Chapter XXVIII: Part 28

[*]Whereto I answer that the holie spirit dooth praie and intreat, in so much as he provoketh us to praie, and maketh us to grone and sigh. Oftentimes also in the scriptures is that action or deed attributed unto God, which we being stirred up and mooved by him doo bring to passe. So it is said of God unto _Abraham_; Now I know that thou fearest God: and yet before he would have sacrificed _Isaach_, God knew the verie heart of _Abraham_: and therefore this word _Cognovi_, I know, is as much as _Cognoscere feci_, I have made or caused to know. And that the spirit to praie and intreat, is the same that, to make to praie and intreat, the apostle teacheth even there, writing that we have received the spirit of adoption, in whome we crie _Abba_ Father. Where it is manifest that it is we which crie, the Holie-ghost provoking and forcing us thereunto.

♦[*] 7. Answer. The spirit dooth provoke us to praie.♦

Howbeit they go further, and frame this reason. Whosoever is sent, the same is inferior and lesser than he of whome he is sent, and furthermore he is of a comprehensible substance, bicause he passeth by locall motion from place to place: but the holie spirit is sent of the father and the sonne, _John._ 14, 15, & 16. It is powred foorth and shed upon men, _Acts._ 10. _Ergo_ the holie spirit is lesser than the Father and the Sonne, and of a comprehensible nature, and consequentlie not verie God.

♦8. Objectiō. The spirit is sent from the father and the son.♦

[*]Whereto I answer first, that he which is sent is not alwaies lesser than he that sendeth: to proove which position anie meane wit may inferre manie instances. Furthermore, touching the sending of the holie spirit, we are here to imagine no changing or shifting of place. For if the spirit when he goeth foorth from the father and is sent, changeth his place, then must the father also be in a place, that he may leave it and go to another. And as for the incomprehensible nature of the spirit, he cannot leaving his place passe unto another. Therefore the sending of the spirit is the eternall and unvariable will of God, to doo something by the holie spirit; and the revealing and executing of this will by the operation and working of the spirit. The spirit was sent to the apostles; which spirit was present with them, sith it is present everie-where: but then according to the will of God the father hee shewed himselfe present and powerfull.

♦[*] 8. Answer. How the spirit is sent.♦

Some man may saie; If sending be a revealing and laieng open of presence and power, then may the father be said to be sent, bicause he himselfe is also revealed. I answer, that when the spirit is said to be sent, not onlie the revealing, but the order also of his revealing is declared; bicause the will of the father and of the sonne, of whom he is sent, going before, not in time, but in order of persons, the spirit dooth reveale himselfe, the father, and also the sonne. The father revealeth himselfe by others, the sonne and the holie spirit, so that his will goeth before. Therefore sending is the common worke of all the three persons; howbeit, for order of dooing, it is distinguished by diverse names. The father will reveale himselfe unto men with the sonne and the spirit, and be powerfull in them, and therefore is said to send. The sonne and the spirit doo assent unto the will of the father, and will that to be doone by themselves, which God will to be doone by them; these are said to be sent. And bicause the will of the sonne dooth go before the spirit in order of persons, he is also said to send the spirit.

Yet for all this they allege, that if the spirit had perfection, then would he speake of himselfe, and not stand in need alwaies of anothers admonishment: but he speaketh not of himselfe, but speaketh what he heareth, as Christ expresselie testifieth _John._ 16. _Ergo_ he is unperfect, and whatsoever he hath it is by partaking, and consequentlie he is not God.

♦9. Objectiō. The spirit speaketh not of himselfe.♦

[*]Whereto I answer, that this argument is stale: for it was objected by heretikes long ago against them that held the true opinion, as _Cyrill_ saith; who answereth, that by the words of Christ is rather to be gathered, that the son and the spirit are of the same substance. For, the spirit is named the mind of Christ. 1. _Cor._ 2: and therefore he speaketh not of his owne proper will, or against his will in whom and from whom he is; but hath all his will and working naturallie proceeding from the substance as it were of him.

♦[*] The 9. answer.♦

♦_Cyrill. lib. 13. thesaur. cap. 3._♦

Lastlie they argue thus: Everie thing is either unbegotten or unborne, or begotten and created; the spirit is not unbegotten, for then he were the father; & so there should be two without beginning: neither is he begotten, for then he is begotten of the father, and so there shall be two sonnes, both brothers; or hee is begotten of the sonne, and then shall he be Gods nephue, than the which what can be imagined more absurd? _Ergo_ he is created.

♦10. Objection.♦

[*]Wherto I answer, that the division or distribution is unperfect: for that member is omitted which is noted of the verie best divine that ever was, even Jesus Christ our saviour; namelie, to have proceeded, or proceeding: That same holie spirit (saith he) which proceedeth from the father. Which place _Nazanzen_ dooth thus interpret. The spirit, bicause he proceedeth from thence, is not a creature: and bicause he is not begotten, he is not the son; but bicause he is the meane of begotten and unbegotten, he shall be God, &c.

