Three books of occult philosophy written by Henry Cornelius Agrippa of Nettesheim ... ; translated out of the Latin into the English tongue by J.F.
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The third and last Book of Magick, or Occult Philosophy; written by Henry Cornelius Agrippa. (Book 3)

BOOK III. (Book 3)

CHAP. I. Of the necessity, power, and profit of Religion.

NOw it is time to turn our pen to higher matters, and to that part of Magick which teacheth us to know and perfectly understand the rules-of Religion, and how we ought to obtain the truth by Divine Religion, and how rightly to pre∣pare our mind and spirit, by which only we can comprehend the truth; for it is a common opinion of the Magicians, that unless the mind and spirit be in good case, the body cannot be in good health: But

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then a man to be truly sound when body and soul are so cou∣pled, and agree together, that the firmness of the mind and spirit be not inferior to the powers of the body; But a firm and stout mind (saith Hermes) can we not otherwise obtain, than by integrity of life, by piety, and last of all, by Divine Religion: for holy Religion purgeth the mind, and maketh it Divine, it helpeth nature, and strengtheneth naturall powers, as a Physitian helpeth the health of the body, and a Husband∣man the strength of the earth. Whosoever therefore (Religion being laid aside,) do confide only in naturall things, are wont very oft to be deceived by evill spirits; but from the knowledge of Religion, the contempt and cure of vices ariseth, and a safe∣guard against evil spirits; To conclude, nothing is more plea∣sant and acceptable to God, than a man perfectly pious, and truly Religious, who so far excelleth other men, as he himself is distant from the Immortall gods; Therefore we ought, being first purged, to offer and commend our selves to divine piety and Religion; and then our senses being asleep, with a quiet mind to expect that Divine Ambrosian Nectar (Nectar I say, which Zachary the prophet calleth Wine making maids merry) praising and adoring that supercelestiall Bacchus, the chiefest ruler of the gods and priests, the author of regeneration, whom the old poets sang was twice born, from whom rivers most Di∣vine flow into our hearts.

CHAP. II. Of concealing of those thing which are secret in Religion.

WHosoever therefore thou art that now desirest to study this science, keep silence and constantly conceal within the secret closets of your Religious breast, so holy a de∣termination; for (as Mercury saith) to publish to the know∣ledge of many a speech throughly filled with so great majesty of the Deity, is a sign of an irreligious spirit; and Divine Plato commanded, that holy and secret mysteries should not be di∣vulged to the people; Pythagoras also and Porphyrius conse∣crated

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their followers to a Religious silence; Orpheus also, which a certain terrible authority of Religion did exact an oath of silence, from those he did initiate to the Ceremonies of holy things: Whence in the verses concerning the holy word he sings,

You, that Admirers are of vertue, stay, Consider well what I to you shall say. But you, that sacred laws contemn, prophane! Away from hence, return no more again. But thou O Museus whose mind is high, Observe my words, and read them with thine eye, And them within thy sacred breast repone, And in thy journey, think of God alone The Author of all things, that cannot dye, Of whom we shall now treate—

So in Virgil we read of the Sybill

The goddess comes, hence, hence, all ye prophane, The Prophet cries, and from her grove refrain.

Hence also in celebrating the holy mysteries of Ceres Eleusine, they only were admitted to be initiated, the cryer proclaiming the prophane vulgar to depart; and in Esdras we read this precept concerning the Cabalisticall secret of the Hebrews, declared in these verses, Thou shalt deliver those books to the wise men of the people, whose hearts thou knowest can com∣prehend them, and keep those secrets. Therefore the Religious volumes of the Egyptians & those belonging to the secrets of their ceremonies, were made of consecrated paper; in these they did write down leters which might not easily be known which they call holy. Macrobius Marcellinus and others say, they were called Hieroglyphicks, least perchance the writings of this kind should be known to the prophane, which also Apu∣leius testifies in these words, saying, The sacrifice being ended,

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from a secret retyred closet he bringeth forth certain books noted with obscure letters, affording compendious words of the conceived speech, partly by the figures of beasts of this kind, partly by figures full of knots, and crooked in manner of a wheele & set thick, twining about like vine tendrels, the reading thereby being defended from the curiosity of the prophane; Therefore we shall be worthy scholars of this science, if we be silent, and hide those things which are secret in religion, for the promise of silence (as saith Tertullian) is due to Religion; but they which do otherwise, are in very great danger, whence Apuleius saith concerning secrets of holy Writs; I would tell it you, if it were lawfull to tell it; you should know it, if it were lawfull to hear it; but both ears and tongue would con∣tract the same guilt of rash curiosity. So we read Theodorus the tragick poet, when he would have referred somethings of the mysteries of the Jews Scripture to a certain fable, was de∣prived of sight. Theopompus also who began to translate somethings out of the Divine law into the Greek tongue, was presently troubled in mind and spirit, whence afterward ear∣nestly desiring God, wherefore this had happened to him, re∣ceived an answer in a dream, because he had basely polluted Divine things, by setting them forth in publike. One Numenius also being very curious of hidden things, incurred the displea∣sure of the Divine powers, because he interpreted the holy mysteries of the goddesse Eleusina and published them for he dreamed that the goddesses of Eleusis stood in a whores habit before the Brothell house, which when he wondred at, they wrathfully answered, that they were by him violently drawn from their modesty and prostituted everywhere to all com∣mers, by which he was admonished, that the Ceremonies of the gods ought not to be divulged. Therefore it hath alwaies been the great care of the Ancients to wrap up the mysteries of God and nature, and hide them with diverse Aenigmaes, which law the Indians, Brachmans, Aethiopians, Persians, and Egyptians also observed; hence Mercurius, Orpheus, and all the ancient Poets and Philosophers, Pythagoras, Socrates, Plato Aristoxenus, Ammonius, kept them inviolably. Hence Plotinus

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and Origenes and the other disciples of Ammonius (as Por∣phyry relates in his book of the education and Discipline of Flotinus) sware never to set forth the Decrees of their master. And because Plotinus, brake his oath made to Ammonius, and published his mysteries, for the punishment of his transgression, he was consumed (as they say) by the Horrible disease of Lice. Christ also himself, while he lived on earth, spoke after that manner and fashion that only the more intimate disciples should understand the mystery of the word of God, but the o∣ther should perceive the parables only: commanding more∣over that holy things should not be given to Dogs, nor pearles cast to Swine: Therefore the Prophet saith, I have hid thy words in my heart, that I might not sin against thee. There∣fore it is not fit that those secrets which are amongst a few wise men, and communicated by mouth only, should be pub∣likly written. Wherefore you will pardon me, If I pass over in silence many and the chiefest secret mysteries of Ceremonial Magick. I suppose I shal do enough, if I open those things which are necessary to be known, and you by the reading of this book go not away altogether empty of these mysteries; but on that condition let these things be communicated to you, on which Dionysius bound Timothy, that they which perceive these Secrets, would not expose them to the unworthy, but gather them together amongst wise men, and keep them with that re∣verence that is due to them. Furthermore I would also warne you in this beginning, that even as the divine powers detest publike things and profane, and love secrecy: So every Ma∣gical experiment fleeth the publike, seeks to be hid, is strength∣ened by silence, but is destroyed by publication, neither doth any compleate effect follow after; all these things suffer losse, when they are poured into prating and incredulous minds; therefore it behoveth a Magicall operator, if he would get fruit from this art, to be secret, and to manifest to none, nei∣ther his work nor place, nor time, neither his desire nor will, unless either to a master, or partner, or companion, who also ought to be faithfull, believing, silent, and dignified by nature and education: Seeing that even the prating of a companion,

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his incredulity and unworthiness hindreth and disturbeth the effect in every operation.

CHAP. III. What dignification is required, that one may be a true Magician and a worker of miracles.

ABout the beginning of the first book of this work, we have spoken what manner of person a Magician ought to be; but now we will declare a mysticall and secret matter, ne∣cessary for every one who desireth to practize this art, which is both the beginning, perfection and key of all Magicall opera∣tions, and it is the dignifying of men to this so sublime vertue and power; for this faculty requireth in man a wonderfull dig∣nification, for that the understanding which is in us the highest faculty of the soul, is the only worker of wonders, which when it is overwhelmed by too much commerce with the flesh, and busied about the sensible soul of the body, is not worthy of the command of Divine substances; therefore many prosecute this art in vain; Therefore it is meet that we who endeavor to attain to so great a height should especially meditate of two things; first how we should leave carnall affections, fraile sense, and materiall passions. Secondly, by what way and means we may ascend to an intellect pure & conjoyned with the powers of the gods, without which we shall never happily ascend to the scrutiny of secret things, and to the power of wonder∣full workings, or miracles; for in these dignification consists wholly, which, nature, desert, and a certain religious art do make up; naturall dignity is the best disposition of the body and its Organs, not obscuring the soul with any grosseness, and being without al distemper, and this proceedeth from the situa∣tion, motion, light, and influence of the Celestiall bodies and spirits which are conversant in the generation of every one, as are those whose ninth house is fortunate by Saturn, Sol, and Mercury; Mars also in the ninth house commandeth the

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spirits; but concerning these things we have largely treated in the books of the Stars: But who so is not such a one, it is ne∣cessary that he recompense the defect of nature by education, and the best ordering and prosperous use of naturall things untill he become compleat in all intrinsecall and extrinsecall perfections. Hence so great care is taken in the law of Moses concerning the priest, that he be not polluted by a dead car∣case, or by a woman a widow, or menstruous, that he be free from leprosie, flux of blood, burstness, and be perfect in all his members, not blind, nor lame, nor crook-backed, or with an illfavored nose. And Apuleius saith in his Apology, that the youth to be initiated to divination by magick spels, ought to be chosen, sound without sickness, ingenious, comely, perfect in his members, of a quick spirit, eloquent in speech, that in him the divine power might be conversant as in the good houses; That the mind of the youth having quickly attained experience, may be restored to its divinity. But the meritorious dignity is per∣fected by two things; namely learning and practice. The end of learning is to know the truth; it is meet therefore, as is spoken in the beginning of the first book, that he be learned and skilful in those three faculties; then all impediments being removed, wholly to apply his soul to contemplation & to con∣vert it self into it self; for there is even in our own selves the ap∣prehension and power of all things; but we are prohibited, so as that we little enjoy these things, by passions opposing us even from our birth, and vain imaginations and immoderate af∣fections, which being expelled, the divine knowledge and pow∣er presently takes place; but the Religious operation obtains no less efficacy which ofttimes of it self alone is sufficiently powerfull for us to obtain this deifying vertue, so great is the vertue of holy duties rightly exhibited and performed, that though they be not understood, yet piously and perfectly ob∣served, and with a firm faith believed, they have no less effica∣cy then to adorn us with a divine power; But what dignity ••s acquired by the art of Religion, is perfected by certain Re∣ligious Ceremonies, expiations, consecrations, and holy rites,

