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Meddle Not With Them That Are Given to Change : Innovation as Evil
- Estella Lane
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1 Meddle Not With Them That Are Given to Change : Innovation as Evil Benoît Godin 385 rue Sherbrooke Est Montreal, Quebec Canada H2X 1E3 Project on the Intellectual History of Innovation Working Paper No
2 Working Papers 1. B. Godin, Innovation: the History of a Category. 2. B. Godin, In the Shadow of Schumpeter: W. Rupert Maclaurin and the Study of Technological Innovation. 3. B. Godin, The Linear Model of Innovation (II): Maurice Holland and the Research Cycle. 4. B. Godin, National Innovation System (II): Industrialists and the Origins of an Idea. 5. B. Godin, Innovation without the Word: William F. Ogburn s Contribution to Technological Innovation Studies. Project on the Intellectual History of Innovation 385 rue Sherbrooke Est, Montreal, Canada, H2X 1E3 Telephone: (514) Facsimile: (514)
3 Abstract Innovation has become a central value of modern society. It has not always been so. As a matter of fact, innovation had a pejorative connotation for centuries. This paper looks at one episode of the contested use of the category innovation. It documents the first controversy on innovation in the seventeenth century. Starting in the mid-1620s, Henry Burton, a Church of England minister and Puritan, accused the bishops of innovating in matters of Church doctrine and discipline, contrary to His Majesty s instructions. In 1636, Burton published two of his sermons in a polemical form and was brought before the Court. His opponents produced answers accusing Burton himself of innovating. Burton had his ears cut and was sentenced to imprisonment. The study of this controversy teaches us what innovation meant to contemporaries, the values it embedded, what uses were made of the category and what the context was from which Western representations of innovation emerged. One had to wait until the second half of the nineteenth century and early twentieth century for more positive evaluations of innovation. The study of the controversy teaches us about both the similarities and the differences in representations of innovation between the two periods. 3
4 The opinion of some private man prove not in my poore Logick an Innovation ( ). To make an innovation ( ), there must be an unanimous and general concurrence of minds and men, to let on foote the new and desert the old; not the particular fancie of one private man (P. Heylin, A brief and moderate answer to the seditious and scandalous Challenge of H. Burton, 1637, p. 124). 4
5 Meddle Not With Them That Are Given to Change : Innovation as Evil 1 Introduction In 1548, Edward VI, King of England ( ), issued A Proclamation against Those that Doeth Innovate. The proclamation placed innovation in context, constituted an admonition not to innovate and imposed punishments on offenders: Considereing nothing so muche, to tende to the disquieting of his realme, as diversitie of opinions, and varietie of Rites and Ceremonies, concerning Religion and worshippyng of almightie God ( ); [considering] certain private Curates, Preachers, and other laye men, contrary to their bounden duties of obedience, both rashely attempte of their owne and singulet witte and mynde, in some Parishe Churches not onely to persuage the people, from the olde and customed Rites and Ceremonies, but also bryngeth in newe and strange orders ( ) according to their fantasies ( ) is an evident token of pride and arrogance, so it tendeth bothe to confusion and disorder ( ): Wherefore his Majestie straightly chargeth and commandeth, than no maner persone, of what estate, order, or degree soever he be, of his private mynde, will or phantasie, do omitte, leave doune, change, alter or innovate any order, Rite or Ceremonie, commonly used and frequented in the Church of Englande ( ). Whosoever shall offende, contrary to this Proclamation, shall incure his highness indignation, and suffer imprisonment, and other grievous punishementes. The proclamation was followed the following year by the Book of Common Prayer (1549), which established the provision of a public liturgy which could teach the new doctrine of English Protestantism. The preface, written by Archbishop Thomas Cranmer, deplored that the whole Bible was not read once every year in the church service because the order of the ancient Fathers hath been so altered, broken and neglected by planting in uncertain stories and legends, with multitude of responds, verses, vain repetitions, 1 Special thanks Markku Peltonen for excellent and detailed comments on a previous draft of this paper. Thanks also to the participants to a workshop on The Rhetoric of Innovation in Contemporary Society, University of Helsinki, 7-8 February 2010, and a seminar on Public Understanding of Science, London School of Economics, 11 February Finally, let me mention several colleagues who have read the paper and have offered most relevant suggestions: Gerald Barnett, Denise Lemieux, Pierre Lucier and Christine Macleod. 5
6 commemorations and synodals. Here is set forth, Cranmer wrote, an order cut off of anthems, responds, invitatories and such like things as did break the continual course of the reading of the Scripture. The preface contained one more rationale on the diversity and multitude of practices in the country s church service and ceremonies and opposed the folly and innovations and new-fangledness of some men. Although the keeping or omitting of a ceremony, in itself considered, is but a small thing, yet the willful and contemptuous transgression and breaking of a common order and discipline is no small offence before God. The new order and discipline were enforced with the Act of Uniformity (1549) which established the First Prayer Book as the only legal form of worship. The King s Majesty ( ) hath divers times essayed to stay innovations or new rites ( ) yet hath not had good success. The act established uniform rite and order in prayer (Book of Common Prayer) and ceremonies and punishments to offenders (both ministers and ordinary people) against the rules. 2 Negative thoughts on innovation would reach their climax in mid-seventeenth century England. By the early 1600s Protestantism defined the English identity although Catholics denied this. However, according to some, there still was no purity of Protestantism. The idea that innovation in doctrine, discipline and prayer constitutes superstition and idolatry was shared by many English divines from the Reformation onward. Innovation came to share a place with heresy in the vocabulary of orthodoxy. Pejorative representations of innovation (any kind of innovation) would remain the rule until the second half of the nineteenth century and early twentieth century. Puritans, among others, took the king s injunctions seriously. Henry Burton, an English minister, used the king s declarations to attack the church hierarchy. We are professedly, wrote Burton, against all those usurpations and innovations, which the Prelates of later dayes have haled in by the head and shoulders, being besides and against the Law and the Land, and much more against the Law of God (Burton, 1636b: 111). On November 5, 1636 Burton preached two sermons attacking the bishops for introducing 2 Both the 1549 Act and the preface to the Prayer Book are reproduced in Bray (1994: ). Most other ancient documents used in this paper are original editions. 6