♦[*] 10. Ans. The spirit proceedeth♦

And thus having avoided all these cavils of the [*]_Pneumatomachi_, a sect of heretikes too too injurious to the holie spirit, insomuch as they seeke what they can, to rob and pull from him the right of his divinitie; I will all Christians to take heed of their pestilent opinions, the poison whereof though to them that be resolved in the truth it can doo little hurt, yet to such as stand upon a wavering point it can doo no great good. Having thus far waded against them, and overthrowne their opinions; I must needs exhort all to whom the reading hereof shall come, that first they consider with themselves what a reverend mysterie all that hitherto hath beene said in this chapter concerneth; namelie, the spirit of sanctification, and that they so ponder places to and fro, as that they reserve unto the holie spirit the glorious title of divinitie, which by nature is to him appropriate: esteeming of these _Pneumatomachi_ or _Theomachi_, as of swine, delighting more in the durtie draffe of their devises, than in the faire fountaine water of Gods word: yea, condemning them of grosser ignorance than the old philosophers, who though they savoured little of heavenlie theologie, yet some illumination they had of the holie and divine spirit, marrie it was somewhat mistie, darke, lame and limping; neverthelesse, what it was, and how much or little soever it was, they gave thereunto a due reverence, in that they acknowledged and intituled it _Animam mundi_, The soule or life of the world, and (as _Nazanzen_ witnesseth) τὸν τοῦ παντος νοῦν, The mind of the universall, and the outward breath, or the breath that commeth from without. _Porphyrie_ expounding the opinion of _Plato_, who was not utterlie blind in this mysterie, saith that the divine substance doth proceed and extend to three subsistencies and beings: and that God is chieflie and principallie good, next him the second creator, and the third to be the soule of the world: for he holdeth that the divinitie doth extend even to this soule. As for _Hermes Trismegistus_, he saith that all things have need of this spirit: for according to his worthinesse he supporteth all, he quickeneth and susteineth all, and he is derived from the holie fountaine, giving breath and life unto all, and evermore remaineth continuall, plentifull, and unemptied.

♦[*] Such were the Arrians, Tritheits,[†] Samosatenians, &c.♦

♦[†] [Tritheists]♦

♦_Sus magis in cœno gaudet quàm fonte sereno._♦

♦The hethenish philosophers acknowledged the holie spirit.♦

♦_Cyrill. lib. 1. contra Julianum._♦

And here by the waie I give you a note woorth reading and considering; namelie, how all nations in a manner, by a kind of heavenlie influence, agree in writing and speaking the name of God with no more than foure letters. As for example, the _Ægyptians_ doo call him _Theut_, the _Persians_ call him _Syre_, the _Jewes_ expresse his unspeakable name as well as they can by the word _Adonai_ consisting of foure vowels; the _Arabians_ call him _Alla_, the _Mahometists_ call him _Abdi_, the _Greekes_ call him _Theos_, the _Latines_ call him _Deus_, _&c._ This, although it be not so proper to our present purpose, yet (because we are in hand with the holie spirits deitie) is not altogether impertinent. But why GOD would have his name as it were universallie bounded within the number of foure letters, I can give sundrie reasons, which require too long a discourse of words by digression: and therefore I will conceale them for this time. These opinions of philosophers I have willinglie remembred, that it might appeare, that the doctrine concerning the holie spirit is verie ancient; which they having taken either out of _Moses_ writings, or out of the works of the old fathers, published and set foorth in bookes, though not wholie, fullie, and perfectlie understood and knowne: and also that our _Pneumatomachi_ may see themselves to be more doltish in divine matters than the heathen, who will not acknowledge that essentiall and working power of the divinitie wherby all things are quickened: which the heathen did after a sort see; after a sort (I saie) bicause they separated the soule of the world (which they also call the begotten mind) from the most sovereigne and unbegotten God, and imagined certeine differences of degrees, and (as _Cyrill_ saith) did Arrianize[*] in the trinitie.

♦_Marsilius Ficinus in arg. in Cratyl. Plat._♦

♦[*] [Arianize]♦

So then I conclude against these _Pneumatomachi_, that in so much as they imitate the old giants, who piling up _Pelion_ upon _Ossa_, and them both upon _Olympus_, attempted by scaling the heavens to pull _Jupiter_ out of his throne of estate, & to spoile him of his principalitie, and were notwithstanding their strength, whereby they were able to carrie huge hilles on their shoulders, overwhelmed with those mountaines, and squized under the weight of them even to the death: so these _Pneumatomachi_, being enimies both to the holie spirit, and no freends to the holie church (for then would they confesse the trinitie in unitie, and the unitie in trinitie, and consequentlie also the deitie of the holie spirit) deserve to be consumed with the fier of his mouth, the heate whereof by no meanes can be slaked, quenched, or avoided. For there is nothing more unnaturall, nothing more monstrous, than against the person of the deitie (I meane the spirit of sanctification) to oppose mans power, mans wit, mans policie, &c: which was well signified by that poeticall fiction of the giants, who were termed _Anguipedes_, Snakefooted: which as _Joachimus Camerarius_ expoundeth of wicked counsellors, to whose filthie persuasion tyrants doo trust as unto their feete; and _James Sadolet_ interpreteth of philosophers, who trusting overmuch unto their owne wits, become so bold in challenging praise for their wisedome, that in fine all turneth to follie and confusion: so I expound of heretickes and schismatikes, who either by corrupt doctrine, or by mainteining precise opinions, or by open violence, &c: assaie to overthrow the true religion, to breake the unitie of the church, to denie _Cæsar_ his homage, and GOD his dutie, &c: and therefore let _Jovis fulmen_, wherewith they were slaine, assure these that there is _Divina ultio_ due to all such, as dare in the ficklenes of their fansies arreare themselves against the holie spirit; of whom sith they are ashamed here upon earth (otherwise they would confidentlie and boldlie confesse him both with mouth and pen) he will be ashamed of them in heaven, where they are like to be so farre from having anie societie with the saints, that their portion shalbe even in full and shaken measure with miscreants and infidels. And therefore let us, if we will discerne and trie the spirits whether they be of God or no, seeke for the illumination of this inlightning spirit, which as it bringeth light with it to discover all spirits, so it giveth such a fierie heat, as that no false spirit can abide by it for feare of burning. Howbeit the holie spirit must be in us, otherwise this prerogative of trieng spirits will not fall to our lot.

