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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26564	Henry Cornelius Agrippa his fourth book of occult philosophy of geomancie, magical elements of Peter de Aban : astronomical geomancie ; the nature of spirits ; Arbatel of magick ; the species or several kindes of magick / translated into English by Robert Turner.; De occulta philosophia. Book 4. English.	Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535.; Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535.; Turner, Robert, fl. 1654-1665.; Petrus, de Abano, ca. 1250-ca. 1315. Heptameron.	1665 (1665)	Wing A786; ESTC R32699	134,939	242

ungodly wicked or unjust nor to let it once come in his minde and so he shall be divinely defended from all evil Aphor. 40. When the Magician determineth with himself to do any incorporeal thing either with any exteriour or interiour sense then let him govern himself according to these seven subsequent laws to accomplish his Magical end The first Law is this That he know that such a Spirit is ordained unto him from God and let him meditate that God is the beholder of all his thoughts and actions therefore let him direct all the course of his life according to the rule prescribed in the word of God Secondly Alwaies pray with David Take not thy holy Spirit from me and strengthen me with thy free Spirit and lead us not into temptation but deliver us from evil I beseech thee O heavenly Father do not give power unto any lying Spirit as thou didst over Ahab that he perished but keep me in thy truth Amen Thirdly Let him accustome himself to try the Spirits as the Scripture admonisheth for grapes cannot be gathered of thorns let us try all things and hold fast that which is good and laudable that we may avoid every thing that is repugnant to the divine power The fourth is To be remote and clear from all manner of superstition for this is superstition to attribute divinity in this place to things wherein there is nothing at all divine or to chuse or frame to our selves to worship God with some kinde of worship which he hath not commanded such are the Magical ceremonies of Satan whereby he impudently offereth himself to be worshipped as God The fifth thing to be eschewed is all worship of Idols which bindeth any divine power to idols or other things of their own proper motion where they are not placed by the Creator or by the order of Nature which things many false and wicked Magicians faign Sixthly All the deceitful imitations and affections of the devil are also to be avoided whereby he imitateth the power of the creation and of the Creator that he may so produce things with a word that they may not be what they are Which belongeth onely to the omnipotency of God and is not communicable to the creature Seventhly Let us cleave fast to the gifts of God and of his holy Spirit that we may know them and diligently embrace them with our whole heart and all our strength Aphor. 41. We come now to the nine last Aphorismes of this whole Tome wherewith we will the divine mercy assisting us conclude this whole Magical Isagoge Therefore in the first place it is to be observed what we understand by Magician in this work Him then we count to be a Magician to whom by the grace of God the spiritual essences do serve to manifest the knowledge of the whole universe and of the secrets of Nature contained therein whether they are visible or invisible This description of a Magician plainly appeareth and is universal An evil Magician is he whom by the divine permission the evil Spirits do serve to his temporal and eternal destruction and perdition to deceive men and draw them away from God such was Simon Magus of whom mention is made in the Acts of the Apostles and in Clemens whom St. Peter commanded to be thrown down upon the earth when as he had commanded himself as it were a God to be raised up into the air by the unclean Spirits Unto this order are also to be referred all those who are noted in the two Tables of the Law and are set forth with their evil deeds The subdivisions and species of both kindes of Magick we will note in the Tomes following In this place it shall suffice that we distinguish the Sciences which is good and which is evil Whereas man sought to obtain them both at first to his own ruine and destruction as Moses and Hermes do demonstrate Aphor. 