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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

Nations by him But let vs reade further He will teach vs his wayes sayth he and we shall walke in his pathes The Lawe shall come from out of Sion and the world of the Lorde from Hierusalem He shall iudge among the Heathen and reproue the Nations They shall turne their Swordes into Culters their Speares into Sythes Here is no speaking of wars of fighting or of force but the Lawe of Gods worde and of teaching And in the fourth Chapter At that day sayth he shall the Lords braunch be m●ch made of and glorious and whosoeuer abydeth in Hierusalem shall be called holy If this glorie were not expounded some would thereby behight here a triumph But at the same time saith he the Lord will wash away the filthynes of the daughters of Syon and clense away the blud of Hierusalem from the middes thereof by the spirit of iudgement and the spirit of burning It is then a glory yea and a true glorie but yet a farre other glorie then the flesh vnderstandeth Now the Iewes vnderstand this text of the Messias for whereas the Hebrewe hath Braunch the Chaldee Interpreter hath translated it the Lords Anoynted or Christ. In his nineth Chapter he sayth that he shal be called the Prince of peace and the Chaldee Paraphrast hath translated it the Christ or Anoynted of peace and that his kingdome shal be increased and that there shall bee no end of his reigne and that he shall execute Iustice vpon the throne of Dauid for euer If he shal be a Prince of peace where shal warre become And if there bee no warre what shall this increase of his kingdome bee That doth he shewe vs apparantly in his eleuenth Chapter A blossome shall spring sayth he out of the stocke of Isay and a braunch shall growe out of his roote The spirite of the Lord shall rest vpon him the spirite of wisedome and vnderstanding the spirite of counsell and strength the spirite of knowledge of the feare of the Lord. He shal smite the earth with the rod of his mouth kill the wicked with the breath of his lippes The Goate and the Lambe shall dwell together and the Leopard with the Kid. The Earth shall bee full of the knowledge of the Lord as with an ouerflowing of the Sea and the Gentiles shall inquire after the roote of Isay which shal be set vp as a Standard for people to resort vnto The Conquests then of this Emperour shal be of mens Soules his tributes their worshippings his armour and weapons the spirit of the Lord his peace the vniting of all folke together into one Church in the fauour of their Maker Also in the fiue and twentie he 〈…〉 shall destroy death for euer and take away the 〈◊〉 at hydeth the face of all people And in the fiue and thirtie The eyes of the blynd shall bee opened and the eares of the deaffe shall be vnstopped And in the two and fortie and the nine and fortie He shal be no outcryer nor loude of speech his voyce shall not be heard in the streates He shall set iudgement on 〈…〉 and the Iles shall wayt for him He shal be a maker of leagues among people and a light vnto the Gentiles Some shall come from the North and some from the South so as the land shall be to narrowe for them The Kings themselues shal be foster● fathers to my people and Queenes shall bee their Nurces Which of all these things can bee vnderstood otherwise than of a spirituall kingdome On the contrary part let vs see how the same Prophet speaketh of Cyrus the great Emperour which was to deliuer Israell by the force of armes out of the hands of the Chaldees I haue taken thee by the right hand sayth the Lord to make Nations subiect vnto thee and to weaken the reynes of Kings to set open the doores vnto thee and to vnlocke the gates against thee I will breake open the gates of brasse and burst asunder the barres of yron I will giue thee the hoorded treasures and the things that lye hid in secret places What likenesse is there betweene this maner of speaking and the other and consequently betwéene the deliuerances or the deliuerers them selues But in the two and fiftie and three and fiftie he taketh away all doubt Behold saith he my seruant shall behaue himself happely and be exalted and aduanced very high As how He shall bee despised of men sayth the Prophet and thrust out of their companie A man full of sorowe and heauinesse shall he bee and euery bodie shall hide his face from him He shall bee wounded for our misdeedes and smitten for our sinnes The chastisement of our peace shal lye vpon him and by his stripes shall wee bee healed And he sayth afterward Although there was not any vnrightuosnesse in him yet was it the Lords will to breake him with sorowe And because he shall giue his life for sinne the will of the Lord shall prosper in his hand and he shall see the labour of his Soule and inioy it For by his knowledge he shall make many rightuous and he shall take their iniquities