♦_Ovid. lib. metamorph. 1 fab. 5. de gigantib. cœlum obsident._♦

♦_Jacob. Sadol. in lib. de laud. philosoph. inscript. Phædrus._♦

But here some will peradventure move a demand, and doo aske how the holie spirit is in us, considering that _Infiniti ad finitum nulla est proportio, neque loci angustia quod immensum est potest circumscribi_: of that which is infinite, to that which is finite there is no proportion; neither can that which is unmeasurable be limited or bounded within anie precinct of place, &c. I answer, that the most excellent father for Christes sake sendeth him unto us, according as Christ promised us in the person of his apostles; The comforter (saith he) which is the holie spirit, whome my father will send in my name. And as for proportion of that which is infinite to that which is finite, &c: I will in no case have it thought, that the holie spirit is in us, as a bodie placed in a place terminablie; but to attribute thereunto, as dulie belongeth to the deitie, an ubiquitie, or universall presence; not corporallie and palpablie; but effectuallie, mightilie, mysticallie, divinelie, &c. Yea, and this I may boldlie adde, that Christ Jesus sendeth him unto us from the father: neither is he given us for anie other end, but to inrich us abundantlie with all good gifts and excellent graces; and (among the rest) with the discerning of spirits aright, that we be not deceived. And here an end.

♦_Peter Mart. in loc. com. part. 2. cap. 18. sect. 33. pag. 628._♦

♦John. 14, 26.♦

♦John. 16, 14. & 14, 16.♦

_FINIS._

[APPENDIX I.]

[The nine chapters forming the beginning of the fifteenth Book in the third edition, 1665, are numbered Ch. I, etc., and Scot’s Ch. I made Ch. X, and so onward]

_BOOK XV._

CHAP. I.

_Of Magical Circles, and the reason of their Institution._

Magitians, and the more learned sort of Conjurers, make use of Circles in various manners, and to various intentions. First, when convenience serves not, as to time or place that a real Circle should be delineated, they frame an imaginary Circle, by means of Incantations and Consecrations, without either Knife, Pensil, or Compasses, circumscribing nine foot of ground round about them, which they pretend to sanctifie with words and Ceremonies, spattering their Holy Water all about so far as the said Limit extendeth; and with a form of Consecration following, do alter the property of the ground, that from common (as they say) it becomes sanctifi’d, and made fit for Magicall uses.

♦Imaginary Circles.♦

_How to consecrate an imaginary Circle._

Let the Exorcist, being cloathed with a black Garment, reaching to his knee, and under that a white Robe of fine Linnen that falls unto his ankles, fix himself in the midst of that place where he intends to perform his Conjurations: And throwing his old Shooes about ten yards from the place, let him put on his consecrated shooes of russet Leather with a Cross cut on the top of each shooe. Then with his Magical Wand, which must be a new hazel-stick, about two yards of length, he must stretch forth his arm to all the four Windes thrice, turning himself round at every Winde, and saying all that while with fervency:

♦The form of Consecration.♦

_I who am the servant of the Highest, do by the vertue of his Holy Name_ Immanuel, _sanctifie unto my self the circumference of nine foot round about me_, ✠✠✠. _from the East_, ►Glaurah◄; _from the West_, ►Garron◄; _from the North_, ►Cabon◄; _from the South_, ►Berith◄; _which ground I take for my proper defence from all malignant spirits, that they may have no power over my soul or body, nor come beyond these Limitations, but answer truely being summoned, without daring to transgress their bounds_: ►Worrh.[*] worrah. harcot. Gambalon.◄ ✠✠✠.

♦[*] [? _Mispr. for_ Worrah.]♦

Which Ceremonies being performed, the place so sanctified is equivalent to any real Circle whatsoever. And in the composition of any Circle for Magical feats, the fittest time is the brightest Moon-light, or when storms of lightning, winde, or thunder, are raging through the air; because at such times the infernal Spirits are nearer unto the earth, and can more easily hear the Invocations of the Exorcist.

♦The time for Conjurations.♦

As for the places of Magical Circles, they are to be chosen melancholly, dolefull, dark and lonely; either in Woods or Deserts, or in a place where three wayes meet, or amongst ruines of Castles, Abbies, Monasteries, _&c._ or upon the Sea-shore when the Moon shines clear, or else in some large Parlour hung with black, and the floor covered with the same, with doors and windowes closely shut, and Waxen Candles lighted. But if the Conjuration be for the Ghost of one deceased, the fittest places to that purpose are places of the slain, Woods where any have killed themselves, Church-yards, Burying-Vaults, _&c._ As also for all sorts of Spirits, the places of their abode ought to be chosen, when they are called; as Pits, Caves, and hollow places, for Subterranean Spirits: The tops of Turrets, for Aerial Spirits: Ships and Rocks of the Sea, for Spirits of the Water: Woods and Mountains for Faries, Nymphs, and Satyres; following the like order with all the rest.

♦The places for Circles.♦

And as the places where, so the manner how the Circles are to be drawn, ought to be perfectly known. First, for Infernal Spirits, let a Circle nine foot over be made with black, and within the same another Circle half a foot distant, leaving half a foot of both these Circles open for the Magitian and his assistant to enter in: And betwixt these Circles round about, write all the holy Names of God, with Crosses and Triangles at every Name; making also a larger triangle at one side of the Circle without on this manner with the names of the Trinity at the seven corners, _viz._ ►Yehowah,[*] Ruah Kedesh, Immanuel◄, written in the little circles.

♦The form of a Circle.♦

♦[*] [sic]♦

The reason that Magitians give for Circles and their Institution, is, That so much ground being blessed and consecrated by holy Words, hath a secret force to expel all evil Spirits from the bounds thereof; and being sprinkled with holy water, which hath been blessed by the Master, the ground is purified from all uncleanness; besides the holy Names of God written all about, whose force is very powerful; so that no wicked Spirit hath the ability to break through into the Circle after the Master and Scholler are entered, and have closed up the gap, by reason of the antipathy they possesse to these Mystical Names. And the reason of the Triangle is, that if the Spirit be not easily brought to speak the truth, they may by the Exorcist be conjured to enter the same, where by vertue of the names of the Sacred Trinity, they can speak nothing but what is true and right.

