confusion superstition Idolatry impietie as Babilon the first Monarch was destroid so shal this wicked kingdome of Antichrist haue a miserable ruine though it hée great and séemeth to extend throughout all Europa Geneua And their corps shall lye in the stréets of the great citie which spiritually is called Sodome and Aegypt where our Lord was crucified ¶ Meaning the whole iurisdiction of the Pope which is compared to Sodome and to Aegypt because the true libertie to serue God is taken away from the faithfull and Christ was condemned by Pilate who represented the Romane power which should be enimie to the godly Obiection What impudencie is it to affirme that Christ was crucified at Rome and all the worlde knoweth he suffered death at Hierusalem Aunswere Rome béeing vnderstood for the Regiment c. As is aforesaid the proofe is euidently made that our Sauiour Christ suffered and was crucified at Rome Reasons to proue that Christ suffered at Rome By whom was he condemned was it not by Pilate the deputie or lieuetenant of the Romane Empire c For what cause or crime was he iudged to dye Was it not for treason pretended to be committed against the Romane Empire With what kinds of execution was he put to death Was it not such as was vsuall by the lawes of the Romanes for such hainous offences as were vniustlye layde to his charge Finally was not the place where he suffered within the circuite of the Romane Empire May not then iustly affirme that he was crucified at Rome when by the Romane Iudge he was condemned for a crime against the Romane state executed by a kinde of death appointed by the Romane lawes in a place of the Romane dominion As for the Iewes they had at that time no authoritie to put any man to death as they confesse themselues when Pilatâ— had them take him iudge him according to their owne lawe meaning they shuld decree some light punishment against him they aunswered It is not lawfull for vs to put any man to death he hath defeâ—ued to die As touching to cause although they accused him of blasphemy because he made himselfe the son of God yet could he not be condemned for that because Pilate wild admit no accusation but such as conteined a crime against the Romane lawes And as for the death of the crosse it is manifest to be propeâ— to the Romanes for the Iewes would haue stoned him if they might haue condemned him for blaphemie according to yâ— lawâ— of Moses And that the Angell in that place by no meanes can vnderstand Hierusalem it is manifest by these reasons First that he calleth it the greate Citie which tearme coulde neuer bée spoken of Hierusalem Also vs calleth it Sodoma and Aegypt which was the Sea of the monsterons beast Antichrist which in other places is often called Babylon c. Adde héerevnto that Hierusalem the place where Christ suffered was vtterly destroyed in Saint Iohns time which wrote this reuelation For the second proofe sée the. 13. Chapter of this Reuelation and the. 17. chapter where this euill shapen beast is described with 7. heads 10 hornes Also sée Daniel the 7. Chapter describing the foure beastes especially the fourth beast which all men must confesse to be the Monarch of Rome which is the fourth Monarch The third Argument or proofe is taken out of the 17. chapter verse 9. of this Reuelation Where the Angell expounding to Saint Iohn the mysterie of the beast with seauen heads declareth in verye plaine wordes that the seauen heads do signifie seauen hills wherevpon the woman sitteth which al writers Poets historiers cosmographers with one consent do confesse to be Rome which is builded vpon 7. hills whose names are these Palatinus Capitolinus Auentinus Exquilinus Viminalis Quirinalis Caelius The Poet Virgil describeth Rome with this Periphrasis in his Georgikes Septem quae vna sibi muro circundedit arces Which hath compassed 7. hils within her walls The fourth and last proofe is taken out of the. 17. chapter of this Reuelation the last verse where the Angell expoundeth that the woman which Saint Iohn sawe which was the great whoore Babylon is that great Citie which hath cominion ouer the kings of the earth And what man is so impudent as to saye that anie other Citie in Saint Iohns time had dominion ouer the kings of the earth but Rome How Babylon is proued to bee Rome by the Doctours Ireneus one of the most auncient and autenticall writers that the Church hath in the fift booke of his treatise