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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	age_n	king_n	zion_n	30	3	8.6011	4	false

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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

but that he abydeth in Heauen and that the whole Earth quaketh at his presence Notwithstāding the chiefe Monarckeies of the world armed themselues in all ages against this small people but yet the smaller that they were the greater appeared the mightines of their GOD. Sennacharib King of the Assyrians had subdewed all his neighbours and intended to fill vp the Dyches of Ierusalem as he had doone by the ouerthrowe of other Citties For performance whereof he sent Rabsaces the Generall of his Hoste to subdue Ezechias King of Iuda In the opinion of men Senacharibs argumēt was good and well concluded If I should send thee two thousand Horses saith hee ready furnished to Battell thou couldest hardly furnish as many men to ryde them And canst thou thinke then that thou art able to resist my whole armie I haue conquered Aram and Arphad and Ana and Aua and Sepharnam and what shall then become of Ierusalem if it stand wilfully against mee But when as he said Consider what became of the Goddes of those Nations supposing the GOD of Israel to haue bene of the same stampe therein his argument fayled not for that as the Logicians say he concluded from the particular to the generall or from that which is true simply to that which is true but in some certeine respect but for argewing from that which is nothing at all to that which is all namely from the vanitie of Idols to the almightines of the Creator But what became of this victorious Monarke and of his men and of their Idols Although the holy Scripture had sayd nothing thereof Herodotus can tell vs it sufficiently The Host of Sennacharib saith he was miserably discomfited his state came to decay his owne sonnes murthered him in the Temple of his Idols the Babilonians gathered vp the scatterings of his Empire which more is in a certeine Temple of AEgipt an Image of his was set vp with this Inscription Learne at the sight of me to feare God What more almost sayth the holy Scripture vnto vs thereof And who can say that this was not a very arche of victorie and triumph to the true God against the Goddes of the Heathen in the persone of that Prince which had destroyed so many of them From henfoorth the Monarchie of the Assyrians did neuer prosper but the Medes and Persians came to be Lords of it who at the first seemed to take warning by the example thereof For they restored the Iewes home agein into their Countrie according to the Prophesies and gaue them leaue to buyld vp their Temple ageine furthering them by all meanes therein and giuing them certeine allowances for the maintenance of their Sacrifices acknowledging in their Letters to their Lieuetenants that the God of the Iewes was the true God and none other But what shall we say of the Gods of Greece who in conquering the Persians came to take a foyle in Iewrie For Alexander hauing subdewed the Persians made men to worship him as a God and hearing that in the Mountaines of Palestine there was a people whom neither the Assyrians nor the Persians could subdue to their Gods for all the rigour and crueltie they could shewe insomuch that at his owne being in Babylon certeyne Iewes that had bin conueyed thether did flatly disobey him when he ment to haue buylded there a Temple to Iupiter Bele as Hecateus reporteth who accompanyed Alexander in that voyage he turned head towards Ierusalem with a venemous rancour to that poore people But when Iaddus the Highpriest of the Iewes came before him in his Priestly attyre accompanyed with his Leuites about him Alexander cast downe himselfe at his féete worshipped him This God I say whom that greatest personages worshipped thensforth did there worship a man that came to make supplication vnto him Parmenio thinking this to be a very strange sight asked Alexander the cause why he did so It is not the man quoth Alexander whom I worship but the God whose Priest he is for I sawe him sayd he in the same attyre when I was yet in Macedony and when I doubted whether I might meddle with Asia or no he gaue me courage to proceed assuring me that by his guyding I should ouercome the Persians Herevpon he went vp into the Temple and offered Sacrifize vnto GOD in such maner as the Highpriest instructed him who shewed him the booke of Daniell wherein it was prophesied certeyne hundred yéeres afore that a certeyne Greeke should come conquer the Persians which now fell out to bee he Wherevpon he suffered the Iewes to liue after their owne lawes and from seuen yéeres to seuen yéeres released them of all tributes which thing he denyed to the Samaritanes Now of all the great number of Nations of whom he conquered many moe than he saw where reade we that euer he did the like to any of them And whervnto shal we attribute this déede of his but to his bethinking him of the thing which h ehad learned in secret of the great Priest of the AEgiptians called Leon namely that all the Gods whom the Gentiles worshipped were Kings of old tyme of whom the memoriall had bin consecrated by their posteritie and therefore he is a greater King than any of them all thought