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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07769	A vvoorke concerning the trewnesse of the Christian religion, written in French: against atheists, Epicures, Paynims, Iewes, Mahumetists, and other infidels. By Philip of Mornay Lord of Plessie Marlie. Begunne to be translated into English by Sir Philip Sidney Knight, and at his request finished by Arthur Golding; De la verité de la religion chrestienne. English	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; Sidney, Philip, Sir, 1554-1586.; Golding, Arthur, 1536-1606.	1587 (1587)	STC 18149; ESTC S112896	639,044	678

Lycurgus Solon Pythagoras Plato Heraclitus Democrates Thales Oenopis and the residue of them to schole as they them selues doe highly boast in their Bookes And what learned they there but Superstition as I haue shewed afore And what els then could they bring into Greece And what might their ignorance be séeing they were counted wise so good cheape Of the same date are the lawes of Solon in Athens and anon after of the twelue Tables at Rome which the Romaines sent to seeke in Greece by the aduyce of one Hermotimus an Ephesian As touching GOD and his seruice which should be the ground of all good lawes scarce was there one word of very Iustice in déede further than peculiar interest required which was very little But shall we seeke the lawe of godlines at the hand of the Greekes and Romaines who a thrée thousand and sixe hundred yéeres after the Creation of the world knew not whither there were many Gods or but only one Ne knewe any further of Religion than they had learned by their Trafficke into AEgipt Who in respect of others are of so late tyme in the world and which worse is had reigned thrée or fower hundred yéeres without inquiring after godlinesse and rightuousnesse Surely we must hold vs to this poynt that since the very first bréeding of man in the world there hath alwaies bene Religion in the world For he was not bred in vayne neither could there be any Religiō without reuealing from God For as the Philosophers say of nature God fayleth not in things néedfull And therefore where men haue bene so lateward and GOD so smally knowne there we shall not finde them For as for the Oracles that is to say the sayings of the Deuils that abused them if they were of elder tyme than the people they spake not to them and if they were bred after them then were they newe And in very trueth euen by their owne Histories the first original of the false Gods of Greece and of their miracles tooke beginning about the warres of Troy which befell about the tyme of the Iudges towards the two thousand and eight hundred yéere after the Creation of the world The great Kings of Assyria be of more antiquitie than the Greekes for they fell into the tymes of the Kings and Prophets of Israell whereas there was not any notable thing in the Storie of the Greekes afore the Captiuitie of Babylon But how will they shewe vs any law concerning the seruice of God yea or how could they haue any séeing they forsooke the true God and worshipped false Gods Nay as touching those false Gods what memoriall almost haue wee of them but in the Byble and that is of the victories which the true God had against them and of his Conquestes ouer them which are spoken of from leafe to leafe to their ouerthrowe and vtter confusion Contrarywise what be the Kings of Israell but mainteyners and the Prophets but expounders of the lawe of Moyses These as publishers thereof from tyme to tyme to the intent that folke should not forget it which thing wee see not in any other Nation and the other as compellers of men to obserue it as wherunto euen Kings them selues are bound But if we goe backe from the tyme of the setting foorth of the lawe of Moyses what haue the Heathen of that tyme to set against it I say not only in respect of Godlinesse but also for Iustice and welnere for the common societie of men The Athenians will alledge Cecrops the founder of their Citie the Thebanes their King Ogyges And of them they terme all things of antiquitie Cecropian and Ogygian And peraduenture they will tell vs that at that tyme folk bred out of the earth in the Countrie about Athens as though they spake of Mussheromes and Grashoppers And when they say so what shall wee looke for at their hands concerning the seruice of God and heauenly things sith they thinke them to haue bene bred of the earth But yet they will not denye that this Cecrops was an AEgiptian who brought them certeyne lawes for the ordering of Mariage which is a sure proofe that they were vtterly ignorant of the law of God and Man Long tyme after him came their Gods and Oracles insomuch that al the Greekish Historie is as ye would say tungtyde for many hundred yéeres after like a brooke that loseth himself within thirtie paces of his first spring Among the AEgiptians Syrians there was more forme of gouernement but as for Religion they worshipped the Heauens the Planets and the Starres which are in very déede made for man and for mans vse are put vnder certeyne lawes by God and therefore much lesse are those Gods able