seuerally at seueral times they think theÌ„selues purer theÌ„ other people Epipha de haere The Esseans saith Iosephus Antiquit. lib. 15. cap. 13. exercise the like trade of life as Pythagoras deliuered among the Grecians Againe lib. 13. cap. 8. They affirme all things to be gouerned by destenie They marie no wiues They thinke Bel. Iud. li. 2. ca. 7. that no woman will kéepe hir selfe to one man They haue nothing proper but all common They are in number aboue 4. thousand Antiq. li. 18. ca. 2. There is a second sort of Esseans saith Iosephus Bel. Iud. li. 2. cap. 7. which agrée with the other in all things mariage onlie excepted They commend mariage for the maintenaunce of succession Their manner is for thrée yeares space to behold the health and behauiour of maidens then if they sée them healthie and fit for procreation they marie them Of the people called Esseni or Essei A people inhabiting Iudea toward the West which doe liue without women and contemne gold siluer and all other riches They liue by eaâ—ing of Dates There resorteth continuallie vnto them by the prouidence of God men from diuers parts so that their companie neuer faileth but none is receiued vnlesse the merite of his vertue and chastitie do aduance him Eliot ESTRICH The nature and propertie of the Estrich THis Bird hath such a waightie bodie that he cannot mount vp to flie aloft but flickereth in such wise as he cannot be ouergone A man maie wel runne post after him but he cannot ouertake him For what with his halfe leaping vpon his clées and what with his halfe flieng with his wings he passeth all the swiftnesse that can be in horses or in anie other beast They haue this pollicie to take vp stones by the waie throwe them at such as follow after them But againe there is such foolishnesse in them that if they once hide their head they thinke that all their bodies are hidden and yet the huge carkasses of them are séene still And as touching their Egges they sit not vpon them But forasmuch as they kéepe in hot Countries they hide them in the sande and the Sunne giuing warmnesse vnto them doth by that meanes hatch them c. Caluine vpon Iob. fo 716. EATING Of the eating of Christs flesh and drinking his bloud WHen our Lord Iesus Christ spake of his bodie Except saith he a man eate my flesh and drinke my bloud hee shall haue no life in himselfe for my flesh is verie meate my bloud is verie drinke The spirituall vnderstanding saueth him that beléeueth for the letter killeth but the spirit quickeneth August in ser. ad infantes ¶ Heere it is plaine that the text must be taken spirituallie Marke saith Origen that they are figures which are written in the Scripture of God and therefore examine them as spirituall men and not as carnall vnderstand those things that are spoken For if thou follow after the letter this saieng that is spoken Except ye eate the flesh of the Sonne of man and drinke his bloud you can haue no life in you this letter killeth Origen in Leuit. 7. He that eateth my flesh and drinketh my bloud abideth in me and I in him This is therefore saith S. Austen the eating of that meate and drinking of that bloud is to abide in Christ and haue him abiding in vs. And therefore he that abideth not in Christ and in whom Christ abideth not without doubt hee eateth not Christs flesh nor drinketh his bloud although he eate drinke the Sacrament of so great a thing vnto his owne damnation Augu. sermo circa feria pas ¶ Héere it is plaine that he which abideth not in Christ that is to saie he that is wicked vnfaithfull doth not eate his flesh nor drink his bloud although he eate and drinke the Sacrament of so great a thing And so must it néedes follow that the Sacrament is not the verie naturall bodie of Christ for then the vnfaithfull should eate his flesh séeing he eateth the Sacrament of his bodie but that doth S. Austen denie Wherefore it must néedes be but onelie a token of a remembraunce and a signe of his bodie breaking and a representation of his passion He that abideth not in me and in whom I abide not let him not saie or think that he eateth my bodie or drinketh my bloud They abide not in Christ which are not his members which make themselues the members of an harlot ¶ Héere it is plaine that the wicked and vngodlie or vnfaithfull which are not the members of Christ do not eate his bodie nor drinke his bloud and yet they doe eate the Sacrament as well as the other Wherefore it must néeds be that the Sacrament is not the verie bodie of Christ but a figure token or memoriall thereof The bread saith Saint Ambrose that goeth into the bodie is not so gréedelie sought of vs but the bread of euerlasting life which vpholdeth the substaunce of our soule so he that discordeth from Christ doth not eate his flesh nor drink his bloud although he receiue yâ— sacrament of so great a thing to his damnation and destruction Ambrose de Sacra ¶ Heere S. Ambrose confirmeth