See the Bible printed 1562;

In this [ 1 Thess. ii. 9.] and the like places, the heretikes malitiously and most falsly translate, construe, and apply all things meant of the heathen idols to the memories and images of Christ and his Sainctes, namely the English Bibles of the yeares 1562,

1577.

P. 546 The hereticks purposely, guilfully, and of ill conscience (that belike reprehendeth them) refraine in their translations from the ecclesiastical and most usual word TRADITION they translate it Instructions, Constitutions, Ordinances,

They translate this sentence [because of the passion of death, crowned with glorie and honour] heretically, by transposing the words. In the Bible printed the yere 1579,

Its a known treachery of hereticks to translate Idola images, as in a number of places, specially of the English Bible printed the yere 1562,

Put Idols in the text and Images in the margin, in the Bible of the yere 1577, In the Bible printed 1552, and 1557, preface to the translater of the Old Testament printed at Doway, 1609, 1579, 1603, in a new edition which we have not yet

seen.

559

605

687

688

The former English editions, otherwise corrupt in many places, have Cainan in 1572 the text of St Luke's Gospel, but their latter translaters are in this point pure 1575 Bezites,

Images of false gods are most properly called idols. See Hosea iii. p. 103.

The second table of the Bible printed at London 1602.—that which was printed the yere following 1603,

P. 46

Beza in his annotations set forth in English in the yere 1603, vol. ii. p. 972. Church Canterbury Library. Deest titulus.

At the end of a Bible in a small thick folio.

Here endeth the whole Bible after the translation of Thomas Mathew, with all hys prologues, that is to say upon the five bokes of Moses, the prophet Jonas, and to every of the IV evangelistes, and before everye epistle of the New Testament. And after every chapter of the booke are there added many playne annotations and exposicions of suche places as unto the symple unlearned seame harde to understand, with other dyvers notable matters, as ye shall fynde noted next unto the calender; diligentlye perused and

corrected.

Imprynted at London by Nicolas Hyl for Roberte Toye, dwellynge in Paules churche yarde at the signe of the Bell. In the yere of our Lorde God 1551.--Cum privilegio ad imprimendum solum.

Printed before it.

These thinges ensuynge are joyned with this present volume of the Bible.

¶ A kalendar with an almanack.

A description and successe of the kynges of Juda and Jerusalem, declaring when and under what kynges every prophet lived: and what notable thynges happened in theyr tymes.

An exhortacion to the studye of the holy scripture gathered out of the Bible.

The summe and content of all the holy scripture, bothe of the Olde and Newe Testa

mente.

A table for to fynde many of the chief and principall matters conteyned in the Byble. The names of all the bokes of the Byble, with the contente of the chapters.

A brief rehersall declarynge how longe the worlde hathe endured from the creacion of Adam unto this presente yere of oure Lorde.

The Holy Bible, &c.

Imprinted at London, by Christopher Barker, printer to the queene's most excellent majestie, 1585.-Cum privilegio regiæ majestatis.

Extracted from an old Parish Book, belonging to the Parish of Crundal in Kent.

In the reign of Philip and Mary, the church-wardens charge themselves yearly with money received at God's board toward the paschal light, varying in the summ, but never exceeding

And once with money received from the gatherers of the fifteenth anno 5° & 6° Phil. & Mary, being an overplus of the sesse, and to remain to the use of the church by consent of the parishioners,

In their disbursements of the same reign there is an yearly charge for wax, from 2 to 41.4, and for strekyng the same for the paschal or font's taper, as it is once said, sometimes only for the paschal, or the paschal light, or for the rood light never exceeding

Itm. Paid a joiner in Canterbury for making the Rood, Mary and John, and painting the same,

For setting up the Rood, Mary and John, and for paper and thread to trusse the same,

For a book of articles of injunctions at the visitation at Canterbury,
For certain church goods bought in K. Edward 6th's time,
Making a coffin for the sepulchre,

Making a desk and a little cupboard for the chrismatory,'
For a lock and key to the font,

Making 2 childres rochets, mending of the albs, revesses, vestments, and crosse

cloths, and for new cloth put in,

Paid for washing the church for 2 years,

gere

3 s. 7 d.

7 10

3 9

40 0

1 6

0 2

For making a bill at the visitation,

0 3

Itm. From the gatherers of the XVths, being an overplus of their collections, In their disbursements D° they charge for 21. of wax for the paschal taper and for strekying it,

Anno 1° Elizab. the church-wardens charge themselves with money received at God's board, toward the paschal light of old time accustomed,

For a paper book for burying, marrying, and christening,

Supplication to my lord cardinal for the church-house,

Paid at the lord cardinals visitation at Easter,

Paid the somner and register when the archdeacon was at Crundale,

A reward given to my Lord Suffragan's servants, when the chalice and corpus cloth were hallowed,

But no mention is made of either of these articles in the following years.
Paid for lack of a Bible at Canterbury,

Ao. 1585.