vpon him Now this text is interpreted expresly of the Messias by the Chaldee Paraphrast And in the Talmud Rabbi Iacob being asked the name of the Messias sayth he shal be called Leaprous and there he bringeth in this text to proue it By which reckoning his life should be but languishing and paine sauing that he tryumphed ouer the Deuill and Death and that we vnderstand it spiritually To be short in the fiue and fiftie he is called the Law giuer of the Gentiles and in the nine and fiftie The Redeemer And in the thréescore and one The Phisition of the helplesse and the Proclaymer of the acceptable yere of the Lord And in the thréescore and two The Sauiour the League or Attonement which he bringeth to the people not that he Lordeth it but that he is holy nor that he giueth lawes to other Nations of the earth but that he hath the word of GOD in his owne mouth and in the mouthes of his seede sauing that in the kingdome of his Christ God will giue a better place to straungers then to them As for al the other Prophets like as they shoote not at any other marke so haue they not any other voyce Neuerthelesse we will content ourselues with a feawe of their sayings which shall giue credit to all the rest and so much the more bycause their wryting was comonly both at sundry times and in sundry places We haue seene how the Messias was promised to the issew of Dauid and to Dauid himself Thus therefore doth Ieremy speake thereof conformably to that which we haue sayd heretofore I will rayse vp a braunch vnto Dauid sayeth the Lord and hee shall reigne as King and prosper and execute Iustice and Iudgment vppon Earth And if ye aske the Prophet what maner of

prosperitie this shal be It is sayeth he that in his dayes Iuda shal be safe and Israel shal dwell without feare and the name whereby he shal be called shal be the Euerlasting our Ryghtuousenes that is to say the Iustifier of vs. For sayeth he the Lord hath sayd it Dauid shall neuer want a Successor sitting vppon his Throne neither shall there euer want a Priest of the Priests the Leuites to offer sacrifice before me Neither is it any more possible for you to breake this couenant than to breake the couenant that I haue made with day and nyght Now the Iewes cannot denie but that euen by the record of their owne Paraphrast this text is ment of Christ and yet notwithstanding that there hath not wanted a Successor both to Dauid and to Leuie and that both the Kingdome and the Preesthod are come to an end and therefore that he speaketh here of another Kingdome and of another Preesthod Likewyse sayeth Ezechiell I will set a shepherd ouer my flocke which shall feede them namely my Seruant Dauid I will bee their God and he shal be their Prince among them I wil enter into a Couenant of peace with them and make noysom beasts to ceasse from the earth I will rayse them shortly a plant of Renowne and they shall no more bee the iestingstock of the Gentyles And if we aske how They shall nomore be defiled sayeth he with their Idolles nor with their abhominations nor with their misdeedes but I will saue them from all their sinnes and make them cleane and they shal be my people and I wil be their God And that this text also is ment of the Messias the Iewes cannot deny For in their very Talmud they say that the Messias is called Dauid bycause he was too be borne of Dauids race and they alledge this present text and others for the same purpose Daniel in his second and seuenth Chapters expounding Nabugodonozors Dreame treateth of the fower greate Monarchies which should rise vp in the world euery one in his tyme the which are betokened there vnder these fower Metalls Golde Siluer Brasse and yron But when the Dreame representeth vs the stone heawen without hand which stryketh the Images yron feete and breaketh them apeeces it is as much as if it had told vs that the Kingdom of the Messias shall seeme to be of small stuffe without stay and without force of man and yet that it shall indure for euer bycause it is set vp by God And therefore whereas he addeth in another place That all People Nations and Toongs shal serue that Kingdome it is to be vnderstoode of another kynd of seruice than the ordinarie But in his fifth Chapter he sheweth wherein the same peculiarly consisteth It is sayeth he in bringing disobedience to an end and in sealing vp sinne to clense away iniquitie and to bring ryghtuousnes into the world to close vp prophesying and visions and to anoynt the holy of Holyes Yea and it is so little ment that Hierusalem should be the seate of that kingdome that it was to be destroyed anon after by the Romanes The nomber of the Children of Israel sayeth Ose shal be as the sand And where it hath bin sayd you be not my People there it shal be sayd ye be the people of the liuing God which is as much to say as that many people should become Israelytes And this shal be done sayth the