A sermon preached in St. Maries Church in Dover, June the first, 1694 before the right honourable Henry Earl of Romney, being the day in which he entered upon the office of constable of Dover-Castle and Lord Warden of Cinque-ports / by James Brome ...

A sermon preached in St. Maries Church in Dover, June the first, 1694 before the right honourable Henry Earl of Romney, being the day in which he entered upon the office of constable of Dover-Castle and Lord Warden of Cinque-ports / by James Brome ...

Table of contents

Title page

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June 1. 1694.

A SERMON Preached before the Earl of Romney.

Books Printed for and Sold by Eben Tracy at the Three Bibles on London-Bridge.

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A SERMON Preached before the Earl of Romney.

Proverbs xxix. v. 2.‘When the righteous are in authority the people rejoyce, but when the wicked beareth rule, the people mourne.’

IN all Nations Two things are Causes of a Common Prosperity, good Government, and Good Obedience; a good Magistrate over a Perverse People is a Sound Head, as hath been well observed, on a surfeited Body, a good Commonwealth and a bad Ruler is a healthful Body with a Head Aching; A good Governour is a skilful Ship-Master, that takes the safest and the shortest Course, and continually [Page] so steers as the Rocks and Shelves, which might Ship-wrack the State, be avoided, and the Voyage ever made with the greatest speed, best profit, and most ease; but a wicked Magistrate is a Wolf made Leader of a Fold, that both satiates his Cruelty, and betrays his Flock to danger.

Upon which account no doubt it was, that we find Solomon so frequently advising all in Authority to the constant practice of Vertue and Goodness, as knowing full well that nothing would prove more Instrumental to promote any Nations happyness, then Men of such Sober and Excellent Principles: For 'tis too visible in the World, that when the Wicked get up into Power, and such as take no care to oppose the growth of wickedness, and to keep every Man within the bounds of his Duty, are in Places of Trust and Authority, as they open a Sluce to all manner of Impiety, so such as are Vertuous must of necessity groan under the intolerable weight of their grievous Oppressions; but when Just and Merciful Governours make Vertuous Men by their Example become more numerous, then doth a Kingdom begin to Thrive and grow Happy; then appears a Publick Joy and Satisfaction throughout all the Community, then do [Page] all Fears cease, all Jealousies are laid aside, all dreadful apprehensions of the Peoples Insecurity do perfectly vanish, the Face of Publick Affairs appears Fair and Serene, and nothing move's eccentrically, but in a Just and Regular Order, which seems to be the full Sense and Meaning of the Wise-man's Aphorisme, When the Righteous are in Authority the People rejoyce, but when the Wicked beareth Rule, the People mourn.

From which words,

I I shall consider first, That there is always great Joy when Righteous and Good Men bear Publick Rule and Authority.

II Secondly, I shall endeavour to shew you, that there is very great reason for such Publick Joy and Exultation, because as God is on their side, so the whole Kingdom feels the Blessed Effects of it:Prov. 28. 12. For as Dionysius Carthusianus observes well upon Prov. 28. 12. Ex hoc bonum Commune, &c. From hence the Common Good and Safety of the People, and the Glory of God are procured, preserved, and promoted: And St. Austin, whom he there quotes, agrees with him in his Notion concerning this matter, Illi qui vera pietate praediti, &c. They who being endued, saith he, with true Principles of Piety, live Good and Vertuous Lives, if withal they have but attained to any Skill and Knowledge of [Page] governing the People, must needs render that Community extreamly happy, where God is so propitious to confer upon them Authority: But when the Wicked beareth Rule, the People mourn, gemet populus, saith the same Dionysius upon the place, timens exactionari, gravari, & opprimi, &c. dreadfully fearing the great Exactions, Grievances, and Oppressions, that will most certainly ensue.

III And lastly, I shall apply all to our selves by some necessary and seasonable Inferences.