7 innovations into the Church of England regarding doctrine, discipline and worship. He launched a controversy on innovation, indeed the first such. 3 This paper documents the controversy ( ). Seventeenth century England was a period of change in religion despite many decades of effort to establish a new orthodoxy (Protestantism). The Reformation was still in the making. Tensions, debates and war characterized the period. The conflicts led to the use of innovation as a category for the unorthodox, deviants, and transgressors of norms or heretics. Burton accused no less a personage than the Archbishop of Canterbury William Laud of innovating in matters of doctrine and discipline, contrary to the established rule. He used the category innovation as a polemical weapon against his enemies. His opponents produced (just as polemical) answers to Burton s charges, using their arguments to call for censure by the High Commission, which led to Burton s imprisonment. Among these opponents were Peter Heylin and Christopher Dow, two Laudian devotees. The first part of this paper discusses innovation according to this period of history, as discussed by Henry Burton. 4 It documents the innovations Burton accused the bishops of grouped under eight headings. The second part of the paper part analyzes what innovation meant to Burton and discusses why Burton stressed a use of the category different from the dominant one. The third part of the paper documents the rhetoric used by Burton s opponents to bring him before the court. The replies were exactly the opposite of Burton s arguments, and add up to accusing him of being the innovator, not they. The last part of the paper examines what innovation meant to his contemporaries and explains why it had a pejorative connotation. No doubt some readers will be put off by the extensive use of cited passages from original sources, particularly when the texts are written in early modern English, which I 3 In the early 1600s, a controversy arose on abuses in the Church according to the bishops (The Humble Petition, 1603). King James rapidly settled the controversy: organizing a conference and issuing a Proclamation which minimized the innovations (James, 1603; Barlow, 1604). 4 Two phamphleteers and sympathizers with Burton s views that I have not included here are John Bastwick and William Prynne. To a certain extent, the arguments used are the same as Burton s. For example, Prynne produced a pamphlet (News from Ipswich) which was often falsely attributed to Burton at the time (Prynne, 1636). The latter document is the only one which I have used here. 7
8 have chosen to leave in the original. My purpose is to give the readers a sense of the vocabulary used and the rhetoric developed for talking about innovation. One of my theses being that innovation during this controversy was essentially polemical, I have deemed it necessary to let the reader experience the tone of the polemic. Too often historical work stops after summarizing the arguments of the time, thus leaving the reader with an appetite for a more detailed analysis. The intellectual history of concepts is that of words, their meaning and their uses. Certainly, such a history deals with the context and the values in which words are embedded and which determine meanings and uses. I have tried to do this here. However, I believe that one cannot write the history of concepts if he does not, to a certain extent, let the actors speak for themselves. The reader may have a look at the Appendix before reading this paper. He will get a preliminary idea of Burton s language and the range and depth of how innovation is connected to established social values. Burton s Innovations The complaints against doctrinal innovations emerged in the 1590s and reached a climax in the 1630s. The 1590s were marked by a sense of change, decay and ferment in English religious affairs (Milton, 1995: 11). As Anthony Milton put it, the Reformation retained a structure of worship and administration which had not broken as decisively with the Roman past as had been the case in other Protestant countries. Unsettled issues were therefore a subject for constant reinterpretation and recriminations. The accusation of popery (a return to Rome s doctrine) characterizes the period. Following Peter Lake, Milton has suggested that many of the religious controversies of the period relied on the manipulation and assimilation of the opponent s position into an anti-type of either antipopery or Puritanism (Milton, 1995: 4; Lake, 1989). To many divines, like the moderate Puritan Andrew Willet in the late sixteenth century, it was the duty of all the churches of England to unite against a common enemy the Church of Rome (rather than against domestic enemies whom they called puritans). Opposition to Rome (anti-popery) served several purposes: manifesting one s commitment to true religion, preventing conversions to Rome and endearing puritans to the establishment. 8
9 According to Milton, in order to understand the controversies of the period we must first understand how contemporaries understood orthodoxy in the first place and under what circumstances they were likely to believed they were threatened by their opponents heterodoxy (Milton, 1995: 4). The anti-papal religious controversy prompted the systematic formulation of differences. There was a broad spectrum of different religious views, but they were portrayed and understood in a dualistic terminology. Anti-popery was a polemical tactic aimed at undermining the position of a rival faction in the struggle for power and influence (Milton, 1995: 55), a channel through which the church s own internal conflicts found expression (Milton, 1995: 92). In this context, any contrary idea to the established doctrine (the jure divino theory of the government of bishops prelates rule the church by divine authority and right, predestination, justification, salvation) like those of conformist Richard Hooker or Archbishop Richard Bancroft, easily led to accusations of popery and novelty. Then, in the 1620s, a more skeptical assessment emerged. Anti-popery might be undermining the Church of England itself. It might be a potential front for seditious activity and encourage people to uncover popery within the English Church. As a matter of fact, anti-popery was a label extended to any and all opponents; it conflated an opponent s position with that of Rome. Almost all churchmen endured accusations of anti-popery at one time or another. As a reaction, from King James I ( ) onward, fear of popery thus began to shift to more toleration. The much criticized William Laud ( ), Archbishop of Canterbury ( ) was a pure representative of this view of negative popery. He invoked an anti-romanist opposition against which he defined himself, because anti-popery threaten to frustrate his efforts to revive and re-establish old doctrines as well as neglected and more reverent forms of worship and ceremonies. As a matter of fact, Laud was more preoccupied with the dangers of profanity and sacrilege than with anti-popery. His campaign against anti-popery was aimed at avoiding offending potential converts, above all the aristocracy and gentry. The agenda of Laud and the Laudians combined Arminian views on salvation by works with strict uniformity in 9
10 worship and an increased emphasis on ceremony and the importance of episcopacy. 5 In the light of this agenda, the charge of popery was soon raised against Laud himself and his reforms. Laud was accused of reintroducing popery, namely of innovation. It is here that Henry Burton ( ) enters the story and that my small contribution to the study of the period is situated. From 1612 onward, Burton was Clerk of the Closet to young Prince Charles. When the Prince became King in 1625, Burton became concerned that the new King was showing too much favor toward Catholic sympathizers (Auchter, 2001). The King dismissed Burton, who became minister at Saint Matthew where he continued attacking the church hierarchy with sermons and pamphlets, particularly against Laud. In 1637, he was arrested and brought before the Star Chamber to explain himself, together with two other puritans and pamphleters (William Prynne and John Bastwick). Burton s sermons were said to contain seditious and factious passages. These scandalous and seditious pamphlets, stated Heylin, are now growne so rise, that every day doth produce new Monsters; there being more of them divulged at this present time, then any former age can speak of (Heylin, 1637: 191). It hath been found at other times as necessary, that the tongue which speaketh proud words be cut off for ever (Heylin, 1637: 192). The innovation controversy was launched in 1636 when Burton produced a pamphlet For God and the King, the sum (with additions and enlargements) of two sermons preached on November 5 to teach my people obedience to both God and the King in these times of disobedience and of innovations tending to reduce us to that Religion of Rome. How frequentlie and Solemlie wrote Burton, hath your Majestie made most Sacred Protestations to all Your loving Subjects, that you would never suffer the least innovation to creep unto Your Kingdome. But innovations continued, according to Burton. All which well considered, how audacious, yea how impious are our Innovatours, how feareless of Your Majestie, how regardless of Your Royall Honor, that in their innovations made such havocke, commit such outrages. Burton asked the King to stop the course of all innovators. 5 For an excellent analysis on the logic of laudianism, see Lake (1992; 1993). 10