♦The reason of Circles.♦

But if Astral Spirits as Faries, Nymphs, and Ghosts of men, be called upon, the Circle must be made with Chalk, without any Triangles; in the place whereof the Magical Character of that Element to which they belong, must be described at the end of every Name.

{ Air, Water, Fire. [Symbol] [Symbol] [Symbol]
As {
for { Woods, Caves, [Symbol] [Symbol] [Symbol]
Spirits { Mountains.
of {
the { Mines, Desolate [Symbol] [Symbol]
{ Buildings.

CHAP. II.

_How to raise up the Ghost of one that hath hanged himself._

This experiment must be put in practice while the Carcass hangs; and therefore the Exorcist must seek out for the straightest hazel wand that he can find, to the top whereof he must binde the head of an Owl, with a bundle of _St. John’s Wort_, or _Milliès Perforatum_: this done, he must be informed of some miserable creature that hath strangled himself in some Wood or Desart place (which they seldom miss to do) and while the Carcass hangs, the Magitian must betake himself to the aforesaid place, at 12 a clock at night, and begin his Conjurations in this following manner.

First, stretch forth the consecrated Wand towards the four corners of the World, saying, _By the mysteries of the deep, by the flames of_ ►Banal◄, _by the power of the_ East, _and the silence of the night, by the holy rites of_ ►Hecate◄, _I conjure and exorcize thee thou distressed Spirit, to present thy self here, and reveal unto me the cause of thy Calamity, why thou didst offer violence to thy own liege life, where thou art now in beeing, and where thou wilt hereafter be_.

♦The ceremonies of Necromancy.♦

Then gently smiting the Carcase nine times with the rod, say, _I conjure thee thou spirit of this_ N. _deceased, to answer my demands that I am to propound unto thee, as thou ever hopest for the rest of the holy ones, and the ease of all thy misery; by the blood of Jesu which he shed for thy soul, I conjure and bind thee to utter unto me what I shall ask thee_.

Then cutting down the Carcass from the tree, lay his head towards the East, and in the space that this following Conjuration is repeating, set a Chafing-dish of fire at his right hand, into which powre a little Wine, some Mastick, and Gum Aromatick, and lastly a viol full of the sweetest Oyl, having also a pair of Bellows, and some unkindled Charcole to make the fire burn bright at the instant of the Carcass’s rising. The Conjuration is this:

♦The Conjuration.♦

_I conjure thee thou spirit of_ N. _that thou do immediately enter into thy antient body again, and answer to my demands, by the virtue of the holy resurrection, and by the posture of the body of the Saviour of the world, I charge thee, I conjure thee, I command thee on pain of the torments and wandring of thrice seven years, which I by the power of sacred Magick rites, have power to inflict upon thee; by thy sighs and groans, I conjure thee to utter thy voice; so help thee God and the prayers of the holy Church. Amen._

Which Conjuration being thrice repeated while the fire is burning with Mastick and Gum Aromatick, the body will begin to rise, and at last will stand upright before the Exorcist, answering with a faint and hollow voice, the questions proposed unto it. Why it strangled it self; where its dwelling is; what its food and life is; how long it will be ere it enter into rest, and by what means the Magitian may assist it to come to rest: Also, of the treasures of this world, where they are hid: Moreover, it can answer very punctually of the places where Ghosts reside, and how to communicate with them; teaching the nature of Astral Spirits and hellish beings, so far as its capacity reacheth.

♦The answers of the Spirit.♦

All which when the Ghost hath fully answered, the Magitian ought out of commiseration and reverence to the deceased, to use what means can possibly be used for the procuring rest unto the Spirit. To which effect he must dig a grave, and filling the same half full of quick Lime, and a little Salt and common Sulphur, put the Carcass naked into the same; which experiment, next to the burning of the body into ashes, is of great force to quiet and end the disturbance of the Astral Spirit.

♦How to lay the Spirit.♦

But if the Ghost with whom the Exorcist consulteth, be of one that dyed the common death, and obtain’d the ceremonies of burial, the body must be dig’d out of the ground at 12 a clock at night; and the Magician must have a companion with him, who beareth a torch in his left hand, and smiting the Corps thrice with the consecrated rod, the Exorcist must turn himself to all the four winds, saying:

_By the virtue of the holy resurrection, and the torments of the damned, I conjure and exorcize thee spirit of_ N. _deceased, to answer my liege demands, being obedient unto these sacred ceremonies on pain of everlasting torment and distress_: Then let him say, ►Berald, Beroald, Balbin gab gabor agaba◄; _Arise, arise, I charge and command thee_.

♦Another form.♦

After which Ceremonies, let him ask what he desireth and he shall be answered.

But as a faithful caution to the practicer of this Art, I shall conclude with this, That if the Magician, by the Constellation and Position of the Stars at his nativity, be in the predicament of those that follow Magical Arts, it will be very dangerous to try this experiment for fear of suddain death ensuing, which the Ghosts of men deceased, can easily effect upon those whose nativities lead them to Conjuration: And which suddain and violent death, the Stars do alwayes promise to such as they mark with the _Stigma_ of Magicians.

♦A Caution for the Exorcist.♦

CHAP. III.

_How to raise up the three Spirits_, Paymon, Bathin, _and_
Barma: _And what wonderful things may be effected through
their assistance._

The Spirit _Paymon_ is of the power of the Air, the sixteenth in the ranck of Thrones, subordinate to _Corban_ and _Marbas_.

♦Their order.♦

_Bathin_ is of a deeper reach in the source of the fire, the second after _Lucifers_ familiar, and hath not his fellow for agility and affableness, in the whole Infernal Hierarchy.

_Barma_ is a mighty Potentate of the order of _Seraphims_, whom 20 Legions of Infernal Spirits do obey; his property is to metamorphose the Magician or whom he pleaseth, and transport into foreign Countreys.