I First, I shall consider that there is ever great Joy, when Good Men are in Rule and Authority; for if as St. Bernard observes, Rebus raritas pretium facit, the rarity of any thing adds a Price and Value to it; then if Vertue in a Governour appear more Orient than ordinary, the uncommonness of the thing usually creates a greater Respect and Veneration for the Person.

For Vertue hath an Innate Beauty and Comliness which is very taking, whereever it is visible, and if in a private Sphere, its Charms are very great; Virtue and Goodness, when in Men of Birth and Power, like a Curious Picture inchased with Gold and Diamonds is set off with a far greater Lustre.

[Page] Men have naturally a great Opinion, Value, and Veneration for true Goodness, and whatever others may think of it, Vice can never so far change its own Nature, or so fairly counterfeit Vertue as by the most Alluring Charms or Features to gain the same esteem.

And although Virtue and Vice are reputed by some Persons only to be Arbitrary things, founded either in Mens Imaginations, or in the Customs and Constitutions of the World, and not in the Nature of the things themselves, and so there is no Good and Evil, but what the Supreme Authority of a Nation declares to be so, yet it will most certainly appear, that there is a vast difference betwixt Good and Evil, a Natural Comeliness in Virtue, and a Natural Deformity in Vice by the Universal Agreement of Mankind about it, and by the general Verdict of Humane Nature concerning it.

And to make this a little more Intelligible by some particular instances to this purpose; Will Violence and Injustice, will Perjury and Perfidiousness, will Unrighteousness and Ingratitude, and such like horrid Crimes pass off with as great Esteem, Honour and Reputation, as the contrary Virtues are wont to do? Suppose then the Reverse of all that which we now [Page] call Virtue were solemnly Enacted, and the Practice of Fraud and Rapine, Perjury, and Falseness to a Mans Word, and all manner of Vice and Wickedness were Established by a Law; I ask now in the words of a very great and Learned Divine, If the case betwixt Vertue and Vice was thus alter'd, would that which we now call Vice in process of time gain the reputation of Vertue, and that which we call Vertue grow odious and contemptible to Humane Nature? Is it possible a Man, that by all unjust and indirect means imaginable takes away from his Neighbour, that which is really his own, and daily builds his Fortunes upon the Ruines of other Men, shall either have the same credit while he lives, which he hath, that deals fairly and honestly with all the World, or when he dies, shall leave the same Monument of lasting Honour and Reputation behind him, which Truth and Fidelity perpetuate to Mankind?

Nay is it not common with some even of those, who are of the vitious part of the World, to revile and speak against, and pretend to detest and abhor those who have been more notorious than themselves for their Crimes and Villanies?

Not but that wicked Persons may be sometimes honoured by such as do not know them [Page] to be wicked, and on the other side those that are good may by others be esteemed and used as the Rubbish and Off-scowring of all things, but this is to be ascribed to their mistake and ignorance of them; but the generality of Mankind have heretofore, and still do pay the greatest Reverence and Respect to any Persons, whom they believe to be Innocent and Vertuous, whereas Shame, Scorn, and Disgrace is commonly the Lot and Portion of wicked Men, which is plain from that of Solomon, Prov. 13. 5. A wicked man is loathsome and cometh to shame; which word loathsome denotes all such kind of Persons to be as nauseous and offensive to the judgment of others, as the most loathsome and unsavoury things are to their Taste and Smell.

On the contrary the Wise Man speaking of Religion saith, It shall be an ornament of grace to thy head, and as a chain about thy neck; exalt her and she shall promote thee, she shall bring thee to honour, when thou dost embrace her Prov. 4. 8.: By which we may see that nothing will sooner raise Mens Esteem, and make them Great in the World than a Righteous Conversation, for this will render them illustrious both in the sight of God and Man; For Ps. 84. 11. the Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly; [Page] and to this purpose may the words of the Psalmist not improperly be understood, Psal. 97. 11. Light is sown for the righteous, and gladness for the upright in heart: Besides the inward satisfaction, which all good Men doe naturally reap by Vertuous Actions, the Publick Acclamations that do daily likewise Accompany them from those that have received the Common Benefit of them, are a Publick Testimony how grateful and endearing they are in general to Mankind.

