereof in things appertaining unto the worship of god , is committed unto them . and therefore ( 2 ) whatever they do as elders in the church according unto rule , they do it not in the name or authority of the church by which their power is derived unto them , nor as members only of the church by their own consent or covenant , but in the name and authority of iesus christ , from whom by virtue of his law and ordinance their ministerial office and power is received ; so that ( 3 ) in the exercise of any act of church power , by and with the consent of the church , there is an obligation , thence procéeding , which ariseth immediately from that authority which they have received of iesus christ , which is the spring of all rule and authority in the church . ( 1 ) acts 20.28 . heb. 13.7 , 17. 1 pet. 5.2 . 1 cor. 12.28 . ( 2 ) 1 tim. 3.5 . coloss. 4.17 . 2 cor. 10.4 , 8. ( 3 ) 1 tim. 4.11 . titus 2.15 . 1 peter 1.2 , 3 , 4 , 5. explication . the answer unto this question explains the power or authority of the elders of the church , from whom they do receive it , and how it is exercised by them ; the right stating whereof is of great importance in the whole discipline of the church , and must therefore here be farther explained : to this end we may consider , first , that all church power is originally vested in jesus christ the sole head , and monarch thereof . god the father hath committed it unto him , and intrusted him with it for the accomplishment of his work of mediation , matth. 28.18 . secondly , that he doth communicate of this authority by way of trust , to be exercised by them in his name , unto persons by him appointed , so much as is needful for the ordering and disposing of all things in his churches , unto the blessed ends for which he hath instituted and appointed them . for no man can have any power in his church for any end whatever , but by delegation from him . what is not received from him , is meer usurpation . and whoever takes upon himself the exercise of any rule , or authority , or power in the church , not granted unto them by him , or not rightly derived from him , is an oppressor , a thief , and a robber ; this necessarily follows upon the absolute investiture of all power in him alone . 1 cor. 12.28 . ephe. 4.11 , 12. thirdly , the means whereby the lord christ communicates this power unto men , is by his law , and constitution , whereby he hath granted , ordained , and appointed , that such and such powers shall be exercised in his church , and that by such and such persons , to be derived unto them in such a way and manner ; so that the word of the gospel , or the laws and constitutions of the lord christ therein , are the first recipient seat and subject morally of all church power whatever . matth. 16.19 . matth. 18.18 , 19 , 20. fourthly , the way and means whereby any persons come to a participation of this power regularly , according to the mind of christ , is by the obedience unto , and due observation of his laws and commands , in them unto whom they are prescribed . as when an office , with the power of it , is constituted and limited by the law of the land , there is no more required to invest any man in that office , or to give him that power , than the due observance of the means and way prescribed in the law to that end . the way then , whereby the elders of the church do come to participate of the power and authority which christ hath appointed to be exercised in his church , is by their , and the churches due observance of the rules and laws given by him for their election , and setting apart unto that office . heb. 4.3 . acts 14.24 . fifthly , on this account they receive their power from christ himself alone , and that immediately ; for the means used for their participation of it , are not recipient of the power it self formally , nor do authoritatively collate or conferr it , only the laws of christ are executed in a way of obedience . so that though they are chosen and set apart to their office by the church , yet they are made overseers by the holy-ghost , acts 20.28 . though they have their power by the church , yet they have it not from the church ; nor was that power whereof they are made partakers ( as was said ) formally resident in the body of the church , before their participation of it ; but really in christ himself alone , and morally in his word or law . and thence is the rule and guidance of the church committed unto them by christ , heb. 13.7 , 17. 1 pet. 5.2 . 1 tim. 3.5 . sixthly , this authority and power thus received from christ , is that which they exert and put forth in all their ministerial administrations , in all which they do as ministers in the house of god , either in his worship , or in the rule of the church it self . they exercise that authority of christ , which he hath in his law appointed to be exercised in his church ; and from that authority is due order given unto the administration of all the ordinances of worship ; and an obligation unto obedience to acts of rule doth thence also ensue ; so that they which despise them , despise the authority of christ. seventhly , when as elders they do , or declare any thing in the name of the church , they do not , as such , put forth any authority committed unto them from and by the church , but only declare the consent and determination of the church in the exercise of their own liberty and priviledge ; but the authority which they act by , and which they put forth , is that which is committed to themselves as such by jesus christ. eighthly , this authority is comprised in the law and constitution of christ which themselves exert only ministerially ; and therefore when ever they act any thing authoritatively , which they are not enabled for , or warranted in by the word of the gospel , or do any thing without , or contrary unto rule , all such actings as to any spiritual effect of the gospel , or obligation on the consciences of men , are ipso facto null , and are no way ratified in heaven , where all their orderly actings are made valid ; that is , by christ himself in his word . ninthly , the reason therefore why the consent of the church is required unto the authoritative acting of the elders therein ; is not because from thence any authority doth accrew unto them anew , which virtually and radically they had not before ; but because by the rule of the gospel this is required to the orderly acting of their power , which without it would be contrary to rule , and therefore ineffectual ; as also it must needs be from the nature of the thing it self ; for no act can take place in the church without or against its own consent , whilest its obedience is voluntary and of choice . but if it be asked , what then shall the elders do , in case the church refuse to consent unto such acts as are indeed according to rule , and warranted by the institution of christ ? it is answered , that they are first diligently to instruct them from the word in their duty , making known the mind of christ unto them in the matter under consideration . ( 2 ) to declare unto them the danger of their dissent in obstructing the edification of the body to the dishonour of the lord christ , and their own spiritual disadvantage . ( 3 ) to wait patiently for the concurrence of the grace of god with their ministry , in giving light and obedience unto the church ; and ( 4 ) in case of the churches continuance in any failure of duty , to seek for advice and counsel from the elders and brethren of other churches , all which particulars might be enlarged , would the nature of our present design and work permit it . quest. 29. what is the duty of the church towards their elders , pastors or teachers ? answ. ( 1 ) to have them in reverence and honour for their office and works sake . ( 2 ) to obey them conscientiously in all things wherein they speak unto them in the name of the lord. ( 2 ) to pray earnestly for them , that they may , and to exhort them , if need require , to fulfill the work of the ministry ( 4 ) to communicate unto them of their temporals for their comfortable subsistance in the world , and usefulness unto others . ( 5 ) wisely to order things by their direction , so as that they may be amongst them without fear . ( 6 ) to abide with , and stand by them , in their sufferings for the gospel , and service of christ among them . ( 1 ) 1 thes. § . 12 , 13. 1 tim. 5.17 . ( 2 ) heb. 13.17 . 1 cor. 16.16 . ( 3 ) ephes. 6.18 , 19. colos. 4.3 . 2 thes. 3.1 . colos. 4.17 . ( 4 ) gal. 6.6 . 1 cor. 9.14 . ( 5 ) 1 cor. 16.10 . ( 6 ) 2 tim. 1.16 , 17 , 18. 2 tim. 4.16 . quest. 30. are there any differences in the office , or offices , of the guides , rulers , elders or ministers of the church ? answ. the office of them that are teachers , is one and the same among them all ; but where there are many in the same church , it is the will of christ that they should be peculiarly assigned unto such especial work in the discharge of their office power , as their gifts received from him do peculiarly fit them for , and the necessities of the church require . rom. 12.4 , 5 , 6 , 7 , 8 , 1 ▪ cor. 8.11 . 1 pet. 4.10 . chap. 5.2 . explication . the office of them that are to instruct the church in the name and authority of christ , is one and the same , as hath been shewed before . and there are many names that are equally accommodated unto all that are partakers of it , as elders , bishops , guides ; they are all alike elders , alike bishops , alike guides , have the one office in common amongst them , and every one the whole intire unto himself . but there are names also given unto them , whereby they are distinguisht , not as to office , but as to their work and employment in the discharge of that office : such are pastors and teachers , ephes. 