into subjection to the will of man The Characteristical maner of calling Angels succeedeth this faith which dependeth onely on divine revelation But without the said faith preceding it it lieth in obscurity Nevertheless if any one will use them for a memorial and no otherwise and as a thing simply created by God to this purpose to which such a spirituall power or essence is bound he may use them without any offence unto God But let him beware lest that he fall into idolatry and the snares of the devil who with his cunning sorceries easily deceiveth the unwary And he is not taken but onely by the singer of God and is appointed to the service of man so that they unwillingly serve the godly but not without temptations and tribulations because the commandment hath it That he shall bruise the heel of Christ the seed of the woman We are therefore to exercise our selves about spiritual things with fear and trembling and with great reverence towards God and to be conversant in spiritual essences with gravity and justice And he which medleth with such things let him beware of all levity pride covetousness vanity envy and ungodliness unless he will miserably perish Aphor. 21. Because all good is from God who is onely good those things which we would obtain of him we ought to seek them by prayer in Spirit and Truth and a simple heart The conclusion of the secret of secrets is That every one exercise himself in prayer for those things which he desires and he shall not suffer a repulse Let not any one despise prayer for by whom God is prayed unto to him he both can and will give Now let us acknowledge him the Author from whom let us humbly seek for our desires A merciful and good Father loveth the sons of desires as Daniel and sooner heareth us then we are able to overcome the hardness of our hearts to pray But he will not that we give holy things to dogs nor despise and contemn the gifts of his treasury Therefore diligently and often read over and over the first Septenary of secrets and guide and direct thy life and all thy thoughts according to those precepts and all things shall yield to the desires of thy minde in the Lord to whom thou trustest The fifth Septenary Aphor. 29. As our study of Magick proceedeth in order from general Rules premised let us now come to a particular explication thereof Spirits either are divine ministers of the word and of the Church and the members thereof or else they are servient to the Creatures in corporal things partly for the salvation of the soul and body and partly for its destruction And there is nothing done whether good or evil without a certain and determinate order and government He that seeketh after a good end let him follow it and he that desires an evil end pursue that also and that earnestly from divine punishment and turning away from the divine will Therefore let every one compare his ends with the word of God and as a touchstone that will judge between good and evil and let him propose unto himself what is to be avoided and what is to be sought after and that which he constituteth and determineth to himself let him follow diligently not procrastinating or delaying until he attain to his appointed bound Aphor. 30. They which desire riches glory of this world Magistracy honours dignities tyrannies and that magically if they endeavour diligently after them they shall obtain them every one according to his destiny industry and magical Sciences as the History of Melesina witnesseth and the Magicians thereof who ordained That none of the Italian nation should for ever obtain the Rule or Kingdome of Naples and brought it to pass that he who reigned in his age to be thrown down from his seat so great is the power of the guardian or tutelar Angels of the Kingdoms of the world Aphor. 31. Call the Prince of the Kingdom and lay a command upon him and command what thou wilt and it shall be done if that Prince be not again absolved from his obedience by a succeeding Magician Therefore the Kingdom of Naples may be again restored to the Italians if any Magician shall call him who instituted this order and compel him to recall his deed he may be compelled also to restore the secret power taken from the treasury of Magick A Book a Gemme and magical Horn. which being had any one may easily if he will make himself the Monarch of the world But Judaeus chused rather to live among Gods until the judgement before the transitory good of this world and his heart is so blinde that he understandeth nothing of the God of heaven and earth or thinketh more but enjoyeth the delights of things immortal to his own eternal destruction And he may be easier called up then the Angel of Plotinus in the Temple of Isis Aphor. 32. In like maner also the Romans were taught by the Sibyls books and by that means made themselves the Lords of the world as Histories witness But the Lords of the Prince of a Kingdom do bestow the lesser Magistracies He therefore that desireth to have a lesser office or dignity let him magically call a Noble of the Prince and his desire shall be fulfilled Aphor. 33. But he who coveteth contemptible dignities as riches alone let him call the Prince of riches or one of his Lords and he shall obtain his desire in that kinde whereby he would grow rich either in earthly goods or merchandize or with the gifts of Princes or by the study of metals or Chymistry as he produceth any president of growing rich by these meanes he shall obtain his desire therein Aphor. 34. All manner of evocation is of the same kinde and form and this way was familiar of old time to the Sibyls and chief Priests This in our time through ignorance and impiety is totally lost and that which remaineth is depraved with infinite lyes and superstitions Aphor. 35. The humane understanding is the onely effecter of all wonderfull works so that it be joyned to any Spirit and being joyned she produceth what she will Therefore we are carefull to proceed in Magick lest that Syrens and other monsters deceive us which likewise do desire the society of the humane soul Let the Magician carefully hide himself alwaies under the wings of the most High lest he offer himself to be devoured of the roaring Lion for they who desire earthly things do very hardly escape the snares of the devil The sixth Septenary Aphor. 36. Care is to be taken that experiments be not mixed with experiments but that every one be onely simple and several for God and Nature have ordained all things to a certain and appointed end so that for examples sake they who perform cures with the most simple herbs and roots do cure the most happily of all And in this manner in Constellations Words and Characters Stones and such like
sibiipsi simillimus bonorum omnium auriga munera non expectans optimus prudentissimus pater juris sine doctrina justitiam perdoctus natura perfectus sapiens sacrae naturae unicus inventor c. Thus saith Zoroaster word for word God the first incorruptible everlasting unbegotten without parts most like himself the guide of all good expecting no reward the best the wisest the father of right having learned justice without teaching perfect wise by nature and onely inventor thereof So that a Magician is no other but divinorum cultor interpres a studious observer and expounder of divine things and the Art it self is none other quam Naturalis Philosophiae absoluta consummatio then the absolute perfection of Natural Philosophy Nevertheless there is a mixture in all things of good with evil of falshood with truth of corruption with purity The good the truth the purity in every kinde may well be embraced As in the ancient worshipping of God by Sacrifice there was no man knowing God among the Elders that did forbeare to worship the God of all power or condemn that kinde of Worship because the devil was so adored in the Image of Baal Dagon Astaroth Chemosh Jupiter Apollo and the like Neither did the abuse of Astrologie terrifie Abraham if we believe the most ancient and religious Writers from observing the motions and natures of the heavenly bodies Neither can it dehort wise and learned men in these days from attributing those vertues influences and inclinations to the stars and other Lights of heaven which God hath given to those his glorious creatures I must expect some calumnies and obtrectations against this from the malicious prejudiced man and the lazie affecters of Ignorance of whom this age swarmes but the voice and sound of the Snake and the Goose is all one But our stomacks are not now so queazie and tender after so long time feeding upon solid Divinity nor we so umbragious and startling having bin so long enlightned in Gods path that we should relapse into that childish Age in which Aristotles Metaphysicks in a Councel in France was forbid to be read But I incite the Reader to a charitable opinion hereof with a Christian Protestation of an innocent purpose therein