II But I proceed to the second thing, to shew, That there is great reason to rejoyce when righteous men are in authority, because as God is on their side, so the whole Kingdom feels the Blessed Effects of it.

I First, God is on their side, and takes the part of such as are Righteous Governours, and therefore the People have great reason to rejoyce under such a Government: Nothing doth more endear Men to God, and render them Gratious and Acceptable in his sight than an Holy and Vertuous Conversation: Now it is Natural to take care of, and preserve such things as are of the highest Value and Estimation, and by consequence good Rulers being God's more special Favourites, hence hath he a more peculiar regard for them, esteeming [Page] them as the very apple of his Eye, and professing it as possible for the Sons of Violence to come near and touch that, as to do them any Injury by their malitious Machinations.

Nay still further, as God claims a peculiar propriety in them, so he sets the highest Marks and Signatures of his Favour and Affection upon them; For they shall be mine, saith the Lord of Hosts, in that day when I make up my jewels, and I will spare them as a man spareth his own Son that serveth him. Mal. 3. 1 [...].

When the Wicked shall arise up in Tumults against them, when they encompass them like Bees, flaming with Rage and Fury, as if they would presently consume them, then saith God, Mine Hand shall hold them fast, and mine Arm shall strengthen them, the Enemy shall not be able to do them violence, the Son of wickedness shall not hurt them, I shall smite down their Foes before their Face, and plague them that hate them; nay, he will certainly defend them under his wings, his Faithfulness and Truth shall be their Shield and Buckler.

And what should be the reason of all this kind Care and Regard, of this favourable Patronage and Protection, which God affords them, but because those Persons indeavour to imitate God in those his excellent perfections [Page] of Justice and Truth? God as he is the Sovereign of the Universe, and the Great Governour of the World performs his promises and impartially distributes his Justice to Mankind, and those who are his Vice-Gerents and Delegates here on Earth cannot more ingratiate themselves in his favour, then when Judgment runs down like Water, and Righteousness like a Mighty Stream; For to do Justice and Judgment is more acceptable to the Lord than any Sacrifice. Prov. 21. 3.

II Secondly, As God doth constantly Patronize all such Righteous Officers, so the whole Kingdom feels the Blessed Effects of it, and this is a further reason for the Peoples Joy and Exultation: Now we cannot better know the wellcome Fruits of a Righteous Government, then by the Joyful Experience of it, for from hence it is, that true Religion is incouraged, and kept up, maugre all opposition in its true Lustre and Glory, whilest all Prophaneness and Impiety is utterly discountenanc'd and suppress'd as the very Bane and Pest of all Humane Society; whereas under Evil Governours Vice grows Daring and Couragious, it throws off all the Vizors and Masks of blushing Modesty, and becomes Brazen-fac'd, Venturous and highly Impudent, and by being openly countenanc'd by such as are in Authority, [Page] it gains too great Reputation and Authority to it self.

Again. When good Men sit at the Helm of Government, Oaths are not reputed Withs, nor Laws as Cob-webbs, which every vile Malefactor may be allowed to break through, the Princes Rights are inviolably secured, and the Peoples Properties as safely hedged about; Oppression and Violence dare not in the least peep abroad, nor Perjury and Detraction appear bare-fac'd at Noon-day as Advocates for Truth; Fraud and Treachery sculk about in the dark, and can hardly escape undiscovered from their watchful Eye. Their Diligence and Integrity is very signal and remarkable, and all the Wheels of Government being kept up and preserved in a very regular motion, the good and wellfare of the whole Community is most entirely promoted by their prudent Conduct and Management of Affairs, by seasonable Debates, and sober Counsels, by serious Advice and proper Resolutions, and God doth many times by his secret Providence so concur with their Endeavours, so strengthen their Counsels, so prosper their Debates, and Crown with Success all their Projects and Designs, that they enjoy such measures of Temporal Felicity, as neither the Plots of Foreign Enemies, [Page] nor the Machinations of Domestick Incendiaries can ever be able to undermine.