11 For God and the King is based on Proverb 24, 21: 6 My Sonne, feare thou the Lord, and the King, and meddle not with them that are given to change. For their calamity shall rise suddenly; and who knoweth the ruine of them both? Burton s text proceeded in two steps. In the first half of the pamphlet, Burton conducted an exegetical analysis of the proverb. In the second part, he launched accusations against the church hierarchy. To Burton, the proverb is a threefold lesson. First, it is an exhortation: the object is fear of both God and the king. The religious and the civil fear differ in kind, yet in resemblance and similitude they are not unlike (Burton, 1636b: 6). Fear of the Lord is obedience to God. It is a duty which God requireth of his children (Burton, 1636b: 12). We are bound to perform all obedience to God (...). Else it is rebellion (...), a mass of Idolatry and Superstitution, Will-Worship of man s invention (Burton, 1636b: 14). Fear of the king is not a fear with terror but a natural affection (Burton, 1636b: 42), namely the duties due from Subjects to their King (Burton, 1636b: 36). It means honoring the king as with all superiors (parents, masters, princes), yea greater love than natural Children beare unto their Parents, namely as [Subjects] are members of the great politicke body (Burton, 1636b: 43). Second, the proverb is an admonition. It admonishes one not to become involve with innovators in matters of religion or government, that is, have no fellowship, side not, countenance not, approve not, applaud not such men in their evil wayes (Burton, 1636b: 6). To Burton, men given to change are always notorious detractors, and sycophants, derogating from those things, which they goe about to innovate or abrogate, that so they may establish their owne novelties, whither in Church, or State, or both (Burton, 1636b: 8). Burton suggests five reasons not to meddle with innovators. The first is guilt by association: if we bee silent and doe not detect them, nor labour to defeate them (...) we 6 The book of Proverbs is a collection of ancient proverbs (or sayings or adages ), of which many existed in the Near East at the time. The collection is attributed to Solomon, Israel s greatest king. 11
12 shall be found guilty and so pertake of the like punishment (Burton, 1636b: 93). The second reason is what Burton refers to as dangers : political innovation leads to Tyrany (Burton, 1636b: 93) and religious innovation to ruin, troubles and discontent in the State (Burton, 1636b: 95). Here Burton uses Aristotle s Politics (Book V, viii) (not Republic as he erroneously suggests) in which the Greek author compares changes in a State, which at first seeme but small and insensible, to the expenses of a house, and the wasting of a man substance by little and little, which in a short time consumes all (Burton, 1636b: 93-94). This has been a much repeated argument against innovation over the centuries, one to which we will return below. A third reason for not meddling with innovators is that they turn things upside down (Burton, 1636b: 96): undermining and overthrowing the State of Church and Common weale, and mingle heaven and earth together (Burton, 1636b: ). Burton s fourth reason continues in the same vein: innovation may set up Antichrists throne againe (...), Popery piety, and Superstition holiness (Burton, 1636b: 99). Burton ends his list of reasons not to meddle with innovators by accusing the latter of being enemies to the king. As examples, Burton discusses the gunpowder plot (the attempted assassination of King James on November 5, 1605). What tongue can tell or what heart conceive, Burton asks, the miserable changes, that must have ensued, upon that desperate designe, if it had beene effected (Burton, 1636b: 100). Burton also looks at the history of the church and argues that past changes and innovations he cites Virgil s De Inventoribus Rerum with regard to popes inventions led to the infection of superstition and idolatry: ceremonies, tables, altars, robes and bowing. According to Burton, these kinds of innovation had not stopped. On the contrary, the spirit of Rome continues corrupting the worship of God, troubling the peace of the church, captivating mans consciences with their humane invention, exercising tyranny and seeking the ruin of Christ s kingdom (Burton, 1636b: 109). Finally, according to Burton s exegesis, the proverb offered a reason for admonition. Burton had already dealt with the matter above. Briefly stated, calamity shall rise above [the innovators], and bring them to ruine (Burton, 1636b: 8). To Burton, the instruction arising from this text is simple: every one ought so to address himself to the hearing of the Word of God (Burton, 1636b: 9). 12
13 Then, Burton devotes the rest of his text to discussing innovations under eight headings (Table 1) (Burton, 1636b: ). It is worth looking at the innovations one by one, for it gives a sense of what innovation is according to Burton. As will become evident in the following pages, popery is Burton s main argument against innovation. Table 1. Burton s Innovations Innovation in Doctrine Innovation in Discipline Innovation in the Worship of God Innovation in the Civil Government Innovation in Altering of Books Innovation in the Means of Knowledge Innovation in the Rules of Manners Innovation in the Rule of Faith Innovation in doctrine was a much debated topic in the 1630s. Burton discusses several books published by the prelates and which, according to his view, put several elements of the Protestant doctrine into question as regards, for example, transubstantiation and the Sabbath (more on the latter below). He condemns, and here his opponents would reply that it is only a matter of time and circumstances, the inhibiting of young Ministers to preach of the Doctrines of Election and Predestination (Burton, 1636b: 114). 7 He also argues against the prohibition that Students should not read the modern learned writers such as Calvin, Beza, and others of the Reformed Churches (Burton, 1636b: 111). According to Burton, this innovation (the prohibition) brings us back to Rome. Laudians 7 Predestination is the belief that god had chosen some men to be saved but most will be damned. 13
14 would deny such an innovation: it would constitute a misunderstanding on the part of Burton (see below). Innovation in discipline holds a particular place in Burton s list because he felt personally concerned. In the introductory epistle, Burton claimed that For God and the King was produced to present the king a true account of his views. Burton maintained that the sundry innovators had falsely and maliciously presented his own views. I humblie appeale to the King Majestie Sovereign and Patron, as my judge in this cause ( ), for I hold it not fit that they who are my adversaries should be my judges. In a second document that he produced in defense of his censure, An Apology of an Appeale (1636), he explicitly accused the tribunal of unjustness and repeated the above accusation verbatim. The judges were incompetent because they plainly appeare to be both parties in the cause (Burton, 1636a: 6). To Burton, innovation in discipline means censuring people and ministers because they will not conforme to their [bishops] impious orders (Burton, 1636b: 127). Innovations allow the prelates to catch more Ministers to outt them of their Ministry and living (Burton, 1636b: 64). For not yielding [to the innovations], Ministers are Excommunicated, suspended, yea threatened with Pistolling, and with blood-shedding and hanging as Rebels (Burton, 1636b: 25). The next innovation Burton discusses innovation in the worship of God may seem a minor innovation to most of us today, and was indeed considered as such by his accusers, but constituted a major innovation according to Burton. It concerned the introduction of new rites and ceremonies and outward performances and duties (Burton, 1636b: 17) or superstition and idolatry: Will-worship of mans devising, consisting in some externall complements, and gesticulations, as cringing and crouchings, bowing, or standing upright at some Scriptures more than at others; also a punctuall observance in these formalities, as in bowing to the name of Jesus, to the Communion table, or rather Altar (...), praying with their faces towards the East, thus tying God to a fixed place, standing at reading of the Gospell, and the like (Burton, 1636b: ). To these, Burton adds the cathedral with her pompous Service, her Altars, Palls, Copes, Crucifixes, Images, superstitious gestures and postures, all instruments of musicke. The 14
