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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

Sacrifieing to Deuilles and to their owne Louers and friends as we reade that Socrates Plato and Aristotle did Who is he then which euen by the first lyne or by the opening of the booke maye not perceiue that they which speake bee men yea and but very men in déede considering that in all their bookes they speake but of man Men say I that seeke the glorie of men and not of GOD Preachers of vanitie and not of mans welfare On the contrarie side wee heare how the Scripture sayth In the beginning God made Heauen and Earth What is ment by this enterance but that the Reader should not in the rest of the discourse looke for the follies of men but for the wonderous works of the Creator And what other author did euer begin his worke so Herodotus beginneth his Historie after this maner Herodotus of Halycarnassus hath spoken these things Though he had neuer sayd so it would neuer haue bene surmised that he had spoken any thing but of man For what is his whole booke but vanitie Or what hath he which is not inferiour to man After the same maner doth Hippocrates begin his bookes concerning the nature of man and likewise Timaeus of Locres his treatise of Nature and of the Creation of the world which Authors I alledge as auncientest of all others But if we go through the whole Scripture from the one end to the other we shal finde nothing there but that which is promised at the first word that is to wit liuely letters and vnpossible to be falsified of a booke that procéedeth from God namely his own glorie and the welfare of man As for the glorie of the Euerlasting it leadeth vs to the creation of the world and of man to the sinne of Adam and the corruption of Mankynde the Flud of Noe that followed therevpon and the confusion of Tongues the calling of Abraham and his seede the plagues of Pharao and the wonders of AEgipt What is there in all these things that sauoreth of man or of the vanitie that possesseth him What hath he there which maketh him not eyther to stoope vnto God or to sinke vnto Hell Againe on the other side what els doth that whole discourse shewe vs but the highnesse of the Euerlasting his mercifulnesse towards the lowly and his iustice and iudgements towards the proude when wee see all loftinesse of the world cast downe before him and all the puissance of Empyres giuen ouer to Catterpillers and to the wormes of the earth Afterwarde Moyses commeth to the rehearsing of the lawe that God gaue to that people Whence came that extraordinarie wisedome and why rather in Israell than elsewhere in the tyme when all other Nations were so rude And what maner of lawe was it Soothly a lawe comprehended in ten Sentences and yet those ten Sentences conteyne whatsoeuer can belong to Godlinesse Uprightnesse and Iustice whither it bee of seruice towards GOD or of duetie towards our neighbour Insomuch that all the great volumes of lawes whereof the world is full without ground without end notwithstanding that they treate but onely of Iustice are referred all to that marke and haue not any thing more than is there Again all these ten sayings are vnfolded in two words namely to loue God with the whole heart and a mans neighbour as himselfe Let the Athenians shew me the Lawes of their Draco and the Romaines the Lawes of their twelue Tables if there be one word of true Godlinesse and Iustice in them Let the Greekes and Romaines shewe all that euer they wrate by the space of a thousand yéeres and see if ye shal finde so much thereof as is conteyned in those two sayings only And as for our Philosophers which make so great bragges of the ten Predicaments of their Aristotle which are but the seede of Sophistrie and vayne babling I aske them at leastwise if they haue any eyes what account they ought to make of this Lawe which hath conueyed in so fewe wordes both the matters of the world which are infinite and the matters of GOD which are vncomprehensible to man together The Israelites come to take their iourney into Chanaan vnder Moyses they bee brought in thether by Iosua and they be ruled and gouerned there by the Iudges and Kings And in this discourse there fall out many humane things many enterprises surprises Sieges Battels Uictories Conquestes Héere it behoueth vs to enter into our selues and by our selues into the naturall disposition of all men When wee goe to giue the onset I meane the better sort of vs what say wee Lord we set our Battels in aray but thou giuest the victorie After that maner speake the Christians at this day Nay but if God prosper vs what will we say at our returne Mary I wonne such a Hill I brake the Uauntgard the Enemie was discomfited by my counsell and herevppon rise quarrelles who shall haue the honor of the victorie But as for God we shall heare no more speaking of him than if there were no GOD at all The History writers which describe their Uictories are curious in naming euen the meanest Capteynes for offending any man and moreouer in describing of the aduauntages of the places of the Sunne of the Winde of the Dust of him that led the Soldiours to handblowes of the consultations of the Capteynes so as he balanceth the Battels after his owne scoales and as for mens sinnes which are