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proceeding from him whose spirit the publike Religi∣on hath consecrated, who hath power of imposition of hands, and of initiating with Sacramentall power, by which the Cha∣racter of the divine vertue and power is stampt on us which they call the divine consent, by which a man supported with the divine nature, and made as it were a companion of the Angels beareth the ingrafted power of God; & this rite is referred to the Ecclesiastical mysteries: If therefore now thou shalt be a man perfect in the sacred understanding of Religion, and piously and most constantly meditatest on it, and without doubting be∣lievest, and art such an one on whom the authority of holy rites and nature hath conferred dignity above others, and one, whom the divine powers contemn not, thou shalt be able by praying, consecrating, sacrificeing, invocating, to attract spiri∣tual and Celestial powers, and to imprint them on those things thou pleasest, and by it to vivifie every magicall work; But who∣soever beyond the authority of his office, without the merit of Sanctity and Learning, beyond the dignity of nature and edu∣cation, shall presume to work any thing in Magick, shall work in vain, and deceive both himself and those that believe on him, and with danger incur the displeasure of the Divine powers.

CHAP. IIII. Of the two helps of Ceremoniall Magick, Religion and Super∣stition.

THere are two things, which rule every operation of Cere∣moniall Magick, namely Religion and Superstition. This Religion is a continuall contemplation of Divine things, and by good works an uniting ones self with God and the Divine powers, by which in a reverent family, a service, and a sanctificati∣on of worship worthy of them is performed, and also the Cere∣monies of Divine worship are rightly exercised; Religion therefore is a certain discipline of externall holy things and

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Ceremonies by the which as it were by certain signs we are admonished of internall and spirituall things, which is so deep∣ly implanted in us by nature, that we more differ from other creatures by this then Rationality; whosoever therefore neg∣lects Religion (as we have spoken before) and confides only in the strength of naturall things, are very often deceived by the evil spirits; therefore they who are more religiously and holily instructed, neither set a tree nor plant their vineyard, nor undertake any mean work without divine invocation, as the Doctor of the Nations commands the Colossians, saying, whatsoever you shall do in word or deed, do all in the name of the Lord Jesus Christ giving thanks to him, and to God the Father by him. Therefore to superadde the powers of Religi∣on to Physical and Mathematicall vertues is so far from a fault, that not to joyn them, is an hainous sin. Hence in libro senato∣rum saith Rabbi Hemina, he that enjoyeth any of the creatures without Divine benediction, is supposed both by God and the Church to have used it as taken by theft and robbery, of whom it is written by Salomon, he that takes away any things violent∣ly from father and mother, is a destroyer; But God is our fa∣ther, and the Church our mother, as it is written, Is not he thy father who possesseth thee? and elsewhere, Hear my son the discipline of thy father, and despise not the law of thy mother; nothing more displeaseth God, then to be neglected and con∣temned; nothing pleaseth him more, then to be renowned and adored. Hence he hath permitted no creature of the world to be without Religion. All do worship God, pray (as Proclus saith) frame hymnes to the leaders of their order; but some things truly after a naturall, others after a sensible, others a ra∣tionall, others an intellectuall manner, and all things in their manner, according to the song of the three children, bless the Lord: But the rites and Ceremonies of Religion, in respect of the diversity of times and places, are diverse. Every Religion hath something of good, because it is directed to God his cre∣ator; and although God allows the Christian Religion only, yet other worships which are undertaken for his sake, he doth not altogether reject, and leaveth them not unrewarded, if

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not with an eternal, yet with a temporal reward, or at least doth punish them less; but he hateth, thundereth against and utterly destroys prophane persons and altogether irreligious as his enemies, for their impiety is greater then the others who follow a false and erroneous Religion: For there is no Re∣ligion (saith Lactantius) so erroneous, which hath not some∣what of wisdom in it, by which they may obtain pardon, who have kept the chiefest duty of man, if not indeed, yet in inten∣tion: But no man can of himself attain to the true Religion, unless he be taught it of God. All worship therefore, which is different from the true Religion, is superstition; In like man∣ner also that which giveth Divine worship, either to whom it ought not, or in that manner which it ought not. Therefore we must especially take heed least at any time, by some per∣verse worship of superstition, we be envious to the Almighty God, and to the holy powers under him; for this would be not only wicked, but an act most unworthy of Philosophers; su∣perstition therefore although it be far different from the true Religion, yet it is not all and wholly rejected, because in many things it is even tolerated, and observed by the chief rulers of Religion; But I call that superstition especially, which is a cer∣tain resemblance of Religion, which for as much as it imitates whatsoever is in Religion, as miracles, Sacraments, rites, ob∣servations and such like, from whence it gets no small power, and also obtains no less strength by the credulity of the ope∣rator; for how much a constant credulity can do, we have spoken in the first book, and is manifestly known to the vul∣gar. Therefore superstition requireth credulity, as Religion faith, seeing constant credulity can do so great things, as even to work miracles in opinions and false operations; whoso∣ever therefore in his Religion, though false, yet beleeveth most strongly that it is true, and elevates his spirit by reason of this his credulity, untill it be assimilated to those spirits who are the chief leaders of that Religion, may work those things which nature and reason discern not; but incredulity and dif∣fidence doth weaken every work not only in superstition, but also in true Religion, and enervates the desired effect even of

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the most strong experiments. But how superstition imitateth Religion, these examples declare; namely when worms and locusts are excommunicated, that they hurt not the fruits; when bels and Images are baptised and such like; but because the old Magicians and those who were the authors of this art amongst the ancients, have been Caldeans, Egyptians, Assyrians, Persi∣ans and Arabians, all whose Religion was perverse and pol∣luted idolatry, we must very much take heed, least we should permit their errors to war against the grounds of the Catholick Religion; for this were blasphemous, and subject to the curse; and I also should be a blasphemer, if I should not ad∣monish you of these things, in this science; wheresoever there∣fore you shall finde these things written by us, know that those things are only related out of other Authors, and not put down by us for truth, but for a probable conjecture which is allyed to truth and an Instruction for imitation in those things which are true; Therefore we ought from their Errors to collect the Truth, which work truly requireth a profound Vnderstanding, perfect Piety, and painfull and laborious Dili∣gence, and also Wisdom which knoweth out of every Evill to extract Good, and to fit oblique things unto the right use of those things which it governeth, as concerning this Augustine gives us an Example of a Carpenter to whom Oblique and Complicate things are no less necessary and convenient then the Straight.

CHAP. V Of the three Guides of Religion, which bring us to the path of Truth.

There are three Guides which bring us even to the paths of truth and which rule all our Religion, in which it wholly consisteth, namely Love, Hope and Fayth: for Love is the cha∣riot of the Soul, the most excellent of all things, descending from the Intelligences above even to the most inferior things.

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It congregates and converts our mind into the Divine beauty, preserves us also in all our works, gives us Events according to our wishes, administreth power to our supplications: as we read in Homer, Apollo heard Chrysons prayers because he was his very great friend: and some read of Mary Magdalene in the Gospell, many sins were forgiven her, because she loved much; But hope immoveably hanging on those things it de∣sireth, when it is certain and not wavering, nourisheth the mind and perfecteth it; But Faith the superior vertue of all not grounded on humane fictions, but Divine revelations wholly, peirceth all things through the whole world, for seeing it de∣scends from above from the first light, and remains neerest to it, is far more noble and excellent than the arts, sciences and beliefes arising from inferior things: this being darted into our intellect by reflexion from the first light. To conclude, by saith man is made somewhat the same with the superior pow∣ers and enjoyeth the same power with them: Hence Proclus saith, As belief which is a credulity, is below science: so be∣lief which is a true faith, is supersubstantially above all science and understanding conjoyning us immediately to God; for Faith is the root of all miracles, by which alone (as the Pla∣tonists testifie) we approach to God, and obtain the Divine power and protection. So we read that Daniel escaped the mouths of the Lyons, because he believed on his God. So to the woman with the bloody issue saith Christ, thy Faith hath made thee whole; and of the blind man desiring sight, he requi∣red faith, saying, Do ye believe, that I can open your eyes? so Pallas in Homer comforteth Achilles with these words, I am come to pacifie your wrath, if you will believe. Therefore Linus the Poet sings all things are to be beleeved, because all things are easie to God; nothing is impossible to him, therefore nothing incredible; therefore we believing those things which belong to Religion, do obtain the vertue of them; but when we shall faile in our Faith, we shall do nothing worthy admiration, but of punishment; As we have an example o•• this in Luke, in these words, Therefore certain of the vagabo•• ••ews, exorcists, took upon them to call, over them which ha••••

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evil spirits in the name of the Lord Jesus, saying, we adjure you by Jesus whom Paul preacheth; and the evil spirit answered and said, Jesus I know, and Paul I know, but who art thou? and the man in whom the evil spirit was, lept on them, and over came them, so that they fled out of the house naked and wounded.

CHAP. VI. How by these guides the soul of man ascendeth up into the Divine nature, and is made a worker of Miracles.