and intreat the Reader to follow this advice of Tabaeus Qui litigant sint ambo in conspectu tuo mali rei And if there be any scandal in this enterprise of mine it is taken not given And this comfort I have in that Axiome of Trismegistus Qui pius est summe philosophatur and therefore I present it without disguise and object it to all of candor and indifferencie and of Readers of whom there be four sorts as one observes Spunges which extract all without distinguishing Hour-glasses which receive and pour out as fast Bags which retain onely the dregs of Spices and let the Wine escape and Sieves which retaine the best onely Some there are of the last sort and to them I present this Occult Philosophy knowing that they may reap good thereby And they who are severe against it they shall pardon this my opinion that such their severity proceeds from Self-guiltiness and give me leave to apply that of Ennodius that it is the nature of Self-wickedness to think that of others which themselves deserve And it is all the comfort which the guilty have Not to finde any innocent But that amongst others this may finde some acceptation is the desire of Robert Turner To his special friend Mr. R. Turner on his judicious Translation of Corn. Agrippa AS one that just out of a Trance appears Amaz'd with stranger sights whose secret fears Are scarcely past but doubtful whether he May credit's eyes remaineth stedfastly Fix'd on those objects just like him I stand Rapt in amazement to behold that can By art come neere the gods that far excel The Angels that in those bright Spheres do dwell Behold Agrippa mounting th' lofty skies Talking with Gods and then anon he pries Int ' earths deep cabinet as t' Mercury All kindes of Spirits willing subjects be And more then this his book supplies but we Blinde mortals no wayes could be led to see That light without a taper then thou to us Must be Agrippa and an Oedipus Agrippa once again appears by thee Pull'd out o' th' ashes of antiquity Let squint-ey'd envie pine away whilst thou Wear'st crowns of Praise on thy deserving brow I.P.B. Cantabrigiae To his ingenious friend Mr. Turner upon his Translation THrice-noble Soul renown'd Epitome Of Learning and Occult Philosophie That unknown Geomancie dost impart With profound secrets of that abstruse Art T' expound Natural Magick is thy task Not hell-born Necromancie to unmask Exposing Mysteries to publick view That heretofore were known to very few Thou dost not keepe thy knowledge to thy self As base covetous Misers do their pelf Whose numerous bags of rust-eaten gold Profits none till themselves are laid in mold But studious of Publike good dost make All of th' fruits of thy labours to partake Therefore if some captious Critick blame Thy Writings surely then his judgement 's lame Art hath no hater but an empty pate Which can far better carp then imitate Nay Zoilus or Momus will not dare Blame thy Translation without compare Excellent So that if an hundred tongues Dame Nature had bestow'd and brazen lungs Yet rightly to ebuccinate thy praises I should want strength as well as polite phrases But if the Gods will grant what I do crave Then Enoch's Translation shalt thou have W.P.S. John's Cambr. To his friend the Author on this his Translation VVHat not a Sibyl or Cassandra left Apollo ceas'd Has sharp-fang'd Time bereft Us of the Oracles Is Dodan's grove Cut down Does ne'er a word proceed from Jove Into the ears of mortals that inherit Tiresias soul or the great Calcha's spirit What is become o' th' Augurs that foretold Natures intents Are th' Magi dead that could Tell what was done in every Sphere Shall we Not know what 's done in the remot'st Country Without great travel Can't we below descry The minde o' th' gods above All 's done by thee Agrippa all their Arts lie couch'd in thee Th' Art that before in divers heads did lie Is now collect in t ' one Monopoly But all 's in vain we lack'd an Oedipus Who should interpret's meaning unto us This thou effect'st with such dexterity Adding perhaps what th' Author ne'er did see That we may say Thou dost the Art renew To thee the greater half of th' praise is due J. B. Cantabrigiae To the Author on his Translation of Cornelius Agrippa PAllas of Learning th' art if Goddess nam'd which Prototype thy knowledge hath explain'd Which Nature also striving to combine Science and Learning in this Form of thine To us not darkly but doth clearly shew Knowledge of Mysteries as the shrine in you By thy permission 't is we have access Into Geomancy which yet unless Thou hadst unmask'd a mystery 't had lain
A task too hard for mortals to explain Which since thou hast from the Lethaean floods Preserv'd we 'll consecrate the Lawrel-buds To thee Phoebus dismissed thine shall be The Oracle to which all men shall flee In time of danger thy predictions shall To whatsoever thou command'st inthral Our willing hearts yea thou shalt be Sole Prophet we obedient to thee J. R. To the Author on this his ingenious Translation of Cornelius Agrippa WHat is 't I view Agrippa made to wear An English habit Sure 't is something rare Or are his Romane garments by thy Wit Translated to an English garb so fit T' illustrate him for that thou hast we see Enlightned his obscure Philosophie And that which did so intricate remain Thou hast expos'd to ev'ry vulgar brain If then thy beams thâ—ough such dark works shine clear How splendent will they in thine own appear Then go thou on brave soul to spread such rays Of Learning through the world may speak thy praise And fear no Criticks for thou by a Spell Canst force their tongues within their teeth to dwell Jo. Tabor of St. John's in Cambridge To the Author on his Translation of Cornelius Agrippa DOth Phoebus cease to answer t' our demands Or will he not accept at mortals hands A sad Bidental And is Sibyls cave Inhabitable Or may Tiresias have No successor nor rival How shall we Then Oedipus to th' world direct If he Do Incest adde to Parricide th' are dumb That could predict what things should surely come And they are silent that knew when t' apply T' our body-Politick Purge and Phlebotomy How will bold thieves our treasures rob who shall Lost goods regain or by his Charmes recal The nocent Th' Art is by thee repriv'd In thee the Magi seem to be reviv'd Phoebus is not brain-sick Joves doves not dead Th' Oracles not ceas'd Agrippa's bed Like the Arabian birds self-builded nest Which first her Vrn proves then her quickning rest Hath thee produc'd more then his equal sure Else had this Art as yet remain'd obscure A miracle to vulgars well knowne to none Scarce read by deepest apprehension Then I 'll conclude Since thou dost him explain That th' younger brother hath the better brain John Tomlinson of St. John's in Cambridge To his good friend the Author on his Translation of Occult Philosophy and Geomancie MOst noble undertakings as if Art And Prudence should a bargain make t' impart Refulgent lustres you send forth a ray Which noblest Patrons never could display Well may Diana love you and inspire Your noblest Genius with coelestial fire Whose sparkling Fancie with more power can quell And sooner conquer then a Magick Spell The Author thought not when he pen'd the Book To be surmounted by a higher look Or be o'ertopt b' a more triumphant strein Which should exalt his then-most pleasant vein But seeing that a later progeny Hath snatch'd his honour from obscurity Both shall revive and make spectators know The best deservers of the Lawrel bow Nature and Art here strive the victory To get and though to yeeld he doth deny Th' hast got the start though he triumph in praise Yet may his Ivie wait upon your Bays M. S. Contabrigiae Henry Cornelius Agrippa of Geomancy GEOMANCY is an Art of Divination whereby the judgment may be rendred by lot or destiny to every Question of every thing whatsoever but the Art hereof consisteth especially in certain points whereof certain figures are deducted according to the reason or rule of equality or inequality likenesse or unlikenesse which Figures are also reduced to the Coelestiall Figures assuming their natures and proprieties according to the course and forms of the Signes Planets Notwithstanding this in the first place we are to consider that this kinde of Art can declare or shew forth nothing of verity unless it shall be radicall in some sublime vertue and this the Authours of this Science have demonstrated to be two-fold the one whereof consists in Religion and Ceremonies and therefore they will have the Projectings of the points of this Art to be made with signes in the Earth wherefore the Art is appropriated to this Element of Earth even as Pyromancy to the fire and Hydromancy to the Element of Water Then whereas they judged the hand of the Projector or Worker to be most powerfully moved and directed to the terrestriall spirits and therefore they first used certain holy incantations and