the procurers thereof he neuer once thinkes of them Séeing then that the Authors of our Byble are the auncientest of all others whereof commeth this newe kynd of indyting or w●●●ce haue they learned it that in all their Histories they giue the glorie of the Battels and of all feates of Armes alonly vnto God both afore and after Or whence come these ordinary words God giueth them into our hands God is our victorie God is as strong in a small number as in a great Whence also come the goodly Songs which we shall not finde in any of the Heathen Writers but of this that they wrate the warres of GOD and the victories of the Lord yea and euen in his behalfe which was the doer of them If they wrate on mans behalfe why wrate they not in mans vsuall order of indyting dyting Why wrate not Moyses and Iosua say I as Polybius and Caesar wrate Or who letted them to take to themselues the glorie of their high enterprises Or if they wrate for Kings and by commaundement of Kings why finde wee no commendations of Iosua Dauid Iosaphat and Ezechias as well as of Themistocles Miltiades Alexander and Traiane For what other commendation finde wee of them than that they walked in the way of the Lord that they destroyed the high places that they ouerthrew the Idols and such like howbeit that we reade of heroicall Martiall déedes done in their tymes And what ought we then to conclude but that as all other bookes which tend to the glorie

reade it sayd of Samuel He shall abide in the presence of the Lord legnolam for euer Vpō which place the Commentarie sayth It is an age of the Leuites or a Leuiticall age that is to say the continuance of fiftie yeres Likewise of the Seruant whose eare his maister boared through it is sayd He shal be thy Seruant legnolam for euer in which place the Commentarie sayth Vntill the yeere of Iubil And therfore their great Grammarian Rabbi Kimhi sayth that legnolam signifieth a long tyme according to this saying in the Prouerbes The olde bound or buttel that hath continued of long tyme where he vseth the word legnolam The words whereby the Hebrewes vse commonly to betoken a tyme without end are these gnad netsach and selah and legnolam vagned But that God ment by the sending of his sonne Christ to make a new Couenant with his people as farre differing from the first Couenanat as the thing figured differeth from the figure let vs here Ieremy in his one and thirtith Chapter Behold the day shal come sayeth the Lord that I will make a new Couenant with the House of Israel and the House of Dauid not according to the Couenant that I made with their fathers when I tooke them by the hand led them out of the land of Egipt which Couenant they haue disanulled though I was married vnto them but the Couenant that I wil make with them after those dayes sayth the Lord is this I will plant my Lawe within them and wryte it in their harts and I wil be their GOD and they shal be my people Euery man shalnot teache his neybour any more nor euery man his brother saying Knowe the Lord for they shall knowe me from the greatest to the least And I will forgiue their vnryghtuousenes and their Sinne will I remember no more And that this was ment of the comming of the Messias it appeareth playne For he had sayd afore The Lord wil create a new thing vppon the Earth a woman shall compasse a man about Also that by the House of Israel he ment all such as should bee graffed into that house by the comming of Christ it appeareth in this that hauing spoken of the peopling of Israel he said afore I will sowe the house of Israel and the house of Iuda with the seede of Man and after that maner do the Rabbines themselues alledge it And therefore doth Ionathan say vppon Esay Ye shall drawe waters of gladnesse out of the welsprings of Saluation that is to say you shall receyue new doctrine of gladnesse by the chosen ones of the Rightuouse that is to wit of Christ of whom the Prophet had sayd in the Chapter going last afore God is my safety I wil be bold and not be afrayd And the Comentarie vppon the booke of the Preacher sayeth The lawe that men learne in this age is nothing in respect of the lawe of the Messias nor the miracles that are past in comparison of his miracles And in the booke of Blessings it is sayd the things that were done in Egipt are but tappilath that is to say an Accident or Bywoorke but the things that shal be done in the tyme of the Messias shal be gnikkar that is to say the substance thereof Yea and Rabbi Iohanan in the Talmud sayeth Wherein soeuer a Prophet biddeth thee transgresse the Lawe obey him sauing in Idolatry For al the rest are things that may be chaunged by a Prophet according to occasion and tyme. Yet they reply and say is God then chaungeable to giue a lawe that shal be chaunged after that fasshion No say we For what chaungeablenesse is it to promise and performe to say and to do to represent and to bring to passe to begin and to finish Nay contrarywise what greater constancie can there be than to bring to passe in their tymes and according to their circumstances the things which he had promised to his people He had said Circumcyse me all your male Children This was a signe And he sayd also He shall Circumcyse your harts and the harts of your posteritie and that is the verie true signification of the