THerefore Our mind being pure and divine, inflamed with a religious love, adorned with hope, directed by faith, placed in the hight and top of the humane soul, doth attract the truth, and sudainly comprehend it & beholdeth all the sta∣tions, grounds, causes and sciences of things both natural and immortal in the divine truth it self as it were in a certain glass of Eternity. Hence it comes to pass that we, though Natural, know those things which are above nature, and understand all things below, and as it were by divine Oracles receive the knowledg not only of those things which are, but also of those that are past and to come, presently, and many years hence; Moreover not only in Sciences, Arts and Oracles the Under∣standing challengeth to it self this divine vertue, but also re∣ceiveth this miraculous power in certain things by command to be changed: Hence it comes to pass that though we are fra∣med a natural body, yet we sometimes praedominate over na∣ture, and cause such wonderfull, sodain and difficult operati∣ons, as that the evil spirits obey us, the stars are disordered, the heavenly powers compelled, the Elements made obedient; so levout men and those elevated by these Theologicall vertues, command the Elements, drive away Fogs, raise the winds, cause rain, cure diseases, raise the dead, all which things to have been done amongst diverse Nations, Poets and Historians do∣ing and relate: and that these things may be done, all the

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famousest Philosophers, and Theologians do confirme; so the prophets, Apostles, and the rest, were famous by the wonder∣full power of God; therefore we must know, that as by the influx of the first agent, is produced oftentimes something without the cooperation of the middle causes, so also by the work of Religion alone, may something be done without the application of naturall and Celestiall vertues; but no man can work by pure Religion alone, unless he be made totally intel∣lectuall; But whosoever, without the mixture of other pow∣ers, worketh by Religion alone, if he shall persevere long in the work, is swallowed up by the Divine power and cannot live long: But whosoever shall attempt this and not be puri∣fied, doth bring upon himself judgement, and is delivered to the evil spirit, to be devoured.

CHAP. VII. That the knowledge of the true God is necessary for a Magician, and what the old Magicians and Philosophers have thought conceruing God.

SEeing that the being and operation of all things, depend on the most high God Creator of all things, from thence also on the other divine powers, to whom also is gran∣ted a power of fashioning and creating, not principally indeed, but instrumentally by vertue of the first Creator (for the be∣ginning of every thing is the first cause, but what is produced by the second causes, is much more produced by the first, which is the producer of the second causes; which therefore we call secondary gods) It is necessary therefore that every Magitian know that very God, which is the first cause, and Creator of all things; And also the other gods, or divine powers (which we call the second causes) and not to be ignorant, with what adoration, reverence, holy rites conformable to the condition of every one, they are to be worshipped: Whosoever therefore invocates the gods, and doth not confer on them their due ho∣nor,

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rightly distribute to them what belongs to them, shall neither enjoy their presence, nor any successefull effect from them. As in Harmony, if one string be broken, the whole musick jars, and sometimes incurs the hazard of punish∣ment, as it is written of the Assyrians, whom Salmanasar planted in Samaria, because they knew not the customes of the God of the Land, the Lord did send Lyons amongst them, who slew them, because they were ignorant of the rights of the god of the Land. Now therefore let us see, what the old Magicians and Philosophers thought concerning God; for we read that Nicocreonte, a tyrant of Cyprus, long since asking, who was the greatest God, the Serapian Oracle answered him, That he was to be accounted the greatest God, whose head was the Heavens, the Seas his Belly, the Earth his feet, his ears placed in the sky, his eyes the light of the glorious Sun; not much unlike to this, Orphens sang in these verses,

The Heaven's Joves Royall Palace, he's King, Fountain vertue and God of every thing; He is Omnipotent, and in his breast Earth, water, fire and aire do take their rest. Both night and day, true wisdom with sweet Love, Are all contain'd in this vast bulk of Jove. His neck and glorious head if you would see, Behold the Heavens high, and majesty; The glorious rayes of Stars do represent His golden locks, and's heads adornament.

And elsewhere,

Bright Phebus and the Moon, are the two eyes Of this great Jove by which all things he spies; His head which predicts All, is plac'd i'th skie, From which no noise can whisper secretly. It pierceth all; his body vast extends, Both far and wide, and knows no bounds nor ends.

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The spacious Air's his breast, his wings the wind, By which he flies far swifter then the mind. His belly is our mother earth, who swels Into huge mountains, whom the Ocean fils And circles; his feet are the rocks and stones Which of this Globe are the foundations. This Jove, under the earth conceals all things, And from the depth into the light them brings.

Therefore they thought the whole world to be Jupiter, and truly he hath produced the soul of this world, which contain∣eth the world in it self. Hence Sophocles saith, in truth there is but one onely God, who hath made this heaven and this spa∣cious earth; and Euripides saith, Behold the most high, who every where embraceth in his Arms the immensurable hea∣ven and earth; believe that he is Jupiter, account him God; and Ennius the Poet sings,

Behold this bright sublime shining, whom all Call Jove—

Therefore the whole world is Jupiter, as Porphyry saith, a crea∣ture made of all creatures, and a God constituted of all gods; but Jupiter is, so far as we can understand, from whence all things are produced, creating all things by his wisdom. Hence Orpheus sings concerning the Holy word;

There is one God, who all things hath created, Preserves, and over all is elevated. He only by our mind is comprehended, And to poor mortals He ne'r ill intended. Besides whom, there no other is—

And a little after,

He himself is the beginning middle and end, as the ancient Prophets have taught us, to whom God long since delivered these things in two tables; and he calleth him in the same verse the only great Creator, and immortall. Zoroastes likewise in

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his sacred History of the Persians defineth God thus, God is the first of all those things which suffer neither decay nor cor∣ruption, unbegot, never dying, without parts, and most like himself, The author and promoter of all good things, the fa∣ther of all, most bountifull and wise, the sacred light of justice, the absolutest perfection of nature, the contriver, and wisedom thereof. Apuleius also describs him to be a King, the cause, foun∣dation and original beginning of all nature, the supreme beget∣ter of spirits, eternal, the preserver of living creatures, a Father with propagation, not to be comprehended by time, place or any other circumstance, and therefore imaginable to a few, ut∣terable to none; from hence therefore Euripides commanded the highest God to be cal'd Jupiter, through whose head Orphe∣us sang all things came into this light, but the other powers he supposeth to be subservient, viz. which are without God, and separated from him, and are by the Philosophers called the Mi∣nisters or Angels of God, and separated intelligences; therefore they say Religious worship to be due to this most high Jupiter and to him only, but to the other Divine powers not to be due unless for his sake.

CHAP. VIII. What the Ancient Philosophers have thought concerning the Di∣vine Trinity.

AUstine and Prophyry testifie, that the Platonists held three persons in God, the first of which, they call the father of the world; the second they call the Son and the first mind, and so he is named by Macrobius. The third, the spirit or soul of the world, which Virgil also from Plato's opinion calleth a spirit, when he sings,

Within the Spirit nourisheth, the mind Diffus'd through th' whole doth in its kind The lump both act, and agitate—

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Plotinus and Philo deliver, that the Son of God, viz. the first mind or Divine intellect floweth from God the Father, even as a word from the speaker or as light from light; from hence it is that he is called both the word and speech, and splendor of God the Father; for the Divine mind by it self, with one only and uninterrupted act understandeth the chiefest good without any vicissitude, or mediate knowledge; he generat∣eth in himself an Issue and Son, who is the full Intelligence, compleat image of himself, and the perfect pattern of the world, whom our John and Mercurius name the word or speech; Plato the Son of God the Father; Orpheus, Pallas born from Jupiters brain, that is, wisdom: This is the most abso∣lute image of God the Father, yet by a certain relation, or some intrinsecall absolute thing, as it were begot and distin∣guished from the Father, who saith in Ecclesiasticus, I have pro∣ceeded from the mouth of the most high, I am the first begot before all creatures: Jamblichus testifieth this Son to be One and the same God with the Father in Essence, namely calling God, both the Father and Son of himself. Also Mercurius Trismegistus in Asclepius mentioneth the Son of God in di∣verse places; for he saith my God and Father begat a Mind a work diverse from himself; And elsewhere, unity begets unity, and reflecteth his flagrant love on himself; and in Pimander (where he seemeth to prophesie of the Covenant of grace to come, and of the mystery of regeneration) saith, the author of Regeneration is the Son of God, the man by the will of the one only God, and also that God is most replenished with the fruitfulness of both sexes. In like manner the Indian Philoso∣phers affirm, the World to be an Animal, partly Masculine, and partly Feminine; and Orpheus also calleth Nature or the Jove of this world, both the male and female thereof, and that the gods partake of both Sexes. Hence is it, that in his Hymnes he thus salutes Minerva, You are indeed both man and wo∣man; and Apuleius in his book of the world, out of the Divini∣ty of Orpheus produceth this verse of Jupiter,

Jove is both male and female, immortall.

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And Virgil speaking of Venus saith,

I descend, and the God guiding—

And elsewhere, understanding Juno or Alecto, he saith

Neither was God absent from her praying.

And Tibullus sings,

I who prophaned have the Dieties Of Venus great—

And it is reported that the people of Cacenia wonderfully ad∣ored the God Moon. From this compleat intelligence of su∣pream fecundity his love is produced, binding the intelligence with the mind. And by so much the more, by how much it is in∣finitely more intimate to it self, than other off-springs to their parents. This is the third person, viz. the holy spirit. Jam∣blichus also brings the oracles of the Chaldeans placing a fa∣therly power in God, and an Emanation of the intellect from the Father, and a fiery love proceeding from Father and Son, and the same to be God. Hence we read in Plutarch, that the Gentiles described God to be an intellectuall and fiery spirit, having no form, but transforming himself into whatsoever he pleaseth, equalizing himself to all things; and we read in Deu∣teronomy, Our God is a consuming fire; of whom also Zoro∣astes saith, all things were begot of fire alone; so also Heracli∣tus the Ephesian teacheth; Hence Divine Plato hath placed Gods habitation in fire, namely understanding the unspeak∣able splendor of God in himself, and love about him∣self; and we read in Homer, The Heavens to be the Kingdom of Jupiter when he sings,

Jove darkning clouds and reigning in the skie,

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And the same elsewhere.

The lot of Jove the Heaven is i'th' aire, He sits—

But Aether is derived according to the Greek Grammer, from Aetho, which signifies to Burn, and Aer spiritus quass Aethaer, that is, a burning spirit; And therefore Orpheus calleth the Heaven Pyripnon, that is a fiery breathing place; therefore the Father, the Son, and the aimable spirit, which is also fiery, are by the Divines called three Persons; Whom Or∣pheus also in his adjurations invocateth with these words, Heaven I admire thee, thou wise work of the great God; I adjure thee, O thou word of the Father, which he first spake when he established the whole world by his wisdom. Hesiode also confesseth the same things under the names of Jupiter Minerva and Bule in his Theogony, declaring the twofold birth of Jupiter in these words: The first daughter called Tritonia with gray eyes, having equal power with the Father, & prudent Bule, that is counsel, which Orpheus in the forenamed verses pro∣nounceth plurally, because of his twofold Emanation, for he proceedeth both from Jupiter and Minerva. And Austin him∣self in his fourth Book De Civit. Dei doth testifie that Porphyry the Platonist placed three Persons in God; the first he cals the father of the universe, the second, the first mind, and Macrobius the Son, the third the soul of the world, which Virgil accor∣ding to Plato's opinion, calleth a spirit, saying, the spirit with∣in maintains. Therefore it is God, as Paul saith, from whom, in whom, by whom are all things: for from the father as from a fountain flow all things, but in the Son as in a pool all things are placed in their Ideas, and by the Holy Ghost are all things manifested, and every thing distributed to his proper degrees.