deprecations with other rites and observations provoking and alluring spirits of this nature hereunto Another power there is that doth direct and rule this Lot or Fortune which is in the very soule it self of the Projector when he is carried to this work with some great egresse of his owne desire for this Art hath a naturall obedience to the soul it self and of necessity hath efficacy and is moved to that which the soul it self desires and this way is by far more true and pure neither matters it where or how these points are projected therefore this Art hath the same Radix with the Art of Astrologicall Questions which also can no otherwise be verified unlesse with a constant and excessive affection of the Querent himself Now then that we may proceed to the Praxis of this Art first it is to be knowne that all Figures upon which this whole Art is founded are onely sixteen as in this following Table you shall see noted with their names Greater Fortune Lesser Fortune Solis ☉ ** * ** * * ** * ** Via Populus Luna ☽ * ** * ** * ** * ** Acquisit Letitia Jovis ♃ ** * * ** ** ** * ** Puella Amissio Veneris ♀ * * ** ** * * * ** Conjunct Albus Mercury ☿ ** ** * ** * * ** ** Puer Rubeus Martis ♂ * ** * * ** ** * ** Carcer Tristitia Saturn ♄ * ** * * ** ** * * ☋ Drag head ☊ Drag Tail  ** * * * * * * ** Now we proceed to declare with what Planets these Figures are distributed for hereupon all the propriety and nature of Figures and the judgement of the whole Art dependeth Therefore the greater and lesser Fortune are ascribed to the Sun but the first or greater Fortune is when the Sun is diuenal and posited in his dignities the other or lesser Fortune is when the Sun is nocturnall or placed in lesse dignities Via and Populus that is the Way and People are referred to the Moon the first from her beginning and encreasing the second from her full light and quarter decreasing Acquisitio and Laetitia which is Gain Profit Joy and Gladness are of Jupiter But the first hath Jupiter the greater Fortune the second the lesse but without detriment Puella Amissio are of Venus the first fortunate the other as it were retrograde or combust Conjunctio Albus are both Figures of Mercury are both good but the first the more Fortunate Puer Rubeus are Figures ascribed to Mars the first whereof hath Mars
benevolent the second malevolent Carcer Tristitia are both Figures of Saturn both evil but the first of the greater detriment The Dragons head and Dragons tayl do follow their own natures And these are the infallible comparisons of the Figures and from these we may easily discern the equality of their signes therefore the greater and lesser Fortunes have the signe of Leo which is the House of the Sun Via Populus have the signe of Cancer which is the House of the Moon Acquisitio hath for his signe Pisces Laetitia Sagittary which are both the Houses of Jupiter Puella hath the signe of Taurus and Amissio of Libra which are the Houses of Venus Conjunctio hath for its signe Virgo Albus the signe Gemini the Houses of Mercury Puella and Rubeus have for their signe Scorpio the House of Mars Carcer hath the signe Capricorn Tristitia Aquary the Houses of Saturn The Dragons head and tail are thus divided the head to Capricorn and the Dragons tail adhereth to Scorpio and from hence you may easily obtain the Triplicities of these signes after the manner of the Triplicities of the signes of the Zodiack Puer therefore both Fortunes Laetitia do govern the fiery Triplicity Puella Conjunctio Carcer and the Dragons head the earthly Triplicity Albus Amissio Tristitia do make the Airy Triplicity Via Populus Rubeus with the Dragons tail Acquisitio do rule the watry Triplicity this order is taken according to the course or manner of the signes But if any will constitute these Triplicities according to the natures of the Planets and Figures themselves let him observe this Rule that Fortuna major Rubeus Puer and Amissio do make the fiery Triplicity Fortuna minor Puella Laetitia and Conjunctio the Triplicity of the Ayr Acquisitio the Dragons tail Via populus do govern the watry Triplicity and the earthly Triplicity is ruled by Carcer Tristitia Albus and the Dragons head And this way is rather to be observed then the first which we have set forth because it is constituted according to the Rule and manner of the signes This order is also far more true and rational then that which vulgarly is used which is described after this manner of the Fiery Triplicity are Cauda Fortuna minor Amissio and Rubeus of the Airy Triplicity are Acquisitio Laetitia Puer and Conjunctio of the watry Triplicity are Populus Via Albus Puella And Caput Fortuna major Carcer and Tristitia are of the earthly Triplicity They do likewise distribute these figures to the twelve signes of the Zodiack after this manner Acquisitio is given to Aries Fortuna both major and minor to Taurus Laetitia to the signe Gemini Puella and Rubeus to Cancer Albus is assigned to Leo Via to Virgo the Dragons head and Conjunctio to Libra Puer is submitted to Scorpio Tristitia and Amissio are assigned to Sagittary the Dragons tail to Capricorn Populus to Aquarius and Carcer is assigned to the signe Pisces And now we come to speak of the manner of projecting or setting down these figures which is thus that we set down the points according to their course in four lines from the right hand toward the left this in four courses There will therefore result unto us four Figures made in four several lines according to the even or uneven marking every several line which four Figures are wont to be called Matres which do bring forth the rest filling up and compleating the whole Figure of judgement an example whereof you may see here following Of these four Matres are also produced four other secondary Figures which they call Filiae or succedents which are gathered together after this manner that is to say by making the four Matres according to their order placing them by course one ofter another ** then that which shall result out of every line maketh the Figure of Filiae the order whereof is by descending from the superior points through both mediums to the lowest as in this example And these 8 Figures do make 8 Houses of Heaven after this manner by placing the Figures from the left hand towards the right as the four Matres do make the four first Houses so the four Filiae do make the four following Houses which are the fifth sixth seventh eighth and the rest of the Houses are found after this manner that is to say out of the first second is derived the ninth out of the third fourth the tenth out of the fifth sixth the eleventh out of the seventh eighth the twelfth By the combination or joyning together of two Figures according to the rule of the even or uneven number in the remaining points of each Figure After the same manner there are produced out of the last four Figures that is to say of the ninth tenth eleventh twelfth two Figures which they call Coadjutrices or Testes out of which two is also one constituted which is called the Index of the whole Figure or thing Quesited as appeareth in this example following A Theme of Geomancie Filiae Matres And this which we have declared is the common manner observed by Geomancers which we do not altogether reject neither extoll therefore this is also to be considered in our judgements Now therefore I shall give unto you the true Figure of Geomancy according to the right constitution of Astrologicall reason which is thus As the former Matres doe make the four Angles of an House the first maketh the first Angle the second the second Angle the third maketh the third Angle and the fourth the fourth Angle so the four Filiae arising from the Matres do constitute the four succedent Houses the first maketh the second House the second the eleventh the third the eighth and the fourth maketh the first House the rest of the Houses which are Cadents are to be calculated according to the Rule of their Triplicity that is to say by making the ninth out of the fourth and fifth and the sixth out of the tenth and second of the seventh and eleventh the third and of the fourth and eighth the twelfth And now you have the whole Figure of true judgement constituted according to true and efficacious reasons whereby I shall shew how you shall compleat it the Figure which shall be in the first House shall give you the signe ascending which the first Figure sheweth which being done you shall attribute their signes to the rest of their Houses according to the order of the signes then in every House you shall note the Planets according to the nature of the Figure then from all these you shall build your judgement according to the signification of the Planets in the signes and Houses wherein they shall be found and according to their aspects among themselves and to the place of the querent and thing quesited and you shall judge according to the