Nay God is many times pleased to enrich a Nation with Peace and Plenty, with Ease and Liberty, and with all the outward Blessings both of the upper and neather Springs for the sake of good Men, they in their respective Stations being very instrumental likewise towards the procuring such things; whereas wicked Men carry a Curse with them, wherever they come, and like the dreadful Basilisk, dart out nothing but Ruine and Destruction before them; so that no People are safe where such Persons are in Authority, because all their Policies and Projects prove commonly Fruitless and Abortive.

And if under all Governments Wickedness hath been the main Obstruction to all the brave Designs and most Glorious Exploits, that have been set on foot, then Vertue and Holyness is the most prevailing Interest in the World, because God is ever sure to be on that side; I confess indeed Policy and Courage are the two great Pillars of any Government, but unless Vertue be the Basis to support those very Pillars, they will prove like the Earthen Legs of Nebuchadnezzar's Image, which will at last grow feeble and impotent, and fall away to nothing: [Page] It is therefore both a wise and a true observation of Solomon, which hath been sufficiently experienc'd in all Ages, Righteousness exalteth a Nation, but sin is a reproach to any people. Prov. 14. 34. That is, Religion and Vertue are the great causes of all Publick Happyness, for they raise a Nation to the highest degree of Temporal Felicity and Glory, and make both Officers and People to flourish in the greatest Reputation and Renown.

This it were easie to enlarge upon from the Records of Time and Annals of History: The Jewish Commonwealth is a very signal instance of this Nature, for whil'st both Rulers and People made it the chief of their business to do Justice and love Mercy, and walk humbly with their God; How did the Jewish Church triumph, and the State prosper, and nothing interven'd to Eclipse their Glory?

And thus again, whil'st Greece flourished, Reges Philosophabantur, & Philosphi regebant, those Common-wealths being more numerous than their Neighbours in nothing but in the sincere Exercise of their Reason: And we find though Lycurgus in Lacedemon, Aristides in Athens, and Epaminondas at Thebes were not born to Command, their Vertue bestowed on them what their Birth deny'd: And when Tyranny and [Page] Pride had by wasting these Common-wealths made place for the Roman Glory, nothing did so enlarge the Conquest of that Renowned State (whose Center, as one speaks, was Vertue, and Circumference Fame) as their Heroick Actions: Upon which account Attalus King of Pergamus did by Legacy leave them his Kingdom, as to those whose Vertues deserv'd it as a Reward, which occasion'd St. Austin to fall into that Eloquent Expression, Because God (saith he) would not bestow Heaven on the Romans, they being Pagans, he bestowed the Empire of the World upon them, because they were Vertuous.

And though Nobis non licet esse tam beatis, tho' we cannot at present be as great as other Nations, and such Conquests and Enlargements of our Dominions are not in this Age as yet the Fate and Portion allotted to us; and more the pity, that under so Great and Puissant a Prince, who by his Matchless Courage and Conduct would make us as Renown'd and Formidable as ever, our own Vices should clip the Wings of His Triumphant Victories; Yet would we once be perswaded to become Conquerours over our selves, and over all our Irregular Passions and Appetites, we might then at least have this assurance, that we shall never be Conquered, and triumph'd over by [Page] those, who now apparently watch for our Ruine and Destruction.

And if we are not so happy now as we desire to be, 'tis because we are not so Vertuous and Honest as is necessary for such happyness, for till our Vices lessen, our Success will never be great, nor can we hope to retrieve the Renown and Honour of our Illustrious Ancestors, till we resolve to fetch back amongst us their Ancient Manners and Heroick Gallantry: And indeed if we could but recover the good English plainness of Heart and Habit and Integrity of Spirit, for which our Progenitors were so worthily Renown'd, we should then quickly find the Tide turn upon us with an over-flowing Torrent of Glory and Prosperity.

