and strong doubting of altering in no parte but by all meanes studieth euerie daie to make their faith more stronger and stronger by all manner of good workes Bibliander vpon Iude. HELINDIVS What his heresie was HElindius said that Marie was a Uirgin when Christ was borne Yet afterward to haue borne the bretheren of Christ. August Gennad catalog vir illustrâ— HEM How we touch the hem of Christs vesture ANd touched the hem of his vesture ¶ We touch the hem of Christs vesture when we beléeue that he did take our fraile nature vpon him to heale the filthie diseases of our corruptible flesh Sir I. Cheeke HEMEROBAPTISTS What manner of Heretikes they were THe Hemerobaptists were Iewes in all points they affirmed that it was impossible for anie man to attaine vnto euerlastiâ—g life vnlesse he were euerie daie purified and baptised Epiphan perâ—a lib. 1. de heres HENOCH What his taking vp into heauen signifieth THis is not Henoch the first sonne of Caâ— but Henoch the sonne of Iared whose taking vp into heauen doth manifest vnto vs the immortalitie that remaineth after this life and that God would iudge the world who will saue those that be righteous and dampne those that be wicked Lanquet For God tooke him awaie ¶ To shewe that there was a better life prepared and to be a Testimonie of the immortalitie of soules and bodies As to enquire where he became is méere curiositie Geneua HER AND ANAN How they were slaine for not vsing the lawfull benefite of mariage HEr the eldest sonne of Iuda was maried to Thamar of Mesopotamia the daughter of Aran. Now Her was a wicked impe and doubted of Thamar because she was not of the lande of Chanaan therfore the Angell of the Lord slew him the third night after his mariage when he had not yet companied with hir by reason of his mothers subtiltie and so he died in his naughtinesse for she was loath that he should haue anie child by hir When Anan was mariageable Thamar was giuen vnto him and he also of a spite companied not with hir notwithstanding that he liued a full yeare with hir and when he was threatened of his father Iuda then he companied with hir but yet by his mothers commandement he let his séed fall vpon the ground and so he also died in his wickednesse ¶ This Storie is in the booke of the 12. Patriarks HEARE HIM How Christ is to be heard in all things THis is my deare sonne in whom I delight heare him ¶ Sith that we are from aboue by the voice of the heauenlie Father bidden to heare Christ we ought not as Saint Cyprian saith to care what the Fathers haue done before vs but much rather what Christ which was before the Fathers did commaund vs to doe that are we most bound to follow and to doe Sir I. Cheeke HERESIE The definition of Heresie AS touching the definition of Heresie S. Austen saith To expresse by orderly definition what thing maketh and Heretike as I iudge is either impossible or verie hard ¶ The word Heresie is deriued of a Uerbe which signifieth to elect or chuse vnto themselues some certain opinions which are against the holy Scriptures and do stubbornly defend the same And the causes of this their choise for the most part are either because they are ignoraunt of the holy Scriptures or els if they knowe them they despise them and being driuen by some couetousnesse they apply themselues to the inuention of some errours Wherefore Augustine in his booke De vtilitate credendi writeth An Heretike is he which for the loue of gaine or rule either bringeth vp or els followeth new opinions The definition therefore of Heresie is a choice and stubborne defending of opinions which are against the holy Scriptures either by reason of ignoraunce or els contempt of them to the ende the easier to obtaine their owne pleasures and commodities The choise and stubborne defending is in this definition in steed of the forme but the opinions disagréeing with the holy Scriptures serue for the matter Pride and couetousnesse make Heresie And the obtaining of dignities gaine and pleasures are appointed the endes of this so great a mischiefe By this definition it is manifest inough as I thinke who be Heretikes Pet. Mar. vpon Iudic. fol. 58. What things are required for the proofe of Heresie For iust proofe of Heresie thrée things necessarie are required for the proofe of Heresie First that it be an errour Second that it be an errour against the