against all hereliks speking of the sea of Antichrist vpon the last verse vppon the. 13. chap. of this Reuelation where it is said yâ— the number of the beasts name is sixe hundred sixtie and sixe sheweth that the opinion of many in his time was that séeing this name Lateinos which is in English the Latin man or Romane in the numerall Gréeke letters conteineth this number that Antichrist must be sought at Rome his words are these Sed a Lateinos nomen fex centorum sexaginta sex numerorum c. Et valde verisimile est quoniam verissim regnum hoc habet vocabulum Latini enim sunt qui nunc regnant Also saith he this name Lateinos conteining the number of 666. is thought to be the name of Antichrist it is very like so to be for that which most vndoubtedly is a kingdom hath that name for they be Latines which now doe reigne Tertulianus a verye auncient writer in his third booke against Marcion which denied that Christ had a true bodye wherefore Tertulian vseth this reason against him That thing which hath a figure in it might bée a thing of truth so discoursing of many things figured and the figures of them commeth to theseâ— wordes Siâ— Babylon apud Iohannem nostrum c. Euen so doth Babylon in the Apocalipsis of our Saint Iohn beare the figure of the Citie of Rome which is altogether as great and as proude in reigneâ— and as great a persecuter of the Saintes as Babylon was Chrisostome in his Commentaries vppon the seconde Epistle to the Thessaloâ—â—ans Capter 2. in his fourth Homelye where as Paule speaketh of the manifestation of Antichrist sayth they knewe what was the cause that hée was not presentlye reuealed â— but when that staye is taken awaye hée shoulde bee râ—â—â—â—led in his due time Chrisostome 〈…〉 deth this staye too bee the Romane Empire which must giue place to Antichrist that like as the Persians came in place of the Chaldeans the Grecians in the place of the Persians and the Romanes in the place of the Grecians Euen so our Antichrist should inuade the Empire of the Romanes Vacantem imperiâ— principatum inuadit tentabit ad se capere hominum Deâ— imperium Antichrist saith he shal inuade the vacant principalitie of the Empire and shall assay to drawe vnto
of the Tabernacle wherin the Arke of couenaunt the propiciatorie seate and the golden Censures were kept yet almightie God to preserue the people of Israel from worshipping of hills and mountaines woods and groues as the Heathen Idolaters did he commaunded Moses to make him a Tabernacle within the which Tabernacle the chiefe part was called Sanctum sanctorum the holy of the holyest where God promised fauourably to heare the praiers of the people And at such time as this Psalme was made this Sanctuary was placed by the Commaundement of King Dauid in the mount and high tower belonging to the Citie of Hierusalem called Syon and according to the same hée commaunded now the people to pray in this Psalme made for the preseruation of their King and say Mittet tibi auxilium c. The Lord sende vnto thée helpe from the Sanctuary and strengthen thee out of Syon That is the Lord which hath promised to heare your praiers out of his Sanctuary the holy of holyest which is now placed in Mount Syon O King the same Lord send thée helpe and defend thee Turnar What it is to feare the Sanctuary And feare my Sanctuary ¶ To feare the Sanctuary is diligently to performe the true worshipping seruice of God and leaue of nothing to obserue and kéepe the purenesse both of body and minde verely and not Hypocrite lyke to beléeue that hee knoweth beholdeth doeth and ruleth all things to beware of offending him and with all feare and diligence to walke in the pathes of his lawes T. M. SAPHIRE The nature of the Saphire what is ment by it THe second a Saphire ¶ This stone is lyke the cléere skie which being striken with the Sun beames casteth foorth a burning brightnes And it betokeneth the highnesse of the hope of holy men whose conuersation is in heuen Phi. 3. 