These three Spirits, though of various ranks and orders, are all of one power, ability and nature, and the form of raising them all is one. Therefore the Magician that desireth to consult with either of these Spirits, must appoint a night in the waxing of the Moon, wherein the Planet _Mercury_ reigns, at 11 a clock at night; not joyning to himself any companion, because this particular action will admit of none; and for the space of four dayes before the appointed night, he ought every morning to shave his beard, and shift himself with clean linnen, providing beforehand the two Seals of the Earth, drawn exactly upon parchment, having also his consecrated Girdle ready of a black Cats skin with the hair on, and these names written on the inner side of the Girdle: ►Ya, Ya◄ ✠ ►Aie, Aaie◄ ✠ ►Elibra◄ ✠ ►Elohim◄ ✠ ►Saday◄ ✠ ►Yah Adonay◄ ✠ _tuo robore_ ✠ _Cinctus sum_ ✠.

♦The Utensils to be used.♦

Upon his Shooes must be written ►Tetragrammaton◄, with crosses round about, and his garment must be a Priestly Robe of black, with a Friers hood, and a Bible in his hand.

When all these things are prepared, and the Exorcist hath lived chastly, and retired until the appointed time: Let him have ready a fair Parlour or Cellar, with every chink and window closed; then lighting seven Candles, and drawing a double Circle with his own blood, which he must have ready before hand: let him divide the Circle into seven parts, and write these seven names at the seven divisions, setting at every Name a Candle lighted in a brazen Candlestick in the space betwixt the Circles: The names are these, ►Cados◄ ✠ ►Escherie◄ △ ►Anick◄ ✠ ►Sabbac◄ [Symbol] ►Sagun◄ ✠ ✠ ►Aba◄ ✠ ►Abalidoth◄ [Symbol]

♦The Circle.♦

When the Candles are lighted, let the Magician being in the midst of the Circle, and supporting himself with two drawn Swords, say with a low and submissive voyce; _I do by the vertue of these seven holy Names which are the Lamps of the living God, Consecrate unto my use this inclosed Circle, and exterminate out of, it[*] all evill Spirits, and their power; that beyond the limit of their circumference they enter not on pain of torments to be doubled_, ►Yah, Agion, Helior, Heligah◄, _Amen_.

♦The Consecration.♦

♦[*] [_transp._ it,]♦

When this Consecration is ended, Let him sprinkle the Circle with consecrated Water, and with a Chafing-dish of Charcole, perfume it with Frankincense and Cinamon, laying the Swords a cross the Circle, and standing over them; then whilest the fumigation burneth, let him begin to call these three Spirits in this following manner:

_I Conjure and Exorcize you the three Gentle and Noble Spirits of the power of the North, by the great and dreadful name of_ ►Peolphan◄ _your King, and by the silence of the night, and by the holy rites of Magick, and by the number of the Infernal Legions, I adjure and invocate you; That without delay ye present your selves here before the Northern quarter of this Circle, all of you, or any one of you, and answer my demands by the force of the words contained in this Book._ This must be thrice repeated, and at the third repetition, the three Spirits will either all appear, or one by lot, if the other be already somewhere else imployed; at their appearance they will send before them three fleet Hounds opening after a Hare, who will run round the Circle for the space of half a quarter of an hour; after that more hounds will come in, and after all, a little ugly _Æthiop_, who will take the Hare from their ravenous mouths, and together with the Hounds vanish; at last the Magician shall hear the winding of a Hunts-mans horn, and a Herald on Horseback shall come galloping with three Hunters behind upon black Horses, who will compass the Circle seven times, and at the seventh time will make a stand at the Northern quarter, dismissing the Herald that came up before them, and turning their Horses towards the Magician, will stand all a brest before him, saying; ►Gil pragma burthon machatan dennah◄; to which the Magician must boldly answer; ►Beral, Beroald, Corath, Kermiel◄; _By the sacred rites of Magick ye are welcome ye three famous Hunters of the North, and my command is, that by the power of these Ceremonies ye be obedient and faithful unto my summons, unto which I conjure you by the holy Names of God_, ►Yah, Gian, Soter, Yah, Jehovah, Immanuel, Tetragrammaton, Yah, Adonay, Sabtay, Seraphin◄; _Binding and obliging you to answer plainly, faithfully and truly, by all these holy names, and by the awful name of your mighty King_ ►Peolphon◄.[*]

♦The Conjuration.♦

♦The Appearanees. [_sic_]♦

♦[*] [_sic_]♦

Which when the Magician hath said, the middle Hunter named ►Paymon◄, will answer, ►Gil pragma burthon machatan dennah◄, _We are the three mighty Hunters of the North, in the Kingdom of_ Fiacim, _and are come hither by the sound of thy Conjurations, to which we swear by him that liveth to yield obedience, if_ Judas _that betrayed him be not named_.

♦The Condition.♦

Then shall the Magician swear, _By him that liveth, and by all that is contained in this holy Book, I swear unto you this night, and by the mysteries of this action, I swear unto you this night, and by the bonds of darkness I swear unto you this night, That_ Judas _the Traitor shall not be named, and that blood shall not be offered unto you, but that truce and equal terms shall be observed betwixt us_. Which being said, the Spirits will bow down their heads to the Horses crests, and then alighting down will call their Herald to withdraw their Horses; which done, The Magician may begin to bargain with all, or any one of them, as a familiar invisibly to attend him, or to answer all difficulties that he propoundeth: Then may he begin to ask them of the frame of the World, and the Kingdoms therein contained, which are unknown unto Geographers: He may also be informed of all Physical processes and operations; also how to go invisible and fly through the airy Region: They can likewise give unto him the powerful Girdle of Victory, teaching him how to compose and consecrate the same, which hath the force, being tyed about him, to make him conquer Armies, and all men whatsoever. Besides, there is not any King or Emperour throughout the world; but if he desires it, they will engage to bring him the most pretious of their Jewels and Riches in twenty four hours; discovering also unto him the way of finding hidden treasures and the richest mines.