truth of Gods word Thirdly that it be stoutly and willingly maintained Otherwise an errour in Gods truth without wilfull maintenaunce is not an Heresie S. Austen saith Errare possum c. In an errour I maie be but an Heretike I cannot be Iewel How Heresie is to be auoyded and punished A man that is giuen to Heresie after the first and second admonition auoid c. After that the godlie Minister hath by the mightie word of God conuinced any man of heresie if that man will obstinately abide in his erronious opinion doctrine it is lawfull for the godly Magistrate to punish him with the sword this place which doth only pertain to the Minister vnto whom the temporall sword is not deliuered notwithstanding Paule did smite Bariesu with blindnesse Act. 13. 11. And the Lord Deut. 13. 5. did commaund yâ— the false Prophet shall be slaine put to death This law is not yet abolished Sir I. Cheeke ¶ This Commaundement is giuen to the Minister and so particularly to all men to whom the sword is not committed but els the Magistrate whose chiefe office is to maintain Gods glorie in his Church ought to cut of all such rotten infectious members from the bodie Geneua HERETIKE What is to be done with Heretikes MY bretheren saith Iames if anie of you doe straie from the truth so that anie man conuert him he must know that who soeuer doe cause a sinner to turne from the errour of his waie shall saue a soule from death But now a daies you maie find men that will trauaile rather to ouerthrow then to turne heretiks The Lord saith Augustin doth ouerthrow the kingdomes of errour through his seruaunts but he giueth charge that the men forasmuch as they be men should be rather reformed then lost Neither ought we to dispaire of the turning of our brother which is fallen into Heresie For vnlesse that such a one might be conuerted by the grace of the Lord the aduise of Iames hadde bene vtterly to no purpose This Augustine knew well and therefore he emploied himselfe whollie vnto the conuerting of Heretikes and that with great lenitie and mildenesse of spirite according vnto the monition of the Apostle Againe he saith It was our dutie to chuse and to wish the best that we might make our waie to your reformation not in contention wrawling and persecution but by comforting of you gently by aduising you fauourably by
fol. 102. 103. Who brought singing first into the West Church Saint Austen in his booke of Confessions testifieth that singing in the west Church happened in the time of Ambrose For when that holy man together with the people watched euen in the Church least he should haue béene betraied vnto the Aâ—ans he brought in singing to auoide tediousnesse and to driue away the time The iudgement of diuerse learned men concerning singing Franciscus Petrarcha in his booke De remedijs vtriusque fortunae declareth that S. Athanasius did vtterly forbid singing to be vsed in the Church at seruice time because saith hee he would put away all lightnesse and vanitie which by the reason of singing doth oftentimes arise in the mindes both of the singers and of the hearers We ought saith S. Hierome to sing to make melodye and to praise the Lord rather in minde then in voice And this it is that is sayd Singing and making melodie to the Lord in your hearts Let young men sayth he heare these things yea let theÌ„ heare whose office it is to sing in the Church that they must sing to God not in the voice but in the hart neither must their throate be annointed after the manner of game plaiers with swéete ointments that in the church singing more sit for game-players should be heard but in feare in worke in knowledge of the Scriptures ought they to sing in the Lord. Let the voice of the singer so sing that not the voice of him yâ— singeth but the wordes that are read may delight It is without doubt sayth Saint Ambrose a great incrudelitie and vnfaithfulnesse to thinke thus of the power of God that thou canst not be heard except thou criest out Let thy worke cry let thy faith cry let thy minde cry let thy passions sufferings cry let thy bloud as the bloud of holy Abel cry wherof God said to Cain the voice of thy brothers bloud crieth vnto me For he heareth in secret which maketh cleane in secret We cannot heare man except he speaketh vnto vs but vnto God not words but thoughts doe speake Guilhelmus Durandus saith that the vse