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CHAP. IX. What the true and most Orthodox faith is concerning God and the most holy Trinity.

THe Catholik Doctors and faithfull people of God, have decreed, that we ought thus to believe and profess that there is one only true God, increate, infinite, omnipotent, etern∣al Father, Son and Holy Ghost, three persons, coeternall and coequall, of one most simple Essence, substance and nature. This is the Catholike faith, this is the Orthodox Religion, this is the Christian truth, that we worship one God in Trinity, and Tri∣nity in Unity, neither confounding the persons, nor dividing the substance The Father begat the Son from all eternity and gave him his substance, and nevertheless retained it himself. The Son also by being begot, received the substance of the Father, but assumed not the proper Person of the Father; for the Fa∣ther translated it not into the Son; for they are both of one and the same substance, but of diverse persons. This Son also although he be coeternall with the Father, and begot of the substance of the Father before the world, yet notwithstand∣ing was born into the world out of the substance of a Virgin, and his name was called Jesus, perfect God, perfect man, of a reasonable soul and humane flesh, who in all things was man, sin excepted. Therefore it is necessary, that we beleeve, that our Lord Jesus Christ the Son of God, is God and man, one person, two natures, God begot before the world with∣out a mother, man born into the world, without a father, from a pure Virgin, both before and after his birth; he suffered on the Cross, and dyed, but on the Cross restored life, and de∣stroyed death by his death; he was buried and descended into hell, but brought forth the souls of the Fathers from hell, and rose again by his own power; the third day he ascended into the Heavens, & sent his spirit the Comforter, & shall come to Judge the quick and the dead; and at his coming all men shall rise a∣gain in their flesh, and shall give an account of their workss; this

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the true faith, concerning which if any man doubt, and not firmely believe, he is far from the hope of eternall life and salvation.

CHAP. X. Of Divine emanations, which the Hebrews call Numerations, others attributes: The gentiles gods and Dieties; and of the ten Sephiroths and ten most sacred names of God which rule them, and the interpretation of them.

GOD himself, though he be Trinity in persons, yet is but one only simple Essence; notwithstanding we doubt not but that there are in him many Divine powers, which as beams flow from him, which the Philosophers of the Gentiles cal gods, the Hebrew masters numerations, we name Attributes; as wis∣dom which Orpheus cals Pallas; understanding, which he Mer∣cury; The conception of the Form, which he Saturn; The Productive power, which he Neptune; the secret nature of things, which he Juno; Love which he Venus; pure life, which he the Sun or Apollo. The matter of the whole world, he calleth Pan; the soul, as it ingendereth things below, con∣templateth things above, and retracteth its self into it self, he honored with three names, viz. Maris, Neptune and Ocean, and more of this kind, of which he sings elsewhere,

Plato and Jupiter, and Phebus, are one; But why do we speak twice? Gods one alone.

And of the same Valerius Soranus sang,

Omnipotent Jove the God and King of Kings, The Father of the gods, One, yet all things.

Therefore the most prudent Theologians of the Gentiles did worship the One God, under diverse names and powers, ye••

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diverse sexes; whom as Pliny saith, Fraile and weak mortali∣ty hath digested unto more, being mindfull of his one frailty, that every man might worship that portion which he especial∣ly wanteth; so those who had need of faith invocated Jupiter; they that wanted providence, Apollo; wisdom, Minerva; and so as they wanted other things, they invocated other powers. Hence arose that great variety of Dieties, by reason of the ma∣ny and diverse distribution of graces; but God is one, from whom all things. Therefore Apuleius in his book De mundo to Faustin saith, Whereas there is but one God and one power, yet he is named by diverse names for the multitude of species, by whose variety he is made of many shapes; and Marcus Varro in his book of the worship of God, saith, As all souls are reduced to the one soul of the world or universe, so are all the gods referred to Jupiter, who is the same God, worshipped under diverse names. Therefore it is meet to know the sensible proprieties, and perfectly to intellectualize them by the way of more secret Analogy; whosoever understandeth truly the Hymnes of Orpheus and the old Magicians, shall find that they differ not from the Cabalisticall secrets and Orthodox traditi∣ons; for whom Orpheus cals Curets and unpolluted gods, Dio∣nysius names Powers; the Cabalists appropriate them to the numeration Pahad, that is to the Divine fear: so that which is ••nsoph in the Cabala, Orpheus calleth Might; and Typhon is the ••ame with Orpheus, as Zamael in the Cabala; but the Mecu∣bales of the Hebrews, the most learned in Divine things, have received the ten principal names of God, as certain Divine ••owers, or as it were members of God, which by ten numera∣tions which they call Sephiroth as it were vestiments, Instru∣ments or examplars of the Archetype, have an influence on all things created, through the high things, even to the lowest, yet ••y a certain order; for first and immediately they have influ∣ence on the nine orders of Angels, and quire of blessed souls, ••••d by them into the Celestiall Spheres, Planets and men, by ••e which Sephiroh everything then receiveth power and ver∣••e; The first of these is the name Eheia, the name of the Divine ••ssence; his numeration is called Cether, which is interpreted a

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Crown or Diadem, and signifieth the most simple Essence of the Divinity, and it is called that which the eye seeth not, and is attributed to God the Father, and hath his influence by the order of Seraphin••••, or as the Hebrews call them Haioth Ha∣cadosch, that is creatures of holiness, and then by the pri∣mum mobile, bestows the gift of being to all things, filling the whole Universe both through the circumference and center, whose particular intelligence is called Merattron, that is, the prince of faces, whose duty it is to bring others to the face of the prince; and by him the Lord spake to Moses. The second name is Iod or Tetragrammaton joyned with Iod; his numerati∣on is Hochma, that is wisdom, and signifieth the Divinity full of Idea's, and the first begotten; and is attributed to the Son, and hath his influence by the order of Cherubins, or that the Hebrews call Orphanim, that is, forms or wheels; and from thence into the starry Heaven, where he fabricateth so many figures as he hath Ideas in himself, and distinguisheth the very Chaos of the creatures, by a particular Intelligence called Ra∣ziell, who was the ruler of Adam. The thid name is called Tetrogrammaton Elohim; his numeration is named Prina, un∣providence and understanding, and signifies remission, quiet∣ness, the Jubilee, penitentiall conversion, a great Trumpet redemption of the world, and the life of the world to come it is attributed to the Holy Spirit, and hath his influence by th•• order of the thrones, or which the Hebrews call Aralim, that •• great Angels mighty and strong, and from thence by the sphere of Saturn administreth form to the unsettled matter, who particular intelligence is Zaphchiel, the ruler of Noah, and ••∣nother intelligence named Iophiel the ruler of Sem; and the are three supream and highest numerations as it were seats •••• the Divine persons, by whose commands all things are ma•••• but are executed by the other seven, which are therefore call•••• the numerations framing. Therefore the fourth name is •• whose numeration is Hesed, which is Clemence or goodne•••• and signifieth grace, mercy, piety, magnificence, the scep•• and right hand, and hath his influx by the order of the Domi∣nations, which the Hebrews call Hasmalim, and so thro••

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the sphere of Jupiter fashioning the Images of bodyes, bestow∣ing clemency and pacifying justice on all; his particular intel∣ligence is Zadkiell the ruler of Abraham: The first name is Elohim Gibor. that is, the mighty God, punishing the sins of the wicked; and his numeration is called Geburach, which is to say, power, gravity, fortitude, security, judgement, punishing by slaughter and war: and it is applyed to the Tribunall of God, The girdle, the sword and left hand of God; it is also called Pachad, which is fear and hath his influence throw the order of powers which the Hebrews call Seraphim, and from thence through the sphere of Mars, to whom belongs fortitude, war, affliction, it draweth forth the Elements; and his particular in∣telligence is Camael, the ruler of Samson; The sixt name is Eloha, or a name of four letters, joyned with Vaudahat, his numeration is Tiphereth, that is apparel, beauty, glory, plea∣sure, and signifieth the tree of life, and hath his influence through the order of vertues, which the Hebrews call Mala∣him, that is Angels into the spere of the Sun, giving bright∣ness and life to it, and from thence producing mettals; his particular intelligence is Raphael, who was the Ruler of Isaac ••••d Toby the younger, and the Angel Peliel, ruler of Jacob. ••he seventh name is Tetragrammaton Sabaoth, or Adonai Sa∣baoth, that is the God of hosts; and his numeration is Nezah, that triumph and victory; the right Columne is applyed to it, and signifies the eternity and justice of a revenging God; it hath •••• influence through the order of principalities, whom the hebrews call Elohim, that is Gods, into the sphere of Venus, ••es zeal and love of righteousness, and produceth vege∣••les; his Intelligence is Haniel and the Angel Cerviel, the ••e•• of David; The eighth is called also Elohim Sabaoth, which is also interpreted the God of Hoasts, not of war and ••ice, but of piety and agreement; for this name signifi∣•• both, and precedeth his Army; the numeration of this ••alled Hod, which is interpreted both praise, confession, ho∣•• and famousness. The left column is attributed to it; it hath influence through the order of the Archangels, which the hebrews call Ben Elohim, that is the sons of God, into the

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sphere of Mercury, and gives elegancy and consonancy of speech and produceth living creatures; his intelligence is Mi∣chael, who was the ruler of Salomon; The ninth name is call∣ed Sadai, that is Omnipotent, satisfying all, and Elhai, which is the living God; his numeration is Iesod, that is foundation, and signifieth a good understanding, a Covenant, redemption and rest, and hath his influence through the order of Angels, whom the Hebrews name Cherubim, into the sphere of the Moon, cau∣sing the increase and decrease of all things, and taketh care of the genijl, and keepers of men, and distributeth them; his in∣telligence is Gabriel, who was the keeper of Joseph, Josuah, and Daniel; The tenth name is Adonai Melech, that is Lord and King; his numeration is Malchuth, that is, Kingdom and Empire, & signifieth a Church, Temple of God, and a Gate, and hath his influence through the order of Animastick, viz. of bless∣ed souls, which by the Hebrews is called Issim, that is Nobles Lords and Princes; they are inferior to the Hierarchies, and have their influence on the sons of men, and give knowledge and the wonderfull understanding of things, also industry and prophesie; and the soul of Messiah is president amongst them or (as others say) the intelligence Metattron, which is called the first Creature, or the soul of the world, and was the rule of Moses.