42. Secondly we are to know That a Magician is a person predestinated to this work from his mothers wombe neither let him assume any such great things to himself unless he be called divinely by grace hereunto for some good end to a bad end is that the Scripture might be fulfilled It must be that offences will come but wo be to that man through whom they come Therefore as we have before oftentimes admonished With fear and trembling we must live in this world Notwithstanding I will not deny but that some men may with study and diligence obtain some species of both kindes of Magick if it may be admitted But he shall never aspire to the highest kindes thereof yet if he covet to assail them he shall doubtless offend both in soul and body Such are they who by the operations of false Magicians are sometimes carried to Mount Horeb or in some wilderness or desarts or they are maimed in some member or are simply torn in pieces or are deprived of their understanding even as many such things happen by the use thereof where men are forsaken by God and delivered to the power of Satan The seventh Septenary Aphor. 43. The Lord liveth and the works of God do live in him by his appointment whereby he willeth them to be for he will have them to use their liberty in obedience to his commands or disobedience thereof To the obedient he hath proposed their rewards to the disobedient he hath propounded their deserved punishment Therefore these Spirits of their free-will through their pride and contempt of the Son of God have revolted from God their Creator and are reserved unto the day of wrath and there is left in them a very great power in the creation but notwithstanding it is limited and they are confined to their bounds with the bridle of God Therefore the Magician of God which signifies a wise man of God or one informed of God is led forth by the hand of God unto all everlasting good both mean things and also the chiefest corporal things Great is the power of Satan by reason of the great sins of men Therefore also the Magicians of Satan do perform great things and greater then any man would believe although they do subsist in their own limits nevertheless they are above all humane apprehension as to the corporal and transitory things of this life which many ancient Histories and daily Examples do testifie Both kindes of Magick are different one from the other in their ends the one leadeth to eternal good and useth temporal things with thanksgiving the other is a little sollicitous about eternal things but wholly exerciseth himself about corporal things that he may freely enjoy all his lusts and delights in contempt of God and his anger Aphor. 44. The passage from the common life of man unto a Magical life is no other but a sleep from that life and an awaking to this life for those things which happen to ignorant and unwise men in their common life the same things happen to the willing and knowing

Porphyrius in Eusebius in his fourth book of Evangelical Preparations teacheth That some of these are good Spirits and some bad but I have counted them to be all evil Pollux Pollux Then it seemeth that thou art not seduced with the assertions either of Porphyrius or Apuleus or Proclus or of some other Plantonicks which are mentioned in St. Augustines book of The City of God 1 2 and 3 Chapters who also do affirm that there are some of these Spirits good for Eusebius in the said book and 6 Chapter and St. Augustine concerning the same in his book of The City of God the 9 Chapter and the 8 with very great and strong Arguments do convince the Platonicks that none of these Daemons are good but all evil and that we do also approve of from their names which are everywhere set forth in holy Scripture for the Devil is called Diabolus that is flowing downwards that he which swelling with pride determined to reign in high places fell flowing downwards to the lowest parts like the torrent of a violent stream as Cassiodorus writeth And he is called Sathan that is an adversary who as St. Jerome testifieth by reason of the corruption of his own malice he continually resisteth and is an adversary against God who is the chiefest good He is called Behemoth in the 40 Chapter of Job which signifieth an Ox for even as an Ox desireth bay so he with the teeth of his suggestions coveteth to destroy the upright lives of spiritual men And Leviathan in the same place which signifies an addition because the Devil alwayes endeavours to adde evil to evil and punishment to punishment He is also called in Revelation 15 Apollyon signifying a rooter out for he rooteth out the vertues which God planteth in the Soul He is called a Serpent in the 12 of the Revelation by reason of his virulency A Lion in the 1 Epist Peter and the last Chapter which roareth about seeking whom he may devour He is called a cunning Workman Isa 55. because by his malice the vessels that are elected and approved He is called Isa 34. Onocentaurus Erynus Pilosus Syren Lamia Vlula Struthio And by David in the 90 Psal an Aspe Basiliske and Dragon In the Gospel Mammon the Prince of this world and Ruler of darkness Castor Why therefore have the Divines declared That the Almighty hath given two kindes of Spirits unto men the one good the keeper and preserver of their lives