But whil'st there is so much Artifice and Guile, so much Treachery and Selfishness amongst us, while like prophane Esau we can be willing to sell all our English Birth-rights and Properties only for a Mess of * Pottage;Gen. 25. 33, 34. and under the Mask of True English Patriots do our Enemies Work to their hands, what can we expect indeed at this rate, but to become a miserable and forlorn People, a Scorn to others, and a Reproach to our selves? Nay what can we expect, but to be made, as a just punishment for such impardonable perfidiousness, Tributary [Page] Vassals at last without another Miracle of Providence to the most Domineering Monarch in the Universe?

Since then Prosperity and good Success doth usually attend Righteousness, and such Honest Governours as are the Patrons of it, since Providence resists Vice, and Vices do not only make Enemies to themselves, but by a Civil War as a Just Judgment upon them destroy one another, happy must that People needs be, where God is pleased to bestow upon them so Unvaluable a Blessing, and there cannot be occasion of greater Joy, than when such Men are advanc'd into Power and Authority by reason of that mighty influence, which both their Actions and Examples have commonly upon all Inferiour Persons who are under their Government.

III What remains then but in the third place to apply all to our selves by some seasonable Inferences, and so to draw to a Conclusion.

I And first, If Righteous Men in Authority occasion great Joy, then the Choice of such Governours appears from hence to be a thing of the greatest moment and consequence: For when the Lot of Government falls into the Lap of good Men, Oh, how happy are the consequences in the investitures of such Persons? [Page] and what Advantages do accrue both to the City and Countrey from the Wisdom of their Counsels and Excellent Administrations? The Voice of Oppression then utterly ceaseth, and there are no Complaints to be heard in the Streets, when Justice is Administred, it is done without partiality, and the Poor and Destitute receive Comfort and Relief, the Widow and the Fatherless find Patronage and Protection, and their Souls are redeemed from Deceit and Violence, the Rights of the Injured are with great Equity asserted, and all things are settled upon the most durable Foundations of Truth and Righteousness.

For the True Statesman is inviolably constant to his most Excellent Principles of Virtue, and Religious Prudence, his Ends are Noble, and the Means he useth Innocent, he hath a single Eye on the Publick Good, and meets it in its several Pressures with sutable Reliefs. Nay if the Ship of the State miscarry, he had rather perish in the Wreck, then preserve himself upon the Plank of an Inglorious Subterfuge; his Worth had led him to the Helm, the Rudder he useth is an Honest and Vigorous Wisdom, the Star he looks to for Direction is in Heaven, and the Port he aims at is the joynt-well-fare both of Prince and People.

[Page] So that when such places of Trust are thus carefully disposed of, and such Noble Ensigns of Honour conferr'd upon Worthy Patriots, the greatest happyness doth then most certainly accrue to that Community, which they are deputed to govern, that their hearts can possibly wish or desire.

II Secondly, If the Power of good Men administer great Joy, then Self-Interest as well as the general good of that Community to which they belong should make all Men in Authority very Active in all such Religious Performances, and Righteous Practices: Nothing sure can be a more powerful Encouragement to goodness, than to consider what an Universal Satisfaction it generally creates in the Minds of Men, for the very Old Men in the Gates will rise up and pay it a just Deference and Veneration, and the Children cannot but warble forth its Praise in the most Melodious Acclamations; for every one looks upon a Righteous Ruler as a Tutelar Guardian to the People, and the greatest Blessing to his Countrey, whereas they who are Wicked are the greatest Traitors to their Nation as well as their God, and they frequently betray both Prince and People into the most Dismal Calamities by the Crying Sins of Unrighteousness and Injustice.