4.11 . which are placed as distinct persons in their work , partakers of the same office. now the foundation of this distinction and difference lyes . first , in the different gifts that they have received ; for although it be required in them all , that they have received all those gifts , abilities , and qualifications which are necessary for the work of the ministry , yet as to the degrees of their participation of their gifts , some may more excell in one , others in another , 1 cor. 12.4 , 5 , 6. there are diversities of gifts , but the same spirit , and there are differences of administrations , but the same lord : and there are diversities of operations , but it is the same god which worketh all in all . for to one is given by the spirit the word of wisdom , to another the word of knowledge by the same spirit , &c. and all these gifts are bestowed upon them to be exercised and laid out , for the profit and benefit of the church ▪ verse the 7. the manifestation of the spirit is given to every man to profit withall . and therefore every one is in a● especial manner to attend unto the exercise and use of that gift wherein he doth excell ▪ or which tends most to the edification of the church ; every man being to minister according as he hath received , 1 pet. 4.10 . secondly , it lyes in the nature of the work of the ministry in the church , which in general may be referred unto two heads or ends . first , the instruction of it in the knowledge of god in christ , and the mysteries of the gospel , that it might grow in grace , wisdom , saving light , and knowledge . secondly , the exhortation of it to walk answerable unto light received in holiness and universal obedience . now though these several ends of the ministry cannot be divided or separated , yet they may be distinguished , and so carryed on distinctly , that in the one , knowledge or light may be firstly and principally intended , so as to lead unto obedience ; in the other , holiness may be firstly designed , as springing from gospel light or knowledge . hence therefore are the elders of the church , principally to attend unto that work or that end of the ministry , which by the holy-ghost they 〈◊〉 most suited unto . and therefore the church following the intimations of the holy-ghost , in communicating his gifts in variety as he pleaseth , and attending their own edification , may and ought amongst those whom they choose to the office of elders or ministers , withall design them in particular unto that especial work which they are especially fitted and prepared for ; and this upon their being chosen , and set apart , they are accordingly to attend unto : he that teacheth on teaching , he that exhorteth on exhortation ▪ rom. 12.7 , 8. their office then is the same , but their teaching , work , and employment on the grounds mentioned , distinct and different . quest. 31. are there appointed any elders in the church , whose office and duty consist in rule and government only ? answ. elders not called to teach ordinarily , or administer the sacraments , but to assist and help in the rule and government of the church , are mentioned in the scripture . rom. 1● . 8 . 1 cor. 12.28 . 1 tim. 5.17 . explication . this office of ruling elders in the church , is much opposed by some , and in especial by them who have least rea●son so to do ▪ for first , they object against them , that they are lay elders ▪ when those with whom they have to do , deny that distinction of the church into the clergy and layity . for although they allow the distribution of 〈◊〉 , into officers , and the multitude of the brethren , yet they maintain that the whole church is gods clergy , his lot , and portion , 1. pet. 5.3 . again , they affirm them to be elders , and therein not meerly of the members of the church , but officers set apart unto their office according to rule , or the appointment of christ. and if by layity , the people distinct from the officers of the church are to be understood , the very term of a lay elder implyes a contradiction , as designing one , who is , and is not , a church officer . besides , themselves do principally govern the church by such whom they esteem lay-men , as not in holy-orders ; to whom the principal part of its rule , at least in the execution of it is committed , which renders their objection to this sort of church-officers unreasonable . others also have given advantage by making this office annual , or biennial , in them that are chosen unto it ; which though they plead the necessity of their churches for , as not having persons meet for this work and duty , who are willing to undertake in constantly during their lives , without such a contribution for their maintenance as they are not able to afford ; yet the wisest of them do acknowledge an irregularity in what they do , and wish it remedied . but this hinders not , but that such church-officers are indeed designed in the scripture , and of whom frequent mention is made in the ancient writers , and footsteps also , yet remain in most churches of their institution , though wofully corrupted . for besides , that some light in this matter may be taken from the church of the jews , wherein the elders of the people , were joyned in rule with the priests , both in the sanhedrim , and all lesser assemblies ; there is in the gospel express mention of persons that were assigned peculiarly for rule and government in the church , as 1 cor. 12.28 . and it is in vain pretended that those words , helps , governments , do denote gifts only , seeing the apostle expresly enumerates the persons in office , or officers , which the lord christ then used in the foundation , and rule of the churches as then planted . he that ruleth , also is distinguisht from him that teacheth , and him that exhorteth , rom. 12.8 . and is prescribed diligence , as his principal qualification in the discharge of his duty . and the words of the apostle to this purpose , are express , 1 tim. 5.17 . let the elders that rule well , be counted worthy of double honour , especially those who labour in the word and doctrine . for the words expresly assign two sorts of elders , whereof some , only attend unto rule ; others moreover labour in the word and doctrine . neither doth that word , as some would have it , labour in the word , intend any other labour but what is incumbent on all the pastors and teachers of their church as their constant duty ; see rom. 6.12 . acts 20.35 . 1 thes. 5.12 . now can we suppose that the apostle would affirm them to be worthy of double honour , whom comparing with others , he notes as remiss and negligent in their work . for it seems that others were more diligent in the discharge of that duty , which was no less theirs , if only one sort of elders be here intended . the scripture is not wont to commend such persons as worthy of double honour , but rather to propose them as meet for double shame and punishment , jer. 48.10 . 1 cor. 9.16 . and they are unmindful of their own interest , who would have bishops that attend to the rule of the church , to be distinctly intended by the elders that rule well ; seeing the apostle expresly preferreth before and above them , those that attend constantly to the word and doctrine . and besides what is thus expresly spoken concerning the appointment of this sort of elders in the church , their usefulness in the necessity of their work , and employment , is evident . for whereas a constant care in the church , that the conversation of all the members of it be such as becometh the gospel , that the name of our lord jesus christ be not evil spoken of , is of great concernment and importance , and the pastors and teachers , being to give up themselves continually unto prayer , and the ministry of the word , cannot attend unto the constant and daily oversight thereof , the usefulness of these elders , whose proper and peculiar work it is to have regard unto the holy walking of the church , must needs be manifest unto all . but whereas in most churches , there is little or no regard unto the personal holiness of the members of them , it is no wonder that no account should be had of them who are ordained by the lord christ to look after it and promote it . the qualifications of these elders , with the way of their call and setting apart unto their office , being the same with those of the teaching elders before insisted on , need not be here again repeated . their authority also in the whole rule of the church , is every way the same with that of the other sort of elders , and they are to act in the execution of it with equal respect and regard from the church . yea the business of rule , being peculiarly committed unto them , and they required to attend thereunto with diligence in an especial manner , the work thereof is principally theirs ; as that of labouring in the word and doctrine doth especially belong unto the pastors and teachers of the churches . and this institution is abused , when either unmeet persons are called to this office , or those that are called , do not attend unto their duty with diligence , or do act only in it by the guidance of the teaching officers , without a sence of their own authority , or due respect from the church . quest. 32. is there no other ordinary office in the church , but only that of elders ? answ. yes of deacons also . quest. 33. what are the deacons of the church ? answ. approved men chosen by the church to take care for the necessities of the poor belonging thereunto , and other outward occasions of the whole church , by the collection , keeping , and distribution of the alms , and other supplyes of the church , set apart and commended to the grace of god therein , by prayer . acts 6.3 , 5 , 6. phil. 1.1 . 1 tim. 3.8 , 9 , 10 , 11 , 12 , 13. explication . the office of the deacon , the nature , end , and use of it , the qualification of the persons to be admitted unto it , the way and manner of their election and setting apart ; are all of them plainly expressed in the scripture , acts 6.1 , 2 , 3. there arose a murmuring of the grecians against the hebrews , because the widdows were neglected in the daily ministration ; then the twelve called the multitude of the disciples unto them , and said , it is not reason that we should leave the word of god , and serve tables ; wherefore brethren , look ye out among you seven men of honest report , full of the holy-ghost , and wisdom , whom we may appoint over this business ; and the saying pleased the whole multitude , and they chose stephen , &c. whom they set before the apostles , and when they had prayed , they laid their hands on them . 