also that he might well be the greatest God of them all But in the God of Israell he acknowledged another maner of thing namely that he was God of Gods and King of Kings the chaunger of Empyres at his pleasure which vpholdeth Kings with his hand not to performe their vayne attempts but to bring to passe his owne euerlasting decrées By the death of Alexander the Monarchie of the Greekes came to be dispersed so as the Ptolomies gate the souereintie in AEgipt And what greater proofe would wee haue of their acknowledging the only one God than to see Ptolomie Philadelph cause the Byble of the Hebrewes to be so solemnely translated at his owne charges For what do Conquerours desire but to giue lawes to those whom they haue vanquished and therefore what els was this than a receiuing of lawes at the hands of the Iewes And seeing that the men of Israell were weaker than the men of AEgipt what can wee say but that the God of Israell had subdewed the Gods of AEgipt And soothly afterward when Ptolomie surnamed the bountifull had gotten the souereintie of Syria he offered not Sacrifize for his victories vnto the Gods of AEgipt which notwithstanding were very many in number and seemed to haue giuen law to the Nations round about them but he went to Ierusalem and there acknowledging himselfe to haue receyued his prosperitie of the God of Israell did consecrate the Monumēts of his victories vnto him And yet was this in the tyme of the greatest aduersitie of the Iewes euen when their Countrey was forrayed and their Temple vnhallowed by their enemies and by their owne Priestes themselues that is to say at such a tyme as all outward

one Hippocrates and certeine others made a collection of all those things and so of many mens experiences was made an arte and that Arte hath bene inriched from time to time and more peraduenture in our age than euer it was before Howsoeuer the case stand it is certeyne that the first Phisition that was séene in Rome was one Archagatus who about a sixscore yeeres afore the comming of Christ in the Consu●ship of Lucius AEmilius Paulus and Marcus Liuius was made free of the Citie after whom diuers other Greeke Phisitions came thi●her by heapes but they were by and by driuen away againe by Cato the Censor as Hangmen or Tormenters sent by the Greekes to murther the Barbarians for so did the Greekes call all other Nations besides themselues rather than Phisitions to heale the diseazed and that was bicause that in all cases without discretion they vsed launcing and searing to all Sores Now sith we see the Sciences and Artes growe after that maner from Obseruation to Obseruation and from Principle to Principle and to bee so newly come vp among the Nations of greatest renowne and learning shall we doubt to conclude that it was so among the ruder nations likewise Let vs come to Lawes for euen the barbarousest people had of them and it may bee that seeing man is borne too societie and fellowship thei had greater care to set an order among themselues by good Lawes than to marke the order of the Skyes or the disposition of their owne bodyes But doth not the Lawe written leade vs foorthwith to the Lawe vnwritten And doe not the greate volumes of Lawes which we turne ouer now adayes leade vs to the peeces of Trebonian and Trebonian to the Sceuolaes and Affricanes and these againe to the Lawes of the Twelue Tables And I pray you what els be the twelue Tables but the infancy of the Romane Lawes which being very simple rudiments of Ciuill gouernment like those which are to bee found at this day among the most barborests Nations wee through a foolish zeale of antiquitie doe wonder at in the auncient Romanes and despyse them in the auntient Almanes Thuringians Burgonions Salians and Ripuaries who notwithstanding had them farre better than the Romanes But what antiquitie can be sayd to be in them seeing their continuance hath not bin past a fower hundred yeeres afore the comming of Christ as the Romane Histories themselues informe vs Againe doe not the twelue Tables send vs backe to the Grecians And of whom had the Greekes them but of Draco and Solon as in respect of the Athenians who liued in the time of Cyrus King of Persia and of Lycurgus as in respect of the Lacedemonians who liued about the end of the Empyre of Assiria And what els is all this houge Depth of Antiquitie whereof the Greekes make so great boast but late newnesse among the Iewes Moreouer Plutarke sayth that Solon and Lycurgus had beene in AEgypt to seeke Lawes and that there for all their bragging of antiquitie they were skorned as yong Children The AEgiptians also had their Lawes of Mercury Mercury doubtlesse had them from the Paterne of Moyses whom Diodorus witnesseth to haue bin the first Lawe maker of all To be short what shall we say seeing that as Iosephus noceth against Appion the very name of Law was vnknowen amōg the Greekes in the time of Homere But it may be that there haue bene Kings tyme without mind for they were as a liuing Law and their determinations were turned into Lawes Let vs marke then that from the great Monarks we come to the Kings of seuerall Nations and from them to vnderkings of Prouinces and of Shyres and afterwards to Kings of Townes Cities and Uillages and finally to Kings of Households which were the Fathers and