[Page] So that no Man that is a well-wisher either to himself or Country, but will resolve upon such Virtuous and Upright Courses; for is it not much better to be instrumental towards a Blessing than a Curse, the first of which is only attainable by Vertuous Actions? Is it not a greater satisfaction to be capable to promote the Prosperity of a People, than to hasten their Ruine and procure their Destruction? Is it not more grateful to the Ear to receive the joyful applauses of Worthy Atchievements, than to be harass'd even to Death with the bitter Taunts and Execrations of a flouting Multitude for the Vilest Misdemeanours! and to be in the midst of the Congratulations and happy Wishes of the People, whose Hearts and Affections they entirely possess, then to have only the Command of their Bodies, and not the least of Charming Empire over their Souls, which is the more Noble part of Dominion? If Men then in Authority would but consult their own Interest, they cannot do better for themselves, they cannot do better for the People, than by an inviolable Observation of the Laws of Equity and Justice, which some Unfortunate Politicians having neglected to do, have too often made a woful Shipwrack both of their Honour and Happiness.

[Page] Which brings me to the third and last thing, That whenever God affords us such Publick Blessings by such Righteous Rulers, we ought to give him all the Praise and the Glory of it: And this is Dionysius Carthusianus his Gloss again, In exaltatione justorum multa gloria est, exultant enim in Deo: There is great cause of rejoycing in God, when he sends just Governours amongst a People, for by that means they glorifie God, who confers on them that happyness.

And since perhaps to the very Envy of our Adversaries this is our Case at this time, Let us not any longer affect to be the most Natural Pictures of such horrible Ingratitude and Ill-Nature, as our English Climate is not usually acquainted with, nor by a down-look't Male-Contentedness, and Unreasonable Murmurs, by our repining against Providence, and Carping at the Government provoke God to deprive us of so great a happiness.

I confess if Ignorance and Blind Devotion, if Superstition and Idolatry, if Subjection to His Holiness, and a Tame Condescension to his Unjust Usurpations be things in themselves so desirable and to be admired, if it be a thing [Page] so Meritorious to advance the Interest of Rome, and make this Kingdom again part of St. Peter's Patrimony, and so to introduce French Dragoons and Popish Janezaries to be our constant Guests and Companions; if such a new Revolution will prove so Comfortable a Jubilee, and changing the present Scenes after such a fashion will become so Advantageous to us, there is reason enough indeed for our vehement striving and impatient struggling for it.

But if there is a Train of Blessings clear of another Nature, which doth manifestly attend us, if we are now under such an Heroick King, who is as Tender of our Religious as Civil Rights, under such Wise Councillors, who will neither flatter their Prince to His Ruine, nor dispense with his Laws to the prejudice of his People, if under such Worthy Governours, which though Loyal to the Crown will nevertheless not forget the True Interest of the Subject; then where is any room left for Murmurs or Complaints? Or what reason is there for any one to Rail or Revile, to bespatter or Repine against such a Government, whose Yoke compared with others round about us is easie, and whose Burden is Light?

[Page] Nay if these be such Mercies as would certainly be esteemed so by all but a few Unthankful peevish Spirits of our own Nation, who do not deserve the Benefit of what they so basely Despise, let us who have learned better things, think of nothing else but what we shall render unto the Lord for such benefits as these which he hath bestowed upon us.

Any Nation but we would never think they could thank God enough for them, let us then not be worse than other People, but let us by our outward Testimonies of Joy declare our inward satisfaction for the present Government, and let us turn all our Fears and Jealousies into Prayers and Supplications for the preservation of it; let us constantly pray for the Well-fare and Prosperity of such as are in Authority, that we may lead quiet and peaceable Lives in all Godliness and Honesty; and let us have no reserve in our Prayers against any of them, and hope to come off at last with some such like trimming Apology as that of Naaman, the Old Syrian Courtier, In this thing the Lord pardon me 2 Kings 5. 18., for this is but in plain terms to equivocate with God Almighty, and to pray backward, as Conjurers, they say, are [Page] wont to do when they raise up their Familiars, or as Bells are wont to ring at General Conflagrations.