1 tim. 3.8 , 9 , 10 , 11 , 12 , 13. likewise must the deacons be grave , not double tongued , not given to much wine , not given to filthy lucre , holding the mystery of the faith in a pure conscience ; and let these also first be proved , then let them use the office of a deacon , being found blameless ; the husbands of one wife , ruling their children , and their own house well , for they that have used the office of a deacon well , purchase to themselves a good degree , and great boldness in the faith which is in christ jesus . these things are thus plain and express in the scr●pture . but whereas many have grown weary of the observation of the institutions of the gospel , this office hath for a long time been lost amongst the most of christians . by some the name is retained , but applyed to another work , duty , and employment than this to which it is peculiarly appropriated in the scripture . their proper and original work of taking care for the poor , they say , is provided for by others ; and therefore that office being needless , another , unto another purpose , under the same name , is erected . such are deacons that may read service , preach and baptise , when they have license thereunto . but this choice , to rej●ct an office of the appointment of christ , under pretence of provision made for the duties of it another way , and the erecting of one not appointed by him , seems not equall . but whereas it is our duty in all things to have regard to the authority of christ and his appointments in the gospel , if we claim the priviledge of being called after his name , some think that if what he hath appointed may be colourably performed another way without respect unto his institutions , that is far the best . but omitting the practice of other men , the things that concern this office in the church , are as was said , clear in the scripture . first , the persons called unto it are to be of honest report , furnished with the gifts of the holy-ghost , especially with wisdom , acts 6.3 . and those other endowments usefull in the discharge of their duty mentioned , 1 tim. 3.8 . secondly , the way whereby they come to be made partakers of this office , is by the choice or election of the church , acts 6.2 , 3 , 5. whereupon they are solemnly to be set apart by prayer . thirdly , their work or duty consists in a daily ministration unto the necessities of the poor saints , or members of the church , vers. 1 , 2. fourthly , to this end that they may be enabled so to do , it is ordained , that every first day the members of the church do contribute according as god enables them of their substance , for the supply of the wants of the poor , 1 cor. 16.2 . and also occasionally , as necessity shall require , or god move their hearts by his grace . fifthly , hereunto is to be added whatever by the providence of god may be conferred upon the church for its outward advantage , with reference unto the end mentioned , acts 4.34 , 35. sixthly , these supplyes of the church being committed to the care and charge of the deacons , they are from 〈◊〉 to minister with diligence and wisdo● unto the necessities of the poor ; that so the needy may be supplyed , that there may be none that lack , the rich may contribute of their riches according to the mind of christ , and in obedience unto his command , that they which minister well in this office , may purchase to themselves a good degree , and boldness in the faith , and that in all , the name of our lord jesus christ may be glorified with praise and thanksgiving . it belongs therefore unto persons called unto this office , first , to acquaint themselves with the outward condition of those that appear to be poor and needy in the church , whether by the addresses of such poor ones , who are bound to make known their wants , occasions , and necessities unto them , or by the information of others , or their own observation . secondly , to acquaint the elders and the church as occasion requireth with the necessities of the poor under their care , that those who are able may be stirred up by the elders , to a free supply and contribution . thirdly , to dispose what they are entrusted with faithfully , cheerfully , tenderly , with partiality or preferring one before another , for any outward respect whatever . fourthly , to keep and give an account unto the church when called for , of what they have received , and how they have disposed of it , that so they may be known to have well discharged their office ; that is with care , wisdom , and tenderness , whereby they procure to themselves a good degree with boldness in the faith , and the church is encouraged to entrust them farther with this sacrifice of their almes , which is so acceptable unto god. quest. 24. wherein consists the general duty of the whole church , and every member thereof in their proper station and condition ? answ. in performing , doing , and kéeping inviolate all the commands and institutions of iesus christ , walking unblameably and fruitfully in the world , holding forth the word of truth , and glorifying the lord christ in and by the profession of his name , and kéeping his testimony unto the end . matth. 28.20 . acts 2.42 . phil 2.15 , 16. chap. 4.8 , 9. 1 thes. 3.8 . 1 pet. 4.10 , 11 , 12 , 13 , 14. 1 tim. 3.15 . heb. 10.23 . explication besides the general duties of christianity incumbent on all believers , or disciples of christ as such , there are sundry especial duties required of them as gathered into church societies , upon the account of an especial trust committed unto them in that state and condition ; for , first , the church being appointed as the seat and subject of all the institutions of christ , and ordinances of gospel worship , it is its duty , that is , of the whole body and every member in his proper place , to use all care , watchfulness and diligence , that all the commands of christ be kept inviolate , and all his institutions observed , according to his mind and will. thus those added to the church , acts 2.42 . together with the whole church , continued stedfastly ( which argues care , circumspection and diligence ) in the apostles doctrine and fellowship and breaking of bread and prayers ; which principal duties are enumerated , to express their respect towards all . this is their standing fast in the lord , which was a matter of such joy to the apostle when he found it in the thessalonians ; 1 ephe. 3.8 . for now we live if ye stand fast in the lord. that order and stedfastness which he rejoyced over in the colossians ; chap. 2.5 . for though i am absent in the flesh , yet am i with you in the spirit , joying and boholding your order and the stedfastness of your faith in christ. and where this duty is despised , men contenting themselves with what is done by others , there is a great neglect of that faithfulness in obedience which the church owes unto jesus christ. secondly , the glory of the lord christ , and the doctrine of the gospel to be manifested in , and by the power of an holy exemplary conversation , is committed unto the church and all the members of it . this is one end wherefore the lord christ calls them out of the world , separates them to be a peculiar people unto himself , brings them forth unto a visible profession , and puts his name upon them , namely that in their walking , and conversation , he may shew forth the holiness of his doctrine , and power of his spirit , grace , and example to effect in them all holiness ; godlyness , righteousness and honesty in the world. hence are they earnestly exhorted unto these things . phil. 4.8.9 . brethren whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report , if there be any vertue , if their be any praise , think on these things ; and that to this end , that the doctrine of the gospel may be adorned and christ glorified in all things ; tit. 2.10 . and those who fail herein are said to be enemies of the cross of christ ; phil. 3.18 ; as hindring the progress of the doctrine thereof , by representing it undesirable in their conversation . this also therefore , even the dutie of universal holiness , with an especial regard unto the honour of christ , and the gospel which they are called and designed to testifie and express in the world , is incumbent on the church , and every member of it ; namely as the apostle speaks , that they be blameless , and harmless , the sons of god , without rebukes in the midst of a crooked and perverse generation , among whom they are to shine as lights in the world , phil. 2.15 . thirdly , the care of declaring and manifesting the truth is also committed unto them . christ hath made the church to be the pillar and ground of truth . 1 tim. 3.15 . where the truth of the gospel is so firmly seated , founded , fixed , established , and then lifted up in the wayes of christs appointment to be seen , discerned , and known by others . and as this is done principally in the preaching of the gospel by the elders of the church , and in their contending for the truth once delivered unto the saints , jude 3. so it is also the duty of the whole church , to hold forth the word of life , phill. 2.16 . by ministring of the gift that every man hath received ; 1 peter , 4.10 . in the way of christs appointment . in these , and the like instances , doth our lord jesus require of his church that they express in the world their subjection unto him , and his authority ; and that they abide therein unto the end , against all opposition whatever . the sinful neglect of churches in the discharge of their duty herein , was one great means of that apostacy from the rule of the gospel which they generally of old fell into . when the members of them began to think that they had no advantage by their state and condition , but only the outward participation of some ordinance of worship , and no duty incumbent on them , but only to attend and follow the motions and actings of their guides , the whole societies quickly became corrupt , and fit to be disposed of according to the carnal interest of those that had by their neglect and sin , gotten dominion over them . and at all times , as the people were negligent in their duty , the leaders of them were apt to usurp undue authority . when the one sort will not do that which they ought , the other are ready to take upon them what they ought not . it is a circumspect performance of duty on all hands alone , that will keep all sorts of persons in the church within those bounds , and limits , and up to those rights , and priviledges , which christ hath allotted and granted unto them . and herein alone doth the order , honour , and beauty of the church consist . church members therefore are to search and enquire after the particular duties , which as such , are incumbent on them ; as also to consider what influence their special state and condition as they are church members , ought to have into all the duties of their obedience as they are christians . for this priviledge is granted unto them for their edification , that is their fartherance in their whole course of walking before god. and if this be neglected , if they content themselves with a name to live in this or that church , to partake of the ordinances that are stated and solemnly administred , only that which would have been to their advantage , may prove to be a snare and temptation unto them . what these especial duties are in the particular instances of them , is of too large a consideration here to be insisted on . besides it is the great dutie of the guides of the church , to be inculcating of them into the minds of those committed to their charge . for the churches due performance of its dutie , is their honour , crown , and reward . qu. 35. whence do you reckon prayer , which is a part of moral and natural worship , among the institutions of christ in his church ? an. on many accounts ; as ( 1 ) because the lord christ hath commanded his church to attend unto the worship of god therein . ( 2 ) because he bestowes on the ministers of the church , gifts and ability of prayer for the benefit and edification thereof . ( 3 ) he hath appointed that all his other ordinances should be administred with prayer , whereby it becomes a part of them . ( 4 ) because himself ministers in the holy place , as the great high priest of his church to present their prayers unto god at the throne of grace . ( 5 ) because in all the prayers of the church , there is an especial regard had unto himself , and the whole work of his mediation . ( 1 ) luke 18.1 . chap. 21.36 . rom. 12.5 . 