Lord not by bowe nor by swoord nor by battel but bycause I will shewe mercy and saue them by their Lord God and marry them to me of my compassion Iewry sayth Ioel shal be inhabited euerlastingly and Hierusalem from generation to generation Yet had they greate ouerthrowes afterward yea euen in the Prophets owne tyme. But yet he addeth I will wype away the blud from those whom I haue not yet cleansed that is to wit the Gentiles and the Lord shall dwell in Syon Then speaketh he of another Iewrie and of another Syon that is to wit of the spirituall one which is the Church To the same end tendeth Amos when he sayth I will set vp the Tabernacle of Dauid againe and stop vp the breakes thereof and amend the decayes that he may possesse the remnant of Edom and of all other nations And Micheas sayth that many Nations shall come to the Lords Hill and talke there one with another saying as followeth namely that the name of the Lord shall bee called vpon ouer them and that the Law shall come out of Syon and the word of the Lord out of Hierusalem which shall teach them his waies And to the intent wee should not thinke that whereas Micheas sayth that the name of the Messias shall shortly bee magnified to the vttermost parts of the earth Israell shall tryumph after the maner of the world The Assyrians sayth he shall not ceasse to come into our Land and to walke vp and downe in our Palaces That is to say the good and vertuous folke shall not ceasse to be persecuted for all that but yet howsoeuer they fare Idolatrie shal be ouerthrowen as he saith afterward and the Anoynted shall reigne through the power of the Lord and he shall be our peace And Sophonie foretelleth to the same effect That God will starue all the Gods of the earth so as euery man shall worship in his owne place throughout all the Iles of the Gentiles that is to say That Hierusalem shall not bee the only place to worship in but rather that God wil haue euery place to bee a Hierusalem In Zacharie the Lorde hauing sayd I will make my seruant Braunch to come addeth immediatly and I will wipe away the wickednes of this land in one day And hauing sayd He shall reigne vpon his seate He addeth foorthwith that the Highpriest also shal sit there with him That is to say that Christ shal be both King and Priest He sayth in deede Bee glad thou daughter Sion and triumph For thy King commeth But see here with what furniture A righteous Sauiour a lowly sitting vpon an Asse euen vppon an Asses colt which is the Chariot of Ephraim and the Horse of Hierusalem the bowe of warre He shal speake myldly to all Nations and yet shal he be obeyed from the oneside of the earth to the other If there be no greater triumphe than this what néedeth so great ioy But he expoundeth himselfe in these words following Thou shalt bee saued by the blud of thy couenant and I haue let out thy prisoners from the waterlesse pit Now that this text is ment of Christ it appeareth by Rabby Samuel and Rabby Ioseph in the Talmud And Rabby Selmoh ben Iarchi as great an enemy as he is to vs expoundeth it not otherwise Agein In that day saith he a Welspring shal be opened to the house of Dauid and to the Inhabiters of Hierusalem to wash away their sinne and their filth I will roote out the names

we say of the Creator What shall we say of him which is not the Soule of the Plant or of the Beast or of Man but the maker of al things yea which made thē of nothing who is not as some Philosophers haue vphild the Soule of the World but rather if he may be so termed the very life and Soule of all life and Soule in the World But as we see dayly if the Counsell of a Realme can not ceasse one wéeke without confusion of the Commonweale nor the Soule of a man or a Beast forbeare woorking bee it neuer so little without the death of the partie nor the life that is in Plants stay without withering of the Plant nor the Sunne goe downe without procuring darknesse or suffer Eclips without some notable chaūge much more reason haue we to beléeue that if the world and al that is therein were not guyded vphild and cared for by the same power wisedome and goodnesse that created it and set in such order as it is it would in one moment fall from order into confusion and from confusion to nothing For to haue no care of it is to mislike of it and to mislike of it is in God to vndoe it forasmuch as Gods willing of it was the very doing of it Now if Gods Prouidence extend it selfe throughout to all things aswell in Heauen as in Earth wee cannot doubt but that it extendeth also vnto man For what thing is there of so greate excellencie either on Earth as mans body or in Heauen as mans Soule And in extending it selfe to man it must needes extend it selfe equally to all men For who is either greate or small poore or riche in respect of him which made both of nothing Or what oddes is there betwixt them sauing that whereas both of them bee