of singing was ordeined for carnall and fleshly men and not for spirituall godly minded men Rat. Di. Off. Saint Gregory did greatly disalow certeine deacons of Rome in his time which when they ought by their office to haue giueÌ„ their mindes to the preaching of the Gospell and the prouision for the poore set all their pleasure on pleasaunt singing not caring how they liued afore God so that with their voices they might please the world He was therefore compelled to make a decrée that all such as be in the holy ministrie should from thence forth vnder the paine of excommunication giue their mindes no more to singing but applye themselues to the studies of the holy Scriptures and the reading of the Gospell S. Iohn Chrisostome saith on this manner It is the dutie of a deuout minde to pray to God not with the voice or with the sound of the voice but with the deuotion of the minde and with the faith of the heart Againe he sayth the crieng of the voice is not the worke in praier vnto God whome we knowe that he beholdeth the secrets of the heart but the crieng of faith the deuotion of a godly pure minde Therfore the best way to pray is to pray with hart minde spirit soule inward maÌ„ Erasmus Roterodamus expresseth his minde concerning the curious manner of singing vsed in Churches on this wise and â—aith Why doth the Church doubt to follow so worthy an authour Paule Yea how dare it be bolde to descent from him What other thing is heard in Monestaries in Colledges in Temples almost generally then a confused noise of voices but in the time of Paule there was no singing but saieng onely Singing was with great difficultie receiued of them of the latter time and yet such singing as was none other thing then a distinct and plaine pronunciation euen such as wée haue yet among vs when we sound the Lords praier in the holy Canon And the tongue wherin these things were sung the common people did then vnderstand and aunswered Amen Now what other thing doth the common people heare then voyces signifieng nothing And such for the most parte is the pronunciation that not so much as the wordes or voices are heard onely the sound beateth the eares When plaine song prick-song and descant were brought into the Church Pope Gelasius Pope Gregory the first S. Ambrose with other brought in first of all the plaine song into the Churches Antonius Guil. Durand Pope Vitalian being a lustie singer and a fresh couragious Musition himselfe brought into the Church pricke song Descant and all kinde of swéete and pleasaunt melodie and because nothing should want to delight the vaine foolish and idle eares of fond and fantasticall men he ioyned the Organs to the curious musikell Thus was Paules preaching and Peters praieng turned into vaine singing and childish plaieng vnto the great losse of time and to the vtter vndoing of christen mens soules which liue not by singing and piping but by euery word that commeth out of the mouth of God In the yeare c. 653. Theo. Basil in his b. of Reliques ¶ Looke Musicke SINGLE LIFE What the fruites of single lyfe among the Priests are NOt onely they doe not that they teach but also cruelly without mercy they lay their iniuÌ„ctions vpon others not coÌ„sidering each mans abilitie Such be they that forbidde men to marry And from that thing that is lawfully to be done driue force men to an vnreasonable purity They binde lay on heauie burdens and cause men to fall vnder them And often time we sée them that teach such things to doe contrary to their owne saiengs They teach chastitie and yet kéepe no chastitie They doe all things for the commendation of men and vaineglory that they may be séene and noted of the people And commonly they be such as loue the highest places at feasts and bankets and to be saluted and honoured in the market places of the people to be called Rabby that will be called Bishops Priests and Deacons Origen in Mat. tract 24. They refuse marriage but not lust or pleasure For they estéeme not chastitie but hypocrisie and yet the same hypocrisie they will haue called chastitie Epiphan contra Origen heraef 42. Chrisostome writeth of the vowed and chast women in his time saieng we may say saith he that marriage is a great deale better then such virginitie héereafter it were better ther were no virgins at all The name of virginitie continueth still but virginitie it selfe in their bodies is quite gone They liue more in pleasure then harlots in the stewes Ther is often and dayly running for midwiues to virgins houses This manner of virginitie of women amongest men is more