1592.

1593.

1597.

I

Called before the commissary about hunting on the Sabbath day before morning prayer,

paid

Called before the high commissioners about the state of the church, Called divers times before them about recusants, whether there were any in Crundale,

Paid at the court at Canterbury, Nov. 26. for not going the perambulation,

Paid the somner for a new prayer-book, to be used in the church,
Two new prayer-books in time of the plague,

1 4

1

609

A childwife pew,

1638.

1639.

1645.

Book of lawful recreation,

Paid at Canterbury upon a citation about the communion table,
Paid for posts and rails and boards D°.

Paid at Canterbury on a citation to certify whether the communion table was according to order rail'd in,

Paid our minister towards a hood,
For the directory,

2

A Sermon preached at St Maries in Oxford, the 17 day of November 1602, in defence of the Festivities of the Church of England, and namely that of Her Majesties Coronation. By John Howson, Doctor of Divinitie, one of her Highnes Chaplaines, and Vicechancellor of the Universitie of Oxford. The second impression. At Oxford, printed by Joseph Barnes, and are to be sold in Fleete-street, at the signe of the Turke's Head, by John Barnes, 1603.

Anthony A. Wood gives the following account of the life and tenets of Dr Howson :-" John Howson received his first breath in the parish of S. Bride in London, educated in grammaticals in St Paul's school, became student of Ch. ch. in 1577, took the degrees in arts, holy orders, and some time after was made one of the vicars of Brampton in Oxfordshire. On the 15th May 1601, (43 Eliz.) he was installed canon of Ch. ch.; and in December following, he took the degrees in divinity. In the next year (1602,) he had the office of Vice-chancellor of the University conferred upon him; in which being settled, fell out a controversy between him and certain divines thereof, called Puritans or Calvinists, who for their number were not few. For so it was, that he, a zealous man for the church of England, as it was established in the time of K. Ed. VI. having heard and beheld with patience for several years the grand enormities committed in preaching by many, if not the generality of the divines in the University, was resolved when in authority to reform them. But his time being short, only for an year, and his successor not of the same mind, little or nothing could be done."-" Afterwards our author Howson was made rector of Brightwell, near to Watlington in Oxfordshire, Fellow of Chelsea College, and at

'During the first year of Queen Elizabeth's reign, the superstitious observances of the Romish faith were retained.

2 The day of Q. Elizabeth's accession to the crown.

p. 1.

P 9.

p. 10.

length bishop of Oxon. To which see being elected 12 September 1618, was consecrated at Lambeth with Searchfield, B. of Bristol, and Bridgman of Chester, on the 9th of May following. In 1628, September 18, he was translated to the see of Durham, (in the place of Dr G. Mountaigne, translated to York,) where he remained to his dying day, having always been accounted a grave and learned man, and a true son of the church of England."—Athena Oxon. Vol. I. p. 562. Dr Howson died 6th February 1631,"leaving behind him," says Anthony, "the character of a very learned man, and one plentifully endowed with all those virtues which were most proper for a bishop."

To the right honorable, my very speciall good Lord, Thomas Baron of Buckhurst, Lorde
high Treasurer of England, one of the L. L. of her Majesties most honorable Privie
Councell, Knight of the honorable Order of the Garter, and Chauncellour of the
Universitie of Oxford.

RIGHT honourable, the day now usually solemnized to the honour of God, and memory of those blessings wherewith he hath enriched this land in particular, and his church in generall, by the godly and religious government of her excellent majestie, was with the first celebrated (as we take it,) in this her most loyall and christian universitie of Oxford, not without the example of former times, where in the like hath beene practised to some of her majestie's predecessors, though with different ceremonie in a different religion. Since which time it having taken progresse together with God's manifold blessings, and enlargement both in place and ceremonies, testifying the loyall hartes, and dutifull loving affection of her subjects both to her royall person, sincere religion, and most blessed government, as also their harty thankfulnes unto God for them; it hath bin oppugned by the priestes and jesuits, the enemies of her gracious peace, and happy prosperitie, whether with greater malice or ignorance, I cannot well determine.—I thought it a part of my duty to God, and loyaltie to my sovereign mistres, to undergoe the defence of the festivities of our church, which have their adversaries at home among us, as of the celebration of the day of her most blessed inauguration into this kingdome, which have found some maligners both at home and abroad.'

PSALM CXVIII. 24.

This is the day which the Lord hath made, we will rejoice and be glad in it.