evil Spirits Daemons without putting a discrimination Castor Thou hast committed the ship to the waves Pollux therefore cease not to proceed and declare something more concerning the Office and imployment of these Spirits to whom Plato attributeth the second degree and calleth them Lunaries Pollux What shall I say Castor In the first place declare wherefore thou hast before termed these Spirits cunning and much knowing Accusers Pollux Saint Augustine unfoldeth this difficulty and saith That a Devil doth so far signifie the cunning and much knowing quickness and vivacity of his deceiful wit that by the congruent and agreeable seminal permixtures of elements he doth so know the secrets and unknown vertues of men as those things which may be effected and wrought by themselves successively and leisurely according to the course of nature he by a speedy hasting or forcing of the works of nature or by his own art sooner bringeth the same to pass An example hereof he giveth in the wise men of Pharoah who immediately brought forth frogs and serpents at the commandment of the King which nature more slowly and leisurely procreateth Castor Thou hast excellently answered to the question Pollux but adde something concerning the original of those Spirits which do resist and refuse vertue for oftentimes doubting I have been perswaded that such Erynnes as are from God do not appear out of the earth Pollux The Ecclesiastical Scripture everywhere maketh mention of the rising of them but I will unfold such a doubt and there do arise many and various opinions of Writers but more commonly Peter Lombardus in his book of Sentences draweth his Allegations out of St. Augustine upon Genesis to wit That the Devil was before his fall an Archangel and had a fine tender body composed by God out of the serenity and purest matter of the skie and air but then after his fall from an Archangel he was made an Apostate and his body no more fine and subtil but his body was made that it might suffer the effect of a more gross substance from the quality of the more obscure dark and spissious Air which body also was stricken and astonished with the raging madness of pride did draw away very many which were then Angels with him into his service and bondage that they might be made Devils who for him in this troublesome world do exercise their servile courses for him and they do compel the inhabitants therein or rather entice them and to this purpose they undertake various endeavours and do attempt various and manifold horrible studies that are abominable unto God and they serve in slavery and thraldom to Beelzebub their Prince and are held in most strong captivity Castor What Have we the fall of this Archangel no where else in holy Writ but in the writings of St. Augustine Pollux We have also the fall of other Angels Castor Where Pollux In Esaias to whom thou shalt give the honour of an Evangelist rather then a Prophet because he so fully and plainly foretold of Christ and his kingdom he maketh mention hereof in his 14 Chapter And we have them also spoken of by the Apostle Peter when he saith God spared not his Angels which sinned 2 Epist 2. Castor Have the Devils a select place appointed them by God which they inhabit Pollux Peter the head of the Church in the place before quoted affirmeth them to be cast headlong into hell reserved in the chains of hell from whence as Cortesius saith they never go out unless it be to tempt provoke and delude men But St. Augustine the Champion of Christ in his book of The Agony of a Christian teacheth That these kinde of Spirits do inhabit in the sublunary region And in his 49 Epist he sets forth That the most dark and obscure part of the Air is predestinated unto them as a prison that they may the more neerly cast their nets of enticing and detaining Castor Origen hath taught That the punishments of the Devils are appointed for a time what sayst thou to this Pollux What shall I say unless I should bewail and deplore the opinion of so great a man Castor Wherefore shouldst thou do so Poll. Truly if they have hardened themselves in wickedness time cannot purge nor cleanse them or if they never so much desire it they can never be able to accomplish it for there is no space of repentance nor time to recal that which is past given unto them Castor Thou hast now declared that the Archangel that became an apostate did draw away very many other Angels with him in his fall that they might become Devils could not he of his own proper inseparate malice after his fall sufficiently rule over his own Province without the Angels that fell with him Poll. He could but being allured by that pride which made him so arrogantly affect the Majesty of God he did so far strive to be like unto God that he chose very many Ministers unto himself to which in general he doth not commit all things he would have effected but divers things to divers Ministers as may be gathered from the Hebrew Astronomers Those which we call Jovii Antemeridianii which are false Gods that is lyers which desire to be esteemed and adored for Gods and they are appointed as Servants and slaves to the Devil their Prince that they might allure the people of the earth into a common love of themselves which Plato saith Is the fountain of all wickedness that they may aspire to authority and greatness covet to be gorgeously clothed to be called Monarchs of the earth in perpetual power and Gods upon earth It is said That it was one of these that spoke to our Saviour shewing him all the Kingdoms of the earth saying All these things will I give thee if thou wilt fall down and worship me Castor Certainly these Meridiani I have almost declared to appear a madness in Libicus Sapho and Dioclesian the Emperor who accounted the utmost degree of blessedness was to be reputed for Gods Pollux Truly this is a certain natural foolishness of the minde and of humane nature he began having taken certain little birds to teach them by little and little to pronounce humane words and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Sapho is a great God Which birds when they could pronounce the words perfectly he sent them abroad for this end and purpose that flying everywhere abroad they might repeat those words and the people which were ignorant of his deceitful invention were drawn to believe that those words were spoken by divine instinct and thereupon adore and worship him for a God The other would compel his Subjects hereunto that prostrating themselves down and lifting up their hands they should worship him as Almighty Castor But are not they the captives of the Devil who stir up wars which are called bloody-men in Scripture Poll. The Martialists of the North part of
do I account the Hebrews who glory in being the off-spring of their father Abraham to have been better then the former when also by the instinct of the devil after their coming up out of Egypt with cruel hands they violently assaulted the Prophets and holy men of God whom at length they also slew that I may hold my peace how diligently they have brought into their Religion the Gods or rather Devils of the Gentiles Castor I perceive by these thy assertions that one Devil and another Devil hath been adored for Gods for thou hast now said That the Greeks by the madness wherewith the devil possessed them have made unto themselves Saturn Jupiter Bacchus Venus and Flora for Gods which Lactantius in his fourth book De vera Sapientia also accounteth for Devils Pollux Declare I pray thee the words of Lactantius Castor Mark them they are thus The same Devils are the gods of the Gentiles but if any one will not believe these things of me then let him credit Homer who joyneth the great Jupiter to the great Devils and the other Poets and Philosophers do call them sometimes Gods and sometimes Devils whereof there is one true and another false for the most wicked Spirits when they are conjured do confess themselves to be Devils but where they are worshipped they declare themselves to be Gods that they may thrust men into errors and draw them from the worship of the true God through whom alone eternal death can be escaped Pollux It is expedient for me now to be more inquisitive in this discourse whether there be power given to the Devils to foretell things to come concerning which thing hitherto I have not been able to dart at the right mark for this question seemeth sufficiently doubtful unto me Castor St. Augustine in his book De Natura Daemonum dissolveth this Gordoneus knot and saith That the damned Spirits being filled full of all manner of impiety and wickedness do sometimes challenge to themselves power of foreseeing things to come because in the sense of their Aiery bodies they have a fan more strong and prevalent power of fore-knowing then men of earthly bodies can have or because of the incomparable swiftness of their aiery bodies which