but slaues to him that setteth foorth the tragedie he appareleth the one in Cloth of Gold to play the King and the other in a course Pilche to play the Begger making them to chaunge their apparell when he listeth But hehold here commeth almost an vniuersall grudge For if there be say they a Prouidence how commeth it too passe that ill men haue so much prosperitie and good men so much aduersitie that some be so long vnpunished and othersome so long vnrewarded And to be short that one for his wickednes commeth to the Gallowes and another for the same cause obteineth a Diademe or Crowne This question hath combred not onely the most vertuous among the Heathen but also euen the most Religious of all ages But it were best to take héere a little breth and to put it ouer among diuers other things which remayne to bee treated of in the next Chapter following The xij Chapter That all the euill which is doone or seemeth to be doone in the world is subiect to the prouidence of God I Sayd héeretofore concerning GOD that all things teache vs that there is but one and yet notwithstanding that all things togither cannot sufficiently teache vs what hee is Also let vs say concerning Prouidence That in all things wee see a manifest Prouidence but yet to séeke out the cause thereof in euery thing is as much as to sound a bottomlesse pit if it be not much worse séeing that the will of God is the cause of all causes Surely if a man will blame Gods prouidence because it agreeth not with his owne opinion he is a thousandfold too bee more mislyked than hee that should find fault with the maister of an household for the order of his house where hee hath not lodged aboue one night or controll the Lawes Counsell of a straunge countrie wherof he hath had no further experience than by resorting too the Tauernes and common Innes Or than the Babe that should take vpon him to giue sentence of his fathers doings or than the Uarlet that should presume to iudge of the determination of a Court of Parliament vnder pretence that he had hild some mans Male at the Palace gate or I will say more than the brute beast that should vndertake too déeme of the dooings of men For what are wee to be admitted to the Counsell of God which cannot so much as abyde the brightnesse of his face And what vnderstand we further of him than he voutsafeth too reueale vnto vs What Princis Counseler is so wyse that he can giue his Lord good aduice vnlesse his Lorde doe first make him priuie to his purpose as well present as past and to all the other circumstances perteyning thereunto Or what Husbandman comming from a farre will presume to vnderstand better what tilth what séede what compost and what time of rest such or such a péece of ground requireth than he that hath bin acquainted with it all the dayes of his lyfe And how farre greater thing is it to create than to till But forasmuch as God is reason it self and we through his grace haue some sparke thereof let vs sée whether it bee not so euident in all his dooings that in this poynt it inlighteneth euen the darknesse of our reason And if wee perceiue it not so cleerly in all things let vs acknowledge our selues to be but men betwéene whom and God there is no comparison whereas in very déede there were no difference betwixt him and vs if we could throughly conceiue all his deuices Now then whereas it is sayd that if there be a prouidence why haue good men so much euill and euill men so much good afore wée deale with the matter let vs agree vpon the words I aske of thee which men thou callest good and which thou callest euill and likewise what things thou meanest to bee properly good or euill If I should aske thée why healthy men haue so many diseases and diseased men so much health thou mightest with good reason laugh mée to skorue for health maketh healthy and sicknesse maketh sicke But whereas thou askest mée why good men haue so much euill and euill men so much good pardon me though I cause thée to expound thy meaning for naturally I cannot conceiue that either good men haue euill or euill men haue good For if by good men you meane rich men men of honour and men that are healthy and that ye take riches honour and health to bee the good things then is your question absurd For it is al one as if ye should demaund why hearded men haue heare on their chinnes and beardlesse men haue none But if as I heare thée say thou estéemest Solons pouertie to be better than the gold of Crassus and Platoes honestie better than Dennysis tyrannie and the Collick and the Stone of a wiseman with his wisedom to be better than the health and soundnesse of bodie of the foole with his follie then art thou deceyued with the fayre name of Good for it is another thing than these goodes which causeth thée to preferre them and to estéeme them the better Therfore let vs say that the

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