Maisters of houses and were the ●ldest erauncient est of them and these doe sende vs to the one comon stocke that is to say the one comon beginning of them all And whē was that Surely Iustine the History writer witnesseth that the Kings which were afore Ninus King of the Assyrians were but particular Iudges of controuersies which rose betweene folke of any one Towne or Citie or household and that the sayd Ninus was the first King of whome any Historiographers haue written And Herodotus sayth that the AEgyptians had the first Kings And he that will mount vp any higher must doe it by the holy Scripture which teacheth vs that Nembrod was the first that brake the sayd fatherly order of Houshold gouernment wherein euery father reigned ouer chose that descended of him without any other prerogatiue than of age which sort of Gouerners Manetho calleth Shepherdkings saying that they had beene a thousand yeres afore the warres of Troy For as for the Greekes and Romanes either they were not as yet at all or els surely they liued with Acornes lyke the People whome wee at this day call Sauages But let vs see if at leastwise the Gods of the Heathen haue any antiquitie for in asmuch as the essentiall shape of man is to acknowledge a certeine Godhead it is lykely that nothing should be of grerter antiquitie than that And in very deede Nations haue bene found both without Lawes and without Kings but without Gods and without some sort of Religion there was neuer any found But what shall we say if men haue bene borne afore Gods yea and also doe liue still after them Let vs not buzie our braynes about the first comming vp of the petigods as well of the Romanes as of the Greekes who had moe of them than they had of Shyres Citties Townes and Houses nor yet about their Pedegrees which are sufficiently described by their owne seruers and worshippers the Idolaters themselues but let vs go to the very roote of them What is to be sayd of the first Saturne who is called the father of them all Of what tyme is he Soothly if wee beleeue the notablest Storywriters amōg the Greekes the Epitaphe of Osyris reported by Diodorus the Sicilian Saturne I meane not the Saturne of the Greekes but the auncientest of all that Saturnes is none other thā C ham the sonne of Noe neither is Osyris any other thā Misraim the youngest sonne of Cham And those which woulde make Saturne auncientest say hee was but Noe himselfe I forbeare to say what Berosus and others of the lyke stampe report of him bicause I hold them for fabling and forged authors As touching Iupiter if ye meane him that was surnamed Belus that is to say Ball or Mayster hee was the Sonne of Nembrod which Memrod was also called Saturne which was a common name to the auncientest persons of great Houses And if he were that Iupiter which was surnamed Chammon or Hammon hee was the same Cham or Chamases the Sonne of Noe which was worshipped in Lybya for it is certeine that hee tooke his ioyrney thither For as for Iupiter of Crete

the Prophet Haggeus expounded heretofore vntil at length after long and pernicious abusing of them when he could not deliuer them from the yoke of the Romaines in the end they knockt him on the head Yet notwithstanding afterward againe about a fortie yeres after the destruction of the Temple another of the same name gathered into the Citie of Bitter all the Iewes that were thereabouts and of him they report wonders as that he should haue a hūdred thousand men about him which vpon trust of their inuincible strength did cut off one of their fingers that going to battell he was wont to say Helpe vs not thou Lord of the world seeing thou hast forsaken vs c. And that the Rabbines which had bene deceiued by the former so greatly were they perswaded of the tyme receiued this man neuerthelesse and made him also to be receiued of others applying vnto him this text of the booke of Nombers A Starre shall come out of Iacob because the Hebrewe word Cocab signifieth a Starre and saying that in stead of Cocab it ought to be written Cozab or Cozba which was his name And this is written by their owne Histories and confirmed afterward by ours and also by the very Heathen writers which wrate the life of the Emperour Adrian Yet for all this they were still the more wasted and caryed away into Spayne and Hierusalem was peopled with other Nations and the whole Land of Iewrie made vtterly heathen And as many as went about afterward to abuse the Iewes vnder that pretence as one did not long since in Italie were by and by destroyed and welnere wyped cleane out of rememberance Let vs adde yet further that since that tyme which is now aboue fiftéene hundred yéeres agoe they neuer had any Prophetes any comfort from GOD any extraordinarie gifts no nor any knowledge of their Tribes which is a most euident token that the Prophesies which amed chiefly at Christ are fulfilled and that in him the Church is comforted and indewed with the giftes which it hoped for and to bee short that he for whose sake the pedegrees were to be kept certeyne is not now to be borne And therefore wee see how some of them doe say with Rabbi Hillel That the daies of Ezechias haue swallowed vp the Messias that is to say that he is not to bee looked for any more and that folke haue made themselues vnworthie of him and that some