wonderfully exceedeth not onely the celerity of men and wilde beasts but also the flying of birds by which means they are able to declare things long before they come to be known which we by reason of the earthly slowness of our sense cease not to wonder at and admire or because of the benefit of their continual life they obtain this wonderful experience of things which we cannot attain to because of the shortness of our momentaneous life which is but as it were a bubble Poll. This last assertion of S. Augustine seemeth unto me to be more true then the rest because the Series of many years doth cause great experience Cast If any one shall deny these opinions of Augustine as erroneous Damascenus setteth a greater witness of these things without all exception before our eyes who in his second book of Orthodox Faith saith thus That the devils cannot foreknow things to come for that belongs only unto God but so much as they are able to know they have from the disposition of the celestial and inferiour bodies Poll. Why therefore do the devils so willingly and of their own accord undertake Prophecies and to answer Oracles What benefit have they from hence Cast Nothing but that hereby they seek to get great estimation and covet to be counted worthy of admiration and to be adored in stead of Gods Poll. We know that the devil is the father of lyes Castor from whence we are piously to believe that those things which he foretelleth he extracteth from his own lyes Cast Furthermore the Prophet Esaias saith thus Shew the things that are to come hereafter and tell us that we may know that ye are gods And the Apostle Peter also saith The prophecie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost Poll. No man therefore will deny that they do sometimes foretel things to come Cast No man certainly but for what cause that is attained to Chrysostom doth most clearly teach in these words It is granted he saith that sometimes the devil doth speak truth that he might commend his own lying with rare verity whereas if he should never tell the truth he could deceive no man neither would his lying suffice him to tempt with Thus far Chrysostome Notwithstanding if he understand that he hath not grace granted unto him of himself to foretel the truth he foretelleth things nevertheless but so obscurely saith S. Augustine that he always layeth the blame of the things by him so foretold upon the interpreter thereof Porphyrius in his book of Oracles although he be the greatest maintainer of devils and the most expert teacher of diabolical Arts nevertheless he saith with the aforesaid Doctors that the foreknowledge of things to come is not only intricate to men but also uncertain to the gods and full of many obscurities Poll. Thou hast said that the predictions of the devils are done in this manner that they may gain authority to themselves amongst the credulous people and be worshipped instead of Gods for what end do the evil spirits work Miracles Cast What is a Miracle Pollux Poll. A new and unwonted accident which cometh to pass contrary to its course and custom and draweth men into admiration thereof Cast But do they work Miracles Poll. They do for whereby dost thou believe that Aesculapius was honoured in his Consecration for a god but onely by the means of a Miracle when he conveyed a Serpent from Epidaurus to Rome What gave so great authority to Juno but onely the working of a Miracle when her Image of wood was asked by Furius Camillus whether it would be carried to Rome and it answered with a humane voice It would Also from thence Fortune was made a goddess because her Statua in the way to Latium in the hearing of many people not once but oftentimes spoke with a humane voice In the 8 Chapter of the Acts of the Apostles we read of Miracles done by Simon the son of Rachel and in Exod. 8. of the Magicians of Pharoah who in the sight of many people brought forth frogs and serpents and turned the waters into blood Apuleus doth testifie the power of men to be so great in Inchantments that the devils do not only work Miracles by the means of men but they are able also to subvert Nature and with a Demoniacal Incantation make violent streams to stay their course To turn the windes To make the Sun stand still To break the course of the Moon To lay impediments upon the Stars To prolong the day and to shorten the night as Lucanus excellently sheweth Cessavere vices rerum dilataque longa
Haesit nocte dies legi non paruit aether Terruit praeceps audito Carmine mundus The course of things did cease obstructed light Opprest stuck fast in duskie shades of night Amazed Skies their usual Laws forbear The world was scorch'd when it her charms did hear And Tibullus of a certain Demoniacal Charm Hanc ego de coelo ducentem sydera vidi Fulminis ac rapidi Carmine vertit iter Haec cantu funditque solum manesque sepulchris Elicit tepido devorat ossa rogo Cum libet haec tristi depellit lumina coelo Cum libet aestivo convocat orbe nives Her have I seen draw down nights sparkling eyes With a dead Palsie swiftest streams surprize Turn earth to water from a desart Tomb Make the departed drowsie Manes come With Charmes she 'll muffle the sad Skies in mist In Summer Winters snow bring when she list Cast I do not any more wonder that Moses called God Wonderful that he doth so connive at this sink of wickedness and most wicked seducers that he granteth them power to act such things so freely Poll. Firmianus excellently sheweth why God doth so in his last book but one of the works of God De opificio Dei for he saith that vertue is not vertue unless it have some like in ruling whereof it may shew and exercise its power for he saith As Victory cannot stand without Vertue so neither can Vertue subsist without an Enemy which Vertue no sooner had the Almighty indued man withal but he forthwith added unto him an enemy lest that vertue should lose its nature being stupified with idleness He saith that a man cannot otherwise attain to the highest step unless he have alwayes an active hand and that he shall establish and build up his salvation with a continual warfare and contention for God will not that mortal men shall come to immortal blessedness with an easie journey but he must wrestle and strive with sayls and oars against the author and inventor of all evils and errors who causeth and worketh execrable things and miracles Cast But sometimes it cometh to pass that by reason of the subtil snares and stratagems of the devil which he so craftily prepareth against us and especially against simple persons whom he intangleth with vain Religions so that we cannot resist him or if we suppose our selves to be very able to withstand him yet nevertheless we shall be very much deceived by him as we read he oftentimes did to the good but almost foolish Pastor of whom Tritemius maketh mention Poll. But what happened to this good Pastor and whom thou termest simple Cast Tritemius saith Insomuch that he was not strong in faith therefore he made more account of the name of Saint Blaze and attributed more power and custody unto it then unto the name of God the best and greatest good Poll. In what manner Cast He had in his walking-staff or Pastoral Crook a Schedule inscribed with the name of St. Blaze by the power and vertue of which staff he did believe his swine were safely defended from the ravening of the wolves and he did attribute so great a Deity to that Schedule that he would leave his herd of swine to feed in the fields alone notwithstanding a certain time coming when the Pastor was absent from his flock and a certain man coming in the mean time saw the devil keeping them and he asked him what he kept here who is the worst persecutor of the salvation of men He answered I keep these swine The other replied By whose command The devil saith By the foolish confidence the Pastor for he included a certain Schedule in his staff unto which he ascribeth divine vertue or to the inscription of the name of St. Blaze and now contrary to his own law he believeth that his hogs are thereby defended from the injury of wolves inhering to me with a false superstition where when he hath been by me called again and again and hath not appeared I have taken this custody upon myself instead of St. Blaze for I alwayes freely stand instead of God and his Saints so also now most freely do I keep his swine for St. Blaze that I may magnifie and confirm the foolish man in his vain confidence and thereby I may seduce him so that he may esteem of this Schedule more then God Poll. This is a pleasant story but I do not wonder that the devil should impose so much upon so simple a Pastor when he doth in many things prevail over the more wise if they do fit themselves to his opportunities which the Church contradicteth Poll. But are all things wrought and brought to pass by means of the devil which men call Miracles Cast No for we must