15 Papall Pompe, Burton believes, constitutes ornaments of the Romish whore (Burton, 1636b: 162), coming from desperate and all daring Popish innovators (Burton, 1636b: 164). Another type of innovation which may seem minor to us, as to Burton s accusers to whom it made little difference, was that of the altering of books. The Prayer Book was a real issue at the time and Burton was probably right in calling alterations of it an innovation. In 1637, a Royal prerogative imposed on Scotland a new Prayer Book, fashioned mainly on the basis of the English liturgy. The result of this laudian innovation was a riot and eventually the so-called Bishops wars, which played a key role in the events leading to the English Civil War and Revolution. Burton looks at words left out, changed or added in recent editions of the prayer books which make the religion of Papists the true religion (Burton, 1636b: 131). 8 I say still, and here write it in capitall Letters, that THE CHURCH OF ROME TEACHETH DISLOYALTY AND REBELLION AGAINST KINGS, AND LEADES HER PEOPLE INTO ALL CONSPIRACIES, AND TREASONS AGAINST STATES AND KINGDOMES (Burton, 1636b: 133). Burton attributed the plague to the altering [of] the Fast-Book and prohibiting preaching in all place infected. Since few people go to the church and preach, there had been a weekly increase in the number of sick people (Burton, 1636b: 144), while preaching was never more necessary in this City than at this time (Burton, 1636b: 148). Similar accusations were made against what Burton calls innovations in the means of knowledge (suppressing and cutting short preaching and limiting all sermons to one hour) and the rule of manners. Prelates allow one part of the Day for God, and the rest to mans carnall Lusts, Sin, the world, the Devil (Burton, 1636b: 157). He was referring to Charles I s reissue of the Book of Sports in 1633 which allowed several leisure activities on Sunday, including Church ales (i.e. beer drinking after Sunday services). To Burton, 8 One example among many: Instead of this passage, Root out that Babilonish and Antichristian Sect, Which say of Jerusalem, &c. They in the Last Edition, set it downe thus, Root out that Babilonish and Antichristian Sect of THEM, which say of Jerusalem, &c (Burton, 1636b: 130). To Burton, the change was made to restrain or transfer the accusation to Puritans. 15
16 sports and Pastimes deface and destroy the very face, beauty and power of all religion (Burton, 1636b: 157). I am ashamed of you claimed Burton (Burton, 1636b: 49). When the Lord calls to Fasting, you fall a Feasting (Burton, 1636b: 50). Sports bring the precipice and downfall of the people soules into perdition (Burton, 1636b: 60). Rebels and Sabbath breakers goe hand in hand together (Burton, 1636b: 63). Like the prohibition of preaching, public assemblies brought us a double increase of the Plague (Burton, 1636b: 50) a statement reproduced by Prynne, who added precise numbers to it: from 458 to 838 plague deaths (Prynne, 1636). Preaching is made dangerous by you, for feare of the plague; which should [rather] be a meanes (as it hath beene formerly) to drive away the plague (Burton, 1636b: 50). All in all, the bishops innovations are witness to what Burton discussed under one more heading: innovation in the rule of faith, namely the bishops liberty in interpretation of the scriptures. Our new Doctors cry up the dictates of the Church, to wit, of the Prelates, be our only guides whereas the true rule of faith is the Holy Scriptures (Burton, 1636b: 151). Burton concluded his pamphlet as it started: My Sonne, feare thou the Lord, and the King, and meddle not with them that are given to change. For their calamity shall rise suddenly; and who knoweth the ruine of them both? The Politics of Innovation For God and the King openly challenges the government of the bishops. As innovators, the bishops would be revolutionaries: factious, seditious and rebels (Burton, 1636b: 9, 11). Innovators refuse to acknowledge their subjection to the King (Burton, 1636b: 41): The maine Principle of Popery is to exalt and acknowledge the Pope as supreme over all Powers, as Emperors, Kings, Princes, States, etc (...). The Pope, and not the King, is the Papists King and Soveraigne (Burton, 1636b: 40-41). In other words, popery constitutes rebellion against the king. 16
17 While discussing religious innovation, Burton thus meddles with politics. 9 This would be turned to an argument against him at court. Burton used a political and revolutionary vocabulary and talked of a time of disobedience to both God and the king from the very beginning of the pamphlet. He tells his readers that the king prohibits innovations, but that innovators ignore the king s laws. The king s enemies are those who transgresse and oppose his Majesties royall Lawes, Proclamations and Declarations against all Innovations in matter of Religion, etc. And thereby disturbe the peace of his Majesties Kingdome and weaken the State (Burton, 1636b: 10), while His Majesty has committed to you the sword of Justice (...) to defend the lawes against such Innovators who (...) divide between the King and his people (Burton, 1636b: 31). Burton accuses the innovators of a plot to overthrow the state of religion and of the commonwealth (Burton, 1636b: 5, 93, ), changing a kingdom into a tyranny little by little, and changing laws, thus leading the country to troubles and discontent (Burton, 1636b: 93-95). Burton s pamphlet discussed two central political issue of the Reformation, the jurisdiction between ecclesiastical and temporal power the jure divino doctrine or the prelates claim to rule the church by divine authority and right and obedience and the right to (duty of) resistance. On one hand, while discussing fear of the King, Burton had already suggested that to transgress [the King s] rule brings us under the guilt and penalty of rebellion (Burton, 1636b: 38). When the King taking an explicit solemn oath to maintaine the ancient Lawes and Liberties of the Kingdome, and so to rule and governe all his people according to those Lawes established: So consequently and implicitly, all the people of the Land doe sweare featly, allegiance, subjection and obedience to their King, and that according to his just Lawes (Burton, 1636b: 39). On the other hand, in matters of religion kings have no unlimited power. The King cannot give that power to others, which he hath not himself. For the Power that is in the King is given unto him by God (...). Neither God in his Law, nor the Lawes of the Land, doe allow the King to alter the State of Religion (...). Kings are the Ministers of God (Burton, 1636b: 72-3). To Burton, all our obedience to Kings and Princes, and other 9 As a matter of fact, at the time, the affairs of religion and the state were one and the same. On changes and the connections between the two fields, see Russell (1967) and Bernard (1990). 17
