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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	fear_n	lord_n	wisdom_n	5,389	5	6.9425	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

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

will whereby he disposeth all things wherevppon in the last Chapter I coucluded a second and a third persone Insomuch that in a certayne place he sayeth playnly that God is to be honored according to the nomber of thrée and that the same is after a sort the Lawe of Nature Now for asmuch as this doctrine is not bred of mans brayne if it bee demaunded whence all the Philosophers tooke it wee shall finde that the Greekes had it from out of AEgipt Orpheus witnesseth in his Argonawts that to seeke the Misteries that is to say the Religion of the AEgiptians he went as farre as Memphis visiting all the Cities vpon the Riuer Nyle Through out the land of AEgipt I haue gone To Memphis and the Cities euerychone That worship Apis or be seated by The Riuer Nyle whose streame doth swell so hy Also Pythagoras visited the AEgiptians Arabians and Chaldeans yea and went into Iewry also and dwelt a long tyme at Mount Carmel as Strabo sayth insomuch that the Priestes of that Countrey shewed Strabo still the iourneyes and walkes of him there Now in AEgipt he was the Disciple of one Sonchedie the chiefe Prophet of the AEgiptians and of one Nazarie an Assyrian as Alexander reporteth in his booke of Pythagorasis discourses whom some miscounting the tyme thought to bee Ezechiel And Hermippus a Pythagorist writeth that Pythagoras learned many things out of the lawe of Moyses Also the sayd AEgiptian Priest vpbrayded Solon that the Greekes were Babes and knewe nothing of Antiquitie And Solon as sayth Proclus was Disciple in Says a Citie of AEgipt to one Patanit or as Plutarke sayth to one Sonchis in Heliople to one Oeclapie and in Sebenitie to one Etimon Plato was the Disciple of one Sechnuphis of Heliople in AEgipt and Eudoxus the Guidian was the Disciple of one Conuphis all which Maysterteachers issewed out of the Schoole of the great Trismegistus aforenamed To be short Plato confesseth in many places that knowledge came to the Greekes by those whom they commonly called the barbarus people As touching Zoroastres and Trismegistus the one was an Hebrewe and the other an AEgiptian And at the same tyme the Hebrewes were conuersant with the AEgiptians as is to be séene euen in the Heathen Authors Whereby it appeareth that the originall fountayne of this doctrine was to bee found among them which is the thing that wee haue to proue as now I meane not to gather hether a great sort of Texts of the Byble wherein mention is made as well of the second person as of the third of which sort are these Thou art my Sonne this day haue I begotten thee The Lord sayth Wisedome possessed me in the beginning of his wayes afore the depths was I conceyued c. Also concerning the holy Ghost The Spirit of the Lord walked vpon the waters The Spirit of Wisedome is gentle And it is an ordinary spéech among the Prophetes to say The Spirit of the Lord was vpon me And in this next saying are two of them together or rather all three The Heauens were spred out by the word of the Lord and all the power of them by the Spirit of his mouth For they be so alledged and expounded in infinite bookes howbeit that the Iewes at this day do labour as much as they can to turne them to another sence But let vs sée what their owne Doctors haue left vs in expresse words for the most part culled by themselues out of writtē bookes afore that the cōming of our Lord Iesus Christ had made that docttrine suspected In their Zohar which is one of their Bookes of greatest authoritie Rabbi Simeon the sonne of Iohai citeth Rabbi Ibba expoūding this text of Deuteronomie Hearken ô Israel The Euerlasting our God is one God The Hebrewe standeth thus Iehouah Echad Iehouah Eloh enu By the first Iehouah which is the peculiar name of God not to bée communicated to any other Rabbi Ibba saith he meaneth the Father the Prince of al. By Eloh enu that is to say our God he meaneth the Sonne the Fountaine of all knowledge And by the second Iehouah he meaneth the holy Ghost proceeding from them both who is the measurer of the voyce And he calleth him One because he is vndiuidable and this Secret saith he shall not be reuealed afore the comming of the Messias The same Rabbi Simeon expoūding these words of Esay Holy Holy Holy Lord God of Hostes sayth Holy is the Father Holy is the Sonne Holy also is the holy Ghost In so much that this Author who is so misticall among them doth in other places call them the Three Mirrours Lights and Souerein fathers which haue neither beginning nor end and are the name and substaunce to the Roote of all Rootes And Rabbi Ionathas in many Copies of his Chaldey Paraphrase sayth the same And therefore no maruell though the Thalmudists of olde tyme commaunded men to say that Uerse twise a day and that some obserue it still at this day Upon these words of the 50. Psalme El elohim Iehouah dibber that is to say The Lord of Lords the Euerlasting hath spoken The ordinary Commentarie sayth also that by the sayd repetition the Prophet meaneth the thrée Middoth Properties wherby God created the world According whereunto Rabbi Moyses