20. And who being renued by the true sonne doe the more earnestly séeke euerlasting things and teach other to doe the same Marl. vpon the Apoc. fol. 299. The second foundation was of a Saphyre whose colour is as the aire cleare but not very precious in sight This betokeneth those simple soules which though they were as Iob Ioseph the Carpenter not precious to the world yet had they their daily conuersation in heauen Bale SAPIENCE A definition of this word Sapience SApience is defined to be the knowledge of things pertaining to God and man and of things diuine and worldly which they that had gotten were called Sapientes that is men of perfect knowledge vertue and honestie For of right knowledge consequently ensueth honestie of life Vdall SARDINE A description of this stone and what it betokeneth THe sixt a Sardine ¶ This stone is all of one colour lyke bloud and it betokeneth the glorye of Martirdome after the suffering of the Martyrs themselues Marl. vpon the Apoc. fol. 300. The sixt a Sardine which in similitude is very lyke vnto redde earth and such are they as notwithstanding the great benefite of God thinketh themselues the vnworthy children of Adam whose interpretation after Philo is redde earth indéede Mary Christs mother was of this sort confessing hir selfe after most high benefits to be but an handmaid and hir spirite to reioyce in God hir Sauiour So was Abraham calling himselfe but dust and Ashes before the Lord. Bale SARDIS What Sardis is CHurch which is at Sardis ¶ Sardis is the name of a most flourishing Citie wher the kings of Lydia kept their Courts This Sardis which is as much to say as a prince of plesantnes or a song of mirth or that which is the remnaunt or leauing of a thing or in the Syrian language a Cauldron was also another Citie whose scituation is notwithstanding vnknâ—wen Marl. vpon the Apoc. fol. 19. SARDONIX The description of the Sardonix and what it betokeneth THe 5. a Sardonix ¶ A Sardonix is of diuers colours Blacke in the bottome white in the mids and red in the top Euen so the Saints are red through sufferaunce of aduersities and troubles white by inward purenesse of conscience blacke or despised in themselues through lowlinesse Marl. fol. 299. The. 5. was a Sardonix which is compounded of a Sardiâ— and an Onix and is beneath blacke in the middle white and aboue red Such were those méeke sprited that confesseth themselues sinners with Dauid and Magdalene being through faith both pure and orient before God Though I be blacke saith the true Congregation yet am I faire and well fauoured We faint not saith Paule for though our outward man be corrupt yet is he that is inward daily renued Bale SATAN How Satan is taken for an enimie and aduersary SAtan doth signifie an enimie an aduersary a hurtful person as Dauid sayd What matter is betweene you and me for this day ye are become aduersaries vnto me The latin text hath Cur efficimini mihi hodie in Satan EueÌ„ so to Peter perswading Christ from the Crosse it was said Come after me Satan for he was an aduersary vnto Christ reuoking him from his Fathers commaundement Marl. fol. 38. How Satan is called the Prince of this world S. Austen in his treatise vpon Iohn 15. saith God forbidde we should thinke the Diuell were so called the Prince of the world that we should beleeue that he is able to rule ouer Heauen and earth but the world for he is said to be the Prince of this world is saide to be in wicked men which are dispearsed throughout the whole compasse of the earth And againe the same Augustine in his 1. chap. De agone christia saith The Prince of this world is cast out not that he is cast out of the worlde but out of their mindes which cleaue vnto the word of God and loue not the world whereof he is Prince because he hath dominion ouer them which loue temporal goods which are contained in this visible world not for the he is Lord of this world but Prince of those concupiscences whereby euery thing is coueted that is transitory By this concupiscence the Diuel raigneth in man and holdeth his heart in possession Bullâ—n fol. 750. Now shall the Prince of this world be cast out ¶ Satan is called Prince of this world not because he is the lawful Prince of the same but by rapine by which he hath made mankindâ— subiect vnto him by sinne Other wise the earth is the Lords all that therein is the compasse of the world and they the dwell therein The Apostle Paule calleth him the God of this world which worketh in the children of vnbeliefe by whom they are helde captiue to his will pleasure for his kingdome is in the hearts of the vnbeléeuers but by the power of Christ he is cast out of the hearts of mortall men And now we must take héed least he get entraunce againe into his olde seate Christ and the Prince of this world cannot reigne together Christ béeing let in expelleth Satan and Satan