signe Now Iesus himself was circumcysed and that was bycause he was borne vnder the Lawe But yet hath he circumcysed our harts by regenerating vs which is as much to say as he performed the Lawe And why should it bee thought straunge that Circumcision is not reteyned now that the Gentyles are called Verely bycause there is not now any peculiar people nor consequently any peculiar marke to bee coueted of any one People or Linage as a seuerall marke of couenant betwéene God and them Also God hath sayd Take a Cowe for a Sinne offering And ageine Take euery of you a Lambe But he hath sayd lykewise The sacrifice that I require is a broken and sorowfull hart The sacrifice that I prepare for you is my Christ who shal be led as a Lambe to be slayne for you and vpon him shall your sinnes be layd Therefore the Moother of Iesus caried her Sacrifice to the Temple for her purification but she caried her Sonne with her also according to this scripture Euery manchild that first openeth the womb shal be holy vnto the Lord because he was borne vnder the Lawe But he was crucified for our sinnes wherein he accomplished the onely Sacrifice that had bene betokened by so many Sacrifices in the Lawe and therefore he made an ende of all sacryficing and offering of oblations as one that came to fulfill the Ceremonies of the Lawe and to set vs free and discharge vs of them On the contrarie part how delt he with the Lawes which were no signes but matters of substance in deede It is written Thou shalt worship the Lord thy God And Iesus hath sayd Thou shalt loue God with all thy hart and he hath giuen vs an example thereof in himself Thou shalt not make to thy selfe any grauen Image sayth the Lawe and Christ hath ouerthrowen all the Idols of the Heathen The Lawe sayth Thou shalt not take the name of the Lord in vaine yea saith Iesus and thou shalt not sweare by any maner of thing no not euen by thine owne head The Lawe sayes Thou shalt keepe holy the Sabboth day Howbeit not to restreine thee from going aboue two myles that day as the Pharisies taught but to apply thy selfe all that day throughout to the mynding of the Lawe of thy God and to the seruing of thy Neighbour in his neede And to the Commaundements of the second table he saith Thou shalt honour thy Father and thy Moother howbeit from thy heart and not for fashions sake and thou shalt doo the lyke to all thy Superiours Thou shalt uot kill yea and if thou hate not thy neighbour onely but also euen thyne enemy thou art a manslear already Thou shalt not steale and if a man will haue thy Cote from thee thou shalt let him haue thy

bring vs to God and the onely schoolemistresse of whome we ought to learne our saluation To bee short we say not that because Reason comprehendeth not this or that therefore lette vs not beleeue it for that were a measuring of Fayth by Reason as they say But wee say that Reason and Nature haue such a Rule and that that is the common way and yet notwithstanding that this thing or that thing is done or spoken beyond reason and beyond nature I say then that the worke and word of God are an extraordinarie case that forasmuch as they are of God it behoueth vs to beleeue them and to beleeue is to submit our reason and vnderstanding to him And so it is a making of reason seruant to faith by reason and a making of reason to stoope to the highnesse of faith and not an abasing of faith to the measure of reason Now forasmuch as we take reason to our helpe against the Infidels the proofes which she shall yeeld vnto vs to guide vs to the doctrine and schoole of faith shal be chiefly of two sorts namely Arguments Records The Arguments which we will vse against the Iewes we will take out of the grounds of the Iewish Religion the maiestie of God the nature and state of man and the most euident and best authorised principles or conclusions among them Against the Gentiles wee will take them out of their substantiallest Rules out of the most renowmed Authors of Philosophie and out of the expositions of their owne most approued Interpreters one while abiding vpon their principles another while standing vpō the conclusions which they themselues do gather of them sometimes drawing such necessarie consequents and sequeales out of them my selfe as they oftentimes perceiued not as though they had not vnderstood what they themselues spake Also against either of them wee will iudge of the cause by his effects and of the effects by their cause of the end by the instrument or moouer thereto and of the mouer by the end so forth of other things which are the strongest arguments that can be as which are either demonstratiue or very neere demonstratiue At a word we will not alledge any argument which shall not be substantiall or at leastwise which we shall not thinke to be so neither will wee vrge any thing whereof we be not throughly perswaded in our selues choosing alway the euidentest easiest that we can to apply our selues to all mens capacities Notwithstanding let not any man looke here for arguments that may bee felt as that I should proue fire to be hotte by touching it or the mysteries of GOD and Religion by the outward sence but let it suffise him that mine argumentes shal bee fully as apparant and commonly more apparant than the argumentes which the Philosophers