give unto Nature that which seemeth to belong unto her who is said to be the greatest worker of Miracles as that which we have experienced in the stone Asbestos which as Solinus witnesseth being once set on fire cannot be quenched and the root Baara described by Josephus in the history of Jerusalem which he testifieth to be of the colour of a flame of fire splendent and shining in the night but so difficult to be taken that it alwayes flies from under the hand of him that would take it and deceiveth his eyes so long until it be sprinkled with the urine of a menstruous woman and when it is retained by this means it may not be gathered or plucked up without danger for present death followeth him that gathereth or plucketh it up unless he shall be fortified with a Preservative about his neck of the same root For which cause they who want the same root do scarifie it round about and having bound the root about with a bond they tye the same to a dog and suddenly depart away Whereupon the dog too much endeavouring to follow after him draweth up the root and as if the dog were to perform the turn of his Master he forthwith dies and afterwards the same root may be taken and handled without any danger to any man And the same Josephus teacheth that the same root is of such present force for expiations that also those who are vexed and tormented with unclean spirits are immediately delivered if they carry this root about them Notwithstanding there is nothing hindereth but that Art also may imitate Nature in the working of Miracles as we may read in Aristotle of the Greek fire that would burn in water of which the said Author in his singular Treatise concerning this hath described very many compositions And concerning the fire which is extinguished with oyl and kindled with cold water when it is besprinkled over therewith Poll. It sometimes happeneth that the devils do cloath themselves sometimes in more slender and sometimes in more gross habits that thereby they may very much affright and molest men with horrible phantasies and terrible sights with Ghosts appearing in divers and several shapes
they may be the better discerned we will put here their division and subdivision for the conclusion of these Isagoges wherein every one may contemplate what is to be followed and which to be avoided and how far it is to be laboured for by every one to a competent end of life and living Sciences Good Theosophy Knowledge of the Word of God and ruling ones life according to the word of God Knowledge of the government of God by Angels which the Scripture calleth watchmen and to understand the mystery of Angels Anthrosophy given to man Knowledge of natural things Wisdome in humane things Evil Cacosophy Contempt of the word of God and to live after the will of the devil Ignorance of the government of God by Angels To contemne the custody of the Angels and that their companions are of the devil Idolatry Atheism Cacodaemony The knowledge of poisons in nature and to use them Wisdome in all evil arts to the destruction of mankinde and to use them in contempt of God and for the loss and destruction of men FINIS Plin. lib. 30 Nat. Hist The greater Fortune The lesser Fortune Way People Gain Joy Maid Loss Conjunction White Child Red. Prison Sorrow Dragons head Dragons tail Homo mitratus Azurino vestis Buxus Multiceps The brazen serpent set up in the wilderness Accipe gladium sanctum mumus à Deo in quo concides adversarios populi mei Israel Ego sum primus novissimus vivus suâ— mortuus ecce sum viveus in secula seculorum habeo claves mortis inferni * Incendia Envie and Malice * Super aspidem basiliscum ambulabis c. Sanctum sanctorum Qâ—â— habet duas tunicas c. Accipite vobis gladios bis acutos †Liber Spirituum * Which Virgin-paper is to be had at Mr. Rooks shop at the holy lamb at the East-end of St. Pauls Church and likewise the Virgin-Parchment and the best abortives Hexagonus Pontagonus Psal 119. * A Character with five corners Wash me O Lord c. Homo homini Deus Homo homini diabolus Plin. lib. 2. chap. 7. Three degrees of Spirits The first degree of Spirits The second degree The third degree Plato called daemon and Aristotle Why the devil is said to have much know Lib. 2. distinct 7. The fall of Lucifer in Scripture What place the devils have appointed The torments of the devils are everlasting Why the Devil hath familiars Daemons Jovii or Antemerid Mat. 4. The Southern Spirits Libicus Sapho and Dioclesian Gods The Comment of Sapho Psalm 55. The Spirits of the North. Meridian Spirits Ecclus 39.28 Spirits of darkness Occidental Spirits The spirits of the air do infect the air Eâ—h s 〈…〉 Spirits of fire Spirits of the earth Subterranean Spirits A man never walketh safe Eph. 6. 1 Kings 11. Pu 〈…〉 Gâ—n 4â— Isa 7. The world is the receptacle of devils false accusers and spies Lucifugi fliers from the light A horrible apparition of a Spirit in the house of Anthenodorus They are possessed with madness that destroy Church-yards The Spirit Zazelus Eurynomus The Ceremony of burials was in great esteem amongst the Heathens Horaee 1 book of verses Virgil. Aeneid 6. The vain Religion of the Gentiles Aeneid 4. The History of C. Caligula The house of Caligula burnt because of the Spirits The mountain of Hechelberg A Hill in Lyppora Zazelus liveth by the flesh of the dead A wonderful History of Asuitus and Asmundus Asmundus reports of himself that a Spirit eat up his horse his dog and afterwards began to devour him that he beat and wounded the Spirit The devils have bodies The Spirits cannot be discerned by sex All Spirits cannot receive several shapes There is no Daemon good Why he is called Diabolus Sathan Behemoth Leviathan Apollyon A Serpent The devils are the Princes of the earth The devils seducement where the word is not known The devils do foretel things to come The devils of themselves can not foreknow things to come Why the devils desire to be counted Prophets Isa 41 2 Pet. 1. Why the devils sometimes tell truth The Oracles of the devils are uncertain What a Miracle is The devils work Miracles The Inchantments of the devils do subvert Nature Lucan Tibullus Why God permitteth the devils to work Miracles Sometimes it comes to pass that the devil cannot be resisted An admirable story of a swineherd Some Miracles are done naturally Art sometimes imitateth Nature in working Miracles How the devils are to be driven away The Spirits fear Swords Characters do â—ive away Spirits Characters avail not We are to fight against the devil with two sorts of armour Lactan. oâ— the souls of the dead The opinion of Firmianus Whether the devils work Miracles really or not The devils cannot really raise the dead * Ibidem forte Spirits of the four elements Paracelsus
it is to be used the same day and Planetary hour wherein it is given 7. God liveth and thy soul liveth keep thy Covenant and thou hast whatsoever the Spirit shall reveal unto thee in God because all things shall be done which the Spirit promiseth unto thee Aphor. 18. There are other names of the Olympick spirits delivered by others but they only are effectual which are delivered to any one by the Spirit the revealer visible or invisible and they are delivered to every one as they are predestinated therefore they are called Constellations and they seldom have any efficacy above 40 years Therefore it is most safe for the young practisers of Art that they work by the offices of the Spirits alone without their names and if they are pre-ordained to attain the Art of Magick the other parts of the Art will offer themselves unto them of their own accord Pray therefore for a constant faith and God will bring to pass all things in due season Aphor. 19. Olympus and the inhabitants thereof do of their own accord offer themselves to men in the forms of Spirits and are ready to perform their Offices for them whether they will or not by how much the rather will they attend you if they are desired But there do appear also evil Spirits and destroyers which is caused by the envy and malice of the devil and because men do allure and draw them unto themselves with their sins as a punishment due to sinners Whosoever therefore desireth familiarly to have a conversation with Spirits let him keep himself from all enormious sins and diligently pray to the most High to be his keeper and he shall break through all the snares and impediments of the devil and let him apply himself to the service of God and he will give him an increase in wisdom Aphor. 20. All things are possible to them that believe them and are willing to receive them but to the incredulous and unwilling all things are unpossible there is no greater hinderance then a wavering minde levity unconstancy foolish babling drunkenness lusts and disobedience to the word of God A Magician therefore ought to be a man that is godly honest constant in his words and deeds having a firm faith towards God prudent and covetous of nothing but of wisdom about divine things Aphor. 