1 tim. 2.1 , 2. ( 2 ) ephe. 4.8 , 12 , 13. rom. 8.15 , 16. gal. 4.6 . ( 3 ) acts 2.42 . 1 tim. 4.5 . ( 4 ) rev. 8 3 , 4. heb. 4.14 , 15 , 16. chap. 6.20 . chap. 10.20.21 , 22. ( 5 ) john 14.13 . chap. 15.16 , 22 , 26. ephe. 3.14 , 15. qu. 36. may not the church in the solemn warship of god , and celebration of the ordinances of the gospel , make use of , and content it self in the use of forms of prayer in an unknown tongue composed by others and prescribed unto them . an. so to do would be ; ( 1 ) contrary to one principal end of prayer it self , which is that believers may therein apply themselves to the throne of grace for spiritual supplies according to the present condition , wants , and exigencies of their souls . ( 2 ) to the ma●n end that the lord iesus christ aimed at in supplying men with gifts for the discharge of the work of the mimistry , tending to render the the promise of sending the holy ghost , which is the immediate cause of the churches preservation and continuance , néedless , and useless . moreover ( 3 ) it will render the discharge of the duty of ministers unto several precepts and exhortations of the gospel , for the use , stirring up and exercise of their gifts impossible , and ( 4 ) thereby hinder the edification of the church , the great end of all ordinances and institutions . ( 1 ) rom. 8.26 . phil. 4.6 . heb. 4.16 . 1 pet. 4.7 . ( 2 ) ephes. 4.8 , 12 , 13. ( 3 ) 1 tim. 4.14 . 2 tim. 1.6 , 7. colos. 4.17 . matth. 25.14 , 15 , 16. ( 4 ) 1 cor. 12.7 . quest. 37. is the constant work of preaching the gospel by the elders of the church , necessary ? answ. it is so , both on the part of the elders or ministers themselves , of whom that duty is strictly required , and who principally therein labour and watch for the good of the flock ; and on the part of the church , for the fartherance of their faith , and obedience , by instruction , reproof , exhortation , and consolation . matth. 24.45 , 46 , 47 , 48 , 49 , 50 , 51. rom. 12.7 , 8. 1 cor. 9. 17 , 18. ephes. 4.12 , 13. 1 tim. 4 15 , 16. chap. 5.17 . 2 tim. 2.24 , 25. chap. 3.14 , 15 , 16 , 17. chapter 4.2 . quest. 38. who are the proper subjects of baptism ? answ. professing believers , if not baptised in their infancy , and their infant séed . matth. 28.19 . acts 2.38 , 39. acts 16.33 . 1 cor. 1.16 . 1 cor. 7.14 . colos. 2.12 , 13. with genesis , 17.10 , 11 , 12. quest. 39. where , and to whom , is the ordinance of the lords supper to be administred ? answ. in the church , or assembly of the congregation , to all the members of it , rightly prepared , and duly assembled , or to such of them as are so assembled . 1 cor. 11.20 , 21 , 22 , 28 , 29 , 33. acts. 2.46 . quest. 40. how often is that ordinance to be administred ? answ. every first day of the wéek , or at least as often as opportunity , and conveniency may be obtained . 1 cor. 11.26 . acts 20.7 . quest. 41. what is the discipline of the church ? answ. it consists in the due exereise of that authority and power which the lord christ in and by his word hath granted unto the church , for its continuance , increase , and preservation , in purity , order , and holiness , according to his appointment , matth. 16.19 . rom. 12.8 . 2 cor. 10.4 , 5 , 6. rev. 2.2 , 20. explication . sundry things are to be considered about this discipline of the church ; as first , the foundation of it , which is a grant of power and authority made unto it by jesus christ , as mediator , head , king , and law-giver of his church . for all discipline being an act of power , and this being exercised in and about things internal , and spiritual , no men can of themselves , or by grant of any others , have any right or authority to , or in the exercise thereof . whoever hath any interest herein , or right hereunto , it must be granted unto him from above , by jesus christ , and that as mediator and head of his church . for as all church power , is in an especial manner by the authority and grant of the father vested in him alone , matth. 28.18 . ephes. 1.20 , 21 , 22 , 23. so the nature of it which is spiritual , the object of it which are the consciences and gospel priviledges of believers , with the ends of it , namely the glory of god in christ , with the spiritual and eternal good of the souls of men , do all manifest that it can have no other right nor foundation . this in the first place is to be fixed , that no authority can be exercised in the church , but what is derived from jesus christ , as was spoken before . secondly , the means whereby the lord christ doth communicate this power and authority unto his church , is his word or his law and constitution concerning it in the gospel ; so that it is exactly limited and bounded thereby . and no power or authority can be exercised in the church , but what is granted and conveyed unto it by the word ; seeing that christ communicates no power or authority any other wayes . what ever of that nature is beside it , or beyond it , is meer usurpation , and null in its exercise . herein is the commission of the guides and rules of the church expressed , which they are not to exceed in any thing . herein are bounds and limits fixed to the actings of the whole church , and of every part and member of it . thirdly , this power or authority , thus granted , and conveyed by jesus christ , is to be exercised as to the manner of the administration of discipline , with skill and diligence , rom. 12.6 . 1 cor. 12. and the skill required hereunto , is a gift , or an ability of mind bestowed by the holy-ghost upon men to put in execution the laws of christ , for the government of the church , in the way and order by him appointed ; or a spiritual wisdom whereby men know how to behave themselves in the house of god , in their several places , for its due edification in faith and love , 1 tim. 3.15 . and this ability of mind to make a due application of the laws of the gospel unto persons , times , and actions with their circumstances , is such a gift of the holy-ghost , as whereof there are several degrees answering to the distinct duties that are incumbent on the rulers of the church on the one hand , and members on the other . and where this skill and wisdome is wanting , there it is impossible that the discipline of the church , should be preserved or carryed on . hereunto also diligence and watchfulness are to be added , without which ability and power will never obtain their proper end in a due manner , rom. 12.6 , 7 , 8. fourthly , the end of this discipline is continuance , increase , and preservation of the church , according to the rule of its first institution , 1 cor. 5.7 . this power , hath christ given his church for its conservation , without which it must necessarily decay , and come to nothing . nor is it to be imagined that where any church is called and gathered according to the mind of christ , that he hath left it destitute of power and authority to preserve it self , in that state and order which he hath appointed unto it . and that which was one principal cause of the decayes of the asian churches , was the neglect of this dicipline , the power and priviledge whereof , the lord had left unto them and intrusted them withall , for their own preservation in order , purity and holiness . and therefore for the neglect thereof they were greatly blamed by him . rev. 2.14 , 15 , 20. chap. 3.2 . as is also the church of corinth by the apostle , 1 cor. 5.2 . as they are commended , who attended unto the diligent exercise of it , revel . 2.2 . chap. 3.9 . the disuse also of it , hath been the occasion of all the defilements , abominations and confusions , that have spread themselves over many churches in the world. quest. 42. vnto whom is the power and administration of this discipline committed by jesus christ ? answ. as to the authority to be exerted in it in the things wherein the whole church is concerned , unto the elders ; as unto tryall , judgement and consent in , and unto its exercise unto the whole brotherhood ; as unto love , care , and watchfuless in private and particular cases , to every member of the church . matth. 24.45 . ephes. 4.13 , 14. acts 20.28 . 1 tim. 3.5 . chap. 5.17 . heb. 13.17 . 1 pet. 2.3 . 1 thes. 5.12 . gal. 6.1 , 2. 1 cor. 4.14 . 1 cor. 5.2 , 4 , 5. 2 cor. 2.6 , 7 , 8. 2 tim. 4.2 . explication . it hath been shewed that this power is granted unto the church by virtue of the law and constitution of christ. now this law assigns the means and way whereby any persons do obtain an interest therein ; and makes the just allotments to all concerned in it . what this law , constitution or word of christ assigns unto any , as such , that they are the first seat and subject of , by what way or means soever they come to be intrusted therein . thus that power or authority which is given unto the elders of the church , doth not first formally reside in the body of the church unorganized or distinct from them , though they are called unto their office by their suffrage and choice ; but they are themselves as such , the first subject of office power ; for so is the will of the lord christ. nor is the interest of the whole church in this power of discipline whatever it be , given unto it by the elders , but is immediately granted unto it , by the will and law of the lord jesus . first , in this way and manner the authority above described , is given in the first place , as such , unto the elders of the church . this authority was before explained , in answer unto the 28th . question , as also was the way whereby they receive it . and it is that power of office whereby they are enabled for the discharge of their whole duty , in the teaching , and ruling of the church ; called the power of the keyes , from mat. 16.19 . which expression being metaphorical , and in general lyable unto many interpretations , is to be understood according to the declaration made of it in those particular instances wherein it is expressed . nor is it a two-fold power or authority that the elders ▪ of the church have committed unto them ; one to teach and another to rule , commonly called the power of order , and of jurisdiction ; but it is one power of office , the duties whereof are of several kinds , referred unto the two general heads , first of teaching by preaching the word and celebration of the sacraments , and ( 2 ) of rule or government . by virtue hereof , are they made rulers over the house of god , matth. 24.45 . stewards in his house , 1 cor. 4.1 . overseers of the church , act. 20.28 . 