S. Austens saiengs before Though we doe verelie eate Christ yet it it followeth not that we doe groselie and naturallie eate him with our mouth And though Christ be verie meate yet it followeth not that he is therefore reallie fleshlie in the Sacrament S. Austen saith What preparest thou thy téeth or thy bellie beléeue and thou hast eaten In another place he saith Beléeuing in him is the eating of the bread of life You shall not eate this bodie that you sée nor drinke that bloud which they that crucified me shed out I haue giuen a verie sacrament vnto you if it be spirituallie vnderstood it quickeneth you but the flesh profiteth nothing Augu. prefa psal 98. ¶ This is plaine enough spoken Frith He that discordeth from Christ saith this Doctour doth neither eate his bodie nor drinke his bloud although he receiue indifferentlie the sacrament of so great a thing vnto his condemnation of his presumption These are also the verie wordes of Bede vpon the 11. chapter of the first Epistle to yâ— Corinthians ¶ Therefore saith S. Cipriane he that drinketh of the holie Cup remembring this benefite of God is more thirstie then he was before lifting vp his heart vnto the liuing God is taken with such a singular hunger and appetite that he abhorreth all gallie and bitter drinking of sinne all sauour of carnall pleasure is to him as it were sharpe and sower vineger And the sinner being conuerted receiuing the holie mysterie of the Lordes supper giueth thankes vnto God and booweth downe his head knowing that his sinnes be forgiuen and that he is made cleane and perfect and his soule which God hath sanctified hée rendreth to God againe as a faithfull
In that hée became their Captaine it séemeth hée sinned in receiuing such as Abimelech receiued the needie and vagabonds assembling them vnto him as is contained Iudi. 9. We must saie that he gathered them not to slaie the innocent as did Abimelech to slaie his bretheren neither to spoile the faithfull For we read not that he spoiled the people of Israel but rather kept their goods as is conteined afterward 1. Reg. 25. of Nabal but he gathered them to persecute the Infidells as is contained afterward in manie places to kéepe his owne bodie from the ambushment of Saule The which he might doe in such a necessitie chiefelie when he was now anointed King By reason whereof in such a case he might prolong the paiment of the debtes and in manie the forfeifure is released in the case aforesaid I. Bridges How Dauids adulterie was punished When God minded to punish Dauid for rauishing Bethsabe he said vnto him Thou hast done this thing priuelie but I will make the Sunne to beare witnesse of it How was that What was that God would doe vnto Dauid It was that Absalom should rauish his fathers wiues and defile them in the presence of all the people in the sight of the Sunne Cal. vpon Iob. fol. 22. How Dauid is said to be righteous Dauid did that which was right in the sight of God and turned from nothing that he commaunded him all the daies of his life saue onelie in the matter of Vrias the Hethite ¶ This séemeth not to be true for it is said in another place that he did sinne in numbring his people in the sentence he gaue againe Mephiboseth But it is to be vnderstood that these sinnes were nothing in respect of that he had committed against Vrias therfore were not reputed vnto him Lyra. How Dauid numbred the people and whereof it came Whereof came it that Dauid numbred the people the text reporteth how it was the Diuel that stirred vp all the mischife when Dauid numbred so the people of God Dauid then being one of Gods children was notwithstanding sometimes deliuered vnto the power of Satan to be beguiled by him Now when we sée this we haue good cause to praie vnto God and to come and shrowd our selues vnder the shadow of his wings and there to hide vs. For if such things befell vnto Dauid what shall become of vs c. Cal. vpon Iob. fol. 22. Why Dauid and Abraham are first rehearsed in the Genealogie The sonne of Dauid the sonne of Abraham ¶ These two are first rehearsed in the booke of the Genealogie of Christ because Christ was first promised vnto them For vnto Abraham it was said In thy séede that is to saie in Iesus Christ All Nations shall be blessed And Dauid in the mysticall Psal. saith Of the fruite of thy wombe shall I set vpon thy seate Geneua Where Dauid laied vp the Armour of Golias Dauid in the first booke of Kings Chapter 17. 54. saith that he put the Armour of Golias into his owne Tent. But Lyra saith that he laied it vp in the Tabernacle of the Lord. For so it appeareth saith he in the 21. 