21. When you would call any of the Olympick Spirits observe the rising of the Sun that day and of what nature the Spirit is which you desire and saying the prayer following your desires shall be perfected Omnipotent and eternal God who hast ordained the whole creation for thy praise and glory and for the salvation of man I beseech thee that thou wouldst send thy Spirit N. N. of the solar order who shall inform and teach me those things which I shall ask of him or that he may bring me medicine against the dropsie c. Nevertheless not my will be done but thine through Jesus Christ thy only begotten Son our Lord Amen But thou shalt not detain the Spirit above a full hour unless he be familiarly addicted unto thee Forasmuch as thou camest in peace and quietly and hast answered unto my petitions I give thanks unto God in whose Name thou camest and now thou mayst depart in peace unto thy orders and return to me again when I shall call thee by thy name or by thy order or by thy office which is granted from the Creator Amen Ecclesiast Chap. 5. Be not rash with thy mouth neither let thy heart be hasty to utter any thing before God for God is in Heaven and thou in earth Therefore let thy words be few for a dream cometh through the multitude of business The third Septenary Aphor. 22. We call that a secret which no man can attain unto by humane industry without revelation which Science lieth obscured hidden by God in the creature which nevertheless he doth permit to be revealed by Spirits to a due use of the thing it self And these secrets are either concerning things divine natural or humane But thou mayst examine a few and the most select which thou wilt commend with many more Aphor. 23. Make the beginning of the nature of the secret either by a Spirit in the form of a person or by vertues separate either in humane Organs or by what manner soever the same may be effected and this being known require of a Spirit which knoweth that art that he would briefly declare unto thee whatsoever that secret is and pray unto God that he would inspire thee with his grace whereby thou maist bring the secret to the end thou desirest for the praise and glory of God and the profit of thy neighbour Aphor. 24. The greatest secrets are in number seven 1. The first is the curing of all diseases in the space of seven dayes either by characters or by natural things or by the superior Spirits with the divine assistance 2. The second is to be able to prolong life to whatsoever age we please I say a corporal and natural life 3. The third is to have the obedience of the creatures in the elements which are in the forms of personal Spirits also of Pigmies Sagani Nymphes Dryades and Spirits of the Woods 4. The fourth is to be able to discourse with knowledge and understanding of all things visible and invisible and to understand the power of everything and to what it belongeth 5. The fifth is that a man be able to govern himself according to that end for which God hath appointed him 6. The sixth is to know God and Christ and his holy Spirit this is the perfection of the Microcosmus 7. The seventh to be regenerate as Henochius the King of the inferiour world These seven secrets a man of an honest and constant minde may learn of the Spirits without any offence unto God The mean Secrets are likewise seven in number 1. The first is transmutation of Metals which is vulgarly called Alchymy which certainly is given to very few and not but of special grace 2. The second is the curing of diseases with Metals either by the magnetick vertues of precious stones or by the use of the Philosophers stone and the like 3. The third is to be able to perform Astronomical and Mathematical miracles such as are Hydraulick-engines to administer business by the influence of Heaven and things which are of like sort 4. The fourth is to perform the works of natural Magick of what sort soever they be 5. The fifth is to know all Physical secrets 6. The sixth is to know the foundation of all Arts which are exercised with the hands and offices of the body 7. The seventh is to know the foundation of all Arts which are exercised by the angelical nature of man The lesser secrets are seven 1. The first is to do a thing diligently and to gather together much mony 2. The second is to ascend from a mean state to dignities and honours and to establish a
newer family which may be illustrious and do great things 3. The third is to excel in military affairs and happily to atchieve to great things and to be an head of the head of Kings and Princes 4. To be a good house-keeper both in the Country and City 5. The fifth is to be an industrious and fortunate Merchant 6. To be a Philosopher Mathematician and Physitian according to Aristotle Plato Ptolomy Euclides Hippocrates and Galen 7. To be a Divine according to the Bible and Schooles which all writers of divinity both old and new have taught Aphor. 25. We have already declared what a secret is the kindes and species thereof it remaineth now to shew how we may attain to know those things which we desire The true and onely way to all secrets is to have recourse unto God the Author of all good and as Christ teacheth In the first place seek ye the kingdom of God and his righteousness and all these things shall be added unto you 2 Also see that your hearts be not burthened with surfeting and drunkenness and the cares of this life 3. Also commit your cares unto the Lord and he will do it 4. Also I the Lord thy God do teach thee what things are profitable for thee and do guide thee in the way wherein thou walkest 5. And I will give thee understanding and will teach thee in the way wherein thou shalt go and I will guide thee with my eye 6. Also if you which are evil know how to give good things to your children how much more shall your Father which is in heaven give his holy Spirit to them that ask him If you will do the will of my Father which is in heaven ye are truely my disciples and we will come unto you and make our abode with you If you draw these seven places of Scripture from the letter unto the Spirit or into action thou canst not erre but shalt attain to the desired bound thou shalt not erre from the mark and God himself by his holy Spirit will teach thee true and profitable things he will give also his ministring Angels unto thee to be thy companions helpers and teachers of all the secrets of the world and he will command every creature to be obedient unto thee so that cheerfully rejoycing thou maist say with the Apostles That the Spirits are obedient unto thee so that at length thou shalt be certain of the greatest thing of all That thy name is written in Heaven Aphor. 26. There is another way which is more common that secrets may be revealed unto thee also when thou art unwitting thereof either by God or by Spirits which have secrets in their power or by dreams or by strong imaginations and impressions or by the constellation of a nativity by celestial knowledge After this manner are made heroick men such as there are very many and all learned men in the world Plato Aristotle Hippocrates Galen Euclide Archimedes Hermes Trismegistus the father of secrets with Theophrastus Paracelsus all which men had in themselves all the vertues of secrets Hitherto also are referred Homer Hesiod Orpheus Pythagoras but these had not such gifts of secrets as the former To this are referred the Nymphes and sons of Melusina and Gods of the Gentiles Achilles Aeneas Hercules also Cyrus Alexander the great Julius Caesar Lucullus Sylla Marius It is a Canon That every one know his own Angel and that he obey him according to the Word of God and let him beware of the snares of the evil Angel lest he be involved in the calamities of Brute and Marcus Antonius To this refer the book of Jovianus Pontanus of Fortune and his Eutiches The third way is diligent and hard labor without which no great thing can be obtained from the divine Deity worthy admiration as it is said Tu nihil invita dices faciésve Minerva Nothing canst thou do or say against Minerva's will We do detest all evil Magicians who make themselves associates with the devils with their unlawful superstitions and do obtain and effect some things which God permitteth to be done instead of the punishment of the devils So also they do other evil acts the devil being the author as the Scriptures testifie of Judas To these are referred all idolaters of old and of our age and abusers of Fortune such as the heathens are full of And to these do appertain all Charontick evocation of Spirits as the work of Saul with the woman and Lucanus prophesie of the deceased souldier concerning the event of the Pharsalian war and the like Aphor. 