are so lightened with theâ—hriâ—ht beames of the Gospell yâ— for all inquisitions imprisâ—nments exquisite torments and cruell burnings that can be deuised they neuer a whitte diminish but mightelie increase as God hath promised that the bloud of the Martyrs should be the séede of the Gospell W. Fulke How Babilon is called the wast Sea This is the heauie burden of the wast Sea ¶ By the wast sea is vnderstood Babilon it is so called because of the excéeding great cruelnesse and tyranme wherewith it exercised the Iewes Héereof is there a prouerbe Babilon is the Sea of euils and euen the wast of the Sea that is the most tempestious and desolate place and that is least possible to be sayled through T. M. How the destruction of Babilon was prophesied long before Thou shalt binde a stone to it and cast it in the middest of Euphrates ¶ Saint Iohn in his Reuelation alludeth to this place when he saith The Angell tooke a Milstone and cast it into the Sea signifieng thereby the destruction of Babilon His wordes be these Then a mightie Angell tooke vp a stone like a great milstone cast it into the Sea saieng With such violence shall the greate Citie of Babilon be cast and shall bee founde no more ¶ That is It shall not be like to other Cities which maie bée builded againe but it shall bée destroied without mercie Geneua ¶ Looke more of Babilon in the word Rome BACKE PARTES OF GOD. What is meant by the backe partes of God ANd thou shalt sée my Backepartes but my face shall not be séene ¶ Shall sée my backparts That is so much of my glorie as in this mortall life thou art able to sée Geneua Death is the hauen that carrieth vs to the place where we shall sée GOD face to face which wée shall neuer sée so long as we be in this mortall lyfe but must couer our faces with Moses and Helias till the face or forepart of the Lorde be gone by Now must we looke on his Backepartes beholding God in his wordes and in his creatures and in the face of Iesus Christ our Mediatour But when this bodie is dissolued by death we shall sée God face to face and knowe him as we are knowne Luther BAPTIME The right signification and vse of Baptime BAptime which is now come in the roome of circumcision signifieth on the one side how that all that repent and beléeue are washed in Christs bloud and on the other side how that the same must quench and drowne the lusts of the flesh to followe the steps of Christ. Tindale fol. 6. ¶ Baptime is a signe of repentance and of forgiuenesse of sinnes whereby God doth testifie that he washeth awaie or forgiueth the sinnes of them that beléeue and also wherby God doth seale and admonish vs of true repentance all the daies of our life Cheeke All we which haue bene baptised into Iesus Christ haue bene baptised into his death ¶ That is that sinne through Christs death maie be abolished and die in vs and that as wée are made cleane outwardlie with water in our Baptime so inwardlie our sinnes maie be washed awaie and cleansed by the bloud of Christ. The Bible note ¶ Baptime is an outward signe representing in vs the â—enuing of the spirit and mortifieng of our members in Iesus Christ by the which we are buried in death with him Tind ¶ Baptime is a Sacrament by the which Iesus Christ doth offer vnto vs the remission of our sinnes and our regeneration vnder the figure of the water as he doth indéed communicate the same vnto vs by his holie spirit Also it testifieth vnto vs that he receiueth vs into his Church as true members of the same And we for our part doe testifie that we acknowledge him for such a one as he declareth himselfe toward vs that we beléeue that he maketh vs partakers of all his great riches Pet. Viret ¶ By Baptime wherewith we be washed out wardlie is signified that we be washed inwardlie by the bloud of Christ the remembrance wherof all the Apostles indeuoured to worke in the mindes of the faithfull Marl. vpon the Apoc. fol. 11. How we be washed by baptime Whereas Saint Paule saith we be washed by Baptime his meaning is that GOD doth thereby both witnesse our washing and therewithall perfourme the thing that is figured For except the truth or performaunce of the thing went ioyntlie with the signe of it it were an vnproper speach to say that Baptime is the washing of the soule And by the waie we must beware that we put not ouer that thing either to the signe or to the minister of the signe which is proper to God onelie that is to saie that we thinke not the minister to be the author of washing vs cleane or the water to purge the filthinesse of our soule Which to doe belongeth onelie vnto Christs bloud Againe we must take héede that no peece of our trust do stick either to the water or to the man for as much as the onelie right vse of the Sacrament is to leade vs straightlie by the hande vnto Christ and there to staie For it is onelie the holie Ghost that renueth and quickeneth vs and no creature or outward worke is able to bring that to passe For if circumcision doe nothing auaile in Christ Gal. 5. 