alledge in naturall things Howbeit that Aristotle would haue men to looke for argumentes of lesse sorce at his hande in his first Philosophie then in his discourses of naturall thinges and for reasons of lesse force in his morals so they be likely than in his first highest Philosophie which thing we may with much better right require in the thinges that surmount both nature and man that is to witte in Diuinitie Moreouer oftentimes heere shall bee questions propounded to vnfold or obiections made to bee confuted which might trouble the Reader if he were not satisfied in them or else breake off the continuance of our proofes And in them I shal be compelled now and then to be obscure either by reason that the nature of the thing depending in controuersie may perchaunce bee of some old forworne opinion or els in respect of the tearmes peculiar to the case which may hap to be lesse vnderstood of the common sorte and more diffuze and lesse pithie in our language wherein such things haue not hitherto bene treated of Neuerthelesse I hope to take such paines in the opening of them that the Reader whosoeuer he be if he take any heede at all shall easily attaine to the vnderstanding of them As touching the Records they shal be in my iudgement of the worthiest sort and such as are least to be suspected or refused as neere as I can choose We be to declare our doctrine vnto men men themselues are a part of the doctrine which we set foorth And what more clearenesse can there bee than to make themselues parties in the proofe Iudges in their own case and witnesses against themselues Vnto men therefore we will bring the witnessings of men euen the things that euerie man readeth in his owne nature and in his owne heart from whence hee vttereth them either wittingly or vnwittingly as things that are so written there that he cannot wype them out though he would neuer so faine These are common insightes or inse●s as a man may tearme them namely the perswasion of the Godhead the conscience of euill the desire of immortalitie the longing for felicitie and such other thinges which in this neather world are incident vnto man alone and in al men without the which a man is no more a man insomuch that hee cannot deny them except he be out of his wittes nor cal them in question without beiying of himself wrongfully And here of proceedeth the agreeable consent of all mankind in certain● beleefes which depend immediatly vpon the said Principles which consent we ought to hold for certaine and vndoubted For the vniuersalnesse of this consent she weth that it is nature and not instruction imitation or bringing vp that speaketh the voice or nature is the voice of truth As for lying or vntruth it is a fondling and not a thing bred a meere corruption and not a fruit of nature Neuerthelesse whether it were thorough ignorance which hath as good as choked the or through frowardnesse which hath turned reason a wrong way made man as a stranger to himselfe those common and generall Insets haue remained ba●ren in the most part of men Yet notwithstanding some men in sundrie nations haue mounted aboue the common rate and indeuored to cherish and aduaunce the said Insights and drawen some small sparkes of truth and wisedome out of them as out of some little fire raked vp vnder a great heape of ashes the which they haue afterward taught vnto others and for so doing haue bene called Sophies and Philosophers that is to say Wise men and louers of wisedome These also doo we take for witnesses of our doctrine and amongst them the notablest and such as the world hath esteemed to be wisest And wheresoeuer they shall disagree either one with another or with themselues there shall common reason be Iudge And like as they haue caught some sparkes from the fire so will we kindle a fire of their sparkes how be it in verie deed not to lead vs to saluation the hauen of our life for in that behalfe we haue neede of God himselfe to be our Pilote but to shew vs as it were

The Euerlasting will be our rightuousnesse And in trueth in the booke of Sabbath where these texts are examined Rabbi Eliezer sayth plainly That warres shall not ceasse at the first comming of the Messias but only at his second comming that is to wit when he commeth in glorie to iudge the world Of the same stampe are the obiections that followe It is written say they that Mount Oliuet shall bee split asunder in the middes and the one halfe fall towards the East and the other half towards the West which thing wee sée not yet come to passe Well they cannot denye but that this text speaketh plainly of the destruction of Hierusalem and if they will néedes followe the letter they shall see in their owne Histories that when the Romanes beseeged the Citie they made their trenches on that side Againe it is sayd That the Lords hil shal be aduaunced aboue al hilles and therevppon they dreame that Hierusalem shal be hoyssed vp thrée leagues into the ayre But these people which otherwhiles delight so much in Allegories ought to vnderstand these euen by the text it selfe For sayth the Prophet folke shall say let vs goe vp to Syon and God will there teach vs his waies The Lawe shall come out of Syon and the word of the Lord from Hierusalem And I pray you when came they better out than when the Apostles