Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	commandment_n	day_n	keep_v	5,149	5	5.7511	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85346	Vnheard-of curiosities concerning the talismanical sculpture of the Persians; the horoscope of the patriarkes; and the reading of the stars. Written in French, by James Gaffarel. And Englished by Edmund Chilmead, Mr. of Arts, and chaplaine of Christ-Church Oxon.; Curiositez inouyes, sur la sculpture talismanique des persans. Horoscope des patriarches. Et lecture des estoilles. English.	Gaffarel, Jacques, 1601-1681.; Chilmead, Edmund, 1610-1654, translator.	1650 (1650)	Wing G105; Thomason E1216_1; ESTC R202160	209,056	473

kind of Astrology as they never were acquainted with the Fourth will needs have them to have acknowledged in the Secrets of this Science Certain Spirits which never had any Being save only in his own Fancy and makes them to have been the Authors of a world of Fopperies which have been forged by the Greeks and Latines upon this Subject And the Last of them makes such a Strange Wild thing of the whole Doctrine of it and sets it forth in so Grosse and Ridiculous a Dresse as that his Book deserves very justly to be ranked with the Fables of Merlin 2. To begin then with Hm if you have a mind to have a Tast of him see but the 20th Chapter of his History of Languages where after a long Discourse of the Jewish Curiosities which he explaines after His manner he comes at last to his Tables or Figures the First of which sheweth the Mysteries of the Unit number of Two number of Three and number of Foure to whom he assignes these Four Good Angels ARIEL THARSIS SERAPH CHERUB and their Foure Spirits which he saith are called MAHAZAEL AZAEL SAMAEL AZAZEL then the Foure Seasons of the Year the Four Gates of Heaven the Four Quarters of the World the Foure Angels that rule over them the Foure Rivers of Paradise the Four Winds FAVONIVS SVBSOLANVS AVSTER AQVILO with their Four Spirits PAYMON ORIENS AMMONIVS EGYN Very Pretty Stuffe this which he fathers upon the Jewes although in Truth it never had any Being save only in his own Fancy no more then those other Fooleries which he hath vented in his Second Table For as concerning the names of the Angels which according to the Opinion of the Ancient Astrologers have their Residence in the Seven Planets he is right but in one of them all the rest being either Corrupted or else Invented by Himself as will appear to Any Man that shall but compare them with the True Ones set down by Aben-Arè who is translated into Latine by the Conciliator As for those Seven Intelligences which Duret hath assigned to the Seven Planets he had need be a very Subtile Theologist that can shew any Reason why he makes a Distinction betwixt the Seven Spirits which he calls by the names of SEMELIEL NOGAEL COCHABIEL LEVANAEL SABATHIEL ZEDEKIEL MADIMIEL and their Intelligences NACHIEL HAGIEL TIRIEL ELIMEL AGIEL JOPHIEL GRAPHIEL But may we not very well laugh at Carlo Fabri an Italian who hath fince translated these Fopperies into his own native Language and hath besides given other strange Names to these Angels the most of which he hath taken out of Raziel Picatrix Agrippa and a Book entituled Les Clavicules de Salomon of all which Duret will need have us believe the Hebrews to have been the Authors as likewise of the Twelve Intelligences that belong to the Twelve Months of those which reside in the Twenty Eight Mansions of the Moon which he sets down in his Third and Fourth Table but so Childishly that being not able to find any character for the last Mansion for there are but Twenty Seven Hebrew Letters reckoning also the Finall he is fain to make use of a Latine O and will have this Cypher in the Predictions of his Fantasticall Astrology to signifie INVNDATIONS caused by the Intelligence AMNIXIEL in the Mansion ALBOTHAM And now tell me if he had not very good Reason to devise these strange words for the better Confirmation of these Chimera's For why we are to take notice that here is no such stuffe as the Ancient Inchantments of Toledo or the Art Magick of Raziel or Picatrix but all Excellent Naturall Secrets and things well worthy of our serious Contemplation What Beasts should we be should we but suffer our selves to be lead by the Nose by This Man And what a miserable Condition were we in had we no other Judges in this Particular then Him and Vigenere who would notwithstanding seem to be very Learned in these Mysteries endeavouring as the other hath done to make us take up upon his Account for Solid Doctrine a thousand Fooleries which are more Impertinent then those of Men in Fevers I should willingly have given you a Tast of them but that I am already nauseated with those before set down only I shall give this Caveat to those that shall read the writings of these Men that where ever they speake of Spirits and of the Astrology of the Hebrewes where they produce One Truth they vent ten Thousand Falshoods as I shall make it appear in my Cribrum 3. As for Carlo Fabri whom I named before I do not remember ever to have read any thing so Ridiculous Dello Seudo di Christo overo