18 Superiors, must be regulated by our obedience to God (...). If Princes shall command any thing against God and his Law, then we (...) must obey man in nothing that stands not with our obedience first to God (...). To obey or fear man before God and so above or against God, is to make an Idol of man (Burton, 1636b: 76). A similar argument is offered against the bishops. The eighth innovation that Burton documents is innovation in the civil government. According to Burton, bishops labor to reduce and transferre [the civil government] to Ecclesiasticall, making the people used rather as vassals and slaves to the Prelates than as the free subjects of the King (Burton, 1636b: 129). The prelates (and the High Commission) pretend to act in the king s name, but give themselves unlimited power, changing doctrine, rites and ceremonies as they wish. Burton calls for an insurrection against the bishops and for people to stand out against the creeping gangrene (Burton, 1636b: 34). Burton s crusade against innovation was most certainly not foreign to his own situation and his accusers have not failed to reproach him for this bias. To Burton, rebels are those, like bishops and judges of the High Commission, who falsly charged himself a loving, dutifull, faithfull, obedient peacable subject and suggest and whisper into Kings eares evill and false reports (Burton, 1636b: 45-46). They set the whole State in a combustion, by stirring up and fomenting the fire of dissension betweene our gratious Soveraigne, and his loving and loyall Subjects (Burton, 1636b: 46). This arte of Satan was much practiced in those times against those that were most religious and pious, and it prevailed much to the corrupting and overthrowing of Religion (...). This is also remarkable in this present Century (...). They creep into Courts, and by their hypocrisy, false tales, and detractions of sincere teachers and by a kind of collusion with Courtiers, they doe surprise the mindes of the great ones, and Magistrates (Burton, 1636b: 47-48). Burton then drop a series of names onto them: blind watchmen, dumbe dogs, plagues of soules, false Prophets, ravening wolves, theeves and robbers of soules (Burton, 1636b: 48); Declamers, Factious, Seditious, Turbulent, Disafected to the present government, Enemies of the King (Burton, 1636b: 49); Pope Factors who do labour to divide the 18
19 King from his good Subjects, by poysoning his gentle eares with their Serpentive breath and seducing the people to their Superstition and Idolatry (Burton, 1636b: 51). In sum, following some puritans and Catholics of the late 1500s and early 1600s, Burton appropriated a political category (innovation), a category defined by authorities as forbidden and, as a mere king s subject, has applied it as a catchword for all men given to change, including authorities (bishops). Armed with such an understanding of the category, Burton produced the first full-length discussion of innovation: What is innovation? Who is an innovator? What aims? What effects? Burton was responsible for launching the first controversy on innovation. Hundreds of pages were produced on both side of the controversy (see next section). From then on, innovation got increasingly into the everyday vocabulary. To properly understand what innovation meant to Burton, the reader must keep in mind that in religious (and political) matters it was the political hierarchy (including ecclesiasts) who legitimately defined what innovation is. The explicit forbidding of innovation goes back to the 1540s with Edward VI s declaration (see introduction above) and continued in Burton s time: in 1626, only one year into his reign, Charles I, King of England, Scotland and Ireland ( ) issued a Proclamation for the Establishing of the Peace and Quiet of the Church of England: Suppressing Dissent, Innovation, and Controversy: In all ages great disturbances, both to Church and State, have ensued out of small beginnings ( ). Because of the professed enemies of our Religion, the Romish Catholics, the professours of our Religion may bee drawen first to Schism, and after to plaine Popery ( ). His Majestie therefore (...) hath thought fit, by the advice of his reverend Bishops, to declare and publish, not onely to his owne people, but also to the whole world, his utter dislike to all those, who to shew the subtility of their wits, or to please their owne passions, doe, or shall adventure to stirre or move any new Opinions, not only contrary, but differing from the sound and Orthodoxall grounds of the true Religion, sincerely professed, and happily established in the Church of England; And also to declare his full and constant resolution, that neither in matter of Doctrine, or Discipline of the Church, nor in the government of the State, he will admit of the least innovation (...). Then Charles admonish, and also straitly charge and command all his subjects of this Realme, and his Realme of Ireland (...) especially those who are Church-men (...), that neither by writing, preaching, 19
20 printing, Conferences, or otherwise, they raise any doubts, or publish, or maintaine any new inventions, or opinions, concerning Religion. Two years later (1628), Charles dissolved Parliament a well-known period in England history and, in order to silence his opponents, issued a declaration explaining why he dissolved the institution (His Majesty s Declaration to all his loving Subjects, of the Causes which moved him to dissolve the last Parliament). Discussing the state of government, church and Commonwealth, and the schisms and divisions which have ensued in the Church, his Majesty claimed his intention to tie and restrain all Opinions that nothing might be left for private Fancies and Innovations (...). Neither shall we ever give Way to the Authorising of any Thing, whereby any Innovation may steal or creep into the Church; but to preserve that Unity of Doctrine and Discipline established. Only one year after the Burton-Laud controversy (1638), Charles I issued a declaration on religious innovation again. Great Disorders have daily increased following the introduction of new editions of the Service Book, Book of Canons and the actions of the High Commission. His Majesty defended himself against introducing innovation in religion and laws. We neyther were, are, nor by the Grace of God ever shall bee stained with Popish Superstition: But by the contrarie, are resolved to maintaine the true Protestant Christian Religion. To Charles I, it was not innovation but feare of innovation that hath caused the disorders which have happened of late within this Our ancient Kingdom. To His Majesty, Our true meaning and intention is, not to admit of anie innovation eyther in Religion or Lawes, but carefully to mayntayne the puritie of Religion alreadie profest and established. The King reiterated his opposition to innovation in 1641 (The King s Proclamation on Religion). In light of this context, one observes that Burton used a category (innovation) more extensively than the authorities did. While the latter used innovation against the king s subjects, it was here used by a subject who accused authorities of innovating and was used in a polemical way. Burton s rhetorical move was appropriating a political term, including all deviants in the category of innovators and developing a full-length 20
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text:
Louise M. Hart, 94, of East Jordan, died Tuesday, Nov. 3, 2009, at Grandvue Medical Care Facility in East Jordan.
She was born on Jan. 26, 1915, in Tonawanda, N.Y., the daughter of Arthur B. and Esther (Spaeth) Wolf. Growing up, she always loved music and children, so after high school she attended Wheelock School in Boston and later the National College of Education in Evanston, Ill., where she graduated with a bachelor of education degree in 1940.
In 1941, she moved to East Jordan, where she taught kindergarten for five years.
In 1945, she met Charles Hart and they were married in East Jordan on Dec. 1, 1945.
Louise discontinued full-time teaching to raise her five children. Years later, she continued her "love of teaching," working as a substitute teacher.
Louise loved singing and her church. She was an active member of St. Joseph Catholic Church, the church choir and the St. Anne's Guild. She made home Communion calls and in 1984 she began to volunteer at Grandvue Medical Care Facility assisting the Catholic residents to attend Friday Mass.

subset: commoncrawl


text:
Continuing Sony's 10-year tradition, MLB 15: The Show remains an excellent recreation of The Great American Pastime… but it's a very safe one. There aren't any groundbreaking new features that distinguish it from last year's also-impressive MLB 14: The Show, but the minor adjustments to its batting and modes are welcomed. Relying heavily on its nearly perfected formula of gorgeous scenery, strong gameplay mechanics, and rewarding game modes. MLB 2015: The Show is a Major League Baseball video game developed by Sony San Diego and published by Sony Computer Entertainment. It is the tenth entry of the MLB: The Show franchise, and was released on March 31, 2015, for the PlayStation 3, PlayStation 4, PlayStation Vita, Microsoft Windows , Macbook air, Macbook Pro, Macbook, iMac, Xbox 360, and Xbox One. Legends can be used as free agents in the Franchise and Season modes in the game.