1 peter 5.2 . guides unto the church , heb. 13.7 , 17. not that they have a supream or autocratorical power committed unto them , to enable them to do what seems right and good in their own eyes , seeing they are expresly bound up unto the terms of their commission , matth. 28.19 , 20. to teach men to do and observe all , and only what christ hath commanded ; nor have they by virtue of it , any dominion in , or over the church , that is , the laws , rules or priviledges of it , or the consciences of the disciples of christ , to alter , change , add , diminish , or bind by their own authority , 1 pet. 5.3 . mark 10.42 , 43 ▪ 44. but it is a power meerly ministerial , in whose exercise they are unto the lord christ accountable servants , heb. 13.17 . matth. 24.45 . and servants of the church for jesus sake , 2 cor. 4.5 . this authority in the discipline of the church they exert and put forth by virtue of their office ; and not either as declaring of the power of the church it self , or acting what is delegated unto them thereby , but as ministerially exercising the authority of christ committed unto themselves . secondly , the body of the church , or the multitude of the brethren , ( women being excepted by especial prohibition , 1 cor. 14.34 , 35. 1 tim. 2.11 , 12. ) is by the law and constitution of christ in the gospel , interested in the administration of this power of discipline in the church , so far as , first , to consider , try , and make a judgement , in and about all persons , things , and causes , in reference whereunto it is to be exercised . thus the brethren at jerusalem joyned in the consideration of the observation of mosaical ceremonies with the apostles and elders , act. 15.23 . and the multitude of them to whom letters were sent about it , likewise did the same , verse the 30 , 31 , 32. and this they thought it their duty and concernment to do , chap. 21 , 22. and they are blamed , who applyed not themselves unto this duty , 1 cor. 5.4 , 5 , 6. thence are the epistles of paul to the churches to instruct them in their duties , and priviledges in christ , and how they ought to behave themselves in the ordering of all things amongst them according to his mind . and these are directed unto the churches themselves , either joyntly with their elders , or distinctly from them , phil. 1.1 . and the whole preservation of church-order , is on the account of this duty recommended unto them . neither can what they do in complyance with their guides and rulers , be any part of their obedience unto the lord christ , unless they make previously thereunto a rational consideration and judgement by the rule , of what is to be done . neither is the church of christ to be ruled without its knowledge , or against its will ; nor in any thing is blind obedience acceptable to god. secondly , the brethren of the church are intrusted with the priviledge of giving and testifying their consent unto all acts of church power , which though it belong not formally unto the authority of them , it is necessary unto their validity and efficacy ; and that so far forth , as that they are said to do and act what is done and effected thereby , 1 cor. 5.4 , 13. 2 cor. 2.6 , 7 , 8. and they who have this priviledge of consent which hath so great an influence into the action and validity of it , have also the liberty of dissent ; when any thing is proposed to be done , the warrant whereof from the word and the rule of its performance , is not evident unto them . qu. 43. wherein doth the exercise of the authority for discipline committed unto the elders of the church consist ? an. ( 1 ) in personal private admonition of any member or members of the church , in case of sin , errour , or any miscarriage known unto themselves . ( 2 ) in publick admonition in case of offences persisted in and brought orderly to the knowledge and consideration of the church . ( 3 ) in the ejection of obstinate offenders from the society and communion of the church . ( 4 ) in exhorting , comforting , and restoring to the enjoyment and exercise of church priviledges such as are recovered from the error of their wayes ; all according to the lawes , rules , and directions of the gospel . ( 1 ) matth. 18.15 . 1 thess. 5.14 . 1 cor. 4.14 . titus 1.13 . chap. 2.15 . 2 tim. 4.2 . ( 2 ) 1 tim. 5.19.20 . matth. 18.16 , 17. ( 3 ) titus 3.10 . 1 tim. 1.20 . matth. 18.17 . 1 cor. 5.5 . gal. 5.12 . ( 4 ) 2 cor. 2.7 . gal. 6.1 . 2 thess. 3.15 . qu. 44. may the church cast any person out of its communion without previous admonition ? an. it may in some cases , where the offence is notorious , and the scandal grievous , so that nothing be done against other general rules . 1 cor. 4. qu. 45. wherein doth the liberty and duty of the whole brotherhood in the exercise of discipline in the church in perticular consist ? an. ( 1 ) in a meek consideration of the condition and temptations of offenders , with the nature of their offences , when orderly proposed unto the church . ( 2 ) in judging with the elders according to rule , what in all cases of offence is necessary to be done , for the good of the offenders themselves , and for the edification and vindication of the whole church . ( 3 ) in their consent unto , and concurrence in the admonition , ejection , pardoning and restoring of offenders , as the matter shall require . gal. 6.1 , 2. 1 cor. 5.2 , 4 , 5 , 12. 1 cor. 6.2 . 2 cor. 2 , 6 , 7 , 8. qu. 46. what is the duty of private members in reference unto the discipline appointed by christ in his church ? an. it is their duty in their mutual watch over one another , to exhort each other unto holiness and perseverance ; and if they observe any thing in the wayes and walkings of of any of their fellow members not according unto the rule , and the duty of their profession , which therefore gives them offence , to admonish them thereof in private with love meekness and wisdom , and in case they prevail not unto their amendment , to take the assistance of some other brethren in the same work ; and if they fail in success therein also , to report the matter by the elders direction , unto the whole church . matth. 18.16 , 17 , 18. 1 thess. 5.14 . explication . in these questions an enquirie is made after the exercise of discipline in the church , as to that part of it which belongs unto the reproof and correction of miscarriages according to the distribution of right , power , and priviledge , before explained . the first act hereof consists in private admonition ; for so hath our lord ordained , that in case any brother , or member of the church , do in any thing w●lk disorderly , and not according to the rule of the gospel , that he , or they , unto whom it is observed , and who are thereby offended , may and ought to admonish the person or persons so offending of their miscarriage and offence , concerning which is to be observed . first , what is previously required thereunto ; and that is , first , that in all the members of the church there ought to be love without dissimulation . they are to be kindly affectioned one to another with brotherly love , rom. 12.9 , 10. which as they are taught of god , so they are greatly exhorted thereunto ; heb. 13.1 . this love is the bond of perfection the most excellent way and means of preserving church order , and farthering the edification thereof . 1 cor. 13. without which , well seated , and confirmed in the hearts and minds of church members , no duty of their relation can ever be performed in a due manner . secondly , this love is to exert and put forth it self in tender care and watchfulness for the good of each other ; which are to work by mutual exhortations , informations , instructions , according as opportunities do offer themselves ▪ or as the necessities of any do seem to require . heb. 3.13 . chap. 10.24 . secondly , this duty of admonishing offenders privately and personally , is common to the elders with all the members of the church ; neither doth it belong properly unto the elders as such but as brethren of the same society . and yet by virtue of their office the elders are enabled to do it with more authority morally , though office power properly be not exercised therein . by virtue also of their constant general watch over the whole flock in the discharge of their office , they are enabled to take notice of , and discern miscarriages in any of the members , sooner than others . but as to the exercise of the discipline of the church in this matter , this duty is equally incumbent on every member of it , according as the obligation on them to watch over one another , and to exercise especial love towards each other is equal : whence it is distinguished from that private pastoral admonition , which is an act of the teaching office and power , not directly belonging unto the rule or government enquired after . but this admonition is an effect of love and where it proceedeth not from thence , it is irregular , matth. 18.16 , 17 , 18. rom. 15.14 . thirdly , this duty is so incumbent on every member of the church , that in case of the neglect thereof , he both sinneth against the institution of christ , and makes himself partaker of the sin of the party offending , and is also guilty of his danger , and ruine thereby , with all that disadvantage which will accrue to the church , by any of the members of it continuing in sin against the rule of the gospel . they have not only liberty thus to admonish one another , but it is their express and indispensible duty so to do . the neglect whereof is interpreted by god to be hatred of our brother ; such as wherewith the love of god is inconsistent , levit 19.17 . 1 john 4.20 . chap. 3.15 . fourthly , although this duty be personally incumbent on every individual member of the church , yet this hinders not but if the sin of an offender be known to more than one at the same time , and they joyntly take offence thereat , they may together in the first instance admonish him , which yet still is but the first , and private admonition ; which is otherwise , when others are called into assistance , who are not themselves acquainted with the offence but only by information , and joyne in it , not upon the account of their own being offended , but of being desired according unto rule to give assistance to them that are so . fifthly , the way and manner of the discharge of this duty is , that it be done with prudence , tenderness , and due regard unto all circumstances ; whence the apostle supposeth a spiritual abilitie to be necessary for this work rom. 15.14 . ye also are full of goodness , filled with all knowledge , also able to admonish one another ; especially four things are to be diligently heeded . first , that the whole duty be so managed , that the person offending may be convinced , that it is done out of love to him and affectionate conscientious care over him , that he may take no occasion thereby for the exasperation of his own spirit . secondly , that the persons admonishing others of their offence , do make it appear that what they do is in obedience unto an institution of christ , and therein to preserve their own souls from sin , as well as to benefit the offenders . thirdly , that the admonition be grounded on a rule , which alone gives it authority and efficacy . fourthly , that there be a readiness manifested by them , to receive satisfaction ; either ( 1 ) in case that upon tryal , it appeareth the information they have had of the miscarriage whence the offence arose , was undue , or not well grounded ; or ( 2 ) of acknowledgement and repentance . sixthly , the ends of this ordinance and institution of christ , are , ( 1. ) to keep up love without dissimulation among all the members of the church ; for if offences should abide unremoved , love which is the bond of perfection , would not long continue in sincerity ; which tends to the dissolution of the whole society . ( 2. ) to gain the offender , by delivering him from the guilt of sin , that he may not lye under it , and procure the wrath of god against himself , levit. 