di David l. 2. as that which He hath written of These same Spirits For as if he had spent one part of his Time in Heaven and the other part in Hell he gives you an Exact Account as he thinks what Angels are proper to all the severall Princes in the World assigning to the Seven Electors of the Empire those which are acknowledged to be of greatest Power as namely to the Arch-Bishop of Mayence who is the Primary Elector and High Chancellour of Germany MICHAEL to the Arch-Bishop of Treves High chancellour of France and the Second Electour GABRIEL to the Arch-Bishop of Collen High Chancellour of Italy and the Third Electour RAPHAEL to the Count Palatine of the Rhine the Fourth Electour URIEL to the Fift which is the Duke of Saxony SCEALTIEL to the Sixt which is the Marquesse of Brandenburg J EHUDIEL and to the King of Bohcmia who is the Seventh FERECHIEL And now who can choose but laugh at this Pretious Doctrin 4. That of Augustinus Riccius of Kunrath and of some of the Later Rabbins is altogether as Impertinent where they assure us that the Ancient Hebrew Astrologers disposed of the Ten Zephiros in severall Parts of the Heavens allotting Seven of them to the Seven Planets which are the Authors of all those Effects say They which we impute to the Stars distributing Good and Evill Fortune to Mankind His itaque Zephiros saith Riccius sive Ideis Mundi corporei regimen quasi immediatoribus Dijs non secùs quam Astrologi Septem Err aticis Stellis Terrenorum Dominatum adscribunt They goe yet farther then this and say that Moses who was a Learned Astrologer making use of his knowledge in these Secrets gave the Jewes Those Lawes which he grounded upon the Harmony of these Planetary Zephiros As for Example He instituted the Fourth Commandement REMEMBER TO KEEP HOLY THE SABBATH DAY because this Day was governed by Saturne a Malignant Planet who might cause those works that were undertaken on This Day to be Unprosperous and that Moses therefore thought it fit that the people should rest on This Day The Fifth Commandement HONOVRTHY FATHER AND THY MOTHER hath Reference to the Sphere of Jupiter which is a Benigne Favourable Star the Sixt THOV SHALT NOT KILL to Mars

them with But they were so far from being relieved as that they had heavier Taxes layd upon them through the evill Counsell of the King which is the readiest cause of the subversion of Kingdomes and the best-grounded Monarchies in the World At length his People revolt from him and that with so great heigth of malice and with so vnanimous a consent as that of Twelve Tribes there continued onely two Judah and Benjamin in their obedience to their lawfull King The rest elected Jeroboam for their King who made choice of Samaria for the place of his abode where by vsing such meanes as might have become the most knowing Politicians of the Ancient Law he kept this People so pliant and obedient to his Commands that they never afterwards acknowledged the Scepter from whence they had revolted Now one of the principall meanes that he made vse of was that having considered with himselfe that there was nothing more likely to draw back the hearts of this people towards Rehoboam againe than their conversation which they were to have with the Two Tribes which continued at Jerusalem for they were necessarily to appeare three times in the year before the Lord in Jerusalem he resolved with himselfe to establish the same object of Adoration in Samaria that was at Jerusalem Now in the Temple there was the Arke and the Cherubins which Moses had made according to the Patterne which God had shewed him in the Mount Jeroboam therefore makes the same in Samaria it not being necessary to make an Arke also for you must note the Arke was made onely to hold the broken Tables of the Law as you may see in Deuteronomy But what Cap. 10. V. 5. you will say were the Cherubins made by Moses fashioned like Calves then Yes most certainly since that those which Jeroboam made were but in imitation of them And had they been of any other figure he had then imitated that figure and had not so much as dreamt of making Calves seeing his purpose onely was to retaine his people in their obedience by the same forme of worship that they used at Jerusalem Otherwise how imprudent should he have been in going about to introduce a strange Religion which they had never before knowne This would have been a meanes rather to have ruined himselfe and his designes and to cause his new gotten Subjects to returne to their old Allegiance 7. Now that the Cherubins which Moses made to the Arke were in the figure of Calves that which Aaron made in the Wildernesse at the intreaty of the children of Israel proves sufficiently for doubtlesse this High Priest did nothing but what he conceived Moses himselfe would have done had he been alive For he tooke upon him to doe what he did upon a presumption that Moses was taken away by God seeing he had not come downe from the Mount in the space of full forty dayes whereas at other times he had never tarried there above a day He made therefore a Cherubin indeed but it was after the patterne that was shewed to Moses as also to