the other evil resisting the good if they are all evil Pollux The holy Doctors do understand by the good Spirit a good Angel such as we read Raphael was to Tobias who bound the evil Spirit Asmodeus in the wilderness of the furthest parts of Egypt that he might be the more safe Castor It had been more safe for every man to have been without the evil Spirits what therefore was the will of the heavenly Father concerning them Pollux That by the assistance of the good Spirits we might couragiously wage continual war against the evil Spirits but being clothed with the harness of righteousness like valiant souldiers we may gird our loyns with truth and with the sheild of faith resist and fight against all his darts Castor If we condescend unto this warfare of Spirits it seemeth good to inquire whether the Devils have power of doing hurt granted unto them by God or whether of themselves they can hurt as much as they please Pollux If the last were true who could compare the end of their hurting but it is very manifest that their authority from on high is of so great existency that John the Evangelist doubteth not to name the Devils the Princes of the earth Castor In what manner therefore do they hurt Pollux Although they be most mighty and powerful Spirits yet they can do no hurt unless it be by permission or as Damascenus saith By dispensation And Chrysostom saith They have a limited power for truly without the will of God they cannot touch a hair of any mans head The Devil could not have deceived the Prophets of Abab if he had not received power from God neither could he have brought any detriment upon Job either unto his body or his goods but by the power God had given him In the 7 of Exodus the Magicians made Frogs and Serpents by the power of the Devil permissively but Lice they could not bring forth by reason of the greater power of God prohibiting them Neither in the Gospel could the Devils hurt the Swine until Christ had given them leave Castor Therefore the Devil is not so much to be feared but the Lord our God that either he would not suffer him to rage against us or if at any time by his own determinate counsel he let loose his chairs that then he would defend and mercifully preserve us Pollux Thou sayest well for even as a wilde Boar is not to be feared if he be bound and held with a strong chain by a powerful strong man and who is able by his strength to restrain the fierceness of the Boar but the man is to be feared and requested that he would not let loose the Boar So also Satan is not to be feared being bound with the cords of the Almighty but the Almighty rather who holdeth him with a cord lest at any time he should let loose his cord for to execute his will against us Castor We know that the Devils after the incarnation of the Word were called the Lords of the earth but I wonder where the Word is not yet incarnate whether they have power also over men Pollux If it pleaseth God they have very much but take a demonstration thereof Castor from the Caldeans amongst whom the Devil raged with so much power and dominion that they made no esteem of the true God but worshipped the elements There needeth not a demonstration of the Greeks for the fury of the Devil did so much reign amongst them that by his Arguments they accounted Saturn for a very great God devouring their own proper Children and Jupiter an adulterer and father of all filthiness they named to be the father of Gods and men Bacchus the most wicked example of all servitude and bondage they called a free father Venus a strumpet they termed a pure virgin and they worshipped Flora an harlot as a type or example of virginity There is no man that is ignorant that the Egyptians have been worse then the Greeks when they made peculiar Gods to themselves by the inanimate perswasions of the Devil for one worshipped a sheep another a goat another a calfe very many did worship hoggs crows hawks vultures eagles crocodiles cats dogs wolves asses dragons and things growing also as onyons garlick and thornes as every one that is covetous of reading shall finde in Damascenus in his History of Josaphat and Barlaas and in Eusebius in the fourth book and first Chapter of Evangelical Preparations neither