Hadarsan sayeth that hee created by his word And Rabbi Simeon sayeth he created by the breath of his mouth And this saying of the Preacher That a thréefold Corde is not so soone broken is expounded by the same glose I examine not whether filthy or no that the inisterie of the Trinitie in the one God is not easie to bee expressed Nowe these thrée Properties which the Hebrewes call Panim the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we the Latins call Persons are betokened by diuers names among the men of old tyme but yet they iumpe all in one according as they vnderstoode them some more clearely than other some Some name them the Beginning the Wisdome the Feare of Loue of God and they say that this Wisedome is Meensoph as the Cabalists tearme it that is to saye of the infinite and most inward vnderstanding of God who beholdeth hymselfe in himself for so doe they expound it Which is the selfesame thing that I spake of in the former Chapter namely that God begetteth his Sonne or Wisdome by his mynding of himselfe Othersome call him Spirit Word and Voyce as Rabbi Azariell doth in these words following The Spirit bringeth foorth the Word and the Voyce but not by opening the Lippes or by speeche of the tongue or by breathing after the maner of man And these three be one Spirit to wit one God as we reade sayeth he in the booke of the creating of man in these termes One Spirit rightly liuing blessed bee hee and his name who liueth for euer and euer Spirit Word and Voyce

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

Poyson for teaching that the Gods which were worshipped in his tyme were but vanitie And for that in scorne of them he was wont to sweare by an Oke by a Goate and by a Dogge as who would say there was no more Godhead in the one than in the other Yet notwithstanding he was the man whom Apollo by his Oracle déemed to bee the wisest of all Greece thereby confessing that he himselfe was no God His Disciple Plato deliuereth a rule in fewe words whereby to discerne his meaning When I write in good earnest sayth he you shall knowe it hereby that I begin my letters with onely one God and when I write otherwise I begin them with many Gods Uerely his ordinarie maner of spéeches were not If it please the Gods with the helpe of the Gods and such like but if it please God by the helpe and guyding of God God knoweth it Such a man is the cause thereof next vnto God and such other like Whereas he affirmeth al other things not to bee in very déede He calleth God the Father of the whole World the Béer that is to say he who only is or hath béeing the selfbred who also made the Heauen the Earth the Sunne the Moone the tymes and seasons and all other things both heauenly and earthly high and lowe and whatsoeuer els is In other places he calleth him the Beginning the Middle and the End by whom for whom and about whom all things are the Gouerner of all that euer is and shall be the very Goodnesse and the Paterne of all goodnesse the King of all wighte indewed with reason and mynd of whom all things haue their Béeing and which is of more excellencie then the word Béeing And the names and titles which he giueth vnto the true God are commonly giuen him vnder the name of Iupiter and he thinketh that they be not to be communicated vnto any other In déede sometymes he suffereth himselfe to be caried away to the cōmon maner of speaking perhaps for feare of the like end that his Schoolemaister had he doth it expressely in his booke of Lawes which was to bee published to the people For there and in diuers other places he calleth the heauenly Spirites by the name of Gods but yet he maketh God speaking to them as to his Creatures naming them Gods begotten and made by him and him on the contrary part the Father God of Gods Also he honoreth Heauen with the same name because of the substantialnes thereof and likewise the Starres by reason of the perpetuitie of their course And it may be that in that respect the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Howheit he addeth that they bee visible Gods and that the Heauen was made by the only one inuisible God That it hath none other immortalitie than such as he hath giuen vnto it and that he hath placed the Starres in the Skye for the measuring of tymes seasons and howres appoynting vnto euery of them his Circuit As touching mē he sheweth wel enough what he beléeued of them by his declaring of their Genealogie that is to say their mortalitie to wit that he acknowledged in thē some shadow of the Godhead but that the very essence or substance thereof was in the onely true God All the Platomists haue followed the sayd doctrine bringing it so much the more to light as they themselues haue drawne néerer to our tyme. Damascius sayth The one bringeth foorth all things The one ought to be honored by silence The one like the Sunne is seene dimly a farre of and the neerer the more dimly and hard at hand taketh away the sight of all things Iamblichus surnamed the Diuine acknowledged euery where a diuine cause which is the beginning end and middle of all things That there is one God the maister of all at whose hand welfare is to be sought That the end of all Contemplation is to ame at one and to withdrawe from multitude vnto vnitie And that the same one or vnitie