Players who purchased MLB 14: The Show will be able to transfer their Franchise and Road to the Show progress, as well as their stubs (in-game currency) into MLB 15: The Show, and continue where they previously left off.
Focusing in on those improvements, the first is an incremental graphics upgrade. As great as last year's MLB 14 looks, MLB 2015: The Show looks even better. Adding a real-time seasonal sun makes a big difference, thanks to striking shadows in each beautifully crafted ballpark that realistically shift throughout the course of a game. MLB 15 has also enhanced its exceptionally detailed player models by adding more skin tone variations that are much more true to life.
And the crowds feel alive. Fans hold up clever signs, dance when something great happens, and boo when something bad happens. There's so much variety that I had a hard time spotting the same models or animations twice when the camera cut to the crowd: families, friends, couples and season-ticket holders are all distinct. It's astounding. As long as you don't look too hard at what's behind the bleachers, the environments are completely believable, and can be remarkably immersive.
MLB 15: The Show is an excellent and complete package with lots of different ways to experience baseball in all its glory. For single-player modes, the new year-to-year save feature allows you to continue your progress from MLB 14: The Show, which is great.
The flagship Road to The Show mode has gone mostly unchanged. As before, you start the career of a MLB hopeful, level him up by performing well on the field, and work your way up to the big leagues. It's quick, addicting, and scratched my RPG itch… again. The only notable change to this mode is the addition of licensed equipment – for example, you can earn universal card drops that reward you with equipment like Rawlings gloves, Louisville Slugger bats, and Nike shoes. Their presence adds to the authenticity of the branding-heavy real-world MLB broadcasts, and also gives you a little stat boost.
The virtual card-collecting fantasy baseball mode, Diamond Dynasty, has been simplified for MLB 15. It's now much more manageable with no contracts to worry about, and is fun even without buying into its microtransactions. You don't even have to play Diamond Dynasty to collect cards anymore, which allowed me to play other modes without feeling like I was missing out on opportunities to progress my team.
The best addition to Diamond Dynasty, however, has to be the custom-made utility player that can play every position, including pitcher. When you first create him, he's a very average player, but feeding him unwanted cards from your stash improves his skills. Finding the balance between using my best cards to field a competitive team, saving Giants cards to eventually unlock Will Clark, or feeding them to my created player is rewarding, and will keep me coming back for more.
So, What are you waiting for Hurry up and download the MLB 2015 for your macbook and imac as you can experience the next level baseball game with the crowd cheering you for your victory.


text:
[in-sen-dee-uh-riz-uh m]
the act or practice of an arsonist; malicious burning.
inflammatory behavior; agitation.
Origin of incendiarism
First recorded in 1665–75; incendiar(y) + -ism
Dictionary.com Unabridged Based on the Random House Unabridged Dictionary, © Random House, Inc. 2019
Examples from the Web for incendiarism
Historical Examples of incendiarism
He never soiled his pen in the putrescence of falsehood and incendiarism.The Book of Khalid
Ameen Rihani
An edict was posted up fixing the penalties for incendiarism.The Philippine Islands
John Foreman
It will be noticed that they both alluded to the incendiarism as 'this.'Sarah's School Friend
May Baldwin
Wales continues in a distracted state, and acts of incendiarism are common.The Economist
The loss was great, incendiarism was suspected, and my grandfather was accused.An Eagle Flight
Jos Rizal
the act or practice of illegal burning; arson
(esp formerly) the creation of civil strife or violence for political reasons
Collins English Dictionary - Complete & Unabridged 2012 Digital Edition © William Collins Sons & Co. Ltd. 1979, 1986 © HarperCollins Publishers 1998, 2000, 2003, 2005, 2006, 2007, 2009, 2012
1670s, figurative; 1837, literal; see incendiary + -ism.
Online Etymology Dictionary, © 2010 Douglas Harper


text:
Effective metaphor, questionable word choice…
Mitsubishi was actually DaimlerChrysler's second attempt at adding a Japanese leg to its automotive stool.
And if there were still any doubts about Mitsubishi's products:
The 236-hp Tacoma and the 265-hp Frontier even run faster quarter-miles with 1,000 pounds of sand in their beds than the Raider does empty. Ouch.


text:
Ball screen actions, probably the most frequently used tactical tool in modern basketball, is extensively studied on both sides of the court. It will be one of the keys during the Final Four, as the teams that will be in Madrid excel in the use of this "art" and have terrific players to execute it.
It would be too long to analyze every single option we will find during the Final Four in one post, so this is a small study about one of them, which I think will be important in the semifinal between Fenerbahce and Real Madrid: Nemanja Bjelica on ball side corner and two smalls on the opposite side. This is often played by the Turkish team, and it will be interesting to see how it will work, and Real's defensive answers.
There are different ways to approach a specific situation from the defensive side. For example, you can have a rule you follow no matter what (e.g. "whenever they play a side screen, we "trap") and you can also consider who are the players involved and then adapt the defense.
Let's take a look at different scenarios (and let's consider the "1", "2", and "3" positions interchangeable. So I won't talk about "positions" but about characteristics of the players at each one). Always understanding that (in the opinion of many experts) the Euroleague's best "stretch 4", Nemanja Bjelica, is in the ball side corner (he is "4")
For opposing teams, it would be wise to avoid 4's defender helps against 5's roll (giving room for Bjelica to receive a quick pass): it is an extremely dangerous situation, Bjelica being a huge threat. He can catch and shoot, and he can drive to beat the defender's close out.
If the defense manages to avoid these two situations, they often play a "5 x 4" ball screen which creates a new advantage either for Bjelica to score, or for their "5" to roll hard when he has an advantage or crush the board when Bjelica drives.
Allow "1" to shoot, go under the screen: if you rather prefer that shot (e.g. when the ball handler is not a great shooter) than any other option the offense can find. As usual, scouting and "numbers" will help in the decision making process. No helps needed, no "Bjelica's threat"
Do not allow "1" to shoot, go over the screen and collapse the paint avoiding penetration: this option should be considered when you think "2" and "3" threats are smaller than "1's". The screener's defender will try to stop the penetration. As helps will be coming from "weak" side (which we could consider "strong" side once the ball handler drives to the middle) those are dangerous shooting opportunities. And the player getting that pass may try to drive against the close out, so the defenders need to be ready to rotate.
Switch and defend the mismatch, or multiple switching: here, one more time, the defense avoids helping from Bjelica. One problem, Fenerbahce players are very patient to find the way to exploit the advantage. It can be inside, outside, or they can keep playing with very good spacing which usually leads to a good scoring opportunity. Having great "one on one" players makes them really dangerous in mismatch situations.