CHAP. XI. Of the Divine names, and their power and vertue.

GOD himself though he be only one in Essence, yet h•• diverse names, which expound not his diverse Essences •••• Dieties, but certain proprieties flowing from him, by which names he doth pour down, as it were by certain Conduits o•• us and all his creatures many benefits and diverse gifts; ten •••• these Names we have above described, which also Hierom rec∣koneth up to Marcella. Dionysius reckoneth up fourty si•• names of God and Christ. The Mecubales of the Hebrew

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from a certain text of Exodus, derive seventy two names, both of the Angels and of God, which they call the name of seven∣ty two letters, and Schemhamphores, that is, the expository; but others proceeding further, out of all places of the Scrip∣ture do infer so many names of God as the number of those names is: but what they signifie is altogether unknown to us: From these therefore, besides those which we have reckoned up before, is the name of the Divine Essence Eheia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Plato translates 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from hence they call God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, o∣thers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is the being Hu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is another name revealed to Esay, signifying the Abysse of the Godhead, which the Greeks translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latins, himself the same. Esch 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is another name received from Moses which soundeth Fire, and the name of God Na 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be invovaced in perturbations and troubles. There is also the name Iah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the name Elion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the name Macom 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the name Caphu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the name Innon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & the name Emeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whic•• is interpreted Truth, and is the seal of God; and there are two other names Zur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Aben 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 both of them signifie a solid work, and one of them express the Father with the Son; and many more names have we placed above in the scale of numbers; and many names of God and the Angels are extracted out of the holy Scriptures by the Cabalisticall calculation, Notarian and Gimetrian arts, where many words retracted by certain of their letters make up one name, or one name dispersed by each of its letters signifieth or rendreth more. Somtimes they are gathered from the heads of words, as the name Agla 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from this verse of the Holy Scripture 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is the mighty God for ever; in like manner the name Iaia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from this verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is God our God is one God; in like manner the name Iava 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from this ••erse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is let there be a light, & there was ••••ght; in like maner the name Ararita 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from this verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is one principle of his unity, one beginning of his Individuality his

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cissicude is one thing, and this name Hacaha 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is extracted from this verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the holy and blessed one; in like maner this name Jesu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is found in the heads of these two verses, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, untill the Messiah shall come, and the other verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, his name a∣bides till the end, Thus also is the name Amen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 extracted from this verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is the Lord the faithfull King; sometimes these names are extracted from the end of words, as the same name Amen, from this verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, the wicked not so, but the letters are transposed; so by the finall letters of this verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, to me what? or what is his name? is found the name Tetragram∣maton; in all these a letter is put for a word, and a letter ex∣tracted from a word, either from the beginning, end, or where you please; and sometimes these names are extracted from all the letters, one by one, even as those seventy two names of God are extracted from those three verses of Exodus begin∣ning from these three words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first and last verses being written from the right to the left, but the middle contrarywise from the left to the right, as we shall shew here∣after; and so sometimes a word is extracted from a word, or a name from a name, by the transposition of letters, as Messia•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from Ismah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Michael 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Malachi. But sometimes by changing of the Alphabeth, which the Cabalists call Ziruph 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so from the name Tetragram∣maton 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are drawn forth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Maz Paz 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kuz•• sometimes also by reason of the equality of numbers, names and changed, as Metattron 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for Sadai 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for both of them make three hundred and fourteen, so Itai 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and E•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are equall in number, for both make thirty one. And these are the hidden secrets concerning which it is most dif∣ficult to judge, and to deliver a perfect science; neither •••• they be understood and taught in any other language excep•• the Hebrew; but seeing the names of God (as Flato saith i•• Cratyliss) are highly esteemed of the Barbarians, who had the•• from God, without the which we can by no means perceive the true words and names by which God is called, there

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fore concerning these we can say no more, but those things which God out of his goodness hath revealed to us; for they are the mysteries and conveyances of Gods omnipotency, not from men, nor yet from Angels, but instituted and firmly e∣stablished by the most high God, after a certain manner, with an immovable number and figure of Characters, and breath forth the harmony of the Godhead, being consecrated by the Divine assistance; therefore the creatures above fear them, those below tremble at them, the Angels reverence, the de∣vils are affrighted, every creature doth honor, and every Re∣ligion adore them; the religious observation whereof, and de∣vout invocation with fear and trembling doth yeeld us great vertue, and even deifies the union, and gives a power to work wonderfull things above nature: Therefore wee may not for any reason whatsoever, change them; therefore Origen commandeth that they be kept without corruption in their own Characters; and Zoroastes also forbiddeth the changing of barbarous and old words; for as Plato saith in Cratylus, All Divine words or names, have proceeded either from the gods first, or from antiquity, whose beginning is hardly known, or from the Barbarians: Jamblicus in like manner adviseth, that they may not be translated out of their own language into a∣nother; for, saith he, they keep not the same force being tran∣slated into another tongue: Therefore these names of God are the most fit and powerfull means of reconciling and uni∣ting man with God, as we read in Exodus, in every place in which mention is made of my name, I will be with thee, and bless thee; and in the book of Numbers, the Lord saith, I will put my name upon the sons of Israel and I will bless them: Therefore Divine Plato in Cratylus & in Philebus command∣eth to reverence the names of God more than the Images or statues of the gods: for there is a more express Image and power of God, reserved in the faculty of the mind, especially if it be inspired from above, than in the works of mens hands; Therefore sacred words have not their power in Magicall o∣perations, from themselves, as they are words, but from the occult Divine powers working by them in the minds of those

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who by faith adhere to them; by which words the secret pow∣er of God as it were through Conduite pipes, is transmited in∣to them, who have ears purged by faith, and by most pure conversation and invocation of the divine names are made the habitation of God, and capable of these divine influences; who∣soever therefore useth rightly these words or names of God with that purity of mind, in that manner and order, as they were delivered, shall both obtain and do many wonderfull things, as we read of Medea.

Most pleasant sleep she caus'd, words thrice she spake, The Seas appeas'd, and soon their fury brake.

Which the Ancient Doctors of the Hebrews have especially observed, who were wont to do many wonderfull things by words; the Pythagorians also have shewed, how to cure very wonderfully the diseases both of body and mind, with cer∣tain words; we read also, that Orpheus, being one of the Argo∣nauts diverted a most fierce storm by certain words; in like manner that Apollonius, by certain words whispered, raised up a dead maide at Rome; and Philostratus reporteth that some did by certain words call up Achilles Ghost; and Pausanias relates, that in Lydia in the Cities of Hiero-Cesare•• and Hypepis, were two temples consecrated to the Goddess whom they called Persica, in both of which when divine service was ended, a certain Magitian, after he had laid dry wood up∣on the Altar, and in his native language had sang Hymnes, and pronounced certain barbarous words, out of a book which he held in his hand presently the dry wood, no fire being put to it, was seen to be kindled, and burn most clearly. Also Serenus Sa∣monicus delivereth amongst the precepts of Physick, that if this name Abracadabra be written, as is here expressed, viz. dimi∣nishing letter after letter backward, from the last to the first, it will cure the Hemitritean Feaver or any other, if the sheet of paper or parchment be hanged about the neck, and the dis∣ease will by little and little decline and pass away.

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[illustration]

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But Rabbai Hama in his book of speculation delivereth a sacred seal more efficacious against any diseases of man, or any griefes whatsoever, in whose foreside are the four squared names of God, so subordinated to one another in a square, that from the highest to the lowest those most holy names or seales of the Godhead do arise, whose intention is inscribed in the circumferentiall circle, but on the backside is inscribed the seven lettered name Araritha, and his interpretation is written about, viz. the verse from which it is extracted, even as you see it here described.

[illustration]

The former part.

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[illustration]

The hinder part.

But all must be done in most pure gold, or Virgin Parchment, pure, clean and unspotted, also with Jnke made for this pur∣pose, of the smoak of consecrated wax lights, or incense, and holy water; The actor must be purified and cleansed by sacri∣fice, and have an infallible hope, a constant faith and his mind lifted up to the most high God, if he would surely obtain this Divine power. In like manner against the affrightments and mischief of evil spirits and men, and what dangers soever, ei∣ther of journey, waters, enemies, arms, in the manner as is a∣bove said, these Characters on the one side 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and these on the back side 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which are the beginnings and ends of the five first verses of Genesis, and representation of the creation of the world; and by this Ligature they say that a man shall be free from all mischiefes, if so be that he firmly beleeveth in God the creator of all things.

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[illustration]

In the fore part.

[illustration]

In the hinder part.

Neither let any distrust or wonder, that sacred words, applyed outwardly can do very much, seeing by them the Almighty God made the heavens and the earth; and further, by experi∣ence it is found as saith Rab Costa Ben Luca, that many things not having Physicall vertues do very much, As for example, the finger of an abortive childhanged on the neck of a woman hindreth conception, so long as it remaineth there; Moreover that in diverse sacred words and names of God, there is great and Divine power, which worketh miracles, Zoroastes, Or∣pheus, Jamblicus, Synesius, Alchindus, and all the famous Phi∣losophers testifie; and Artephius both a Magician and Philo∣sopher hath written a peculiar book concerning the vertue of words and Characters. Origen not inferior to the famousest Philosophers, doth maintain against Celsus, that there doth¦ly hid wonderfull vertue in certain Divine names, and in the book of Judges the Lord saith, my name which is Pele 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth with us, a worker of miracles, or causing wonders; but the true name of God is known neither to men nor to An∣gels, but to God alone, neither shall it be manifested (as the holy Striptures testifie) before the Will of God be fulfilled; Notwithstanding God hath other names amongst the Angels, others amongst us men; for there is no name of God amongst us (as Moses the Egyptian saith) which is not taken from his works, and signifieth with participation, besides the name Te∣tragrammaton, which is holy, signifying the substance of the Creator in a pure signification, in which no other thing is partaker with God the Creator; therefore it is called the se∣parated name, which is written and not read, neither is it ex∣pressed by us, but named, and signifieth the second supernall

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Idiome, which is of God, and perhaps of Angels. In like man∣ner the Angels have their name amongst themselves, and in their Idiome, which Paul calleth the tongue of Angels, con∣cerning which we have very little knowledge with us, but all their other names are taken from their offices and operations, which have not so great efficacy, and therefore the Magicians call them by their true names, namely the heavenly ones, which are contained in the holy Bible.