to make men subiect vnto them And if there were any among them that knewe more than others it was the Birdgazers and the Bowelgazers which are a kynd of Witches that turned men away from God to the Creatures and therefore in no wise directed them to Saluation But what shall wee finde among the people of Israell at that tyme A Moyses that preacheth but the onely one God and teacheth from him how he will be serued and a Lawe that setteth the bounds both of Religion and Policie and the duetie of man both towards God and his neighbour which euery seuenth day is read openly to all the people which the Kings haue before their eyes the Priestes beare about them the Fathers teach to their Children and the Maysters to their Seruants and which the very walles and forefronts of their houses doe shewe both to strangers and to their household folke At the happiest tyme that ye can choose in Rome or Athens for I am willing to omit their barbarousnesse what haue wee I say not of Religion but of Order in Iustice and state of Gouernment that commeth any thing néere to that Contrarywise what lawe was there euer set foorth among them which was not abolished againe ere it was knowne to the people Or who made account of it but the Lawyers Or who brake not the lawe afore he knewe it To be short where haue wee read that any whole Nation were all Lawyers and all skilfull in the Lawes of God and men but the people of Israell And why was that but because the same Law conteined the rule of welfare the which it was méet that all folk without exception should know and vnderstand because that naturally all men ought to tend vnto their saluation And as touching the antiquitie of Moyses the setter foorth of that Lawe among that people I will not haue ye to beléeue me but the Gentyles themselues The very ground of the antiquitie of Greece say Diodorus Denis of Halycarnassus was Inachus who liued twentie Generations that is to say about fower hundred yéeres afore the warres of Troy And Ptolomie of Mendese a Priest of AEgipt who gathered his Historie out of the holy Registers of the AEgiptians sayd

our bodies which after a long sicknesse reteyne still eyther a hardnesse of the Splene or a shortnesse of breath or a falling of the Rhewme vppon the Lungs or a skarre of some great wound that cannot bee worne out because of the breake that was made in the whole For neither in their vnderstanding neither in their willes do our Soules feele any abatement sauing that there abydeth some mayme or blemish in the instruments to wit as I will declare hereafter so farre foorth as it pleaseth GOD for a iust punishment to put the Soule in subiection to the bodie whose souereyne it was created to haue bene because it hath neglected the will of the Creator to followe the lustes and lykings of the bodie This appeareth in Lunaticke folkes and such others which haue their wittes troubled at tymes and by fittes For they be not vexed but at the stirring of their humours beeing at other tymes sober and well enough stayed in their wittes The like is seene in them that haue the falling sicknesse For their vnderstanding seemeth to be eclipsed and as it were striken with a Thunderclap during the tyme of their fittes but afterward they bée as discréete as though they ayled nothing To bee short the body is subiect to a thousand diseases wherewith wée see the vnderstanding to bee no whit altered because they touch not the instruments of the Sences and of the Imaginations which moue the vnderstanding Troubled it is in déede by those fewe things only which infect the Sence and the Imagination which by that meanes report the things vnfaithfully whereon the mynd debateth Therfore ye shall neuer see any bodie out of his wittes or out of his right mynd in whom the Phisitions may not manifestly perceyue eyther some default of the instruments as a mishapen and misproportioned head or els an ouerabounding of some melancholike humour that troubled and marred his bodie afore it troubled or impayred his mynd And like as the wisest men being deceyued by false Spyes do make worng deliberations howbeit yet grounded vpō good reason which thing they could not doe vnlesse they were wise in déede So the reason that is in our mynd maketh false discourses and gathereth wrong conclusions vppon the false reports of the imaginations which it could not doe if it were eyther diminished or impayred or done away Whereunto accordeth this auncient saying That there bee certeyne follyes which none but wise men can commit and certeyne Errors which none but learned men can fall into because that in some cases discretion and wisedome are requisite in the partie that is to be deceyued euen to the intent he may bee deceyued and learning is required in a man that he may conceyue and hold a wrong opinion As for example to be beguyled by a dubbledealing Spy or by the surprising of a cosening letter belongeth to none but to a wise man For a grosheaded foole neuer breaketh his brayne about such matters as might bring him to the making of false conclusions by mistaking likelyhoods in stead of truth Likewise to fall into Heresie by misconceyuing