Hours of the night Angels of the hours 1. Yayn Raphael 1. Beron. Michael 2. Janor Gabriel 2. Barol Anael 3. Nasnia Cassiel 3. Thann Raphael 4. Salla Sachiel 4. Athir Cassiel 5. Sadedali Samael 5. Mathon Sachiel 6. Thamur Michael 6. Rana Sachiel 7. Ourer Anael 7. Netos Samael 8. Tanic Raphael 8. Tafrac Michael 9. Neron Gabriel 9. Sassur Anael 10. Jayon Cassiel 10. Aglo Raphael 11. Abay Sachiel 11. Calerna Gabriel 12. Neron Samael 12. Salam Cassiel THURSDAY Hours of the day Angels of the hours Hours of the night Angels of the hours 1. Yayn Sachiel 1. Beron. Gabriel 2. Janor Samael 2. Barol Cassiel 3. Nasnia Michael 3. Thanu Sachiel 4. Salla Anael 4. Athir Samael 5. Sadedali Raphael 5. Maton Michael 6. Thamur Gabriel 6. Rana Anael 7. Ourer Cassiel 7. Netos Raphael 8. Tanic Sachiel 8. Tafrac Gabriel 9. Neron Samael 9. Sassur Cassiel 10. Jayon Michael 10. Aglo Sachiel 11. Abay Anael 11. Calerna Samael 12. Natalon Raphael 12. Salam Michael FRIDAY Hours of the day Angels of the hours Hours of the night Angels of the hours 1. Yayn Anael 1. Beron. Samael 2. Janor Raphael 2. Barol Michael 3. Nasnia Gabriel 3. Thanu Anael 4. Salla Cassiel 4. Athir Raphael 5. Sadedali Sachiel 5. Maton Gabriel 6. Thamur Samael 6. Rana Cassiel 7. Ourer Michael 7. Netos Sachiel 8. Tanic Anael 8. Tafrac Samael 9. Neron Raphael 9. Sassur Michael 10. Jayon Gabriel 10. Aglo Anael 11. Abay Cassiel 11. Calerna Raphael 12. Natalon Sachiel 12. Salam Gabriel SATURDAY Hours of the day Angels of the hours Hours of the night Angels of the hours 1. Yayn Cassiel 1. Beron. Raphael 2. Janor Sachiel 2. Barol Gabriel 3. Nasnia Samael 3. Thanu Cassiel 4. Salla Michael 4. Athir Sachiel 5. Sadedali Anael 5. Maton Samael 6. Thamur Raphael 6. Rana Michael 7. Ourer Gabriel 7. Netos Anael 8. Tanic Cassiel 8. Tafrac Raphael 9. Neron Sachiel 9. Sassur Gabriel 10. Jayon Samael 10. Aglo Cassiel 11. Abay Michael 11. Calerna Sachiel 12. Natalon Andel. 12. Salam Samael But this is to be observed by the way that the first hour of the day of every Country and in every season whatsoever is to be assigned to the Sun-rising when he first appeareth arising in the horizon and the first hour of the night is to be the thirteenth hour from the first hour of the day But of these things it is sufficiently spoken ISAGOGE An Introductory Discourse of the nature of such Spirits as are exercised in the sublunary Bounds their Original Names Offices Illusions Power Prophesies Miracles and how they may be expelled and driven away By Geo. Pictorius Villinganus Dr. in Physick In a Discourse between CASTOR and POLLUX CASTOR THe Greeks do report that Castor and Pollux have both proceeded from o●e egge but this I scarcely credit by reason of the difference of your mindes for thou affectest the heavens but she meditates upon the earth and slaughters Pollux And from thence perhaps was derived that argument That liberty of lying was alwayes assigned to the Greeks Castor Principally Pollux But it is not to be supposed that the Greeks are vain in all things but as many others when they speak out of a three-footed thing whereof also the Poet Ovid speaks in verse Nec fingunt omnia Graeci Castor In this Proverb I protest they are most true without any exception that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is One man to another is a Devil Pollux Wherefore believest thou this to be most true Castor Castor Truly that man to man is a devil and a ravening wolf daily events do most certainly prove if we do but note the treacheries that one man invents daily against another the robberies thefts plunderings rapes slaughters deceits adulteries and an hundred vipers of this nature the fathers persecute the son with a serpentine and poisonous biting one friend seeks to devour another neither can the guest be safe with his host Pollux I confess it is truth thou speakest but for ought I hear thou dost misunderstand the Etymologie of the word compared in this Proverb for Daemon here is not an horrible or odious name but the name of one that doth administer help or succor unto another and whom Pliny calleth a God Castor Therefore dost thou affirm the word Daemon in this Proverb to signifie any other then a cunning and malicious accuser Pollux Thou hast not shot besides the mark for that there are more Daemons then that sublunary one which thou understandest every one may easily perceive who hath not negligently read the opinions of the most excellent Plato Castor I desire therefore that thou wouldst not conceal such his writings but that I may apprehend the marrow thereof Pollux I will embrace such thy desire for truly I do delight to treat with thee concerning this subject mark therefore and give attention Plato divided the orders of Devils or Spirits into three degrees which as they are distinct in the greatness of their dignity so also they are different in the distance and holding of their places And the first order he ascribeth to those Spirits whose bodies are nourished of the most pure element of Air wrought and joyned together in a manner as it were with splendid threeds not having so much reference to the element of fire that they may be perspicuous to the fight neither do they so much participate of the earth that they may be touched or felt and they do inhabit the Coelestial Theater attending and waiting on their Prince not to be declared by any humane tongue or beyond the commands of the most wise God But