"Ice", deny the screen: so you don't let the ball handler go to the middle and you create a "traffic" situation on ball side. Fenerbahce can be either very aggressive or very patient against this defensive option. The "aggressive" option: as soon as the screener sees it, he cuts hard to the rim, while the ball handler drives baseline and attracts the screener's defender. Then he can find 5 or the wide open man on the side if there are long helps (a good way to avoid a quick roll is to bump from "2's" defender) Obviously you don't want to help from Bjelica, he is ready to hit the corner three! The "patient" option: the screener will pop and they will attack on the opposite side.
Flash / Trap against the ball handler: trying to stop the ball, being very aggressive to stop penetrations, force turnovers… Although Fenerbahce's spacing plus their high quality players helps them find a good option. First things first, you need to take care of the roll man. We already saw what happens when you help from Bjelica. So you're gonna have to work on defensive fakes and get back real quick after the flash.
A lot to study, many decisions to make, and a small post to show the kind of work coaching staffs are doing "behind the cameras"


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The 'self' has got no transactional activity with this world. It just is. Then how do we see movements and happenings in this world? Sri Adi Sankaracharya explains in the Atma Bodha that the inert body, the highly volatile and active mind and the comparatively steady intellect are all dependent for their functioning on the consciousness that emerges from the source called the 'self'.
The body draws its raw physical power to move about and do a million activities within and without its frame, using power from that same source. How is it possible? Try not eating or drinking water for a long period of time. You will realise how weak the body becomes. So it draws its power only from food then, you may argue. Try taking food specially for this observation and see what happens.
How does the chewing happen? How does the mouthful get swallowed by the throat? How does it go to the stomach? Understand and observe what happens in the stomach. What kind of acids are produced, how the food is churned, how the nutrients are absorbed and circulated and how the waste is finally ejected. The body is so simple and compact, and yet it accomplishes work on a daily basis that even giant machines cannot do so with such great finesse, continuously and in such a short period of time.
The mind too draws power from this consciousness. By itself, it is inert. However, when activated by consciousness, the mind becomes a dynamic entity. While we sleep at night, the mind is withdrawn from its favourite field of objects that it reaches out to through the five sense organs of action and perception. When it is withdrawn, even though consciousness enlivens it, it is not functioning. Yet we see dreams which are nothing but a mental activity of throwing out undigested thoughts. We see a dream and understand it is a dream only because of the presence of consciousness which enlivens it.
The intellect is the feeling deep within the recess of our heart. This feeling creates a thought in the mind. The thought gets spelt out a little more concretely as words, and the words finally consolidate themselves into actions. When the action is done, they leave behind a residue in the mind called an impression which is nothing but a feeling or a thought again.
The Acharya says that the three equipment—body, mind and intellect—continue to do their work in the presence of consciousness just as in the presence of the rising sun, the physical bodies of plants, animals and humans go about doing their day-to-day routine day in and day out.


text:
Weekened Edition Saturday host Scott Simon is sharing his thoughts with this special online column.
monday | tuesday | wednesday | thursday
Philadelphia, August 1 -- A longtime Republican member of Congress squirmed and seethed a bit while waiting to be interviewed on our live convention broadcast last night.
"I guess," he said through a tight smile to friends and supporters sitting around him, "that they ran out of Hispanics to be interviewed."
David Brooks of the Weekly Standard may have had the most delicate and telling analogy when he told us that last night's first session of the Republican National Convention reminded him of a Utah Jazz basketball game: the performers were mostly dark-skinned, while the audience was mostly white.
It was almost difficult to remember that the Republicans have been the majority party in the United States for much of the past generation. Today, they control the U.S. House and Senate and most statehouses. But fewer senators or representatives were featured on the podium last night than were schoolchildren, reverends, choir singers, and dancers. The party's control is at stake in this fall's elections. But last night, their most prominent candidates had to sit in their folding chairs as students of all shades were chucked under their chins, choirs soared, and accomplished black dancers and singers ranged across the stage to demonstrate a new inclusiveness (at least in music).
Is this the same party with a presidential candidate who supported keeping the Confederate flag rippling in the winds over the South Carolina statehouse? Is he the same man who spoke at Bob Jones University -- a place that would have suspended Congressman J.C. Watts and Elaine Chao for embracing and exchanging pecks on the cheek, as they did onstage last night, because they are of different races?
In a sense, you can't hold Governor Bush responsible for the complexion of the convention that will nominate him for president. The delegates were elected in open primaries and caucuses. Republican voters have sent only an estimated 85 African-American delegates out of the more than 2,000 who are assembled here to do the party's business. That number actually represents a decline. There were 107 African-American delegates at the 1992 Republican convention that re-nominated President Bush.
So when Governor Bush's managers look to assemble a cast of characters for this convention's stage that will represent his hope to win more black votes (or at least white voters who do not like bigotry), they have to look into the ranks of private citizens.
Singers, dancers, reverends and school kids have another impeccable advantage: they have no public record to question or assail.
Maybe that's part of the acclaim that Colin Powell wins each time he speaks. He is not only a superb orator. He has won real stripes in a real world.
-- Scott Simon
From civil wars in Bosnia and El
Salvador, to hospital rooms, police
stations, and America's backyards,
National Public Radio®'s Peabody
Award-winning correspondent
Scott Simon brings a well-traveled
perspective to his role as host of
Weekend Edition Saturday.
Simon has a new book,
Home and Away: Memoir of a Fan was published in the spring of 2000 by Hyperion.
You will need the free RealAudio Player to listen to audio.