CHAP. XII. Of the influence of the divine names through all the middle causes into these inferior things.

THE most high Creator and first cause, although he ruleth and disposeth all things, yet distributeth the care of ex∣ecution to diverse Ministers, both good, and bad, which John in the Revelations cals assisting, and destroying Angels: of which the prophet sings elswhere; The Angel of the Lord re∣mains in the presence of them that fear him, that he may preserve them: and elswhere he describes immissions by evill Angels. Now whatsoever God doth by Angels, as by mini∣sters, the same doth he by heavens, Stars, but as it were by in∣struments, that after this manner all things might work toge∣ther to serve him, that as every part of Heaven, and every Star doth discern every corner or place of the earth, and time, species and Individuall: so it is fit that the Angelical vertue of that part and Star should be applyed to them, viz place, time, and species. Whence Austin in his book of questions, saith, E∣very visible thing in this world, hath an Angelicall pow∣er appointed for it: Hence Origen on the book of Numbers saith, the world hath need of Angels, that may rule the Armies of the earth, Kingdoms, provinces, men, beasts, the nativity, and progress of living creatures, shrubs, plants, and other things, giving them that vertue which is said to be in them, from an occult propriety; much more need is there of Angels

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that may rule holy works, vertues and men, as they who al∣waies see the face of the most high father, and can guide men in the right path, and also even the least thing to this place, as fit members of this world in which God as the chief pre∣sident, dwelleth, most sweetly disposing all things, not being contained, or circumscribed, but containing all things, as John in the Revelations describeth that heavenly City, whose twelve gates are guarded with twelve Angels, infusing on them what they receive from the Divine name, twelve times revolved; and in the foundations of that City the names of the twelve Apo∣stles, and the Lamb; for as in the Law, in the stones of the Ephod and foundations of the Holy City described by Eze∣kiel, were written the names of the tribes of Israel, and the name of four letters did predominate over them; so in the Gospel, the names of the Apostles are written in the stones of the foundation of the heavenly City, which stones stand for the tribes of Israel in the Church, over which the name of the Lamb hath influence, that is, the name of Jesus, in which is all the vertue of the four lettered name; seeing that Jehovah the Father hath given him all things: Therefore the Heavens re∣ceive from the Angels, that which they dart down; but the An∣gels from the great name of God and Jesu, the vertue where∣of is first in God, afterward diffused into these twelve and se∣ven Angels, by whom it is extended into the twelve signs, and into the seven planets, and consequently into all the other Ministers and instruments of God pour traiting even infinitely. Hence Christ saith, Whatsoever you shall ask the Father in my name, he will give you; and after his resurrection saith, In my name they shall cast out devils, and do as followeth; so that the name of four letters is no further necessary, the whole ver∣tue thereof being translated into the name Jesus, in which on∣ly miracles are done; neither is there any other (as Peter saith) under heaven given unto men, by which they can be saved, but that; but let us not think, that by naming Jesus prophanely, as the name of a certain man, we can do miracles by vertue of it: but we must invocate it in the holy Spirit, with a pure mind and a fervent spirit, that we may obtain those things

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which are promised us in him; especially knowledge going before, without which there is no hearing of us, according to that of the Prophet, I will hear him because he hath known my name; Hence at this time no favor can be drawn from the heavens, unless the authority, favor and consent of the name Jesu intervene; Hence the Hebrews and Cabalists most skilfull in the Divine names, can work nothing after Christ by those old names, as their fathers have done long since; and now it is by experience confirmed, that no devil nor power of Hell, which vex and trouble men, can resist this name, but will they, nill they, bow the knee and obey, when the name Jesu by a due pronunciation is proposed to them to be worshipped, and they fear not only the name but also the Cross, the seal thereof; and not only the knees of earthly, heavenly, and hellish creatures are bowed, but also Insensible things do reverence it, and all tremble at his beck, when from a faithfull heart and a true mouth the name Jesus is pro∣nounced, and pure hands imprint the salutiferous sign of the Cross: neither truly doth Christ say in vain to his Disciples, In my name they shall cast out Devils, &c. unless there were a certain vertue expressed in that name over divels and sick folk, serpents, and persons, and tongues, and so forth, seeing the power which this name hath, is both from the vertue of God the institutor, and also from the vertue of him who is expressed by this name, and from a power implanetd in the very word. Hence is it that seeing every creature feareth and reverenceth the name of him who hath made it, sometimes even wicked and ungodly men, if so be they believe the invocation of Di∣vine names of this kind, do bind devils, and operate certain other great things.

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CHAP. XIII. Of the members of God, and of their influence on our mem∣bers.

WE read in diverse places of the holy Scripture, of di∣verse members of God, and ornaments; but by the members of God, are understood manifold powers, most sim∣ply abiding in God himself, distinguished amongst themselves by the sacred names of God; but the garments of God and Ornaments, are as it were certain wayes and relations, or Emanations or conduit pipes, by the which he diffuseth him∣self; the hemmes of which as oft as our mind shall touch, so often the Divine power of some member goeth forth, even as Jesus cryed out, concerning the woman with the bloody Issue, Some body hath touched me, for I perceive vertue to go forth from me: These members therefore in God are like to ours; but the Idea's and exemplars of our members, to the which if we rightly conform our mmbers, then being translated into the same Image, we are made the true sons of God, & like to God, doing and working the works of God: therefore concerning the members of God, many things are drawn forth out of the Scriptures; for we read of his head in the Canticles; Thy head as Carmel, and the locks of thy head as the purple of a King; but this Carmel signifieth not that mountain in the Sea coast of Syria, but a little creature, which ingendreth the purple. Also of his eyes, eyelids and ears, we read in the Psalmes, the eyes of the Lord on the Just, and his ears to their prayers, his eyes look towards the poor, and his eyelids en∣quire after the sons of men: also of his mouth, tast, throat, lips, and teeth, we read in Esay, Thou hast not enquired at my mouth; and in the Canticles, Thy throat as the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak; there are also Nostrils, by the which (as we often find in the Law) he smelleth the sacrifices for a sweet odour: he hath shoulders, armes, hands, and fingers, of the

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which we read in Esay; the government is laid upon his shoulders; to whom is the Arm of the Lord revealed? and the kingly Prophet singeth, thy hands O Lord have made me and fashioned me, and I will behold the heavens, the work of thy fingers; he hath also a right and left hand; hence the Psalmist saith, The Lord saith to my Lord, sit at my right hand: and of the left we read, in the Gospel, on which the damned shall be placed at the last day: further we read of the heart, breast, back, and back parts of God; as in the book of Kings, that God found David a man according to his own heart; we have also in the Gospel his breast upon which the Disciple sleeping conceived divine mysteries; and the Psalmist describeth his back, in the paleness of gold; and he himself saith in Jeremiah, I will shew my back and not my face in the day of their perdition, and he saith to Moses, Thou shalt see my back parts; of his feet the Psalmist also saith, Darkness under his feet, and in Genesis he is said to walk to the South. In like manner also we read of the garments, and ornaments of God, as with the Psalmist, the Lord hath reign∣ed, he hath put on beauty, cloathed with light as with a gar∣ment; and elswhere, Thou hast put on comliness and beauty; The Abysse as a garment and his cloathing; and in Ezekiel, the Lord speaketh, saying, I spread my garment over thee and co∣vered thy nakedness; moreover also we read of the rod, Staffe, Sword and Buckler of God, as in the Psalmist, Thy rod and thy staffe, they have comforted me; his truth hath compassed thee about as with a shield; and in Deutreonomy we read of the sword of his glory; and very many of this sort the sacred word declares to us; from which members and Divine orna∣ments, there is no doubt, but that our members and al things about us, and all our works, are both ruled directed, preserved, governed, and also censured, as the prophet saith. He hath put my foot upon a rock, and directed my goings; and elswhere he saith, Blessed be the Lord my God, who teacheth my hand to war, and my fingers to fight; and of his mouth he saith, the Lord hath put a new song into my mouth; and elsewhere our Saviour saith, I will give you a mouth and wisdom; and of the

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hair he saith, an hair of your head shall not perish; and in ano∣ther place, the hairs of your head are numbred; for the Al∣mighty God seeing he would have us to be his Images and like to himself, hath framed members, limbs, and figures after ma∣ny wayes laid open in us, according to the similitude of his hidden vertues, as it were signs keeping the same order and proportion to them: whence the Mecubals of the Hebrews say, that if a man capable of the Divine influence do make any member of his body clean and free from filthiness, then it becometh Habitale and proper seat of the secret limb of God, and of the vertue to the which the same name is ascribed: so that if that member want any thing, the name being invo∣cated, whence it dependeth, it is presently heard effectually, according to that, I will hear him, because he hath known my name; and these are the great and hidden mysteries, concerning which it is not lawfull to publish more.