the other degree is derived from those Spirits which Apuleius termeth rational animals passive in their minde and eternal in their time understanding the apostate Spirits spread abroad from the bounds and borders of the Moon unto us under the dominion of their Prince Beelzebub which before the fall of Lucifer had pure clarified bodies and now like unto the former do wander up and down after their transgression in the form of an aiery quality Castor These I do not conceive are understood in the Greek Proverb for these do hurt and are the accusers and betrayers of men But proceed Pollux The third degree of Spirits is of a divine deitie which is called by Hermes A divine miracle to man if he do not degenerate from the Kingly habit of his first form whom therefore of this kinde the Greeks and Plato have called Daemons that is God and that man may be like unto God and profitable and commodious one to another and so also the Syrian being witness we have known Plato himself to have been called Daemon because he had set forth very many things of very high matters for the good of the Commonwealth and so likewise Aristotle because he very largely disputed of sublunaries and all such things as are subject to motion and sence Homer calleth God and

may more be spoken but thou hast understood the relations of them already in the foregoing discourse From all which we may easily convince the opinions of those who deny that the Spirits can walk or make any motion but of how much truth we may hold the assertions of them who do suppose that these tumultuous Spirits are neither devils nor phantasms but the souls of the dead now hearken unto Poll. Are there they who are of that opinion Cast There are they who are of both opinions for they do declare that these are the souls of them who have departed from their bodies laden and clogged in their sins which are therefore heard to be more or less turbulent in houses according as they have any sensible ardent spark of that sin more or less so that except in the mean time they are expelled and driven away from thence or expiated by Alms or Intercessions they are compelled to a certain bound of liberty wandering thereabouts in expectation of the last Judgement Poll. Wherefore Cast. Because I believe that the souls of them which sleep in Christ do live with Christ and do not wander about the earth and the souls of them who are oppressed and burdened with the grievous weight of their sins since they are the members of Satan are bound with Satan in the chains of darkness expecting judgement in hell Poll. But Firmianus a Writer of no mean judgement thinketh the contrary in his Book which he hath written de Divino premio Cast How is that Poll. These are his words Let not any man conceive that the souls of the dead are judged immediately after death for they are all detained in one common custody until the time shall come wherein the Almighty Judge shall make examination and inquisition of their deeds Then they who shall he found righteous shall receive the reward of immortality but they whose sins and wickedness shall then be detected shall not arise again but shall be inclosed with the wicked in darkness and destined to eternal punishments Cast St. Augustine subscribeth to Lactantius in his Enchiridion saying That the time which is interposed between the death of mankinde and the last resurrection containeth the souls in secret hidden receptacles where every soul receiveth condigne rest or misery for the good or evil which he did in the body while he lived Poll. Neither doth St. Ambrose disagree from this in his second book of Cain and Abel he saith That the soul is loosed from the body and after the end of this life is suspended to the ambiguous time of the last judgement Cast So also some have declared that the soul of Trajanus Caesar did wander about but the soul of St. George was freed from such suffrage Poll. Thou hast even now spoke and that truly that spacious is the sea of various opinions concerning these Spirits for so indeed it is but what Port thou touchest at I desire thee it may not seem troublesom to thee to tell me for I am not as yet satisfied of the certainty hereof by our discourse Cast That which thou desirest I conceive to be this I hold that these tumultuous Spirits are meer images of Satan which are not to be feared neither is there any credit to be given to their answers and are in no wise the souls of the dead which either live with Christ if they have done well or else are bound in chains with Satan if they have done evil Poll. It remaineth that we sist out this Castor for it happeneth now sometimes that my father appeareth to me in my sleep perhaps that may also seem unto thee to be a Spirit Cast It may seem so but I will not in any thing contradict thee beyond Reason of my self I will