A definition of fasting eod What true fasting is eod No daies of fasting appointed in scripture 380â— Who first prescribed laws of fasting 381 The Maniches fast the Papists c. eo How fasting is of three sorts eod The manner of fasting in the old time eo Against superstitious fasting 382. How hipocrites will haue their fasting accepted eod How fasting driueth out diuells eod The vnderstanding of these places 383 Of miraculous fast eod Of the fast compelled eod Father how these places bee expounded 384. The Fathers wickednesse punished in their children 386. How our fathers did eate the same c. eod How our fathers were iustified by faith as we are now 387. Fat what is ment by the fat eod What the fatted Calfe signifieth 388. What fat bread signifieth eod Fauour how fauour casteth many away eod Feede Feede my sheepe expounded eod Felix wherefore he is praised eod Of his trembling 389. Why he wold haue pleased yâ— Iewes eod Feare A definition of feare eod Difference of feares 390. What feare importeth eod What the feare of God is eod How the place is expounded 391. Of feare that commeth of faith 392 How we cannot shake off all feare eod Feruent Of two sorts of feruentues 393 Feasts Feast of dedication eod Feast of Passcouer eod Feast of Penticost 394. Feast of Tabernacles eod Of the omitting thereof eod Festus Ascribed madnes to S. Paul 395. Feeâ—e of God What they signifie eod Fire how euery maÌ„s work is tried c. eo The meaning of the place 397. Figge tree That Christ cursed 398. Figure proues how yâ— bread is a figure eo Figures of Christs resurrection 400. Figuratiue speach how they are known eo Of figuratiue speaches 402. Finding of things lost eod Finger of God What it is 403. First Of the first begotten sonne eod Of the breathing of our first faith 404. What the first fruits do signifie in yâ— law eo The meaning of the first and last 406. Fishers The meaning of the place eod The first inuenter of fisher boates eod Fiue loaues how they are applied eod Flieng Of flieng in tune of persecut 407. Of two manner of fliengs eod Flesh. what is vnderstood by flesh 408. The meaning of the place 409. What it is to be in the flesh eod What it is to liue after the flesh 410. Unquietnes of the flesh expounded eod To take no thought for the flesh 411. The meaning of the place eod What flesh shall inherit heaueâ— 412. Of the battell betweene the flesh and the spirit eod What flesh and spirit signifieth eod How the flesh profiteth not eod Florinus Of his heresie 414. Followers Who be yâ— followers of Christ eod Foole. That calleth his brother foole eod Of the Foolish woman eod Forget how God is said to forget eod Forgiue How it is vnderstood 415. Fornicatour How hee was deliuered to Satan 416. Forsake What it is to forsake a mans selfe eod What it is to forsake the Lord. 417. Fortune Nothing ascribed to fortune eod Foote What the foote doth signifie 418. What the feete of God signifieth eod Footstoole What the footestoole was eo Foure Of the foure Angels 419. Of the fourth watch eo Fourteene generations eod Forme of God What it is so to be eod What it is to take the forme of a seruant eod How form signifieth very bread c. 420. Foxes Of the Foxes the Sampson caught eod Free How we are free in Chrst. 421. Free will How the word is not founde in Scripture eod The free wil of man before his fall eod The free will of man after his fall 422. The CouÌ„cel of Milenitan in 2. Can. 425 How God ordereth mans free wil examples 426. Fruit. The meaning of these two places eod Foundation How Christ is the foundation of c. 427. G. Gaderenes Of the citie of Gaderenes 427. Galgal what the word signifieth eod Galileans how we ought to iudge of theÌ„ eod Gall what is signified thereby 428. Gardes what they do signifie 429. Garment of health what it is eod Gate How it is taken in scripture eod How the gates of hell is vnderstood 430 What the gates of Sion signifieth eo Of the gates of Brasse eod How the gates doe mourne 431. Of the gates of righteousnesse eod What the gates of death are eod Gelded how it signifieth chastitie eod Gelousie what the lawe of gelousie is eod After what manner God