♦The Magicians Oath.♦

♦The girdle of Victory.♦

And after the Conjurer hath fulfilled his desires, he shall dismiss the aforesaid Spirits in this following form.

♦The form of discharge.♦

_I charge you ye three officious Spirits to depart unto the place whence ye were called, without injury to either man or Beast, leaving the tender Corn untouched, and the seed unbruised; I dismiss you, and licence you to go back untill I call you, and to be alwayes ready at my desire, especially thou nimble_ ►Bathin◄, _whom I have chosen to attend me, that thou be alwayes ready when I ring a little Bell to present thy self without any Magical Ceremonies performed; and so depart ye from hence, and peace be betwixt you and us, In the Name of the Father, Son, and Holy Ghost. Amen._

When the Magician hath repeated this last form of dismission, he will hear immediately a horn winding, after which the Herald with the jet black Horses, and the three Spirits will mount upon them, compassing the Circle seven times, with the Herald winding his horn before them, and at every Candle they will bow towards the Horses crest, till coming towards the Northern quarter, they will with great obeysance seem to march away out through the solid wall as through a City gate.

CHAP. IV.

_How to Consecrate all manner of Circles, Fumigations, Fire,
Magical Garments, and Utensills._

Consecrations are related either to the person or the thing consecrated. The person is the Magitian himself, whose consecration consisteth in Abstinence, Temperance, and holy Garments. The things consecrated are the Oyl, the Fire, the Water. The Fumigations consisting of oriental Gums and Spices; the magical Sword, Pensils, Pens and Compasses, the measuring Rule and waxen Tapers, the Pentacles, Periapts, Lamins, and Sigils, Vests, Caps, and Priestly Garments; these are the materials to be consecrated.

♦What things are to be consecrated.♦

The sacred Pentacles are as signs and charms for the binding of Evil Dæmons, consisting of Characters and Names of the Superior order of the good Spirits opposite unto those evil ones whom the Magitian is about to Invocate: And of sacred Pictures, Images, and Mathematical Figures adapted to the names and natures of separated Substances whither good or evil. Now the form of Consecrating such Magical Pentacles is to name the vertue of the holy Names and Figures, their Antiquity and Institution with the intention of the Consecration purifying the Pentacle by consecrated fire, and waving the same over the flames thereof.

♦Pentacles.♦

When the Exorcist would consecrate Places or Utensils, Fire or Water for magical uses, he must repeat the Consecration or Dedication of _Solomon_ the King at the building of the Temple, the Vision of _Moses_ at the Bush, and the Spirit of the Lord on the tops of the Mulberry-trees, repeating also the sacrifice of it self being kindled; the Fire upon _Sodom_, and the Water of Eternal Life: Wherein the Magitian must still remember to speak of the seven golden Candlesticks, and _Ezekiels_ Wheels, closing the Consecration with the deep and mysterious Names of God and holy Dæmons.

♦Utensils.♦

When particular Instruments are to be sanctified, the Magitian must sprinkle the same with consecrated Water, and fumigate them with fumigations, anoint them with consecrated Oyl: And lastly, Seal them with holy Characters; after all which is performed, an Oration or Prayer must follow, relating the particulars of the Consecration with Petitions to that Power in whose Name and Authority the Ceremony is performed.

♦Instruments.♦

And in like manner shalt thou consecrate and sanctifie every Utensil whatsoever, by Sprinklings, Fumigations, Unctions, Seals, and Benedictions, commemorating and reiterating the sanctifyings in the holy Scripture, of the Tables of the Law delivered to _Moses_; of the two Testaments in the New Covenant, of the holy Prophets in their Mothers wombs, and of _Aholiah_, and _Aholibah_, whom the Spirit of God inspired to frame all sorts of curious workmanship for the Tabernacle. This is the sum of Consecrationn.[*]

♦How to consecrate.♦

♦[*] [_sic_]♦

CHAP. V.

_Treating more practically of the Consecration of Circles,
Fires, Garments, and Fumigations._

In the Construction of Magical Circles, the hour, day, or night, and season of the year, and the Constellation are to be considered; as also what sort of Spirits are to be called; and to what Region, Air, or Climate they belong: Therefore this method is to be followed for the more orderly and certain proceeding therein. First, a Circle nine foot over must be drawn, within which another Circle three inches from the outermost must be also made, in the Center whereof the name of the hour, the Angel of the hour, the Seal of the Angel, the Angel of the day predominant, wherein the work is undertaken. Note, these attributes are to be inscribed betwixt the Circles round about with _Alpha_ at the beginning, and _Omega_ at the close.

♦Circles how to be made.♦

When the Circle is composed, it must be sprinkled with holy Water, while the Magician saith, _Wash me O Lord, and I shall be whiter then Snow_: And as for the Fumigations over them, this Benediction must be said; _O God of_ Abraham, Isaac, _and_ Jacob, _bless these thy subservient creatures, that they may multiply the force of their excellent odors, to hinder evil spirits and phantasms from entring the Circle, through our Lord. Amen._

♦Fumigations.♦

_An Exorcism for the fire._

The Exorcist ought to have an earthen Censer, wherein to preserve the fire for magical uses, and the expiations and fumigations, whose consecration is on this manner.

♦Fire.♦

_By him that created Heaven and Earth, and is the God and Lord of all, I exorcize and sanctifie thee thou creature of Fire, that immediately thou banish every phantasm from thee, so that thou prove not hurtful in any kind: Which I beseech thee O Lord to confirm by sanctifying and making pure this creature of fire, that it may be blessed and consecrate to the honour of thy holy Name. Amen._

_At the putting on the Garments,_

Let the Magician say, _By the figurative mystery of this holy Stole or Vestment, I will cloath me with the armour of Salvation in the strength of the highest._ ►Ancor, Amacor, Amides, Theodonias, Anitor.◄ _That my desired end may be effected through thy strength_ ►Adonai◄, _to whom the praise and glory will for ever belong._

♦Garments.♦

Which Ceremonies being finished, the Exorcist shall proceed to the practical part of Invocation and Conjuration of all degrees of Spirits, having every utensil and appendix in readiness for the performance, and proceeding according to the method in these following Chapters.