To Conclude all, let us zealously endeavour to promote in earnest what we so fervently pray for, not by Calumnies and Reproaches, not by be-spattering Their Majesties, or any of Their Ministers of State, and blackning and defaming the Established Government, not by rendring every thing both in Church and State odious and abominable in the sight of all the People by Forgery and Detraction; but by an unfeigned integrity to God in the first place, by a ready submission to all our Superiours in the next, by a generous Condescension to our Inferiours, and by a meek and quiet and peaceable Deportment amongst our Equals, let us make our Kingdom Glorious, and our selves entirely happy. Which God of his Infinite Mercy grant we may be for the sake of Christ Jesus our Saviour, To whom with the Father, &c.

FINIS.

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A SERMON Preached in St. MARIES Church IN DOVER, June the First, 1694. BEFORE The Right Honourable HENRY Earl of Romney, BEING The Day in which he Enter'd upon the Office of Constable of DOVER-CASTLE, and Lord Warden of the CINQUE-PORTS.

By JAMES BROME, A. M. Rector of Cheriton in Kent, and Chaplain to His Lordship in the Cinque-Ports.

LONDON, Printed for Eben Tracy at the Three Bibles on London-Bridge, MDCXCIV.

§

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Mr. BROME's SERMON Preached before The Right Honourable HENRY Earl of Romney, IN St. Maries Church in DOVER, June 1st. 1694.

June 1. 1694.

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Dover ss.ORdered by the Mayors, Bayliffs, and Jurates of the Cinque-Ports, Two Antient Towns, and their Members, that the Thanks of this Assembly be given unto Mr. James Brome Chaplain to The Right Honourable Our Lord Warden for his Sermon this day Preached before his Lordship and this Assembly, and the said Mr. Brome is desired to Print his Sermon.

Sandwich, Speaker.

Imprimatur,

Ra. Barker.

July 9th. 1694.

[Page]

Books Printed for and Sold by Eben Tracy at the Three Bibles on London-Bridge.

[Page]

THE Elements of the Mathematical Art, commonly called Algebra, expounded in four Books, by John Kerzey.

Lloyd's Dictionary.

Sanderson's Sermons.

Mariners Magazine.

Reynold's of Murther.

Royal Practical Chymistry, by Oswaldus Crollus, and John Hartman.

All Dr. Salmon's Books.

Markham's Master-piece.

De Grey's Horseman.

Norwood's Doctrine of Triangles.

The famous History of the destruction of Troy.

Valentine and Orson.

Montelion Knight of the Oracle.

The Seaman's Glass.

The Boatswain's Art.

The Compleat Modelist.

Waple's Shipwright.

Schamozzy's Architecture.

Palladio's Architecture.

Safeguard for Sailers.

Pilot's Sea-Mirror.

Newhouse's Art of Navigation.

[Page]

Information about this book

Title statement

A sermon preached in St. Maries Church in Dover, June the first, 1694 before the right honourable Henry Earl of Romney, being the day in which he entered upon the office of constable of Dover-Castle and Lord Warden of Cinque-ports / by James Brome ...

Brome, James, d. 1719.

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1694

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2007-10 (EEBO-TCP Phase 1).

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A29630

ID [STC]

Wing B4860

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ESTC R34383

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14395377

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ocm 14395377

ID [VID]

102277

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(EEBO-TCP ; phase 1, no. A29630)

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— A sermon preached in St. Maries Church in Dover, June the first, 1694 before the right honourable Henry Earl of Romney, being the day in which he entered upon the office of constable of Dover-Castle and Lord Warden of Cinque-ports / by James Brome ..., Brome, James, d. 1719..

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[4], 23 p.

Printed for Eben Tracy ...,. London :: MDCXCIV [1694]. (Reproduction of original in the British Library.)

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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.