is gelous eod Wherefore Paule was gelous eod Genealogy Of Adam and Christ. eod Generation How it is taken eod Gentiles how God chose yâ— Gentiles 433. How they found that which they sought not for eod Gentlenesse what a vertue it is 434. Giuen To whom it is giuen to know eo Guide who is the guide of a womans youth 435. Gifte what the gifte of God is eod Githith what it signifieth eod Glory what glory is 436. How glory doth follow true vertue eod How the glory of the Lord is taken eod What is signified by yâ— glorie of God eod What is vnderstood by glory heere eod Glorifie what it is to glorifie God 437. How God is glorified in his sonne eod Gluttony what gluttony is eod Gnostici what heretiks they were 438. God How there is no God but one eod How God is the Sauiour of all men eod Who they be that are without God 439 How God is almightie eod How God did foreknowe Adams fall 440. How God is sayd to laugh eod How God is said to sleepe 441. How God is said to awake eod How God is said to forget eod How God is said to sit eod How God is said to stand eod How he is said to rise eod How he is said to walke eod How he is said to be a shooter eod How God is said to remember eod How God is said to be angry eod How God onely forgiueth sinnes eod How God will haue all men saued 442. How God is said to haue shoulders eod How he is said to haue wings eod How he is said to haue eyes eod How he is said to haue eares eod Of Gods face eod What the nose of God doth signifie eod What the mouth of God signifieth eod What the tongue of God is eo What the arme of God is eod What the hand of God is eod What his right hand doth signifie eod What his left hand signifieth eod What the finger of God is eod What the feete of God are eod What his hinder part is eod What the shooe of God is eod How God is said to come downe eod How God is said to looke 443. How God is said to search eod How God is said to rest eod How he cannot be shut vp in a pixe eod How God is called a Rocke eod How God is not chaunged 444. How God heareth no sinners eod How God tempteth no man to euill 445. How we are made like vnto God eod How to serue God in spirit eod Of Gods permission and suffering eod What the hiding of Gods face
2. 31. Ro. 10. 13. Now they that forsake the truth blaspheming Christ taking part against the Holy ghost cannot repent For if sinners would conuert call vpon God they should be sure of remission Tindale Christ himselfe said vnto the Pharesies Euery blasphemiâ— shall be forgiuen but the blasphemie against the Holy ghost which Iohn calleth a sinne vnto death shall neuer be forgiuen but is guiltie vnto euerlasting damnation What sinne or blasphemie is this Uerely that declareth S. Marke saieng They said he had an vncleane spirite that was the sinne vnto death euerlasting that was the sinne that should neuer be foruen He proueth so euidently vnto them that his miracles wer done by the spirit of God that they could not denie it and yet of an hard and obstinate hart euen knowing the contrary they said that he had a Diuell within him These Pharesies dyed not forthwith but lyued peraduenture many yeares after Notwithstanding if all the Apostles had praied for these Pharesies while they were yet liuing for all that their sinne shoulde not haue bene forgiuen them And truth is that after they dyed in impatiencie and desperation which was the fruit of their sin but not the sinne it selfe Now see ye the meaning of this text and what the sinne vnto death or against the Holy ghost is If any man perceiue his brother to sinne a sinne not vnto death that is not against the Holy ghost let him aske he shall giue him life that is let him pray vnto God for his brother and his sinne shall be forgiuen him But if he see his brother sinne a sinne vnto death that is against the Holy ghost let him neuer pray for him for it booteth not and so is not the text vnderstood of prayer after this lyfe as Master Moore imagineth but euen of prayer for our brother which is lyuing with vs. I. Frith How our sinne is made Christs sinne Longe a salute mea ¶ Séeing that this is most true that S. Paule saith of Christ that he neuer did sinne neither was there any guile or deceipt found in his mouth how then can these words be verified in the person of Christ Longe á salute mea verba delictorum meorum The words of my sinnes or my sinfull