Congregational city lecturers preached before civic assemblies at feasts and fasts and thanksgivings; and it is perhaps worth while to observe in passing how careful the Puritans and even the Independents were to maintain, on such occasions, a considerable measure of ancient pomp: strict injunctions being given at Norwich, when the Corporation went to public worship, that the aldermen should "be in their scarlet," and that the livery should "attend upon the sword in gowns and tippets." Old formalities, savouring of superstition, were, of course, carefully dropped, and it was ordered, for instance, in the city just mentioned, that on guild-day there should be neither any beating of drums or sounding of trumpets--nor any snap-dragon, or fellows dressed up in fools' coats and caps--nor any standard carried with the George thereon--nor any hanging of tapestry or pictures in the streets. But with these prohibitions, allowance was given for the firing of guns; and the Corporation wended its way in solemn state down London-lane to the Dutch Church, where the Independent city lecturer preached to the municipal magnates, clad in red cloaks, with embroidered scarfs, and a full complement of lace collar--as may be seen in their portraits, still hanging in the Guildhall Council Chamber. At Yarmouth, also, the members of the Corporation marched in state to the Congregational place of worship, and were liable to a shilling fine, if at the service they neglected to wear their gowns. [Sidenote: _Congregationalism and the State._] The instances here afforded of the relation then existing between Church and State refer exclusively to the position occupied by individual ministers, through their occupancy of certain public ecclesiastical offices. As Rectors, Vicars, Lecturers, and Town preachers, they had a political status which did not and could not pertain to them as Bishops of Congregational communities. It was in their parish, or public relation, not in their merely pastoral office--which sometimes bore a very private character--that clerical Independents obtained recognition from the political authorities of the land. Churches frequently met in private houses, although the pastors were parochial incumbents. Over their proceedings in that capacity the secular power, according to the principles of the Protectorate government, could exercise no control so long as the members conducted themselves like other loyal citizens. The theory evidently was, that in purely spiritual affairs these churches were not subject to State interference, because in their Congregational capacity they did not receive State support.[204] [Sidenote: _Congregationalism and the State._]