himself Exod. 25. Exod. 24.10 and the seventy Elders Inspice fac secundùm exemplar quod tibi-in monte monstratum est Now in this Patterne they saw the glory of God in like manner as it was afterwards seene by Ezekiel and St. John where God appeared sitting betwixt foure Cherubins whereof the first was in figure like a Man the second like a Lion the third like a Calfe and the fourth like an Eagle And upon these visible Cherubins as upon a Throne were the Children of Israel to find placed the Majesty of the Invisible God in their passage through the Wildernesse according as he had promised them by the mouth of his servant Moses Ecce Ego mittam Angelum meum qui praecedat te And then afterwards explaining how himselfe would rest upon this Angell called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim Dij a name common to the Angels too he addes Et erit nomen meum in illo facies mea praecedet te requiem dabo tibi These Promises therefore having been so often made to the People by Moses now that they beleeved him to have been either devoured by some wilde beast in some corner of the Mountaine or else as the wiser sort amongst them thought that he was taken away by God they required at the hands of his Successor Aaron the fulfilling of these very Promises Surge said they unto him fac nobis Deum Elohim or Deos Elohim qui praecedant nos Moysienim huic viro qui eduxit nos de terrâ Aegypti ignoramus quid acciderit as if they should have said We know not what is become of Moses that should have made us this Angell that was to march before us doe Thou thy selfe therefore make it that so we may enter into the Land of Promise Aaron therefore made them one of these Cherubins on which they had seene God sitting Now why he made this Cherubin in the shape of a Calf rather then in any other of the three Figures Abiudan a Jew speaking of this particular a Manuscript Copy of whose Workes Mr. Otho hath brought out of the East sayes nothing at all But Moncaeus who hath likewise written of this Subject gives the reason out of Dionysius the Areopagite In Vit. our Cap. 5. namely that Aaron made choice of the Cherubin that was figured like a Calfe because that being in the appearance more absurd then any of the rest the Children of Israel would not be so apt to worship it This Calfe therefore or Cherubin was made by Aaron not as if he had first cast the gold in a rude Masse and then afterwards shaped it working it in the same manner as Statuaries doe in rude Stones as Moncaeus is of opinion Nor yet that this Calfe came out by chance without any purposed designe of Aaron in making it in shape like a Calfe as most of the Ancients have been bold to affirme But having first made a Mould Et projeci illud aurum in fornacem egressusque est hic Vitulus he cast the gold into it and there came forth this Calfe If the People afterwards provoked God to wrath thereby it was not for making the Calfe but for worshipping it For as Martiall sayes Qui fingit sacros auro vel marmore vultus Non facit ille Deos qui rogat ille facit Neither doe we any where read that Aaron was at all reproved of God for having made it 8. So that the conclusion which we may draw from hence is that the Cherubins which were on the Arke were really made in the shape of Calves and that according to this Doctrine Jeroboam in imitating them could not in any wise be counted an Idolater but onely a Schismatick or Separatist from the worship that was performed in Jernsalem notwithstanding that the same befell him that had happened to Aaron before him namely that though His Purpose

Lyranus Brugensis and others which are followed by Georgius Venetus Galatinus Franciscus Georgius and Steuchus account from the Creation of the World to the Nativity of our Saviour Christ   3760 Paulus Forosemproniensis 5201 Arnaldus Pontacus 4088 Pererius Bellarmine and Baronius 4022 Genebrard 4090 Suarez 4000 Ribera 4095 Onuphrius Panvinius 6310 Carolus Bovillus 3989 Malvenda 4133 Joseph Scaliger 3948 Sixtus Senensis Massaeus and many others 3962 Jo. Picus Mirandula 3958 Peter Gallisard 3964 Joannes Lucidus and many others 3960 Garardus Mercator 3928 Jansenius 3970 Paulus Palatius 4000 Hence we may safely conclude that neither the number of daies nor yet of yeare passed since the Creation can be exactly knowne without some speciall Revelation notwithstanding the endeavours of the Learned Pererius to prove the contrary who In Gon. lib. 1. taking occasion from these words of the Wise man dies seculi quis dinumerat affirmeth that he speaketh not here of the Yeares but of the Daies and that though the number of These cannot be knowne yet the Other may Ergo sayes he after a long Discourse Numerus annorum Munditeneri potest dierum autem non potest But he ought first to have reconciled these Authors among themselves and to shew how they have erred in their Computations And when all is done the nearest that a man shall be able to come to the Truth will perhaps be about Twenty five or Thirty yeares over or under and no otherwise 8. The 3. Object The third Objection brought by those that will not admit the Jewes bookes to be read seemes to have