9. where it is said The sword of Goliah the Philistine whome thou slewest c. Behold it is wrapt in a Cloath behinde the â—phod Lyra DAVGHTERS OF MEN. ¶ Looke Sonnes of God Daughters of Sion ¶ Looke Sion DAVNCING How Dauncing is a cursed mirth THe wicked runne after the Tabor and the Flute c. ¶ It is true that the Flute and the Tabor and such other like things are not to be condemned simplie of their owne nature but onelie in respect of mens abusing of them for most commonlie they peruerte the good vse of them For certainlie the Tabor doth not sooner sound to make men merrie but there is alwaies lightlie some vanitie I saie not supersticious but beastlie For behodle men are so caried awaie as they cannot sport themselues with moderate mirth but they fling themselues into the aire as though they would leape out of themselues This then Iob ment to note héere a cursed mirth a mirth that God condemned Wherby we ought to take warning to restrain our selues from such loose wanton pastimes but let vs rather aduisedlie restraine our selues and set God alwaies before our eies to the ende that he maie blesse our mirth and we so vse his benefites as we maie neuer cease to trauell vp to heauen ward Thus you sée it behooueth vs to applie all our mirth to this ende namelie that there maie be a melodie founding in vs whereby the name of God maie be blessed and glorified in our Lord Iesus Christ c. Cal. vpon Iob. fol. 373. Against Dauncing vsed in these daies As it is lawfull to sing and we vse singing to giue thankes vnto God to celebrate the praises so also by a moderate dauncing we maie testifie the ioie and mirth of the minde For Dauid publikelie daunced before the Arke of the Lorde and the Maidens with daunces and songs celebrated his victorie against Goliah Maria also sister of Moses when Pharâ—o was oâ—erthrowen and slaine led daunces with other women sung a song of victorie Wherefore seeing holie men and chaft women vsed daunces we cannot saie that of their owne nature they be vicious But as it is vsed in these daies that men should daunce mingled together with women ought not to be suffered because that those things are nourishments and prouokers of wantonnesse lusts Maria the sister of Moses daunced not with young men but apart by hir selfe among women Neither Dauid daunced with women and maidens which celebrated his victorie daunced among themselues and not with men Per. Mar. vpon Iudic. fol. 286. What Daunces are honest and what euill Let vs remember that although honest Matrimonies are sometimes brought to passe by dauncing yet much more are adulteries and fornications wont to followe of their spectacles We ought to followe the examples of godlie fathers who now and then vsed daunces but yet such as wer moderate and chast so that the men daunced by themselues and the women aparte by themselues by such kinde of daunces they shewed forth the gladnesse of their mindes they sang praises vnto God and gaue him thankes for some notable beneâ—ite which they had receiued But we read not in holie Scripture of mingled daunces of men and women together But our men saie who can daunce after that sort In saieng so they vtter themselues what they séeke for in dauncing Pet. Mar. vpon Iudic. fol. 287. Augustine against Petilianus the 6. chapter The Bishops saith he were alwaies wont to restraine idle and wantonne dauncings But now a daies there are some Bishoppes which are present at daunces and doe daunce together with women so farre are they off to restraine this vice The same Augustine vpon the 32. Psal. when he expoundeth these wordes of the Psalter Of ten strings I will sing vnto thée
to make thee an Infidell and not to beléeue in Christ. Yea he séeketh as much as lyeth him to make God a lyar in whom not in thée is the certeintie of thy faith grounded F. N. B. the Italian How our saluation is neerer now then when we beleeued For now is our saluation néerer then when we beléeued ¶ The farther we go the néerer are we to the end now therefore our perfect and full saluation is néerer vnto vs then when we began first to beléeue The Bible note ¶ Before we beléeued it had ben in vaine to tell vs these things But now seeing our saluation is néere let vs take héede that we neglect not this occasion Geneua To worke out our saluation what it meaneth Worke out your owne saluation ¶ Our health hangeth not of our works yet are they said to worke out their health who doe runne in the race of iustice for although we be saued fréely in Christ by faith yet must we walk by the way of iustice vnto our health The Bible note ¶ Runne forward in that race of righteousnesse wherin God hath fréely placed you through Iesus Christ conducteth you his children by his spirit to walke in good workes so make your vocation sure Geneua SALVTE The meaning of these places following SAlute no man by the way ¶ This is spoken after the manner of a figure which men vse when they put downe more in words then is meant vsually among the Hebrues when they coÌ„maund a thing to be done spéedely without delay As Reg. 4. 29. For otherwise curteous and gentle salutations are pointes of christen duetie as for this calling it was but for a season Beza He willeth that they should dispatch this iourney with diligence not occupieng themselues about other dueties Math. 10. 