♦Practice.♦

CHAP. VI.

_How to raise and exorcize all sorts of Spirits belonging to the
Airy Region._

The Garment which the Exorcist is cloathed withall at the performance of this action, ought according to the opinions of the chiefest Magicians, to be a Priestly Robe, which if it can no where be procured, may be a neat and cleanly linnen Vest, with the holy Pentacle fastned thereunto upon Parchment made of a Kids skin, over which an Invocation must be said, and then the Pentacle must be sprinkled with holy Water. At the putting on the Magical Garment, this Prayer must be repeated: _By thy holy power_ ►Adonai Sabaoth◄, _And by the power and merit of thine Angels and Archangels, and by the vertue of holy Church, which thou hast sanctified, do I cloath me with this consecrated Garment, that what I am to practice may take effect through thy Name who art for ever and ever._

♦What sort of Garments must be used.♦

Now as for the time of operation, and the manner thereof, The Instructions before set down, are sufficient to direct the Exorcist; only the Acter and his Scholar must be mindful in the way, as they go towards the place of Conjuration, to reiterate the sacred forms of Consecrations, Prayers, and Invocations, the one bearing an Earthen Vessel with consecrated fire, and the other the Magical Sword, the Book and Garments, till approaching nigh the place where the Circle is to be drawn, they must then proceed to compose it after the aforesaid manner. And at last Exorcize the Spirits on this following manner:

♦The manner of Conjuring.♦

_Seeing God hath given us the power to bruise the Serpents head, and command the Prince of Darkness, much more to bear rule over every airy Spirit: Therefore by his strong and mighty Name_ ►Jehovah◄ _do I conjure you_, (naming the Spirits), _and by his secret commands delivered to_ Moses _on the Mount, and by his holy Name_ ►Tetragrammaton◄, _and by all his wonderful Names and Attributes_, ►Sadai, Ollon, Emillah, Athanatos, Paracletos◄, &c. _That ye do here immediately appear before this Circle, in humane form, and not terrible or of monstrous shape, on pain of eternal misery that abides you, unless you speedily fulfil my commands_, ►Bathar, Baltar, Archim, Anakim, Nakun◄. _Amen._

♦The form.♦

When the Exorcist hath finished this Conjuration, he and his companion shall continue constantly turning themselves to the East, West, North and South, saying, with their Caps in their hands, ►Gerson, Anek, Nephaton, Basannah, Cabon◄; and within a little space they will behold various apparitions upon the ground, and in the air, with various habits, shapes, and instruments; after that, he shall perceive a troop of armed men with threatning carriage appear before the Circle, who after they are conjured to leave off their phantasms, will at last present themselves before the Exorcist in humane form.

♦The Apparitions.♦

Then the Master must be mindful to take the consecrated Sword, and the cup of Wine into his hands; the Wine he shall pour into the fire, and the Sword he shall brandish in his right arm, being girded about with a Scarlet Ribbon; after this the Magician shall say, ►Gahire, Gephna, Anepheraton◄; then the Spirits will begin to bow unto the Exorcist, saying, _We are ready to fulfil thy pleasure_.

So that when the Magician hath brought the Spirits to this length, he may ask what ever he desireth, and they will answer him, provided the questions belong to that order whereof they are.

Now the properties wherein they excel, are these; They can give the gift of Invisibility, and the fore-knowledge of the change of weather; they can teach the Exorcist how to excite Storms and Tempests, and how to calm them again; they can bring news in an hours space of the success of any Battle, Seidge, or Navy, how farr off soever; they can also teach the language of Birds, and how to fly through the air invisibly.

♦What these Spirits can do.♦

’Twas through the assistance of these airy Spirits, that _Chanchiancungi_, the _Tartarian_ Emperour did give the _Chinois_ such a desperate rout near the year 1646. for it is reported, that he had constantly in his presence two Magicians, named _Ran_ and _Sionam_, who perceived every motion of the _China_’s Army, and had intelligence by these Spirits of the Emperours private Counsels and Consultations.

♦An example of their power.♦

And it is credibly reported by Magicians, that wonderful things may be with facility effected through the assistance of these aforesaid Spirits, so that the Exorcist must be very affable unto them, and gently dismiss them (when he is satisfied) in this following manner;

_Seeing ye have willingly answered all our Interrogations and desires, we give you leave and licence, In the Name of the Father, Son, and Holy-Ghost, to depart unto your place, and be ever ready to attend our call; Depart, I say, in peace, and peace be confirmed betwixt us and you. Amen._ ✠ ✠ ✠.

♦How to dismiss them.♦

After all these Ceremonies are finished, the Spirits will begin to depart, making obeysance as they go; and then the Master must demolish the Circle, and taking up all the Utensils repeat the _Pater Noster_ as they are going away from the place of Conjuration.

CHAP. VII.

_How to obtain the familiarity of the_ Genius _or_ Good Angel, _and
cause him to appear._

According to the former Instructions in conjuring Spirits, we must proceed to consult with the _Familiars_ or _Genii_; first, after the manner prescribed by Magicians, the Exorcist must inform himself of the _name_ of his good _Genius_, which he may find in the Rules of _Travius_ and _Philermus_; as also, what _Character_ and _Pentacle_, or _Lamin_, belongs to every _Genius_. After this is done, Let him compose an earnest Prayer unto the said _Genius_, which he must repeat thrice every morning for seven dayes before the Invocation.