some high and déepe poynt befalleth not to an ignorant person for he is not of capacitie neyther doth his vnderstanding mount so high To be short whosoeuer sayth that mans Soule perisheth with the bodie because it is troubled by the distemperature or misproportionatenesse of the bodie may as well vphold that the Child in the moothers wombe dyeth with his moother because he moueth with her and is partaker with her of her harmes and throwes by reason of the streyt coniunction that is betwéene them howbeit that many children haue liued safe and sound notwithstanding that their moothers haue dyed yea and some haue come into the world euen by the death of their moothers And whereas some say that because our mynd conceyueth not any thing here but by helpe of Imagination therfore when the Imagination is gone with the instruments whereunto it is tyed the Soule cannot worke alone by it self nor cōsequently be alone by it selfe surely it is al one as if they should say that because the Child being in his moothers wombe taketh nourishment of her blud by his nauill therfore he cannot liue whē he is come out of her womb if his nauillstrings be cut off Nay contrarywise then is the tyme that the mouth the tongue and the other parts of the Childe doe their duetie which serued erst to no purpose sauing that they were prepared for the tyme to come After the same maner also doe wee cherish our mynd by Imagination in this second life which in the third life being as ye would say scaped out of prison shall begin to vtter his operations by himselfe and that so much the more certeynly for that it shall not be subiect to false reports nor to the sences eyther inward or outward but to the very things themselues which it shall haue seene and learned To bee short it shall liue but not in prison it shall see but not through Spectacles it shall vnderstand but not by reports it shall list but not by way of lusting the infirmitie which the bodie casteth vpon it as now shall then bee away the force which it bringeth now to the body shal then be more fresh and liuely than afore Now then notwithstanding these vayn reasons of theirs let vs conclude That our soule is an vnderstanding or reasonable power ouer the which neither death nor corruption haue naturally any power although it be fitted to the body to gouerne it And if any man doubt hereof let him but examine himselfe for euen his owne doubts will proue it vnto him Or if he will stand in contention stil let him fall to reasoning with himselfe for by concluding his arguments to proue his Soule mortall he shall giue iudgement himselfe that it is immortall And if I haue left any thing vnalledged which might make to this purpose for why may I not séeing that euen the selfsame things which I haue bin able to alledge on the behalf of myne aduersaries do driue them thereunto let vs thinke also that he which feeleth himself conuicted in himselfe and for whose behoofe and benefite it were greatly both to beléeue it and to confesse it néedeth no more diligent proofe than hath bene made alreadie But if any man will yet of spyght stand wilfully still against himselfe let him trye how he can make answer to my foresayd arguments and in the meane while let vs see what the sayd opinion of the wisest men yea and of the whole world hath bene vpon this mater The xv Chapter That the immortalitie of the Soule hath bene taught by the Philosophers of old tyme and beleeued by all people and Nations SOothly it had bene a very harde case if this mynd of ours which searcheth so many things in nature had not taken some leysure to search it selfe and the nature therof and by searching atteyned to some poynt in that behalfe And therefore as there

Cloke too Thou shalt not beare false witnesse not only in word either false or hurtfull but also ydle Thou shalt not commit aduoutry No for if thou doe but looke vpon a woman with a lust vnto her thou hast committed adultrie already Moreouer so little leaue hast thou to couet any mans goods that to succor him thou must dispossesse thy selfe and sell all that euer thou hast Finally Thy God is only one God and no mo but thy neighbour is euery man whom thou meetest of what Countrie state condicion or calling soeuer he or thou be To bee short worshippest thou God doe it with the knees of thy heart Doest thou fast When thou doest it annoint thy face Doest thou almes Let not thy left hand knowe it giue of thy néede and not of thine abundance I demaund now whether the exhibiting of the substance and body of the Lawe in sted of the counterfet or Portrayture thereof and the requiring of the mynd in sted of the flesh be an abolishing or defacing of the Lawe whether the stablishing thereof bee the disanulling thereof The clearing and inlightening thereof be the quenching thereof or the fulfilling therof in himself and the spreading thereof ouer all Nations of the Earth bee the breaking thereof Nay moreouer the Lawe say the Cabalistes was giuen to man for the sinne of the Serpent that is to say accordi●g to our doctrine not for vs to accomplish for wee cannot atteine thereto but to shew vnto vs how farre the infection of