is God the Ground and of all trueth happinesse and substaunce yea and of all other Grounds themselues He sayth in déede and his bookes are so full of it That there are both Goddes and Fée●des and of them he maketh diuers degrées as good and bad high and lowe and so foorth But yet for all that he alwaies acknowledgeth one chiefe whom he calleth the onely one God which hath vin afore all that is and is the Fountaine and Roote of all that first vnderstandeth or is first vnderstoode that is to say of all formes shapes or Patternes conceiued or conceiuable in mynd or imagination Suffizing to himselfe and Father of himselfe the begetter of the Soules of the other Gods according to the Patternes conceiued in his owne mynd who is not only the chiefe Being but also the superessentiall Beeing that is to say a Béeing which farre surmounteth passeth and excelleth all Béeings nor simply Good but the very Good and Goodnesse it selfe Insomuch that he calleth all the other Goddes Seuered essences Goodnesses deriued and Myndes sparkling foorth from the Godhead of the Supersubstantial God that is to say of the God whose substance surpasseth and excelleth all maner of substances which Gods vnderstand not any thing but by beholding the sayd One nor are any better than dealers foorth of certaine giftes which they haue from him And Theodore the Platomist addeth that all of them pray carnestly ot the first and drawe from him which is of himselfe and that otherwise they should goe to nought Proclus after the maner of the Platomists which was for the most part to be very Superstitious turneth himselfe ofttymes aside to many Gods but yet his resolutiō is this in expresse words Who is he sayth he that is King of all the onely God separated from all and the producer of all things out of himselfe which turneth all ends vnto himselfe and is the end of ends the first cause of operatiōs the author of all that euer is good and beautifull the inlightener of all things with his light If thou beleeue Plato he can neither be vttered nor vnderstood And anon after Then is it this first simplicitie which is the King the Souereintie and Superexcellencie of all things vncomprehensible not to bee matched with any other thing vniforme going beyond al causes the Creator of the substance of the Gods which hath some forme of goodnesse All things goe after him and sticke vnto him for he produceth and perfecteth al things that are subiect to vnderstanding like as the Sunne doth to al things that are subiect to sence To be short it is the vnutterable cause which Plato teacheth vs vnder two names in his Commonweale calling it the very Goodnesse it selfe and the fountayne of trueth which vniteth the vnderstanding to the things that are vnderstood And in his Parmenides The One or Vnitie wherevpon all the

Christes Manhood But by and by after he sayth And in his daies Iuda shall bee saued and behold the name whereby he shal be called shal be Iehouah the Euerlasting our Rightuousnesse Heere againe is the foresayd vncommunicable name of God which the Iewes doe so greatly reuerence Yet notwithstanding the thréescore and ten Interpreters who were all Iewes vnderstood it so And Ionathas interpreteth it of Christ in both respects As touching the latter Rabbines who will needes correct the text and in stead of ijkreo doe set downe ijkra to the intent that the sence might be He that calleth him shall bee the Euerlasting I report me to all their owne Grammarians whether it be not both a corrupting and a racking of the text And truely in the thrée and thirtie Chapter the Prophet sayth the same thing in diuers words wherevnto this forgerie cannot be applyed That is the cause why Rabbi Abba vppon the Lamentations of Ieremie demaundeth what shal be the name of the Messias and afterward answereth Iehouah schemo the Euerlasting is his name And to that purpose alledgeth he the selfesame texts of Ieremies And the Commentarie vpon the Psalmes sayth Seeing that none of the Subiects of a King of flesh and blud that is to say of a temporall King is called by his name that is to say King How happeneth it that God imparteth his owne name to the Messias and what name is that Soothly Iehouah is his name according to this saying The man of warre Iehouah that is to say the Euerlasting is his name And Rabbi Moyses Hadarsan expounding this saying of Sophonie to call vppon the name of the Euerlasting saith thus Here Iehouah is nothing els but the King the Messias or the anoynted King And the same thing is repeated in the selfesame words in the Thalmud And wheras some to disappoynt vs of the consequence of these texts doe say that in Ezechiel Hierusalem is called by that name where it is sayd thus Iehouah schammah that is to say the Euerlasting is there that is to say the Euerlasting hath chosen his dwelling place in Hierusalem They by chaunging the Hebrew vowels doe make him to say Iehouah schemo that is to say the Euerlasting is his name But besides the consent of all Copies repugning to this vnshamefastnesse Ionathas can assoyle the case who translateth it expresly God hath placed his Godhead there Now besides the sayd texts which shewe that the Iewes of old tyme wayted for a Messias that should be both God and Man we haue also great tokens thereof in those fewe writings of