♦How to consult with _Familiars_ or _Genii_.♦

The Magician must also perfectly be informed to what Hierarchy or Order the _Genius_ belongs, and how he is dignified in respect of his Superiours and Inferiours; for this form of Conjuration belongs not to the Infernal or Astral Kingdom, but to the Celestial Hierarchy; and therefore great gravity and sanctity is herein required, besides the due observation of all the other injunctions, until the time approach wherein he puts the Conjuration in execution.

When the day is come wherein the Magician would invocate his proper _Genius_, he must enter into a private closet, having a little Table and Silk Carpet, and two Waxen Candles lighted; as also a Chrystal Stone shaped triangularly about the quantity of an Apple, which Stone must be fixed upon a frame in the center of the Table: And then proceeding with great devotion to Invocation, he must thrice repeat the former Prayer, concluding the same with _Pater Noster, &c._ and a _Missale de Spiritu Sancto_.

Then he must begin to Consecrate the Candles, Carpet, Table and Chrystal; sprinkling the same with his own blood, and saying, _I do by the power of the holy Names_ ►Aglaon, Eloi, Eloi, Sabbathon, Anepheraton, Jah, Agian, Jah, Jehovah, Immanuel, Archon Archonton, Sadai, Sadai, Jeovaschah◄, &c. _sanctifie and consecrate these holy utensils to the performance of this holy work, In the Name of the Father, Son, and Holy Ghost, Amen_.

♦The form of Consecration.♦

Which done, the Exorcist must say this following Prayer with his face towards the East, and kneeling with his back to the consecrated Table.

♦The Prayer.♦

_O thou blessed_ ►Phanael◄ _my Angel Guardian, vouchsafe to descend with thy holy Influence and presence into this spotless Chrystal, that I may behold thy glory and enjoy thy society O thou who art higher then the fourth Heaven, and know’st the secrets of_ ►Elanel◄. _Thou that ridest upon the wings of the wind, and art mighty and potent in thy celestial and super-lunary motion, do thou descend and be present I pray thee, and desire thee, if ever I have merited thy society, or if my actions and intentions be pure and sanctified before thee, bring thy external presence hither, and converse with thy submissive Pupil, by the tears of Saints and Songs of Angels, In the Name of the Father, Son, and Holy Ghost, who are one God for ever and ever._

This Prayer being first repeated towards the East, must be afterwards said towards all the four winds thrice. And next the 70. Psalm repeated out of a Bible that hath been consecrated in like manner as the rest of the utensils; which ceremonies being seriously performed; the Magician must arise from his knees, and sit before the Crystal bare-headed with the consecrated Bible in his hand, and the Waxen Candles newly lighted, waiting patiently and internally for the coming and appearance of the _Genius_.

Now about a quarter of an hour before the Spirit come. There will appear great variety of apparitions and sights within the glass; as first a beaten road or tract, and travelers, men and women marching silently along; next there will Rivers, Wells, Mountains and Seas appear: after that a Shepherd upon a pleasant hill feeding a goodly flock of Sheep, and the Sun shining brightly at his going down; and lastly, innumerable shews of Birds and Beasts, Monsters and strange appearances, noises, glances, and affrightments, which shews will all at last vanish at the appearance of the _Genius_.

♦Signs of the appearance♦

And then the _Genius_ will present it self amidst the Crystal, in the very same apparel and similitude that the person himself is in, giving instructions unto the Exorcist how to lead his life and rectifie his doings.

♦The Appearance♦

But especially (which is the proper work of every _Genius_) he will touch his heart and open his senses and understanding, so that by this means, he may attain to the knowledge of every Art and Science, which before the opening of his Intellect was lockt and kept secret from him.

After which, the _Genius_ will be familiar in the Stone at the Prayer of the Magician.

CHAP. VIII.

_A form of Conjuring_ ►Luridan◄ _the Familiar, otherwise called_
►Belelah◄.

►Luridan◄ is a Familiar Domestick Spirit of the _North_, who is now become servant to ►Balkin◄, Lord and King of the _Northern_ Mountains, he calls himself the _Astral Genius_ of _Pomonia_, an Island amongst the _Orcades_ beyond _Scotland_. But he is not particularly resident there; for in the dayes of _Solomon_ and _David_, he was in _Jerusalem_, or _Salem_, being then under the name of ►Belilah◄; after that he came over with _Julius Cæsar_, and remained some hundred of years in _Cambria_, or _Wales_, instructing their Prophetical Poets in _British_ Rhimes, being then surnamed _Urthin-Wadd Elgin_, from thence he betook himself unto this Island, _Anno_ 1500. and continued there for 50 years, after which he resigned his Dominion to _Balkin_, and hath continued ever since an attendant unto this Prince.

♦The nature of ►Luridan◄.♦

He is a Spirit of the Air in the order of ►Glauron◄, and is said to procreate as mortals do; He is often sent by his Master upon errands to _Lapland_, _Finland_, and _Strik-finia_; as also to the most _Northern_ parts of _Russia_, bordering on the _Northern_ frozen Ocean: His office (being called by Magicians) is to demolish strong holds of Enemies, destroying every night what they build the day before; to extinguish fires, and make their Gunshot that it hath no power to be enkindled; for his nature is to be at enmity with fire: and under his Master with many Legions he wageth continual warrs with the fiery Spirits that inhabit the Mountain _Hecla_ in _Ise-land_, where they endeavour to extinguish these fiery flames, and the inhabiting Spirits defend the flames from his Master and his Legions.

♦His Office♦

In this contest they do often totally extirpate and destroy one another, killing and crushing when they meet in mighty and violent Troops in the Air upon the Sea; and at such a time many of the fiery Spirits are destroyed, when the Enemy hath brought them off the Mountain to fight upon the water; on the contrary, when the battle is on the Mountain it self, the Spirits of the Air are often worsted, and then great mournings and doleful noises are heard both in _Iseland_ and _Russia_, and _Norway_ for many days after.

♦The Warrs of Spirits.♦