adde nothing but at leastwise I will annihilate thy opinion with the assertions of St. Augustine Poll. What assertions are those Cast In his 11 Book which he intituleth De mortuorum cura he offereth them as a means saying Humane infirmity doth so believe of himself that when he seeth any one that is dead in his sleep he supposeth that he seeth the soul of that dead person but when he dreameth of any one that is alive he then is out of doubt that neither his soul nor his body but the similitude of the man appeared unto him As if they could be ignorant that the souls of dead men do not appear unto them in dreams but only the similitudes of the persons deceased And he proveth both these to be done by two examples which were at Mediolanus whereof the first he sheweth to have been the image of a certain father that was dead who appeared to his son admonishing him that he should not pay again a debt to an unjust Creditor which the father had paid him before for he saith the Case was thus The father had paid a debt to a certain Creditor which after the death of the father the Creditor endeavoured by force to recover the same again of his son who was ignorant of the payment thereof to whom the image of his father appeared when he was sleeping and shewed him where the Writing was hid Whereupon the son awakening from his sleep sought for the Paper in the place he was directed and sound it and thereby overthrew the malice of his deceitful Creditor The second example is whereby the same St. Augustine sheweth that the living do appear to the living in their sleep for he saith That Eurologius the Rhetorician professing the Rhetorick of Cicero at Carthage he found a difficult and obscure place that was not declared to him so that waking and sleeping he vexed himself by reason of his ignorance but in a certain night the image of Aurelius Augustine appeared to him and taught him in what manner the dark and difficult place was to be understood Poll. Augustine doth therefore conclude without doubt that they are not souls Cast He doth so conclude and the greater to strengthen such his judgement he addeth That if the souls of the dead have any interest or counsel in the affairs of the living he undoubtedly knew that his own pious mother did not desert him not for one night but when she was living followed him both by sea and land neither did he at any time sustain any anguish of heart but comforted his sorrows And that this may not seem too hard a speech the president of Christ teacheth that they do not erre who affirm that the good Angels by the appointment of God and Divine dispensation do sometimes come to and visit men both living and sleeping and sometimes to the place where souls endure punishment notwithstanding it is not unto all but only unto those who have so lived that God shall judge them worthy of this mercy or unto those upon whom without any respect unto their deserts God will be pleased to glorifie his unspeakable mercy that by the prayers of the living they may obtain pardon of their sins

here let us place the foundation of all wisdom after the wisdom of God revealed in the holy Scriptures and to the Considerations proposed in Nature Appoint therefore to him who solely dependeth upon God the wisdom of every creature to serve and obey him nolens volens willing or unwilling And in this the Omnipotency of God shineth forth It consisteth therefore in this that we will discern the creatures which serve us from those that are unwilling and that we may learn how to accommodate the wisdom and offices of every creature unto our selves This Art is not delivered but divinely Unto whom God will he revealeth his secrets but to whom he will not bestow any thing out of his treasuries that person shall attain to nothing without the will of God Therefore we ought truly to desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from God alone which will mercifully impart these things unto us For he who hath given us his Son and commanded us to pray for his holy Spirit How much more will he subject unto us the whole creature and things visible and invisible Whatsoever ye ask ye shall receive Beware that ye do not abuse the gifts of God and all things shall work together unto you for your salvation And before all things be watchful in this That your names be written in Heaven this is more light That the spirits be obedient unto you as Christ admonisheth Aphor. 