BECAUSE there is a question made even in these daies, concerning the authoritie of instituting holy daies, both under the Olde and Newe Testament, both among Jews and Christians, some affirming, that in the old law all were instituted by God himselfe, or, by his commaundement, by Moses, and that to the Mosaical law nothing might be added not in ceremonies; and forasmuch as the old feasts were abrogated by Christ, and no other instituted by him or his apostles, except peradventure the Lord's day, therfore al are unlawful for want of authority, in the institution or institutors of them may it please you to give mee leave to deliver unto you, of necessitie verie briefly, who have beene the authors of feasts and holie daies, in both those times, to both those people.

First, by the commaundement of God himselfe, by the mouthe of Moses, were instituted in the olde lawe, the Sabboth in remembrance of the creation of the worlde: the passeover, in remembrance of the deliverance of the first-borne: the pentecost, in remembrance of the lawe was given: the feast of the sound of trumpets, as some saye, for the deliver

It was a distinguishing tenet of the Puritans, a sect including such reformers as followed in whole or in part the model of Calvin, that they impugned the observation of particular holidays, as well as the habits and ceremonies of the church.

ance of Isaac, but more probably propter liberationem quæ inter Israelitas fiebat, for the deliverance from that servitude which was usual among the Israelites every seventh yeare: the feast of tabernacles, in remembrance that they lived in tabernacles in the desert: the feast of propitiation, for remission of sinnes. The feast of unleavened bread. Quod exierant de Egypto in magno timore et celeritate, for that they came out of Egypt in great feare and hast, not having leisure to leaven the lumpe.

These are called festivitates regulares, regular; ordinaria, ordinarie; consuete, usual; and were instituted and ordained by the commandment of God himselfe. Others there were which were called voluntaria, institued by the wil and commaundement of the magistrates uppon some just and reasonable cause: which, though they had their institution from the wil and pleasure of the governor, are noe part of wil-worship, éDexolρnoxes as (a word much mistaken among many,) being not contra legem Dei, against the law of God, but secundum analogiam legis, according to the analogy of the law, nor brought in at the pleasure of private fancies without authority.

Such a one was the feast of the dedication of the temple, called festum encaniorum, Festum dediwhich was constituted in remembrance of the re-edifying of the temple under Zorobabel: cationis. this is mentioned, Ioan. 10. Facta sunt Encænia et hyems erat. It was the feast of p. 11. the dedication, and it was winter, for it was in December; and was celebrated by our Saviour.

Such a one was the feast which was called festum sortium, the feast of lots, or festum Festum MarMardochai, Mardochæus his feast, when, by the means of Hester and Mardochæus, the dochæi. Jews were delivered from the slaughter of Haman, and it is mentioned in the booke of Hester, c. 9. Hester.

Such a one was the feast of purification, when Judas, and they that were with him, Festum purifi purified the temple which the Gentiles before had polluted. Which feast the Hebrewes cationis. cal Cassen, of this Mach. 1.

And, finally, such a one was festum ignis, the feaste of fire, instituted by the Jewes, Festum ignis. after they came from the captivitie of Babylon, and found the fire of the altar which lay hid in a pit or well 70 yeres, and was turned into thicke and grosse water, to be kindled againe, and with the flame thereof to consume the sacrifice upon the altar. 2 Mach. 1.

Moreover, the Jewes did not only adde to the number of the feasts instituted by Moses, but they augmented the solemnitie of certaine of these feasts which Moses appointed. For where as dies calendarum, or neomeniæ, the first day of the moneth, or feast of new moones, appointed only for sacrifice unto God, propter beneficium gubernationis, and not mentioned in the 23 of Levit., where are named al the solemne festivities: yet the Jewes, out of their devotion ad augmentandum cultum divinum, for the encrease of the service of God, did appoint that the calends or neomeniæ should be vacativæ ab opere: not onlie to offer sacrifice in, but in which they should abstaine from al servile labour, and so made it an holy day and great solemnitie.

To this solemnity it was brought in David's time: Ps. 81. Buccinate in neomenia tuba, insigni die solemnitatis vestræ, blow up the trumpet in the newe moone, &c. now no day was insignis notable, except it were free from labour; for then every other festivitie had beene more famous.

P. 12.

4 Reg. 4. p. 18.

And it seemeth to have bin thus solemnly used in Elizeus his time. Now I come to the enemies of this solemnity which now we celebrate, of which since Dr Holland a right reverend and learned brother of ours hath written very religiously, learnedly, and p. 19. largely, I shall neede to say the lesse; yet thus much briefly: That Reynolds, Saunders, Stapleton, and the rest of the rigide and salt humored papists take exception, especially against two points in this solemnity: the first is at the institution, as if it were without auctority, (for that it is now among our solemnities we will not deny ;) the second, against the manner of solemnizing it, as though we preferred it before the feastes of our Saviour Christ.