words are â—arre from my health Uerely they cannot bée applyed to Christ for his owne person Neuerthelesse after the minde of S. Austen these words are therefore spoken by Christ the head because they be only verefied in Christs members So that the Prophet maketh Christ in this place to speake in his owne person that thing which is verefied of vs that be sinners for whose sake he suffered his death passion that in this place is so lyuely touched Yea this is S. Austens saiengs these be his words Christ did wel say My sinful words are far from my health not for any of his owne sinne Sed nostra delicta sua delicta fecit vt suam iustitiam nostram iustitiam facerit But hée hath made our sinnes to be his sinnes that he might make his righteousnesse to be our righteousnesse That is he is contented to be reputed and deemed as a sinner because that in his vniust suffering he might iustly saue sinners that beleeue in him The most part of the learned Expositours be of this minde Ric. Turnar How sinne is forgiuen in Baptime Saintâ— Austen saith that all sinne is forgiuen in Baptime not that it should not be at all but that it should not be reckoned for sinne Sinne offering what was ment thereby They that offered a Sinne offering must lay their hand vppon it meaning that they themselues had deserued that death also that they did consecrate it to God therby to be sanctified Sold vnder sinne ¶ Looke Solde SION What Sion is AS many as haue euill will at Sion ¶ Sion in the Scripture signifieth the whole Church and Congregation of God and euery faithfull soule that hath his whole intent affection desire towards God T. M. What the daughters of Sion signifieth Therefore shall the Lord shane the heads of the daughters of Sion ¶ To shaue the heads of women is to make them confounded and ashamed for it is a shame for a woman to be shauen 1. Cor. 11. 5. So that the Prophet héereby signifieth by a borrowed speach that the Lord shall make the daughters of Sion by which vnderstand the women of Iewrie confounded and ashamed and bring them to extreme aduersitie and pouertie and euen to naught Iosephus maketh mention that Hierusalem which was the chiefe Citie thereof was once so famished that a certaine woman of the Citie eate hir owne childe Albeit some vnderstand euen heere also by the daughters of Sion the townes villages and castells of Sion as it doth indéed oftentimes in the Scripture Because the daughters of Sion are hautie c. ¶ He meaneth the people because of the pride and arrogancie of their women which gaue themselues to all wantonnes dissolution Geneu SIR How men of countenaunce may be called Sir SIr we would faine sée Iesus ¶ These Greekes call Philip Sir and he refuseth not the same It was the custome of those Countries to call men of wealth and countenaunce by that name Wherevpon also Mary Magdalen called Christ at the Sepulcher after he was risen Sir when as notwithstanding she tooke him to be a gardener The Apostles did not gainsay this custome neither were they serupulous in the same as we sée the Anabaptists to be Mar. vpon Iohn fol. 434. SIRTES What the Sirtes were LEast we should haue fallen into the Sirtes ¶ Sirtes are periâ—lous sundry places in the Sea about the coasts of Affrica of the nature of Whirlepooles Tindale SISTER How Abraham made his wife to say she was his sister SAy I pray thée that thou art my Sister ¶ By this we maye learne not to vse vnlawful meanes nor to put other in danger to saue our selues Read ver 20. Albeit it may appeare that Abraham feared not so much death as that if he should dye with out issue Gods promise should not haue taken place wherein appeared a weake faith Geneua ¶ Looke Abraham SIT What it is to sit in the Temple of God SHall sit as Godin the Temple of God ¶ To sit in the Temple of Ged is to rule in the consciences to commaund wher God onely hath place ought onely to raigne which is as much as to be exalted aboue God Tindale Who sitteth in the Temple of God Compare the commaundements of God with the constitutions of men and you shall easely vnderstand that the Bishop of Rome whom they call the Pope to sit in the Temple of God as God and to be exalted aboue all that is called God It is written The Temple of the Lord is holy which is you Therfore the conscience of man is the Temple of the Holy ghost in which Temple I will proue the Pope to