6. Surelie neither auaileth it anie man to bée but onelie dipt in water and to be admitted into the Church except he haue faith that is workefull by charitie which thing the powring on of water perfourmeth not for then should all that bée baptised be faithfull And therefore there is added Through the word Marl. vpon the Apoc. fol. 292. How baptime bringeth no grace examples followe Baptime bringeth no grace with it as doth appeare by Simon the Sorcerer Tindale ¶ Hée hath not put on Christ saith Saint Hierome that hath onelie receiued the washing of the water except also hée receiue the holie Ghost Symon Magus receiued water but because he receiued not the holie Ghost therfore he put not on Christ Iesu. Paule héere iudgeth of Christians as a man iudgeth but God doth not measure and iudge his faithfull onelie by outward signes but by the inwarde thoughts and heartes D. Heines ¶ Cornelius the Centurion receiued the holie Ghost before he was baptised ¶ The gelded man of Quéene Candace beléeued and therefore had grace before he was baptised Obiection The Apostles béeing commaunded to baptise in the name of the Father and of the Sonne and of the holie Ghost they notwithstanding baptised in the name of Iesus Christ onelie Aunswere To baptise in the name of Christ is to baptise according to the institution and commaundement of Christ neither do these words in the name of Christ import that Baptime was ministred in the name of Christ onelie and in none other name beside no more then these wordes Paule the Seruaunt of Iesus Christ doe import
that it may appeare that we destroie them for Religion sake and not for couetousnesse But when they are conuerted not into priuate and our owne vse but into common vses or into the honour of the true God that is done and brought to passe in them which is done and brought to passe in men themselues when of Idolaters and wicked persons they are changed into true Religion This hath God him selfe taught in those testimonies which thou thy selfe hast vsed when as God himselfe commaunded that of that same Groue which was dedicate to strange Gods there should be wooâ—e taken for his sacrifice And of Hierico that all the golde siluer and brasse should be brought into the Treasurie of the Lord. Wherefore that also which is written in Deutronomyâ— Thou shalt not couet their siluer nor their gold neither shalt thou take any thing thereof to thy selfe least thou offend because it is abhomination vnto the Lord thy God c. It manifestly appeareth that either priuate vses is forbidden in such things or that nothing should be brought into thy house to be honoured for then it is abhomination I. Whitegift fol. 272. IEHOVAH What Iehouah is IEhouah is Gods name neither is anye creature so called and it is as much to saye as one that is of him-selfe and dependeth of nothing Moreouer as often as thou séest Lord in great letters except there be any errour in the printing it is in Hebrue Iehouah thou that art or he that is Tindale fol. 6. How the Hebrues doe speake of the name Iehoua Rabbi Moses an Aegyptian in the Hebrue called More saith thus All the names of the Creator that be found in all bookes be deriued of effects sauing that name onely Iehouah And it is a name appropriate vnto the most high Creator And therefore it is called an expresse name He meaneth saith Musculus that there is signified and shewed thereby the substance of the Creator and that there is nothing in it common vnto God and creatures But the rest of his names haue some double or mingled signification because they come of workes like vnto them which be deriued in vs. Thus the Hebrewes doe speake of the name of God Iehouah Muscu fol. 367. IERVSALEM The meaning of this place following WHen ye sée Ierusalem besâ—eged with an Hoast ¶ The same is that Mathew and Marke do call the Abhomination of desolation The Hoast of the Romanes is called héere desolation because that by them the Citie and Temple were destroied the Countrie made wast And they are also called Abhomination both for their heathenish impietie and also for the putting downe of the true worshipping and Religion By the holy place both Ierusalem and the Temple is vnderstoode Daniel 9. 