12. Mar. 6. 10. Geneua When Heliah sent Gehazi his seruaunt to the Sunamite he charged him saieng If thou meete any salute him not and if any salute thée answere him not as though he shuld say Make spéed as nothing may let thée by the way Geneua SAMARITANES Of their opinions THE Samaritanes as Iosephus Antiq. li. 11. cap. vlt. denye the Iewes in aduersitie in prosperitie they call them cosins deriuing their pedigrées from Ioseph Ephraim Manasses c. They onely receiue the fiue bookes of Moses denieng all the prophesies after him They reteine all the Iewish ceremonies except the abhorring of the Gentiles They denie moreouer the resurrection of the dead Epiphan Praefae li. 1. de heraes SAMVEL How these words of Samuel in this place are to be vnderstood HOw can this be true that Samuel sayd to Saule I will not returne with thée and yet he went with him It is to bée vnderstood that Samuel spake it for the time present and not for the time following As our Sauiour Christ in the 7. of Iohn sayth I will not goe vp to the feast yet afterward he went priuely So Samuel intending not at that time to returne with Saulâ—â— but after his minde being chaunged for certeine causes went with Saule Lyâ—a Of the raising vp of Samuel And Saule perceiued that it was Samuel ¶ To his imagination albeit it was Satan indéed who to blinde his eies toke vpon him the forme of Samuel as he can doe an Angell of light Geneua SANCTA SANCTORVM What the meaning of these words are THis bread and this cup are the holy things of the holy You sée that he saith not onely they are holy things but he addeth beside of the holy As if he would say This bread is not common to all men nor euery vnworthie but it is the bread of the holy How much more may we saye the same of Gods worde This worde is not of men or of euery body but of the holy There S. Chrisostome saith that the Priest was wont to shew forth the bread in the time of the holy mysteries and say Sancta sanctis holy things for the holy And this is the meaning of Sancta sanctorum SANCTIFIE What it is to Sanctifie SAnctifie to cleanse and purifie to appoint a thing to holy vses and to separate from vncleane and vngodly vses Tindale And for their sakes sanctifie I my selfe ¶ To sanctifie is to separate to diuine vses I sanctifie my selfe that is I dye for them that they by my death may bée filled with the spirit of sanctification and may bee made the holye vessels of God by the reuealed spirit of the Gospell Marl. vpon Iohn fol. 568. Sanctifie them with thy truth ¶ To sanctifie is to select and choose out a thing from a prophane vse to the true worshipping of God the faithfull then are by the truth of Gods worde sanctified that is to saye selected and chosen out from the stocke of Adam béeing cleansed by the bloud of Iesus Christ from the filthinesse of this world Christ doth sanctifie himselfe when he offereth himselfe vpon the crosse for vs. Heere we must note that Christ doth in this place pray as a very natural man and not as God Blessed the seauenth day and sanctified it ¶ Sanctifie in this place is as much to say as to dedicate and ordeine a thing to his owne vse As Exo. 13. 2. Tindale The meaning of this place following For both he that sanctifieth and they which are sanctified are all one ¶ That is to saie as well Christ that doth sanctifie as we that are sanctified be all of one Father which is Abraham whose seede Christ tooke vpon him and not Angels that so by offering of his body and shedding of his bloud he might sanctifie vs for euer Sir I. Cheeke ¶ The head and the members are of one nature So Christ which sanctifieth vs and wee that are sanctified are all one by the vnion of our flesh Geneua How our meates are sanctified For it is sanctified by the word of God and praier ¶ We confesse and acknowledge that God is the maker and giuer of these creatures which we vse Secondly that we are of yâ— number of those who through Christs benefits haue receiued that right ouer all creatures that Adam lost by his fall Thirdly by our praier we craue of the Lord that we may vse those meats with a good conscience which we receiue at his hands Fourthly we make an ende of our eating and drinking with thankes giuing and praier so are our meates sanctified vnto vs. Beza SANCTVARIE Of the praiers made in the Sanctuary MIttat tibi auxilium de sancto de Syon tueatur te The Lord send thée helpe from the Sanctuary and strengthen thée out of Syon ¶ This is a praier for the King and the second verse of the. 20 Psalme And albeit the power of God is as ready and as able to helpe vs calling vnto him in the broade fields or in the wilde woods with seruent faith as if wee make our prayers in the Sanctuary that is the holy place
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
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