others through extremitie of despayre do pronounce them accursed which determine any certeyne tyme of the comming of the Messias Thus then we see now that the holy Scripture and the auncient interpretation thereof doe méete together in the tyme of Herod to shewe vs the Messias there and therevpon it is that we sée the people in the Gosphell so ready to ronne after Iohn Bapthst and Christ and to moue these ordinarie questions Art thou hee that should come When wilt thou restore the Kingdome of Israell Shall we waite for another yet still and such other But But let vs see what startingholes stubbornes hath inuēted against the things aforesaid The Messias say the new Rabbines was borne at the very same time and in the very same day that the second Temple was destroyed that this Prophesie of Esay might be fulfilled Before hir throwes or pangs came she was deliuered of a Manchylde but he is kept secret for a tyme. For so doe we reade vpon the xxx Chapter of Genesis And in the Talmud Rabbi Iosua the sonne of Leuy sayth that it is a Reuelation that was made vnto Elias I would faine then haue them to shewe me what one Text in all the Scripture giueth any incling thereof They ad that he shal be hidden sower hundred yeeres in the greate Sea eight hundred yeres among the sonnes of Coree and fower score yeres at the gate of Rome And Rabbi Iosua the sonne of Leuy saith in the Talmud that he himselfe sawe him there lapping vp his sores among the Lazermen What are these things euen by none other witnesse then them selues but tales contriued vpon pleasure of purpose to mock folke Some say he shal be set vp in great honour next vnto the Pope and that in the end he shall say to the Pope as Moyses did to Pharao Let my people goe that they may serue mee and so foorth If he be borne so long agoe and keepe him selfe secret as they say in their Talmud but till he be called to deliuer them what cause is there why he should kéepe himself away still seeing they haue called him so much and so lowd and so many hundred yeres seeing also that the time is expyred yea and almost dubble expyred and finally seeing that euen according to their owne exposition it is sayd I will hasten them in their tyme They answere yet still there remayneth but a good repentāce Tooto● miserable surely were we if God should not preuent our repentance with his grace For the very repentance of the best men is but a sorynesse that they cannot be sory enough But let vs heere a pretie Dialogue of two Rabbins disputing in their Talmud of this matter It is written sayth Rabbi Eliezer Turne againe yee stubborne Children and I will heale you of your stybbornesse Yea but it is also written sayth R. Iosua Ye haue bene sold for nothing and ye shall be redeemed with mony that is to say ye haue bene sold for your Idolatryes which are nothing and ye shal be redeemed without your repentance good workes Yea but it is sayd sayth R. Eliezer Turne yee to mee and I will turne to you But let vs also reade sayth R. Iosua I haue taken ye in mariage as a wyfe and I will take you one of a Citie and twoo of a Household and giue you enterance into Sion R. Eliezer replyeth thus It is sayd ye shal be saued in calmnesse and in rest Nay sayth R. Iosua it is written in Esay thus saith the Lord the Redeemer of Israell to the despised Soule and to the people that is abhorred that is to say that your wickednes shal not stop the course of Gods decree In the end Eliezer sayth what meaneth Ieremy then to say If thou turne thee ageine ô Israell seeing it is a conditionall maner of speaking Nay saith Rabbi Iosua what ment Daniel then by this Text I heard the man that was clothed in linnen and stood vppon the Water of the Riuer and he lifted vp his right hand and his left hand vp to Heauen and sware by him that liueth for euer and it shal be for a tyme and tymes and halfe a tyme And the Talmud sayth that at this tert R. Eliezer was blankt and held his peace which was as much to say as that he condescended to that which R. Iosua had sayd namely that the offences of Israell should not stay the comming of Christ but that God would preuent Israell with his holy grace

knowe him and so vnthankeful as to despise him The stone sayth Dauid which the builders refused is become the chiefe corner stone and that is a maruelous thing in our eyes And this saying doth Iesus interpret concerning the kingdome of Heauen which should bee taken from the Iewes for their refusing thereof Also this text is applyed to the Messias by R. Ionathan yea and by R. Selomoh also as great an enemy to Christ as he is who writing vpon Micheas sayth that Christ by exprese name should bee borne in Bethleem and which way so euer they turne themselues they can gather none other sence of that place Herevppon commeth it that the yoong babes crye out in the Gospel Hosanna which commeth in the name of the Lord which is the verse that followeth next after this place of Esay Go tel this people Heare and vnderstand not Looke and see not Harden the heart of this people stop their eares and close their eyes least they see with their eyes heare with their eares and vnderstand with their heartes and turne agein and I heale them How long Euen all their Citties be desolate without inhabitants sayth the Lorde and the houses without any man in them