theirs which remayne dispersed here there notwithstanding that the Iewes hide thē from vs or els corrupt them as much as they can The Commentarie vppon the Psalmes sayth Because the Gentyles ceasse not to aske of vs where is our God the time shal come that God wil sit among the Righteous so as they shal be able to point him out with their fingar And whereas it is so often sayd I will walke among you it is all one say they as if a King should go walke in his Gardyne with his Gardiner his Gardiner should alwaies shrink behind him and the King should say shrinke not backe for ●o I am lyke thee euen so will GOD walke among vs in his Gardyne of pleasure in tyme to come And therefore another sayth that the Euerlasting shall one day bee as a brother of Iacob that is to say in the tyme of the Messias according to this saying of the Ballet I would fayne that thou wast to me as a brother And the Commentarie vppon the Ballet sayth in another place That God himself who is the Husband of the Church should come in his owne persone to marrie her Uppon the xxv of Leuiticus where mention is made of one brother that redéemeth out another in the yéere of Iubilee many make an Allegorie that that brother is Christ. And the Commentarie affirming the same sayth that Israell shal be redeemed of God who shall come in his owne beeing and that Israell shall no more bee brought in bondage And vppon Genesis Rabbi Moyses Hadarsan alledging this saying of the Psalme I will shew him the Saluation of God sayth thus This is one of the Texts of Scripture of greatest weight that the Saluation of Israel is the Saluation of God For God wil be the pryce and payment of Israels Raunsom lyke as if man hauing but a little Corne of the second Croppe should redeeme the same Hereof came this Tradition that God left some portion vnperfect on the Northside to the intent that if any reported himselfe to be God hee should fill vp that want and that thereby his Godhead should be knowen And all men knowe that ordinarily by the North they ment the Euill which should be remedied by the Messias But the Cabilists were farre more spirituall in this behalfe than the Thalmudists And first of all Rabbi Simeon ben Iohai in his Commentaries vpon Genesis in the language of Hierusalem saith that the feare or mercie of the Lord should take a body in the Wombe of a Woman and be Crowned King the auncient of dayes for euer And that it was decreed that a holy body and a woman should be incorporated togither and for proof whereof he alledgeth an auncient booke whereof he tooke it the same should bée accomplished in the third age that is to say in the third Period of the Church and that then the higher world should by the said holy body be vnited to the inferiour world so as God should bee sanctified beneath as well as aboue and the holy Ghost should come as out of a sheathe that is to say should be shewed foorth openly and that all this is but one namely the Euerlasting himself And to be short that the Woman of whom the holy word should take his body and out of whom the sayd faythfull was to come should be holy and blessed aboue all other women Now it appeareth that hereby he ment the Incarnation of the Messias For in the Talmud the Schoole of Rabbi Hamina being demaunded the name of the Messias answered Hamina that is to say Mercy is his name And in the Prophetes they betoken the Messias by the name of mercie Another Cabilist sayth That sinne shal be brought to ende by the Messias who shal be the power of God euen by the spirit of wisedome wherewith he shal be filled And another sayth that the misterie of Messias the King is that his operation cōsisteth wholly in he vau and iod he which is the misterie of the seuenth day that is to say in calmenesse of mynd without force and that his name whole together shal be composed of these letters to wit Iehouah the Euerlasting But the holy Rabbi vpon the 9. Chapter of Esay where Christ is called the euerlasting father playeth the Philosopher yet further

more euident in Moyses so at this tyme there was great store of them in Iewrie to the intent it might appeare what difference is betwixt that which man can doe by the Diuels abusing of him and that which the fingar of God himselfe can doe in man And in good sooth I dare well say there is not any arte in the worlde that doth more clearely verifie the miracles of Iesus than Magicke doth For by Plinies report there were neuer mo Magicians than in the time of Nero which was the tyme that Christes Disciples did spread his doctrine abrode neither was the vanitie of that Arte euer more apparantly knowen as he witnesseth than at that time And euen among the Iewes of our time that science is more common at this day thā among al other people For they make bookes thereof specially in the Eastpartes of the world But what are they els than casts of Legierdemayne or Iuggliugtrickes and toyes for Babes to play withall And as for the Magicians which the Princes of Christendome mainteine in their Courts to the shame of vs all and to their owne confusion what are the things which they doe but to speake fitly mere illusions that vanishe away out of hand as which consist in some nimble tricks in playing at Cards and Dyce or in slipper deuises of slight and vayne things Of which kind of folkes