CHAP. XIIII. Of the Gods of the gentiles, and souls of the Celestiall bodies, and what places were consecrated in times past, and to what Dieties:

THe Philosophers have maintained, as we have shewed before, that the Heavens and Stars are Divine Animals, and their souls intellectuall, participating of the Divine mind; and they averre, that some separated substances are superior, others inferior to them, as it were governing and serving, which they call intelligences and Angels; moreover Plato himself affirmed, that Celestiall souls are not confined to their bodies, as our souls to our bodies, but to be, where they will, and al∣so that they rejoyce in the vision of God, and without any la∣bor or pains do rule and move their bodies, and together in moving them do easily govern these inferior things; there∣fore they often called the souls of this kind, Gods, and ap∣pointed Divine honors for them, and dedicated prayers and

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sacrifices to them, and did worship them with Divine wor∣ship, and these are the gods to the which all people are attri∣buted, concerning which Moses commanded in Deuteronomy, saying, least perchance your eyes being lifted up to Hea∣ven, thou shouldest see the Sun, the Moon, and all the Stars of Heaven, and being turned back shouldest adore and worship them, to which all the Nations are subjected, which are un∣der the Heaven; but the Lord Jehovah hath taken and brought you forth from the furnace of Egypt, that thou shouldest be an Hereditary people to himself; and in the same book chap. 17. he calleth the Sun, Moon, & Stars Gods; and the Doctors of the He∣brews upon that place of Genesis where it is said, that Abraham gave gifts to the sons of the concubines, viz. Shemoth, Steltoma, that is strange names, but left Isaac heir of all that he possessed, say, that the sons of the concubines werenot in the blessing of Abraham, given to Jehovah the most high-creator, but to strange gods and dieties, but that Isaac and his seed were given to the omnipotent Jehovah, and in no part to any strange Di∣eties; therefore they are upbraided in Deutornomy, because they served strange gods, and worshipped them they knew not, and to whom they were not given; and also Joshua Nave, af∣ter that the people were brought into the land of promise, their enemies overcome, and the lots of the possessions of Is∣rael distributed, gave the people leave to choose that God whom they would worship, saying, leave is given you this day to choose whom you will especially serve, whether the gods which your fathers served in Mesopotamia; or the gods of the Amorites, whose land you inhabite; but the people answered, we will serve the Lord Jehovah, and he shall be our God; Joshua said to them, ye cannot do it, for the Lord Jehovah is holy, strong, and jealous; but the people persevering to serve Jehovah; he saith to them, ye are witnesses your selves, that ye have chosen for your selves the Lord, to serve him; take away therefore strange gods out of the midst of you, and incline your hearts to the Lord God of Israel; and he erected a great stone saying, this stone shalbe for a witness, least perhaps afterwards ye will deny and

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lye to the Lord your God; therefore the other gods, to which the other Nations were given, were the Sun, Moon, twelve Signs, and other Celestiall bodies, and Divine fabricks, yet not as they were bodies, but as the soul adhereth to them, and the whole Militia of Heaven, which Jeremy cals the queen of Heaven, that is the power by which the Heaven is governed, viz. the soul of the world, of which Jeremy saith, The sons gather sticks, and part thereof maketh a fire, and the women mingle oyl, that they might make a cake for the Queen of heaven, neither was the worship of Doulia, to this Queen and other Celestiall souls prohibited them, but of Latria on∣ly, which they that gave, are reproved of the Lord; but the name of these souls or Gods, we have before declared; but to what Regions, People, and Cities they were ascribed is proper and tutelar gods; Origen, Tertullian, Apuleius, Di∣odorus, and very many other historians, partly relate to us: Therefore all people worshipped their gods with their proper ceremonies; The Beotians, Amphiarus; The Africans, Mopsus; the Egyptians, Osiris, and Isis; the Ethiopians, who inhabite Mero; Jupiter and Bacchus; The Arabians; Bacchus and Vi∣nus; the Scythians, Minerva; the Naucratians, Serapis; the Syrians, Atargates; the Arabians, Diaphares; the Africans, Celestus; the Nornians, Tibelenus: In Italy also by the free Cities consecration, Delventius, was the God of the Crustu∣mensians, Viridianus of the Narvensians, Aucharia of the Aes∣culans, Nursia of the Volsians, Valentia of the Otriculant, Nortia of the Sutrinians, Curis of the Phaliscians; these especially were famous. The Latians did adore with the high∣est worship, Mars; The Egyptians, Isis; the Moors, Iuba; the Macadonians, Cabrius; the Carthaginians, Uranus; the Latines, Faunus; the Romans, Quirinus; the Sabines, Sangus; the Athenians, Minerva; Samos, Juno; Paphos, Venus; Lemnos, Vulcan; Naxos, Bacchus; Delphos, Apollo; and as Ovid singeth in his Fasti.

Athens do Pallas; Crete, Dian' implore. The Iland Lemons Vulcan doth adore. The Spartans, Juno—

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The Carthaginians and Leucadians did worship Saturn; Crete, Pyreus, Homole, Ida, Elis and Lybia, Jupiter, where was his Oracle: Epirus, Latium, Gnidus, Lycia, Pisa, Macedonia, Mars; The Thermodonians, Scythians, and Thracia, the Sun; the Scythians did worship onely one God, sacrificing an horse to him; the same also the Heliopolitans, and Assyrians did wor∣ship; and under the name of Apollo, the Rhodians, Hyper∣boreans and Milesians; and the mountains Parnassus, Phaselus, Cynthus, Soracte, were holy to him, and the Islands Delos, Claros, Tenedos and Mallois, a place in the Isle Lesbos, and the Grynean Grove or Town, besides the Cities, Patara, Chrysa, Tarapnas, Cyrrha, Delphos, Arrephina, Entrosi, Tegyra; Also Thebes, the Island, Naxos, Nise a City of Arabia, Callichoros a river of Paphlagonia, were consecrated to him under the name of Bacchus and Dionysius; also Parnassus, and Cytheros mountains of Boetia, in which every second yeer by course, the feasts Bacchanalia were kept; also the Thamaritans a peo∣ple neighbors to the Hircanians did worship Bacchus with their own Ceremonies. The Assyrians first of all introduced the worship of Venus; then the Paphians in Cyprus, and Phe∣nicians, and Cythereans, whom (as Ageus reports) the Athe∣••••••ians followed: amongst the Lacedomonians, Venus Armatha was worshipped; at Delphos, Venus Epitybia; she was also a∣dored of the Coans; and in Amathus an Island of the Aegean Sea, and in Memphi a City of Egypt, and in Gnido and Sicilia, and the Idalian Grove, and the City Hypepa and Erice a mountain of Sicilia, and in Calidonia, Cyrene and Samos; and no Diety of the old Gods (Aristotle being witness) is re∣ported to have been worshipped with greater ceremonies, and in more places; the French did especially worship Mercury, calling him Tentates; so also the Arcadians, Hormopolites, E∣gyptians and Memphites. The Scythians about mount Taurus, did worship the Moon under the name of Diana; and in Ephe∣sus, she had a most stately Temple; and in Mycena after the death of Thoantes King of Taurica, her Image being stollen away by Iphigenia and Orestes, she was worshipped nigh A∣••icia. The Rite of Ceremonies being changed, she was wor∣shipped

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likewise by the Magnesians, a people of Thessalia, and in Pisa, a City of Achaia, and in Tybur, and the Aventinum a Roman hill, and in Perga a City of Pamphilia, and in Agras in the Kingdom of Attica; and the Catenian people are re∣ported to have worshipped the Moon under the Masculine sexe; there were also other places consecrated to other Die∣ties, as to Pallas, who is called Minerva, were consecrated Athens, the mountains Pyreus, Aracynthus, the River Tri∣tones, and Alcomeneum a City of Boetia, and Neo one of the Islands of the Cyclades; The holy places of Ceres are, Eleusis Attica, Enna, and Catana, Cities of Sicilia and mount Aetna; The chief worship to Vulcan was in the Island of Lemnos, and in Imbres, an Island of Thracia and Therasia, an Island conse∣crated to Vulcan, and also Sicilia: Vesta was the goddess of the Trojans, whom runaway Aeneas carryed into Italy, and to her are given the Phrygians, Idea and Dindymus, mountain of Phrygia, and Reatum a City of Umbria; also the mountain Berecynthus, and Pessinuntium, a City of Phrygia; The Cities Carthage, Prosenna, Arhos, and Mycena, worshipped June; also the Island Samos and the people of Phaliscia, Orchestus a City of Boetia, and Tenatus a Promontory of Laconia, were consecrated to Neptune, and the Trezenian Nation and City were under the protection of Neptune: of this sort therefore were the gods of the Nations, which did rule and govern them, which Moses himself in Deuteronomy calleth Gods of the earth, to the which all Nations were attributed, not signifying o∣thers then the heavenly Stars, and their souls.

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CHAP. XV. What our Theologians think concerning the Celestiall souls.

THat the heavens and the heavenly bodies are animated with certain Divine souls, is not only the opinion of Po∣ets, and Philosophers, but also the assertion of the sacred Scrip∣tures, and of the Catholicks; for Ecclesiastes also describeth the soul of heaven, and Jerom upon the same expresly confesseth it: In like manner Origen in his book of Principles, seemeth to think that Celestiall bodies are animated, because they are said to receive commands from God, which is only agreeable to a reasonable nature; for it is written, I have enjoyned a com∣mand on all the Stars; Moreover Job seemeth to have fully granted, that the Stars are not free from the stain of sin; for there we read, the Stars also are not clean in his sight; which cannot verily be referred to the brightness of their bodies; moreover that the Celestiall bodies are animated, even Eusebius the Pamphilian thought, and also Austin in his Enchi∣ridion; but of the latter writers Albertus Magnus in his book of four co-equals, and Thomas Aquinas in his book of Spiritual Creatures, and John Scot upon the second of the sentences; to these the most learned Cardinall Nich: Cusāus may be added; Moreover Aureolus himself in a strong disputation doth con∣vince these things; who moreover thinketh it not strange, that the Heavenly bodies are worshipped with the worship of Doulia, and that their suffrages and helps are implored; to whom also Thomas himself consenteth, unless the occasion of idolatry should hinder this rite; moreover Plotinus main∣taineth that they know our wishes, and hear them; but if any one would contradict these, and account them sacrilegious tenents, let him hear Austin in his Enchiridion, and in his book of Retractations, and Thomas in the second book against the Gentiles, and in his Quodlibets, and Scotus upon the sentences, and Gulielmus Parisiensis in his sum of the universe, who unanimously answer, that to say the heavenly bodies are

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animated or inanimated, nothing belongeth to the Catholick faith. Therefore although it seemeth to many ridiculous, that the souls themselves be placed in the spheres and Stars, and as it were the Gods of the Nations, every one doth govern his Regions, Cities, Tribes, People, Nations and Tongues, yet it will not seem strange to those who rightly understand it.