19.17 . ( 3. ) to preserve his person from dishonour and disreputation , and thereby to keep up his usefulness in the church . to this end hath our lord appointed the discharge of this duty in private , that the failings of men may not be unnecessarily divulged , and themselves thereby exposed unto temptation . ( 4. ) to preserve the church from that scandal that might befall it , by the hasty opening of all the reall or supposed faylings of its members . and ( 5. ) to prevent its trouble in the publick hearing of things that may be otherwise healed and removed . seventhly , in case these ends are obtained , either by the supposed offending persons clearing of themselves , and manifesting themselves innocent of the crimes charged on them , as joshua 22.22 , 23 , 24 , 25. 2 cor. 7.11 . or by their acknowledgement , repentance , and amendment , then this part of the discipline of the church hath , through the grace of christ obtained its appointed effect . eighthly , in case the persons offending , be not humbled nor reformed , nor do give satisfaction unto them by whom they are admonished , then hath our lord ordained a second degree of this private exercise of discipline ; that the persons who being offended , have discharged the foregoing duty themselves according unto rule , shall take unto them others , two or three , as the occasion may seem to require , to joyn with them in the same work and duty , to be performed in the same manner for the same ends , with that before described , matth. 18 , 15 , 16 , 17. and it is the duty of these persons so called in for assistance ; first , to judge of the crime , fault , or offence reported to them ; and not to proceed unless they find it to consist in something expresly contrary to the rule of the gospel , and attested in such manner , and with such evidence , as their mutual love doth require in them , with respect unto their brethren . and they are to judge of the testimony that is given concerning the truth of the offence communicated unto them , that they may not seem either lightly to take up a report against their brother , or to discredit the testimony of others . secondly , in case they find the offence pretended not to be a reall offence indeed contrary to the rule of the gospel , or that it is not aright grounded , as to the evidence of it , but taken up upon prejudice , or an over-easie credulity , contrary to the law of that love which is required amongst church-members , described 1 cor. 13. and commanded as the great means of the edification of the church and preservation of its union , then to convince the brother offended of his mistake , and with him to satisfie the person pretended to be the offender , that no breach or schism may happen among the members of the same body . thirdly , being satisfied of the crime and testimony , they are to associate themselves with the offended brother in the same work and duty , that he himself had before discharged towards the offender . ninthly , because there is no determination how often these private admonitions are to be used in case of offence , it is evident from the nature of the thing it self , that they are to be reiterated ; first the one , and then the other , whilest there is any ground of hope , that the ends of them may be obtained through the blessing of christ , the brother gained , and the offence taken away . neither of these then is to be deserted , or laid aside , on the first , or second attempt , as though it were performed only to make way for somewhat farther ; but it is to be waited on with prayer and patience , as an ordinance of christ appointed for attaining the end aimed at . tenthly , in case there be not the success aimed at obtained in these several degrees of private admonition , it is then the will of our lord jesus christ , that the matter be reported unto the church , that the offender may be publickly admonished thereby , and brought to repentance ; wherein is to be observed , first , that the persons who have endeavoured in vain to reclaim their offending brother by private admonition , are to acquaint the elders of the church with the case and crime : as also what they have done according to rule , for the rectifying of it ; who upon that information , are obliged to communicate the knowledge of the whole matter to the church . this is to be done by the elders , as to whom the preservation of order in the church , and the rule of its proceeding do belong , as we have shewed before . secondly , the report made to the church by the elders is to be , ( 1. ) of the crime , guilt , or offence ( 2. ) of the testimony given unto the truth of it ( 3. ) of the means used to bring the offender to acknowledgement and repentance ( 4. ) of his deportment under the private previous admonitions either as to his rejecting of them , or as to any satisfaction tendred ; all in order , love , meekness , and tenderness . thirdly , things being proposed unto the church , and the offender heard upon the whole of the offence , and former proceeding , the whole church , or multitude of the brethren , are with the elders to consider the nature of the offence , with the condition and temptations of the offenders , with such a spirit of meekness as our lord jesus christ in his own person set them an example of , in his dealing with sinners , and which is required in them as his disciples , gal. 6.1 , 2. 2 cor. 2.8 . fourthly , the elders and brethren are to judge of the offence , and the carriage of the offender according to rule , and if the offence be evident , and persisted in , then fifthly , the offender is to be publickly admonished by the elders , with the consent and concurrence of the church , 1 thes. 5.14 . 1 tim. 5.20 . matth. 18.16 , 17. and this admonition consists of five parts ; ( 1. ) a declaration of the crime or offence , as it is evidenced unto the church . ( 2. ) a conviction of the evil of it , from the rule or rules transgressed against . ( 3. ) a declaration of the authority and duty of the church in such cases . ( 4. ) a rebuke of the offender in the name of christ , answering the nature and circumstances of the offence . ( 5. ) an exhortation unto humiliation and repentance and acknowledgement . eleventhly , in case the offender despise this admonition of the church , and come not upon it unto repentance , it is the will and appointment of our lord jesus christ that he be cut off from all the priviledges of the church , and cast out from the society thereof , or be excommunicated wherein consists the last act of the discipline of the church for the correction of offenders ; and herein may be considered , first , the nature of it , that it is an authoritative act and so principally belongs unto the elders of the church , who therein exert the power that they have received from the lord christ , by and with the consent of the church according to his appointment , matth. 16.19 . john 20.23 . matth. 18.18 . 1 cor. 5.4 . titus 3.10 . 1 tim. 1.20 . 2 cor. 2.6 . and both these the authority of the eldership and the consent of the brethren , are necessary to the validity of the sentence , and that according to the appointment of christ , and the practice of the first churches . secondly , the effect of it , which is the cutting off , or casting out of the person offending from the communion of the church , in the priviledges of the gospel , as consequently from that of all the visible churches of christ in the earth by virtue of their communion one with another , whereby he is left unto the visible kingdom of satan in the world , matth. 18.17 . 1 cor. 5.2 , 5 , 13. 1 tim. 1.20 . titus 3.10 . gal. 5.12 . thirdly , the ends of it which are , ( 1. ) the gaining of the party offending , by bringing him to repentance , humiliation , and acknowledgement of his offence , 2 cor. 2.6 , 7. 2 cor. 13.10 . ( 2. ) the warning of others not to do so presumptuously . ( 3. ) the preserving of the church in its purity and order , 1 cor. 5.6 , 7. all to the glory of jesus christ. fourthly , the causes of it or the grounds and reasons on which the church may proceed unto sentence against any offending persons . now these are no other but such as they judge according to the gospel , that the lord christ will proceed upon in his finall judgement at the last day . for the church judgeth in the name and authority of christ , and are to exclude none from its communion , but those whom they find by the rule , that he himself excludes from his kingdom ; and so that which they bind on earth , is bound by him in heaven , matth. 18.18 . and their sentence herein is to be declared , as the declaration of the sentence which the head of the church , and judge of all , will pronounce at the last day ; only with this difference , that it is also made known , that this sentence of theirs , is not final or decretory , but in order to the prevention of that which will be so , unless the evil be repented of . now although the particular evils , sins , or offences , that may render a person obnoxious unto this censure and sentence , are not to be enumerated , by reason of the variety of circumstances which change the nature of actions , yet they may in general be referred unto these heads . first , moral evils , contrary to the light of nature , and express commands or prohibitions of the moral law , direct rules of the gospel , or of evil report in the world amongst men walking according to the rule and light of reason . and in cases of this nature , the church may proceed unto the sentence whereof we speak , without previous admonition , in case the matter of fact be notorious , publickly and unquestionably known to be true , and no general rule ( which is not to be impeached by particular instances ) lye against their proceedure , 1 cor. 5.3 , 4. 2 tim. 3.2 , 3 , 4 , 5. secondly , offences against that mutual love which is the bond of perfection in the church if pertinaciously persisted in , matth. 