27. Make a Circle with a center A which is B. C. D. E. At the East let there be B. C. a square At the North C. D. At the west D. E. And at the South E. D. Divide the several quadrants into seven parts that there may be in the whole 28 parts and let them be again divided into four parts that there may be 112 parts of the Circle and so many are the true secrets to be revealed And this Circle in this maner divided is the seal of the secrets of the world which they draw from the onely center A that is from the invisible God unto the whole creature The Prince of the Oriental secrets is resident in the middle and hath three Nobles on either side every one whereof hath four under him and the Prince himself hath four appertaining unto him And in this manner the other princes and nobles have their quadrants of secrets with their four secrets But the Oriental secret is the study of all wisdome The West of strength The South of tillage The North of more rigid life So that the Eastern secrets are commended to be the best the Meridian to be mean and the East and North to be lesser The use of this seal of secrets is that thereby thou maist know whence the Spirits or Angels are produced which may teach the secrets delivered unto them from God But they have names taken from their offices and powers according to the gift which God hath severally distributed to every one of them One hath the power of the sword another of the pestilence and another of inflicting famine upon the people as it is ordained by God Some are destroyers of Cities as those two were who were sent to overthrow Sodom and Gomorrha and the places adjacent examples whereof the holy Scripture witnesseth Some are the watch-men over Kingdoms others the keepers of private persons and from thence any one may easily form their names in his own language so that he which will may ask a physical Angel mathematical or philosophical or an Angel of civil wisdom or of supernatural or natural wisdome or for any thing whatsoever and let him ask seriously with a great desire of his mind and with faith and constancy and without doubt that which he asketh he shall receive from the Father and God of all Spirits This faith surmounteth all seals and bringeth them
do lie hid the greatest influences or vertues in deed which are in stead of a miracle So also are words which being pronounced do forthwith cause creatures both visible and invisible to yeild obedience aswell creatures of this our world as of the warry aery subterranean and Olympick supercelestial and infernal and also the divine Therefore simplicity is chiefly to be studied and the knowledge of such simples is to be sought for from God otherwise by no other meanes or experience they can be found out Aphor. 37. And let all lots have their place decently Order Reason and Means are the three things which do easily render all learning aswell of the visible as invisible creatures This is the course of Order That some creatures are creatures of the light others of darkness these are subject to vanity because they run headlong inâ—o darkness and inthrall themselves in eternal punishments for their rebellion Their Kingdome is partly very beautiful in transitory and corruptible things on the one part because it cannot consist without some vertue and great gifts of God and partly most filthy and horrid to be spoken of because it aboundeth with all wickedness and sin idolatry contempt of God blasphemies against the true God and his works worshipping of devils disobedience towards Magistrates seditions homicides robberies tyranny adulteries wicked lusts rapes thefts lyes perjuries pride and a covetous desire of rule in this mixture consisteth the kingdome of darkness but the creatures of the light are filled with eternal truth and with the grace of God and are Lords of the whole world and do reign over the Lords of darkness as the members of Christ Between these and the other there is a continual war untill God shall put an end to their strife by his last judgment Aphor. 38. Therefore Magick is twofold in its first division the one is of God which he bestoweth on the creatures of light the other also is of God but it is the gift which he giveth unto the creatures of darkness and this is also two-fold the one is to a good end as when the Princes of darkness are compelled to do good unto the creatures God enforcing them the other is for an evil end when God permitteth such to punish evil persons that magically they are deceived to destruction or also he commandeth such to be cast out into destruction The second division of Magick is that it bringeth to pass some works with visible instruments through visible things and it effecteth other works with invisible instruments by invisible things and it acteth other things aswel with mixed means as instruments and effects The third division is There are some things which are brought to pass by invocation of God alone this is partly Prophetical and Philosophical and partly as it were Theophrastical Other things there are which by reason of the ignorance of the true God are done with the Princes of Spirits that his desires may be fulfilled such is the work of the Mercurialists The fourth division is That some exercise their Magick with the good Angels in stead of God as it were descending down from the most high God such was the Magick of Baalim Another Magick is that which exerciseth their actions with the chief of the evil Spirits such were they who wrought by the minor Gods of the heathens The fifth division is That some do act with Spirits openly and face to face which is given to few others do work by dreams and other signes which the ancients took from their auguries and sacrifices The sixth division is That some work by immortal creatures others by mortal creatures as Nymphs Satyrs and such like inhabitants of other elements Pigmies c. The seventh division is That the Spirits do serve some of their own accord without art others they will scarce attend being called by art Among these species of Magick that is the most excellent of all which dependeth upon God alone The second Them whom the Spirits do serve faithfully of their own accord The third is that which is the property of Christians which dependeth on the power of Christ which he hath in heaven and earth Aphor. 39. There is a seven-fold preparation to learn the Magick Art The first is to meditate day and night how to attain to the true knowledge of God both by his word revealed from the foundation of the world as also by the seal of the creation and of the creatures and by the wonderful effects which the visible and invisible creatures of God do shew forth Secondly it is requisite that a man descend down into himself and chiefly study to know himself what mortal part he hath in him and what immortal and what part is proper to himself and what diverse Thirdly That he learn by the immortal part of himself to worship love and fear the eternal God and to adore him in Spirit and Truth and with his mortal part to do those things which he knoweth to be acceptable to God and profitable to his neighbours These are the three first and chiefest precepts of Magick wherewith let every one prepare himself that covets to obtain true Magick or divine wisdome that he may be accounted worthy thereof and one to whom the Angelical creatures willingly do service not occultly onely but also manifestly and as it were face to face Fourthly Whereas every man is vigilant to see to what kinde of life he shall be called from his mothers womb that every one may know whether he be born to Magick and to what species thereof which every one may perceive easily that readeth these things and by experience may have success therein for such things and such gifts are not given but onely to the low and humble In the fifth place we are to take care that we understand when the Spirits are assisting us in undertaking the greatest business and he that understands this it is manifest that he shall be made a Magician of the ordination of God that is such a person who useth the ministery of the Spirits to bring excellent things to pass Here as for the most part they sin either through negligence ignorance or contempt or by too much superstition they offend also by ingratitude towards God whereby many famous men have afterwards drawn upon themselves destruction they sin also by rashness and obstinacy and also when they do not use their gifts for that honour of God which is required and do prefer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sixthly The Magician had need of faith and taciturnity especially that he disclose no secret which the Spirit hath forbid him as he commanded Daniel to seal some things that is not to declare them in publick so as it was not lawfull for Paul to speak openly of all things which he saw in a vision No man will believe how much is contained in this one precept Seventhly In him that would be a Magician there is required the greatest justice that he undertake nothing that is