and the land be a wildernesse Yet shall a Tythe remayne and turne agein and be made bare as a Turpentine tree an Oke whose sap neuerthelesse shall continue in them And if ye desire the interpretatiō hereof behold it is readie at hand in the same Prophet For going about to describe with what humilitie and simplicitie Christ should come to suffer for vs whom these great Rabbines looked for too haue come in triumph to content their pryde and ambition Who hath beleeued our preaching sayth he or to whō is the Lords arme discouered That is to say of so great a nomber of Iewes which looke for the Messias how feawe shall there be that will beléeue him when they see him come after such fashion as I am to describe him vnto them But surely sayth he Those to whom he had neuer bene declared shall see him and those that neuer heard of him shal cōsider him This text as I haue declared often heretofore is expounded by the Iewes themselues concerning the Messias Also Zacharie saith I wil powre out the spirit of grace and mercie vpon the house of Dauid aud vpon the inhabiters of Hierusalem and they shall looke vnto mee whom they haue pearced This Hierusalem say I and this house of Dauid wherevpon GOD will power out his grace and mercie are the very same which shal pearce his Anoynted and cruciste him after the same maner that they martyred Esay Ieremie and Zacharie and tormented all the rest of the Prophetes according wherevnto our Lorde Iesus sayde vnto them It is not meete that any Prophet should dye elswhere than at Hierusalem Now they must néedes graunt that if they were to kill hym they were not to know him for who durst bée so presumptuous as to lay his hande wittingly vpon the Lords Anoynted And those words also doe they expound to concerne the Messias To be short Moyses sayth The straunger that is among thee shal be thy head and thou shalt be his tayle he shal be aduaunced aboue thee and thou shalt be his vnderling And Esay sayth Because of the sinne of Iuda I wil seeke out those which haue not sought for mee and I wil be found of them which haue not enquired for me I wil giue a better place in my Temple to the Geldedmen Strangers than to the Sonnes and daughters of Israel And it is an ordinary matter among the Prophets to vse such speeches as this Those which are my people shall no more be my people thei which were not my people shal be my people such other And sildom doo they speake any word of the calling of the Gentiles but they match it immediatly with the casting off of the Iewes for their refusing of Christ like as ye cānot well make mention of the graffing of a tree with a strāge Impe or sien but ye must also speake of the eu●ting off of the boughes to make place for it To this same effect doo R. Samai and R. Selomoh say It is sayd in Ieremy I wil take one out of a Cittie and two out of a Trybe and make them to enter into Sion because adde they that as of sixe-hundred thousand Israelites onely two that is to wit Iosua Caleb entered into Chanaan so shall it be also in the dayes of the Messias Aud the sonnes of Rabbi Hija affirme That the Messias shal be a stone to stumble at vnto the two houses of Israel and a Snare to the Inhabiters of Hierusalem and they deliuer it for a great Secret Also R. Iohanan and R. Iacob say that the Gentiles shal be put in place of the Iewes that haue refused the Lord as the Horse is put in the place of an Oxe that halteth And whereas I haue said that Gods spirit should be withdrawen from the Syn●gogue for their Iniquities sake Rabbi Iudas sayth that when the Sonne of Dauid commeth there shal be feawe wyse men in Israel and the wisdome of the Scribes shall stinke and the Scholes of Diuinitie shal be become Brothelhouses which accordeth with this saying of our Lorde Iesus Of a house of prayer ye haue made my house a den of theeues And R. Nehoray sayth that mens countenances shal at that tyme be past shame And R. Nehemias writeth that wickednes shal be multiplyed without measure and there shall be nothing but vntowardnes Heresie insomuch that as sayth R. Natronai They shall say that the miracles which the Mesias shall woorke are done by Magicke and by vncleane Spirites To be short Ieremy saith The Shepherds are become beastes and haue not sought the Lord. And in another place They haue made my sheepe to go astray turned them away to the mountaines And the Rabbines to confirme the matter say thus If our predecessors were the Children of men we be the children of Asses and surely sayth R. Menahem the shee Asse of R. Pinehas is wyser then we But to come backe ageine to the Prophesie of Esay The Oxe sayth he knoweth his owner and the Asse knoweth his maisters Crib but my people knowe not mee they haue no vnderstanding And in very déede whosoeuer doubteth yet still what spirit gouerned the Teachers of the Iewes from this time foorth let hym reade but onely their Talmud which is such a booke that God say they studyeth in it euery first fower howers of the day And when Hierusalem was destroyed hee left himselfe thrée cubits space wheron to sit and reade in the Talmud which yet notwithstanding was not then made Besides this they make God in that booke to bewayle the miseries of Israel to bee angrie at the Comb of a Cooke to lye and to commit sinne and so foorth so that if a man might haue