18.16 , 17. thirdly , false doctrines against the fundamentals in faith or worship , especially if maintained with contention , to the trouble and disturbance of the peace of the church , gal. 5.12 . titus 3.9 , 10 , 11. 1 tim. 6.3 , 4 , 5. revel . 2.14 , 15. fourthly , blasphemy , or evil speaking of the wayes and worship of god in the church , especially if joyned with an intention to hinder the prosperity of the church , or to expose it to persecution , 1 tim. 1.20 . fifthly , desertion , or total causeless relinquishment of the society and communion of the church ; for such are self-condemned , having broken and renounced the covenant of god , that they made at their entrance into the church , heb. 10.25 , 26 , 27 , 28 , 29. sixthly , the time or season of the putting forth the authority of christ in the church for this censure , is to be considered ; and that is ordinarily after the admonition before described , and that with due waiting , to be regulated by a consideration of times , persons , temptations , and other circumstances . for , ( 1. ) the church in proceeding to this sentence , is to express the patience and long suffering of christ towards offenders , and not to put it forth without conviction of a present resolved impenitency . ( 2. ) the event and effect of the preceding ordinance of admonition is to be expected ; which though not at present evident , yet like the word it self in the preaching of it , may be blessed to a good issue after many dayes . sixthly , the person offending , thus cut off , or cast out from the present actual communion of the church , is still to be looked on and accounted as a brother , because of the nature of the ordinance which is intended for his amendment and recovery , 2 thes. 3.15 . count him not as an enemy , but admonish him as a brother ; unless he manifest his finall impenitency , by blasphemy and persecution , 1 tim. 1.20 . whom i have delivered unto satan , that they may learn not to blaspheme . seventhly , the church is therefore still to perform the duties of love , and care , towards such persons . ( 1. ) in praying for them , that they may be converted from the errour of their way , james 5.19 , 20. 1 john 5.16 . if any man see his brother sin a sin , which is not unto death , he shall ask and he shall give him life ; for them that sin not unto death . ( 2. ) in withdrawing from them even as to ordinary converse for their conviction of their state and condition , 1 cor. 5.11 . 2 thes. 3.14 . with such a one no not to eat . ( 3. ) in admonishing of him , 2 cor. 3.15 . admonish him as a brother , which may be done ( 1 ) occasionally , by any member of the church ( 2 ) on set purpose by the consent and appointment of the whole church ; which admonition is to contain , ( 1. ) a pr●ssing of his sin from the rule on the conscience of the offender . ( 2. ) a declaration of the nature of the censure , and punishment which he lyeth under . ( 3. ) a manifestation of the danger of his impenitency , in his being either hardened by the deceitfulness of sin , or exposed unto new temptations of sathan . eighthly , in case the lord jesus be pleased to give a blessed effect unto this ordinance , in the repentance of the person cut of , and cast out off the church ; he is , first , to be forgiven both by those who in an especial manner were offended at him , and by him , and by the whole church , matth. 18.18 . 2 cor. 2.7 . secondly , to be comforted under his sorrow , 2 cor. 2.7 . and that by ( 1 ) the application of the promises of the gospel unto his conscience , ( 2 ) a declaration of the readiness of the church to receive him again into their love and communion . fourthly , restored ( 1 ) by a confirmation or testification of the love of the church unto him , 2 cor. 2.8 . ( 2 ) a readmission unto the exercise and enjoyment of his former priviledges in the fellowship of the church ; all with a spirit of meekness , gal. 6.1 . quest. 47. the preservation of the church in purity , order , and holiness being provided for , by what way is it to be continued and increased ? answ. the way appointed thereunto , is by adding such as being effectually called unto the obedience of faith shall voluntarily offer themselves unto the society and fellowship thereof , acts 2.41 . 2 cor. 8.5 . explication . the means appointed by our lord jesus christ for the continuance and increase of the church , are either preparitory unto it , or instrumentally efficient of it . the principal means subservient or preparitory unto the continuance and increase of the church , is the preaching of the word to the conviction , illumination and conversion of sinners , whereby they may be made meet to become living stones in this spiritual building , and members of the mystical body of christ. and this is done either ordinarily in the assemblies of the church , towards such as come in unto them and attend to the word dispensed according to the appointment of christ amongst them , 1 cor. 14.24 , 25. if there come in one that believeth not , or one unlearned , he is convinced of all , he he is judged of all , and thus are the secrets of his heart made manifest , and so falling down on his face , he will worship god ; or occasionally amongst the men of the world , acts 8.4 . secondly , the instrumentally efficient cause is that which is expressed in the answer , namely the adding in due order unto it , such as being effectually called unto the obedience of the faith and profession of the gospel , do voluntarily out of conviction of their duty , and resolution to walke in subjection to all the ordinances and commands of christ , offer themselves to the society and fellowship thereof , whereby they may be laid in this spiritual building as the stones were in the temple of old , which were hewed and fitted elsewhere . qu. 48 what is required of them who desire to joyn themselves unto the church ? an. ( 1 ) that they be free from blame and offence in the world. ( 2 ) that they be instructed in the saving truths and mysteries of the gospel . ( 3 ) sound in the faith ( 4 ) that the lord having called them unto faith , repentance , and newness of life by iesus christ , they give up themselves to be saved by him , and to obey him in all things ; and therefore ( 5 ) are willing and ready through his grace , to walke in subjection to all his commands , and in the observation of all his lawes and institutions , notwithstanding any difficulties , oppositions , or persecutions which they meet withall . ( 1 ) 1 phil. 10. chap. 2.15 . 1 cor. 10.32 . 1 thess. 2.11 , 12. tit. 2.10 . ( 2 ) john 6.15 . acts 26.18 . 1 pet. 2.9 . 2 cor. 4.3 , 4 , 6. ( 3 ) 1 tim. 1.19 , 20. 2 tim. 4.3 , 4. ti● . 1.13 . jude 3. ( 4 ) ephe. 4.20 , 21 , 22 , 23 , 24. ( 5 ) 2 cor. 8.5 . qu. 49. what is the duty of the elders of the church , towards persons desiring to be admitted unto the fellowship of the church ? an. ( 1 ) to discern and judge by the rule of truth applied in love , betwéen sincere professors and hypocritical pretenders . ( 2 ) to instruct , direct , comfort , and encourage in the way , such as they judge to love the lord iesus in sincerity . ( 3 ) to propose and recommend them unto the whole church , with prayers and supplications to god for them . ( 4 ) to admit them being approved into the order and fellowship of the gospel in the church . acts 8.20 , 23. tit. 1.10 . rev. 2.2 . jer. 15.19 . acts. 18.26 . 1 thess. 2.7 , 8 , 11. acts. 9.29 , 27. rom. 14.1 . qu. 50 what is the duty of the whole church in reference unto such persons ? an. to consider them in love and meekness , according as their condition is known , reported , or testified unto them , to approve of , and rejoice in the grace of god in them , and to receive them in love without dissimulaton . 1 cor. 13. explication . what in general is required unto the fitting of any persons to be members of a visible church of christ , was before declared , and that is , that , which the lord jesus hath made the indispensible condition of entring into his kingdom , namely of being born again . john 3.33 . this worke being secret , hidden , and invisible , the church cannot judge of directly and in its own form or nature , but in the means , effects , and consequents of it , which are to be testified unto it concerning them who are to be admitted unto its fellowship and communion ; it is required therefore of them , first , that they be of a conversation free from blame in the world ; for whereas one end of the gathering of churches is to hold forth , and express the holiness of the doctrine of christ , and the power of his grace in turning men from all ungodliness unto sobriety , righteousness and honesty , it is required of them that are admitted into them , that they answer this end . and this the principle of grace which is communicated unto them that believe , will effect and produce . for although it doth not follow that every one who hath attained an unblameable honesty in this world , is inwardly quickened with a true principle of saving grace , yet it doth , that they who are indowed with that principle , will be so unblameable . and although they may on other accounts be evil spoken of , yet their good conversation in christ will justify it self . secondly , competent knowledge in the mysteries of the gospel , is another means whereby the great qualification inquired after is testified unto the church . for as without this no priviledge of the gospel can be profitably made use of , nor any duty of it be rightly performed , so saving light is of the essence of conversion and doth inseparably accompany it , 2 cor. 4.6 . god who commanded the light to shine out of darkness , hath shined in our hearts to give the light of the knowledge of the glory of god , in the face of jesus christ. where this is wanting , it is impossible for any person to evidence that he is delivered from that blindness , darkness , and ignorance , which all men are under the power of in the state of nature . such a measure then of light and knowledge , as whereby men are enabled to apprehend aright of the person and offices of christ , of the nature of his mediation , the benefits thereof , and the obedience that he requires at the hands of his disciples , is expected in them who desire to be admitted into the fellowship of the church . thirdly , hereunto is to be added , soundness in the faith . for the unity of faith is the foundation of love and all the duties thereof , which in an especiall manner are to be performed towards the church , called therefore the house-hold of faith . there is among the members of the church one faith ; ephes. 4.5 . the common faith , the faith once delivered unto the saints , jude 3. which is the sound doctrine , 1 tim. 1.10 . which those that will not endure , must be turned from ; 2 tim. 4.3 . the faithful word that is to be held fast . tit. 1.9 . 