that venome hath caried vs away from that duetie which God and nature it selfe require of vs. Which end of the Lawe is greatly inlightened vnto vs by the comming of our Lord Iesus in that he teacheth vs that the Lawe is not satisfied with an outward and pharisaicall obedience that is to wit to speake fitly by hipocrisie but by the vncorrupt obedience of the Heart yea euen much more by an vnfeyned acknowledgement of our disobedience than by the greatest profession of obedience that a man can shewe If they vrge yet further why then was not this lesson of yours giuen vs at the beginning I answere that euen from the beginning foorthon Moyses and the Prophetes gaue it you in willing you to circumcise your hearts to offer vp the sacrifice of prayse and obedience to absteine from vnhalowing the Saboth day with vnrightuousnes and such otherthings And in speaking to you of the land of Canaan they haue told you lowd inough by all their dooings that it behoued you to haue a further reache of mynd namely to the things which as Esay saith neitheir eye hath séene nor eare heard nor heart of man conceiued The seruice then which God required of you is spirituall and the reward which we ought to looke for is spirituall also But you lyke Children as ye be thought not but as the most part of you doo still at this day vpon the body and the world whereas GOD spake to you concerning your Soules and the welfare of them which lyeth in him Euen so the Schoolemaister promiseth his yoong Scholer a Marchpaine or some other banketing stuffe to make him to learne not that vertue shall not like the Child much bettter and be a greater reward to him when he hath atteyned vnto it but because that if he should talke to him of vertue or of honour at that tyme he can no skill of any of them both and he would bee the negligenter to his lesson and the more vnable to conceiue a greater thing And truely ye would haue sayd vnto Moyses Let not God speake vnto vs but to thee and yet was he fayne to couer his face because ye could not abide it To the same purpose doth Esay say that ye were fayne to haue line after line and precept after precept and lisping Prophets to dallie with you like newe weaned children that they might make you to vnderstand Also S. Paule sayth in the same sence that ye were trained vp like babes vnder the discipline and tutorship of the law To bee short all Mankind after the maner of one only man hath his birth his Childhood and his youth and his spirituall nourishment proportionable to euery age as well as euery of vs hath by himselfe Nature ought to be a Lawe vnto vs. And verely GOD ment to make vs to feele how sore it is corrupted in vs and because that in those first ages wee did transgresse it and breake it so many and so sundrie waies like yoong Scholers which to speake rightly cannot write one right letter without a sample therefore God gaue vs the Law written and there remayned at leastwise so much conscience in vs all as that none of vs could say but it was most iust Neuerthelesse it was Gods will that wee should trye our strength for a tyme in the doing thereof whereby we perceyued in the end that wee could not atteyne thereto like as the Child that indeuereth to followe the Copie of a good Skriuener and cannot atteyne to the fashioning of one letter aright furtherfoorth than his maister guideth his hand At length came Gods grace brought by Iesus Christ when our accusation I meane the accusation of all Mankynd and specially of the Church was made and concluded both by Nature and by the Lawe the Interpreter of Nature and that so apparantly as none of vs can denye but that he deserueth very great punishment nor any of vs say that he deserueth any reward at the hand of the euerlasting God whose reward being proportionable if I may so terme it to the giuer cannot be but euerlasting So then Nature hath made man readie to receiue the Law the Lawe hath made him readie to imbrace grace and God as séemed conuenient to his wise prouidence hath in this last age of the world caused his grace to be brought and preached vnto vs by his Gospell euen vnto vs which were as folke standing on the Scaffold readie to bee executed to the intent that such as perish should acknowledge his Iustice such as are saued should acknowledge his onely grace in Iesus God and Man the onely Sauiour and Redéemer of Mankynd Amen The xxxij Chapter That Iesus Christ was and is GOD the Sonne of GOD against the Heathen NOw then wee haue Iesus Christ such a one as hée was promised vnto vs in the Scriptures namely God and Man the Mediatour of mans saluation as sayth S. Paule manifested in the flesh crucified by the Iewes preached to the Gentyles beléeued on in the world and taken vp into glorie And forasmuch as I haue alreadie prooued the trewnesse and diuinenesse of the Scriptures and that according to them the Mediatour was to be such a one as Iesus was here I might make an end of this work for the cōclusion followeth of it self The Scriptures are of God In them we haue found Iesus to be the Messias the Mediator and the Redéemer of Mankynd therefore it followeth that we ought to receiue him for