26. How Ierusalem was called holy Where manye hundred thousands of men are there are scarcely seauen thousand which knowe God or beléeue in God and yet for their sakes the whole multitude is called godlye people Euen so was it in Ierusalem Albeit the greater parte were wicked and godlesse yet was Ierusalem called holy not onely in respect of a small number of the godlye but also because GOD had his abiding there So when there was not one iuste personne in Sodome but Lot with his two Daughters yet coulde not the Angell destroye Sodome with fire so long as Lot was in it Likewise where foure or fiue or ten godlie persons are to be found for their sakes the whole citie is called holie Luther vpon the Psal. fol. 88. IESVS Of the mysticall and hid signification of this name IEsus the sonne of God and of the most pure Uirgin Marie although in the common translation of the Bible in Latine it séemeth there were diuerse other Iewes so named Yet in the Hebrue tongue as Renclâ—ne writeth in his booke De verbo mirifico There was some diuersitie in the letters of the name of our Sauiour from them that were in the other called Iesus For in his glorious and wonderfull name were the vowels called Tetragrammaton with one consonant called Schin which is one S. of the Hebrewes wherein was a mysticall or hid signification of his diuinitie although the whole name be interpreted Sauiour who beeing equall in diuinitie with God the Father begotten of him before the worlde was created without time willinglie for the redemption of man descended into the blessed bodie of the Uirgin Marie and was conceiued in her by the holie Ghost the thirde person in Godhead And of her borne yâ— 3962 yeare after the creation of the world And being God and man liued héere 32. yeares in forme of pouertie and than béeing betraied of his own Disciple was by the Iewes his owne people most cruellie nailed on the Crosse the yeare after the creation of the world 3994. Eliote What is meant by that that Iesus was seene alone with Moses and Helias And sawe no man more then Iesus onelie with them ¶ In this that Iesus after the departing of Moses Helias is séene alone it is to be noted that the lawe beeing by Christs death remoued and the prophesies fulfilled wée ought onelie to haue respect vnto Christ the only begotten sonne of God our sauiour and redéemer Sir I. Cheeke What is meant by Iesus sleeping in the Ship And he was in the sterne a sleepe on a pillowe ¶ It is sayde that the Lord sléepeth when in the troubles and aduersities of this worlde he deferreth to heare and succour his elect and chosen which thing was héere prefigured by Iesus sleeping Sir I. Cheeke ¶ Christ leaueth vs oftentimes to our selues both as well that we maie learne to knowe our weaknesse as his mightie power Geneua What is meant by Iesus groning in the spirit And he groned in the spirit ¶ Whereas Saint Iohn saith Iesus groned in the spirit he meaneth that he was so moued in the vowells of mercie that for the time he coulde not speake This motion alwaye goeth before teares in such as are vehemently affected For the like also we reade of Ioseph who being moued with compassion towards his brethren sought wher to wéepe Marl. vpon Iohn fol. 414. IEVVES Of whom they tooke their name THere was great lamentation among the Iewes ¶ The Iewes were first called Hebrues of Heber the eldest sonne of Selah sonne of Aâ—phaxat as it appeareth Gen. 11. 14. 1. Par. 1. 18. After were they called Israel of Iacob and after Iewes of one of the sonnes of Iacob that is to wit of Iuda T. M. Of the miserie that happened to the Iewes ¶ Looke in these words Fishers Selum Why the Iewes were suffered to sweare by the name of God In the olde lawe the Iewes in an earnest iust or waightie cause were permitted to sweare in the name of GOD but not by all manner creatures least they dwelling amonge the Heathen and accustoming their oathes should by continuaunce of time fall vnto the filthie worshippinge of their Idolles forgetting God Sweare by his name saith
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