CHAP. XVI. Of Intelligences and spirits, and of the threefold kind of them, and of their diverse names, and of Infernall and subterraneal spirits.

NOw consequently we must discourse of Intelligences, spi∣rits and Angels. An Intelligence is an intelligible sub∣stance, free from all gross and putrifying mass of a body, im∣mortall, insensible, assisting all, having Influence over all; and the nature of all intelligencies, spirits and Angels is the same. But I call Angels here, not those whom we usually call Devils, but spirits so called from the propriety of the word as it were, knowing, understanding and wise. But of these ac∣cording to the tradition of the Magicians, there are three kinds, the first of which they call supercelestiall, and minds altogether separated from a body, and as it were intellectuall spheres, worshipping the one only God, as it were their mo••••∣firm and stable unity or center; wherefore they even call them gods, by reason of a certain participation of the divinity; for they are always full of God, and overwhelmed with the Di∣vine Nectar. These are only about God, and rule not the bodies of the world, neither are they fitted for the govern∣ment of inferior things, but infuse the light received from God unto the inferior orders, and distribute every ones duty to all of them; The Celestiall intelligences do next follow these i•• the second order, which they call worldly Angels viz. being appointed besides the Divine worship for the spheres of the

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world, and for the government of every heaven & Star, whence they are divided into so many orders, as there are heavens in the world, & as there are Stars in the Heavens, and they called those Saturnine, who rule the Heaven of Saturn & Saturn him∣self; others Joviall, who rule the heaven of Jupiter and Jupiter himself, and in like maner they name diverse Angels, as well for the name, as the vertue of the other Stars; and because the old Astrologers did maintain fifty five motions, therefore they in∣vented so many Intelligences or Angels; they placed also in the Starry heaven, Angels, who might rule the signs, triplicities, de∣cans, quinaries, degrees and Stars; for although the school of the Peripateticks assigne one onely intelligence to each of the Orbs of the Stars: yet sceing every Star and small part of the heaven hath its proper and different power and influence, it is necessary that it also have his ruling intelligence, which may confer power and operate; therefore they have established twelve Princes of the Angels, which rule the twelve signs of the Zodiack, and thirty six which may rule the so many De∣••ans, and seventy two, which may rule the so many Quinaries of heaven, and the tongues of men and the Nations, and four which may rule the triplicities and Elements, and seven go∣vernors of the whole world, according to the seven planets, and they have given to all of them names, and seals, which they call Characters, and used them in their invocations, in∣••antations, and carvings, describing them in the instruments of their operations, images, plates, glasses, rings, papers, wax ••ights and such like; and if at any time they did operate for the ••un, they did invocate by the name of the Sun, and by the names of Solare Angels, and so of the rest. Thirdly they esta∣blished Angels as Ministers for the disposing of those things which are below, which Origen calleth certain invisible powers to the which those things which are on earth, are committed to be disposed of. For sometimes they being visible to none to direct our journies and all our businesses, are oft present at ••attels, and by secret helpes do give the desired successes to their friends, for they are said, that at their pleasures they can procure prosperity, and inflict adversity. In like manner they

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distribute these into more orders, so as some are fiery, some watery, some aerial, some terrestial; which four species of An∣gels are computed according to the four powers of the Ce∣lestiall souls, viz. the mind, reason, imagination, and the vivi∣fying and moving nature; Hence the fiery follow the mind of the Celestiall souls, whence they concur to the contemplation of more sublime things, but the Aeriall follow the reason, and favor the rationall faculty, and after a certain manner separate it from the sensitive and vegetative; therefore it serveth for an active life, as the fiery for a contemplative, but the watery following the imagination, serve for a voluptuous life; The earthly following nature, favor vegetable nature; moreover they distinguish also this kind of Angels into Saturnine and Joviall, according to the names of the Stars, and the Heavens; further some are Orientall, some Occidentall, some Meridio∣nal, some Septentrionall; Moreover there is no part of the world destitute of the proper assistance of these Angels, no•• because they are there alone, but because they reign there espe∣cially, for they are everywhere, although some especially operate, and have their influence in this place, some elswhere neither truly are these things to be understood, as though they were subject to the influences of the Stars, but as they him correspondence with the Heaven above the world, from whence especially all things are directed, and to the which all things ought to be conformable; whence as these Angels a•• appointed for diverse Stars, so also for diverse places and times not that they are limited by time or place, neither by the bo∣dies which they are appointed to govern, but because the or∣der of wisdom hath so decreed, therefore they favor more and patronize those bodies, places, times, stars; so they have called some Diurnall, some Nocturnall, other Meridionall; i•• like manner some are called Woodmen, some Mountianeers some Fieldmen, some Domesticks. Hence the gods of the Woods, Country gods, Satyrs, Familiars, Fairies of the foun∣tains, Fairies of the Woods, Nymphs of the Sea, the Naiades, Neriádes, Dryades, Pierides, Hamadryades, Potumides, Hi••∣nides, Agapte, Pales, Pareades, Dodonae, Feniliae, Lavern••

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Pareae, Muses, Aonides, Castalides, Heliconides, Pegasides, Meonides, Phebiades, Camenae, the Graces, the Genii, Hob∣goblins and such like; whence they call them vulgar superiors, some the demi-gods and goddesses; some of these are so fa∣miliar and acquainted with men, that they are even affected with humane perturbations, by whose instruction Plato think∣eth that men do oftentimes wonderfull things, even as by the instruction of men, some beasts which are most nigh unto us, as Apes, Dogs, Elephants, do often strange things above their species; and they who have written the Chronicles of the Danes and Norwegians, do testifie, that spirits of diverse kinds in those regions are subject to mens commands; moreover some of these to be corporeall and mortall, whose bodies are be∣gotten and dy, yet to be long lived is the opinion of the Egyp∣tians, and Platonists, and especially approved by Proclus. Plu∣tarch also and Demetrius the Philosopher, and Aemilianus the Rhetoritian affirm the same; Therefore of these spirits of the third kind, as the opinion of the Platonists is; they report that there are so many Legions, as there are Stars in the Hea∣ven, and so many spirits in every Legion, as in heaven it self Stars, but there are (as Athanasius delivereth) who think, that the true number of the good spirits, is according to the number of men ninety nine parts, according to the parable of the hundred sheep; others think only nine parts, according to the parable of the ten groats; others suppose the number of the An∣gels equal with men, because it is written, He hath appointed the bounds of the people according to the number of the An∣gels of God; and concerning their number many have written many things, but the latter Theologians following the master of the sentences, Austin and Gregory easily resolve themselves, saying, that the number of the good Angels transcendeth hu∣mane capacity; to the which on the contrary, innumerable un∣clean spirits do correspond, there being so many in the inferi∣or world, as pure spirits in the superior, and some Divines af∣firm that they have received this by revelations; under these they place a kind of spirits, subterrany or obscure, which the Platonists call Angels that failed, revengers of wickedness,

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and ungodliness, according to the decree of the Divine justice, and they call them evill Angels and wicked spirits, because they oft annoy and hurt even of their own accords; of these also they reckon more legions, and in like manner distinguish∣ing them according to the names of the Stars and Elements, and parts of the world, they do place over them Kings, Princes and Rulers and the names of them; of these, four most mischeivous Kings do rule over the other, according to the four parts of the world; under these many more Princes of Legions govern, and also many of private offices. Hence the Gorgones, Statenocte, the furies. Hence Tisiphone, Alecto, Megara, Cerberus: They of this kind of spirits, Prophyry saith, inhabite a place nigh to the earth, yea within the earth it self; there is no mischief, which they dare not commit; they have altogether a violent and hurtfull custome, there∣fore they very much plot and endeavor violent and sudden mischiefs; and when they make incursions, sometimes they are wont to lie hide, but sometimes to offer open violence, and are very much delighted in all things done wickedly and con∣tentiously.

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CHAP. XVII. Of these according to the opinion of the Theologians.

BUt our Theologians, together with Dionysius, maintain the three distinctions of Angels; every one of which they di∣vide into three orders, they call these Hierarchies, those quires, whom Proclus also distinguisheth by the number nine. They place therefore in the superior Hierarchies, Seraphim, Cheru∣bim, and Thrones, as it were supercelestiall Angels contem∣plating the order of the Divine providence; the first in the goodness of God; the second in the Essence of God, as the form; the third in the wisdom. In the middle Hierarchy they place the Dominations, Vertues, and Powers, as it were worldly Angels concurring to the government of the world; the first of these command that which the other execute; the second are Ministers to the Heavens and sometimes conspire to the working of miracles; the third drive away those things which seem to be able to disturbe the Divine Law; but in the inferiour Hierarchy they place the Principalities, Archangels, whom also Jamblicus reckoneth up, these as ministring spirits descend to take care of inferior things; the first of these take care of publike things, princes and magistrates, provinces and kingdoms, every one those that belong to themselves; when we read in Daniel, But the prince of the Kingdom of Persia withstood me twenty one dayes; and Jesus the son of Syrach testifieth, that for every Nation a ruling Angel is appointed; which also Moses by his song in Deuteronomy seemeth to shew forth, saying, when the most High divided the Nations, he ap∣pointed them bounds according to the number of the Angels of God. The second are present at sacred duties, and direct ••he Divine worship about every man, and offer up the prayers and sacrifices of men before the gods. The third dispose eve∣ry smaller matter, and to each thing each one is a preserver. There are also of these, who afford vertue to the least plants and stones and to all inferior things; to whom many things

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are common with God, many with men, and they are media∣ting Ministers; but Athanasius, besides Thrones, Cherubins, and Seraphins, who are next to God, and magnifie him un∣cessantly with hymns and continuall praises, praying for our salvation, nameth the other orders, which by a common name he calleth the militia of heaven. The first of these is the Doctrinall order, of the which he was, who spake to Daniel, saying, Come, that I may teach thee what shall come to thy people in the last dayes; Then there is the tutelar order, of the which we read also in Daniel. Behold, Michael one of the Princes cometh to my help; and there, In that time shall rise up Michael a great Prince, who standeth for the sons of thy people; of this order was that Raphael also, who carryed forth and brought back Tobiah the younger; after this is the Procuratory Order, of the which mention is made in Job, where we read, if the Angel shall speak for him, he will in∣treat the Lord, and the Lord will be pleas