1 tim. 1.19 . and which we are to be sound in ; tit. 1.13 . contained in a form of sound words , as to the profession of it , 2 tim. 1.13 . and this soundness in the unity of the faith , as it should be improved unto oneness of mind , and oneness of accord , in all the things of god , phil. 2.2 . though it may admit of some different apprehensions in some things , wherein some may have more clear and distinct discoveries of the mind and will of god than others , which hinders not , but that all may walk according to the same rule , phil. 3.15 , 16. so it is principally to be regarded in the fundamentall truths of the gospel , in and by the faith whereof the church holdeth on the head jesus christ ; coloss. 2.19 . and in the fundamentall principles of gospel worship , the joynt celebration , whereof is the next end of the gathering the church , for without a consent of mind and accord herein , no duty can be performed unto edification , nor the peace of the church be preserved ; and these principles are those which we have explained . fourthly , it is required that these things be testified by them unto the church , with the acknowledgement of the worke of gods grace towards them , and their resolution through the power of the same grace to cleave unto the lord christ with full purpose of heart , and to live in all holy obedience unto him . they come to the church , as disciples of christ professing that they have learnt the truth as it is in jesus , which what it infers the apostle teacheth at large ; ephes. 4.20 , 21 , 22 , 23 , 24. see also acts 11.23 . acts 8.21 , 22 , 23. and this by themselves to be testified unto the church . first , that they may be received in love without dissimulation , as real partakers in the same faith , hope and salvation with themselves , as living members of the mystical body of christ. secondly , that on all ensuing occasions , they may be minded of their own profession and engagements , to stir them up thereby unto faithfulness , stedfastness , and perseverance . hereupon are the elders of the church to judge by the rule of truth in love and meekness concerning their condition , and meetness to be laid as living stones in the house of god ; so as that they may , ( 1. ) reject false hypocritical pretenders if in or by any means their hypocrisie be discovered unto them . acts 8.20 , 23. titus 1.10 . jer. 15.19 . ( 2. ) that they may direct , and encourage in the way , such as appear to be sincere , instructing them principally in the nature of the way whereinto they are engaging , the duties , dangers , and benefits of it . acts 18.26 . act. 14.22 . 1 cor. 3.22 , 23. ( 3. ) to propose them , their conditions , their desires , their resolutions , unto the church after their own expressions of them , to be considered of in love and meekness , acts 9.26 , 27. whereupon those that are approved , do give up themselves unto the lord , to walk in the observation of all his commands and ordinances , and to the church for the lords sake , 2 cor. 8.5 . abiding in the fellowship thereof , whereunto they are admitted , acts 2.41 , 42. quest. 51. wherein doth the especial form of a particular church whereby it becomes such , and is distinguished as such from all others , consist ? answ. in the special consent and agréement of all the members of it , to walk together in the observation of the same ordinances numerically ; hence its constitution and distinction from other churches doth procéed . exod. 19.5 , 8. chap. 24.3 , 7. deut. 26.17 . 2 cor. 8.5 . acts 14.23 . acts 20.28 . heb. 13.17 . explication . it hath been before declared , what especial agreement or covenant there ought to be among all the members of the same church , to walk together in a due subjection unto , and observance of all the institutions of the lord christ. and this is that which gives it its special form and distinction from all other churches . in the general nature of a church , all churches do agree , and equally partake . there is the same law of the constitution of them all ; they have all the same rule of obedience ; all the same head , the same end ; all carry it on by the observation of the same ordinances in kind . now besides these things which belong unto the nature of a church in general , and wherein they all equally participate , they must also have each one its proper difference , that which doth distinguish it from all other churches ; and this gives it its speciall form as such . now this cannot consist in any thing that is accidental , occasional , or extrinsical unto it , such as is cohabitation , ( which yet the church may have respect unto , for conveniency , and farthering of its edification ) nor in any civil or political disposal of its members into civil societies for civil ends , which is extrinsecal to all its concernments as a church ; nor doth it consist in the relation of the church to its present officers , which may be removed or taken away without the dissolution of the form or being of the church , but it consisteth as was said in the agreement or covenant before mentioned ; for first , this is that which constitutes 〈◊〉 a distinct body , different from others ; for thereby and no otherwise do they coalesce into a society , according to the law of their constitution and appointment . secondly , this gives them their especial relation unto their own elders , rulers , or guides who watch over them as so associated by their own consent , according unto the command of christ. and thirdly , from hence they have their mutual especial relation unto one another which is the ground of the especial exercise of all church duties whatsoever . quest. 52. wherein consists the duty of any church of christ towards other churches ? answ. ( 1 ) in walking circumspectly , so as to give them no offence . ( 2 ) in prayer for their peace and prosperity . ( 3 ) in communicating supplyes to their wants according to ability . ( 4 ) in receiving with love and readiness the members of them into fellowship , in the celebration of the ordinances of the gospel , as occasion shall be . ( 5 ) in desiring and making use of their counsel and advice in such cases of doubt , and difficulty , as may arise among them . ( 6 ) in joyning with them to express their communion in the same doctrine of faith . ( 1 ) 1 cor. 10.32 . ( 2 ) psalm . 122.6 . ephes. 6.18 . 1 tim. 2.1 . ( 3 ) 2 cor. 8.4 , 6. acts 11.29 , 30. rom. 15.26 , 27. ( 4 ) rom. 16.1 , 2.3 ep. joh. 8 , 9. ( 5 ) acts 15.2 . ( 6 ) 1 tim. 3.15 . explication . churches being gathered and setled according to the mind of christ , ought to preserve a mutual holy communion among themselves , and to exercise it , in the discharge of those duties whereby their mutuall good and edification may be promoted . for whereas they are all united under one head the lord christ , ephes. 1.22 , 23. in the same faith and order , ephes. 4.5 . and do walk by the same rule , they stand in such a relation one to another , as is the ground of the communion spoken of . now the principal wayes , whereby they exercise this communion , are the acts and duties enumerated in the answer unto this question ; as , first , carefull walking so as to give no offence unto one another ; which although it be a moral duty in reference unto all , yet therein especial regard is to be had unto other churches of christ , that they be not in any thing grieved or tempted , 1 cor. 10.32 . give none offence ; neither to the jews nor to the gentiles , nor to the church of god. secondly , in constant prayer for the peace , welfare , edification and prosperity one of another , rom. 1.9 . colos. 1.9 . ephes. 6.18 . and this because of the special concernment of the name and glory of our lord jesus christ , in their welfare . thirdly , in communicating of supplyes for their relief according unto their ability , in case of the outward wants , straits , dangers , or necessities of any of them , acts 11.29 , 30. rom. 15.26 , 27. 2 cor. 8.1 , 2 , 3 , 4 , 6 , 14. fourthly , the receiving of the members of other churches to communion , in the celebration of church ordinances , is another way whereby this communion of churches is exercised , rom. 16.1 , 2.3 ep. joh. 8.9 . for whereas the personal right of such persons unto the ordinances of the church , and their orderly walking in the observation of the commands of christ , are known by the testimony of the church whereof they are members , they may without farther enquiry or satisfaction given , be looked on pro tempore as members of the church wherein they desire fellowship , and participation of the ordinances of christ. fifthly , in desiring or making use of the counsel and advice of one another , in such cases of doubt and difficulty , whether doctrinal , or practical , as may arise in any of them , act. 15.2 , 6. and from hence it follows , that in case any church either by errour in doctrine , or precipitation , or mistake in other administrations , do give offence unto other churches , those other churches may require an account from them , admonish them of their faults , and withhold communion from them , in case they persist in the errour of their way ; and that because in their difficulties , and before their miscarriages , they were bound to have desired the advice , counsel and assistance of those other churches , which being neglected by them , the other are to recover the end of it unto their utmost ability , gal. 2.6.11 . and hence also it follows , that those that are rightly and justly censured in any church , ought to be rejected by all churches whatever ; both because of their mutuall communion , and because it is , and ought to be presumed , untill the contrary be made to appear , that in case there had been any difficulty , or doubt in the proceedure of the church , they would have taken the advice of those churches , with whom they were obliged to consult . lastly , whereas the churches have all of them one common faith , and are all obliged to hold forth and declare it to all men as they have opportunity , 1 tim. 3.15 . to testifie this their mutual communion , their interest in the same faith and hope , for the more open declaration and proposition of the truths of the gospel which they profess , and for the vindication both of the truth , and themselves , from false charges and imputations , they may , and if god give opportunity , ought to joyn together in declaring and testifying their joynt consent and fellowship in the same doctrine of faith , expressed in a form of sound words . quest. 53. what are the ends of all this dispensation and order of things in the church ? answ. the glory of god , the honour of iesus christ the mediator , the fartherance of the gospel , the edification and consolation of believers here ; with their eternal salvation hereafter . rev. 4.9 , 10 , 11. chap. 5.12 , 13. 1 cor. 3 22.23 . ephes. 4.11 , 12 , 13. finis . 