Copyright © 2000 National Public Radio


text:
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As noun
a succession of images, thoughts, or emotions passing through the mind during sleep
the sleeping state in which this occurs
an object seen in a dream
an involuntary vision occurring to a person when awake
a vision voluntarily indulged in while awake; daydream; reverie
an aspiration; goal; aim:A trip to Europe is his dream
a wild or vain fancy
something of an unreal beauty, charm, or excellence
As verb (used without object), dreamed or dreamt, dreaming
to have a dream
to indulge in daydreams or reveries:He dreamed about vacation plans when he should have been working
to think or conceive of something in a very remote way (usually followed by of):I wouldn't dream of asking them
As verb (used with object), dreamed or dreamt, dreaming
to see or imagine in sleep or in a vision
to imagine as if in a dream; fancy; suppose
to pass or spend (time) in dreaming (often followed by away):to dream away the afternoon
As adjective
most desirable; ideal:a dream vacation
As Verb phrases
dream up, to form in the imagination; devise:They dreamed up the most impossible plan
As noun
an establishment maintained for raising livestock under range conditions
Chiefly Western U
and Canada
a large farm used primarily to raise one kind of crop or animal:a mink ranch
a dude ranch
the persons employed or living on a ranch
ranch house
As verb (used without object)
to manage or work on a ranch
As noun
a room, set of rooms, or building where the business of a commercial or industrial organization or of a professional person is conducted:the main office of an insurance company; a doctor's office
a room assigned to a specific person or a group of persons in a commercial or industrial organization:Her office is next to mine
a business or professional organization:He went to work in an architect's office
the staff or designated part of a staff at a commercial or industrial organization:The whole office was at his wedding
a position of duty, trust, or authority, especially in the government, a corporation, a society, or the like:She was elected twice to the office of president
employment or position as an official:to seek office
the duty, function, or part of a particular person or agency:to act in the office of adviser
(initial capital letter) an operating agency or division of certain departments of the U
Government:Office of Community Services
(initial capital letter) British
a major administrative unit or department of the national government:the Foreign Office
hint, signal, or warning; high sign
Often, offices
something, whether good or bad, done or said for or to another:He obtained a position through the offices of a friend
the prescribed order or form for a service of the church or for devotional use
the services so prescribed
Also called divine office
the prayers, readings from Scripture, and psalms that must be recited every day by all who are in major orders
a ceremony or rite, especially for the dead
a service or task to be performed; assignment; chore:little domestic offices
offices, Chiefly British
the parts of a house, as the kitchen, pantry, or laundry, devoted mainly to household work
the stables, barns, cowhouses, etc
, of a farm
Older Slang
As verb (used with object), supplied, supplying
to furnish or provide (a person, establishment, place, etc
) with what is lacking or requisite:to supply someone clothing; to supply a community with electricity
to furnish or provide (something wanting or requisite):to supply electricity to a community
to make up, compensate for, or satisfy (a deficiency, loss, need, etc
):The TVA supplied the need for cheap electricity
to fill or occupy as a substitute, as a vacancy, a pulpit, etc
:During the summer local clergymen will supply the pulpit
As verb (used without object), supplied, supplying
to fill the place of another, especially the pulpit of a church, temporarily or as a substitute:Who will supply until the new minister arrives?
As noun, plural supplies
the act of supplying, furnishing, providing, satisfying, etc
:to begin the supply of household help
something that is supplied:The storm cut off our water supply
a quantity of something on hand or available, as for use; a stock or store:Did you see our new supply of shirts?
Usually, supplies
a provision, stock, or store of food or other things necessary for maintenance:to lay in supplies for the winter
the quantity of a commodity that is in the market and available for purchase or that is available for purchase at a particular price
supplies, Military
all items necessary for the equipment, maintenance, and operation of a military command, including food, clothing, arms, ammunition, fuel, materials, and machinery
procurement, distribution, maintenance, and salvage of supplies
a person who fills a vacancy or takes the place of another, especially temporarily
supplies, Obsolete
reinforcement (def )
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- OnlyHappyInTheSun
- 7 years ago
- Wedding: May 2013
Hi ladies!
After looking at every possible wedding website service, I decided to attempt to create my own site through blogspot. I know hardly anything about computer designing, so it took a lot of hours, but I like the way it's turning out. It's still in progress. We are having a destination wedding, so I plan out adding all of the info guests need to know about our wedding as it gets closer to the date. I also want to have a guest page where I can add pics & a short bio of who's attending, so everyone can get to know each other before the big day. What do you think? http://peteandjamie.blogspot.com/


text:
https://www.flickr.com/groups/3520162@N ... 031025246/
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It features specs Oct 25, 2012 Apple just expanded their Retina family. I ended up w/a mid 2012 15" rMBP 2.6 GHz 8GB 512GB Sata III Flash .. a larger monitor/external keyboard/mouse, so weight and retina aren't much of a factor for me.
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Windows Movie Maker full version latest download is the popular Jun 28, 2017 The Microsoft Windows Movie Maker for Windows 10 PC is a video editing. Win Live movie maker has no where near the number of features as Vista's 10 Dec 2009 Movie Maker 6.0' from my 'Vista' pcthen I ran your program "install Get offline installer setup direct download Windows Movie maker 2012 full 12 Jan 16, 2017 6/10 (80 votes) - Download Windows Live Movie Maker Free. 7 / 10 ( 20586 votes ).
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look for the "Check for Update" button on the Help menu or download from the Roboform Web site. I have Safari v 6.1.5. which gives me the same non-result - asks me to install Silverlight which I've done does silverlight pass the demo test after installation? While you can download QuickTime Players 7 or other media players and use them Internet Plug-Ins folder of your current Mac running Mountain Lion or Mavericks.
http://colegiochino.16mb.com/sm12/index ... 97.new#new


text:
BNI Plymouth Massachusetts
Belonging to BNI is like having dozens of sales and networking professions working to grow your business. In their travels and dealings with their clients and customers they are always mindful of prospects for their fellow members. They even carry several copies of your business cards with them. When they meet someone who could use your products or services, they hand out your card and recommend you! This is what makes the members of BNI Plymouth Massachusetts so successful.
Word-of-mouth advertising is the best advertising there is. BNI provides a structured and supportive system of giving and receiving business. It does so by providing an environment in which you develop personal relationships with dozens of other qualified business professionals. By establishing this "formal" relationship with other people, you will have the opportunity to substantially increase your business.
In our Plymouth Rock Chapter, we typically pass 2,000 – 3,000 referrals every year to each other, which resulted in $2.5 Million in closed business in 2016. Internationally, members of BNI passed over seven million referrals. This generated over $8.5 billion worth of business for BNI members last year!
We also have some fun, while helping each other grow our businesses. No one has ever left our meeting feeling as though it was a long, boring hour and a half! We truly go to like and respect our fellow referral partners.
We are looking for professionals who will be an asset to our group, and who will benefit from membership. It has to work both ways to be effective!
If you would like to grow your business, fill out the form to the right, and we will contact you to come in for a visit. You can also complete the contact form if you have any questions. We meet every Tuesday at 7:30 AM here in Plymouth. We look forward to seeing you at our next meeting!


text:
Download free Horse Wallpaper HD Wallpaper from the available resolutions. If you don't find the perfect size you are looking for, then go for 'original' or higher resolution which may fit nicely for your screen.
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Note Cards
My wonderful friend Chris who has a heart as big as the ocean and a laugh that is ridiculously infectious is getting married! Tomorrow! As part of his wedding present I made him (and wife-to-be, Jen) some little sets of notecards. I figured that weddings generally require a lot of 'thank yous' after the formal part of it is all said and done, so hopefully some little cards will come in handy for them!
Joshua and I will also be getting in some wedding planning of our own while we're back in my hometown for the weekend, as well as celebrating a friends birthday and seeing my family! Busy times.
Hope you have a wonderful weekend!


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Radiant Suits
Take a walk on the lighter side and view this seasons' gorgeous new collection of semi formal outfits especially created for the modern woman of today. In this gallery the collection explodes with a fusion of mouth watering colors and feminist touch. Express yourself with a medley of this seasons' prettiest shades and bring out your softer side with NC's gorgeous selection of delicate trouser suits and salwar kameezes. Walk into this gallery now and view the latest designs….