of Iesus did spread them abroade from Hierusalem thorowe the whole world And therefore Rabbi Selomoh saith vpon those texts that the Lord should at that tyme be magnified in Hierusalem by a greater signe● than he was in Sinai Carmel Thabor And Rabbi Abraham the sonne of Ezra sayth that this Aduaunced hill is the Messias who shal be highly aduaunced among the Gentyles Also it is sayd in Esay The Woolfe shall feed with the Lambe and in Malachie The Angell of the Lord shal make the waies playne which things say they wee see not yet performed nor many other such like But yet doth Rabbi Moyses Ben Maimon their great teacher of Rightuousnesse say Let it neuer come in thy head that in the tyme of Christ the course of the world shall any whit bee chaunged but when thou readest in Esay that the Woolfe shal dwell with the Lamb call to mynd how Ieremie sayth A Woolfe of the wildernesse hath wasted them and a Leopard watcheth at their Cities to snatch ●p them that come out For the meaning thereof is that both Iewes and Gentiles shal be cōuerted to the true doctrine and not hurt one another but feede both together at one Crib according to this saying of Esay in the very same place The Woolfe shall eate Hay with the Oxe And after that maner sayth he must we expound all such maner of speeches which belong to the tyme of Christ for they be parabolicall and figuratiue of the same sort also is the exposition of Rabbi Dauid Kimhi howbeit that ordinarily he followed the letter the translation of Ionathan himselfe And as touching the Angell or Ambassador that should leuell the waies mentioned in the text of Malachie The meaning thereof sayth Ramban is that a great Prince shall bee sent afore the Messias come to prepare the harts of the Israelites to the battell But Malachie expoundeth himselfe more fitly in these wordes He shall turne the hearts of the fathers to their Children that is to say he shall exhort Israell to repentance The Obiections that insewe hereafter haue a little more weight in them It is written I will destroy all the Idolles of the earth Also I will hungerstarue all the Gods of the Gentyles And againe They shall all serue mee with one shoulder Would God that the abuses which are crept into the Christians Church against Christes ordinance were not so great a Stumbling blocke to the Iewes Neuerthelesse let them consider the great nomber of Gods woorshipped by the Assyrians Persians Greekes and Romaines at what tyme euery Countrey euery Citie euery Household and euery person had his peculiar God and his Idols by himselfe and they shall finde that within a little while after the Apostles had preached the doctrine of Iesus to the world they were all gone and not so much as any rememberance of them had now remayned but that in publishing the glorie of God wee had also declared their ouerthrowe Let them reade the Histories of the Heathen and aske of them what is become of their Oracles I meane the Deuilles which hild them in with their Lyes and Dreames and would not bee pacified but with the Sacrificing of men yea and euen of their owne Children and of all those wickednesses which had taken roote all the world throughout can they now shew any print at all Euen in the tyme of Tyberius began men to aske these questions namely what was the cause that Oracles spake not any more that Deuils wrought not as they had done aforetymes And that their Priestes wanted liuing And the Heathen themselues were driuen to answer that since the tyme that Iesus had dyed and his Disciples had preached abroade Arte Magicke and the Deuils had lost their power So sodeine so vniuersall and so wonderfull to our very enemies was the chaunge in that tyme and of so great force was the onely name of Iesus in the mouth of those poore men against Kings and Emperours against their Kingdomes and Empyres and against the vpholders and worshippers both of the Deuilles and of their Idols For briefnesse sake I omit this Obiection following and such other as that all Nations haue not followed Iesus For the Prophets haue tolde vs that but a remnant shall bee saued and Iesus himselfe sayth that Many be called and fewe chosen And it suffiseth that the voyce of the Gospell hath bene heard ouer all the world and that the gate of the Church is set open to all Nations Againe to come to an issewe they know● that the word Col that is to say All betokeneth not that all men without exception shall followe him but that all Nations without difference shall bee his people Againe the seede of Christ say they should be euerlasting but we see not the seede of Iesus to bee so They say very well in that by the word Seede they meane Christs Disciples and in their owne language they terme them Sonnes or Children thankes be to the Lord there are Disciples of his still euerywhere through the whole world But the principall Obiection remayneth yet behind and that is this If Iesus be the Sonne of God say they why chaungeth he the Lawe of God his father deliuered by Moyses beeing as hath bene sayd alreadie both holy and inuiolable which who so doth how can hee bee receiued for the Messias Surely in this poynt where they charge Iesus with the changing and abolishing of the Law we be flat contrarie to them affirming that he did not change it or abolish it but more plainly