12. In the Acts of the Apostles the Spirit saith unto Peter after the Vision Go down and doubt not but I have sent them when he was sent for from Cornelius the Centurion After this manner in vocal words are all disciplines delivered by the holy Angels of God as it appeareth out of the Monuments of the Aegyptians And these things afterwards were vitiated and corrupted with humane opinions and by the instigation of evil spirits who sow tares amongst the children of disobedience as it is manifest out of St. Paul and Hermes Trismegistus There is no other manner of restoring these Arts then by the doctrine of the holy Spirits of God because true faith cometh by hearing But because thou mayst be certain of the truth and mayst not doubt whether the spirits that speak with thee do declare things true or false let it only depend upon thy faith in God that thou mayst say with Paul I know on whom I trust If no sparrow can fall to the ground without the will of the Father which is in heaven How much more will not God suffer thee to be deceived O thou of little faith if thou dependest wholly upon God and adherest only to him Aphor. 13. The Lord liveth and all things which live do live in him And he is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath given unto all things that they be that which they are and by his word alone through his Son hath produced all things out of nothing which are in being He calleth all the stars and all the host of heaven by their names He therefore knoweth the true strength and nature of things the order and policy of every creature visible and invisible to whom God hath revealed the names of his creatures It remaineth also that he receive power from God to extract the vertues in nature and hidden secrets of the creature and to produce their power into action out of darkness into light Thy scope therefore ought to be that thou have the names of the Spirits that is their powers and offices and how they are subjected and appointed by God to minister unto thee even as Raphael was sent to Tobias that he should heal his father and deliver his son from dangers and bring him to a wife So Michael the fortitude of God governeth the people of God Gabriel the messenger of God was sent to Daniel Mary and Zachary the father of John Baptist And he shall be given to thee that desirest him who will teach thee whatsoever thy soul shall desire in the nature of things His ministry thou shalt use with trembling and fear of thy Creator Redeemer and Sanctifier that is to say the Father Son and holy Ghost and do not thou let slip any occasion of learning and be vigilant in thy calling and thou shalt want nothing that is necessary for thee Aphor. 14. Thy soul liveth for ever through him that hath created thee call therefore upon the Lord thy God and him only shalt thou serve This thou shalt do if thou wilt perform that end for which thou art ordained of God and what thou owest to God and to thy neighbour God requireth of thee a minde that thou shouldst honour his Son and keep the words of his Son in thy heart if thou honour him thou hast done the will of thy Father which is in heaven To thy neighbour thou owest offices of humanity and that thou draw all men that come to thee to honour the Son This is the Law and the Prophets In temporal things thou oughtest to call upon God as a father that he would give unto thee all necessaries of this life and thou oughtest to help thy neighbour with the gifts which God bestoweth upon thee whether they be spiritual or corporal Therefore thou shalt pray thus O Lord of Heaven and Earth Creator and Maker of all things visible and invisible I though unworthy by thy assistance call upon thee through thy only begotten Son Jesus Christ our Lord that thou wilt give unto me thy holy Spirit to direct me in thy truth unto all good Amen Because I earnestly desire perfectly to know the Arts of this life and such things as are necessary for us which are so overwhelmed in darkness and polluted with infinite humane opinions that I of my own power can attain to no knowledge in them unless thou teach it me Grant me therefore one of thy spirits who may teach me those things which thou wouldst have me to know and learn to thy praise and glory and the profit of our neighbour Give me also an apt and teachable heart that I may easily understand those things which thou shalt teach me and may hide them in my understanding that I may bring them forth at out of thy inexhaustible treasures to all necessary uses And give me grace that I may use such thy gifts humbly with fear and trembling through our Lord Jesus Christ with thy holy Spirit Amen The third Septenary Aphor. 15. They are called Olympick spirits which do inhabit in the firmament and in the stars of the firmament and the office of these spirits is to declare Destinies and to administer fatal Charms so far forth as God pleaseth to permit them for nothing neither evil spirit nor evil Destiny shall be able to hurt him who hath the most High for his refuge If therefore any of the Olympick spirits shall teach or declare that which his star to which he is appointed portendeth nevertheless he can bring forth nothing into action unless he be permitted by the Divine power It