more Reason in it then all the rest For if they be indeed full of scoffings against the Life of Him who hath given Us Ours if they accuse his Actions detest his Doctrine and condemne his Memory as ignominious in a word if they are full of nothing but Blasphemies against Jesus Christ who is he that could endure to read them And here Sixtus Senensis triumphs over his Enemies and reckons up all the Impieties the Israelites were ever guilty of and there is scarcely any one kind of wickednesse or villany that he layes not to their charge In a word he numbers up as well all the erroneous points of their Beliefe as their Reproachfull speeches which they vomit up against the Sonne of God so that one that had not read their bookes and knowne the Truth of the businesse would judge them to have been written rather by Divels then by Men. But this Author The Answer who had not written against this Nation but as almost all others have done meerely out of the hatred is generally borne toward these Deicides thought peradventure that after the burning so many Jewish Libraries in Italy and after that himselfe had beene an Eye-witnesse of Twelve Thousand Volumes burnt to Ashes at Cremona he thought I say that after so rigorous an Inquisition there could have been no more books left by which wee might have been able to satisfie our selves in the Truth of those things that are objected against the Jewes But he had forgot to burne the writings of Galatinus too or rather of Sebondus for I shall make it appeare in another place that Galatine was never the Author of that Learned Booke intituled de Arcanis Catholicae sidei He had I say forgot to burne these Learned writings too which doe make it clearely appeare that the greatest part of those things that are written in this Particular is false and prove that the Blasphemies which the Ancient Rabbins uttered against Jesus Christ were not meant at all of Christ our Redeemer but of another Jesus very far different from Ours And this is so known a Truth that the most furious among the Iewes dare not deny it unlesse they deny their Talmud So that this Confession being so much the more forcible because it proceeds from the mouth of our Adversaries it quite overthrowes all that Senensis and those of his Perswasion have brought to the contrary I will not say but that the Later Rabbins doe more perversely handle the Controversy which is betwixt Them and Us namely Whether Jesus Christ be the true Messias or not and that among the Heats of so weighty a Dispute they doe sometimes speake irreverently of our sacred Mysteries But which is a very wonderfull thing and which ought to convince all the enemies to the writings of these men among so great a number of Arguments that are brought against us by R. David Kimchi and R. Joseph Alboni two Iewish Rabbins which were both very learned and very zealous for their owne Religion you shall not find one Opprobrious speech uttered against Jesus Christ as that he was a seditious person as he was called in his life time or a Magician or an Impostor or a Malefactor or any other the like Blasphemous termes notwithstanding there is scarcely any of our Christian Writers that have written against the Iewes which give them not very hard language They dispute indeed Whether the Gospel be a Law or not but not Whether the Author of it were a Wicked Man or no. Nay on the contrary they rather confesse him to have religiously kept all the Commandements of the Decalogue They say indeed that he was but meere Man and not God being blinded by the Confession which this God of Love made of himselfe Ego sum vermis non homo but they doe not say that he was a Wicked Perfidious Person They accuse his Apostles indeed of Ignorance but not of Falsehood as when S. Paul saith that the Israelites demanded a King of Samuel who gave them the sonne of Cis being about the age of forty years whereas the Scripture seemes to say otherwise As also when Saint Stephen said that those that went downe with Jacob into Aegypt were seventy five soules in number whereas in Genesis it is said they were but seventy in all And so likewise in diverse other Passages which have been long since often reconciled and cleared of Errour They deny indeed that in the Eucharist a Great Body with all its parts can possibly be in so small a Morsell but they doe not say that the Institution and use of it in the Christian Church is Diabolicall as the Hereticks say In a word they deny indeed that Jesus Christ is the true Messias but the doe not say that his Doctrine is against God Those that desire to be more fully satisfied in this Controversie may have recourse to a Tract written by Genebrard against those two Learned Jewes above named To conclude then both against Senensis and all of his Opinion I affirme that the Ancient Rabbins are so farre from reproaching our Saviour Jesus Christ as that on the contrary they allow of his Doctrine and confirme the History which is delivered us as I doe clearly prove in my Advertissement aux Doctes touchant la necessite des langues Orientales which I shall God willing put forth very shortly 9. The 4. Object I come