and dealings I say not who would willingly dye for them but who would not be ashamed to liue with them As for Iesus wee see it is farre otherwise with him Hee wrought very great miracles in the world and although hee was crucified yet sayth Iosephus his Disciples forsooke him not and therefore euen after hee was gone from them they wrought miracles still and what maner of Miracles Surely euen such as within the space of twentie yeres or thereaboutes filled all the world full of Christians and that miracle continueth still vnto this day The Empires which had not heard any speaking of Christ were conuerted to the Kingdome of Christe and beléeued hym for his doings afore they heard of his name The Emperours vnder whome hee had bene crucified and his Disciples diuersly persecuted are glad to doe him honour and to build Temples vnto hym Let the Iewes tell mée what Magician they euer heard of that wrought such miracles after his death If they say that Christes Apostles and Disciples also were Magicians then séeing that no man which is well aduised doeth any thing but to some end let them tell mée what gayne the Apostles could get by exercising this Magike which procured them nothing but hatred sorrowe imprisonment torments and cruell death And seeing that Magicians doe hyde themselues and conceale their arte when they be pursued for it what kind of Magicke is this which will needes be knowen and exercised euen in despite of Princes and of the world yea and of death that is to say euen in despite of the man himselfe if I may so say that doth practise it If it be further replied that some extreme vainglorie led them how happeneth it that euery of them did not cause himselfe to be worshipped alone And that they did not their workes in their owne names but referred all to Iesus yéelding vnto him the power the honour and the glory of all If they say as of force they néedes must that the power of the crucified Man wrought still in them and by them Let them say also that the same man liued still euen after his crucifying yea and a farre other lyfe than all other men considering that after this lyfe he maketh men to be more than men that is to wit a lyfe not onely free from death but also euerlasting and diuin● in deede and so is farre of from the punishment appointed by them to Magicians that is to wit from béeing in Iayle and vnder torture or as they themselues terme it in endlesse death But as soone as they perceyue themselues stopped on that side by and by they seeke to scape out another away Iesus say they wrought his miracles by vertue of the vnvtterable name of God which he mynded And therevpon they fall to an account which sheweth as many other in their Talmud doe that in Gods matters they wanted not only the spirit of God but also euen the humane wit and reason and God knoweth I would be ashamed to rehearse it but for their owne welfare Their saying then is that in Salomons Temple there was a certeine stone of very rare vertue wherein Salomon by his singular wisedome had ingrauen the very true name of God which it was lawfull for euery man to reade but not to cun by hart nor to write out And that at the Temple doore were two Lyons tide at two Cheynes which rored terribly that the feare of it made him to forget the name that had commited it to memorie and him to burst asunder in the mids that had put it in writing But Iesus the sonne of Mary say they regarding neither the curse annexed vnto the prohibition nor the roring of the Lyons wrate it out in a bill and went his way with it with great gladnesse And least he might be taken with the thing about him he had a little opened the skinne of his Leg and put it in there and afterward wrought his miracles by the vertue of that name Now ye must thinke that if I was ashamed to repeate this géere I am much more ashamed to stand confuting of it Neuerthelater séeing that the sumptuousnes of Salomons Temple is described so dilige●tly vnto vs and yet no mention is made either of that rare stone or of those Lyons that were so zealous of Gods name whence I pray them haue they this so fayre tale And how commeth it to passe that Iosephus was ignorant thereof who had so diligently perused their matters of remembrance or how come they to the first knowledge thereof so many hundred yeres after Ageine where became those Lyons at such tymes as the AEgiptians and Bahylonians spoyled Hierusalem and defyled the Temple How found they them ageine in the second Temple Or if they were immortall where became they afterward Nay further how happeneth it that Salomon that great king who consecrated and ingraued the sayde Stone wrought not the lyke miracles himselfe specially sith wée reade not that he wrought any miracle at all And what godlynes had it bene for him to haue concealed and kept secret that name which would haue cured so many diseases of body and infirmities of mind whereby folke might haue bene turned away from idolatrie and the whole world might haue bene wonne vnto the lawe of God But if I must néedes answere fooles further according to their folly then if Iesus be the seruant of the liuing God and vse his name to his glory why doe they not beléeue him Or if he serued not GOD how was it possible that the name of God should bee waged by a mortall man ageinst the glorie