Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	father_n	spirit_n	true_a	7,185	5	5.8168	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26563	Henry Cornelius Agrippa's fourth book of occult philosophy and geomancy magical elements of Peter de Abano : astronomical geomancy : the nature of spirits : and Arbatel of magick / translated into English by Robert Turner ...; De occulta philosophia. Book 4. English.	Agrippa von Nettesheim, Heinrich Cornelius, 1486?-1535.; Turner, Robert, fl. 1654-1665.; Petrus, de Abano, ca. 1250-ca. 1315. Heptameron, or magical elements of Peter de Abano.	1655 (1655)	Wing A785A; ESTC R40727	133,640	309

chiefest good He is called Behemoth in the 40 Chapter of Job which signifieth an Ox for even as an Ox desireth hay 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 always endeavours to add evil to evil and punishment to punishment He is also called in Revelation 15. Apollion signifying a rooter out for he rooteth out the virtues 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 Is. 55. because by his malice the vessels that are elected and approved He is called Isa. 34. Onocentaurus Erynus Pilosus Syren Lamia Ulula Struthio And by David in the 90 Psalm an Aspe Basilisk 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 kinds 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 courageously wage continual war against the evil spirits but being cloathed with the harness of righteousness like valiant Soldiers we may gird our loins with truth and with the shield of faith resist and fight against all his darts Castor If we condescend unto this warfare of Spirits it seemeth good to enquire whether the Devils have power of doing hurt granted them by God or whether of themselves they can hurt as much as they please Pollux If the last where true who could compare the end of their hurtings but it is manifest that their authority from on high is of so great existancy 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 Damacenus saith by dispensation And Chrysostome saith they have a limited power for truely without the will of God they cannot touch a hair of any mans head The Devil could not have deceived the Prophets of Ahab 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 chains that then he would defend and mercifully preserve us Pollux Thou sayest well for even as a wild boar is not to be feared if he be bound and held with a strong chain by a powerful strong man 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 worshiped the elements There needeth not ● 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 worshiped Flora an harlot as a type or example of virginity There is no man that is ignorant that the Egyptians have been worse than the Greeks when they made peculiar Gods to themselves by the inanimate perswasions of the Devil for one worshiped a sheep another a goat another a calf very many did worship hogs crows hawks vultures eagles crocodiles cats dogs wolves asses dragons and things growing also as onions garlick and thorns as every one that is coveteous of reading shall find in Damascenus in his history of Josaphat and Barlaas and in Eusebius in the fourth book and first Chapter of Evangelical Preparations neither do I account the 〈◊〉 who glory in being the off-spring of their f●ther Abraham to have been better than the former when also by the instinct of the devil after their coming up out of Egypt with cruel hands they violently assaulted the Prophets and holy men of God whom at length they also slew that I may hold my peace how diligently they have brought into their religion the Gods or rather devils of the Gentiles Castor I perceive by these thy assertions that one Devil and another Devil hath been adored for Gods for thou hast now said that the Greeks by the madness wherewith the Devil possessed them have made unto themselves Saturn Jupiter Bacchus Venus and Flora for Gods which Lactantius in his fourth book De vera Sapientia also accounted for Devils Pol. Declare I pray thee the words of Lactantius Castor Mark them they are thus The same Devils are the Gods of the Gentiles but if any one will not believe these things of me then let him credit Homer who joineth the great Jupiter to the great Devils and the other Poets and Philosophers do call them sometimes Gods and sometimes Devils whereof there is one true and another false for the most wicked spirits when they are conjured do confess themselves to be Devils but where they are worshiped they declare themselves to be Gods

afterwards were vitiated and corrupted with human opinions and by the instigation of evil spirits who sow tares amongst the children of disobedience as it is manifest out of St. Paul Hermes Trismegistus There is no other manner of restoring these arts than by the doctrine of the holy spirits of God because true faith cometh by hearing But because thou mayest be certain of the truth and mayest 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 mayest 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 truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 all the host of heaven by their names He therefore knoweth the true strength 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 virtues in nature and hidden secrets of the creature 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 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 desireth him who will teach thee whatsoever thy soul shall desire in the nature of things His ministery 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 ●hee 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 mind that thou shouldest honour his Son and keep the words of the 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 wh●ther they be spiri●ual or corporal Therefore thou shalt pray thus O Lord of heaven and earth Creator and Maker of all t●ings ●isible and invisible I though unworthy b● thy assi●●ance call upon ●hee through thy only-beg●tten 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 overwelmed in darkness and polluted with infinite human 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 wouldest 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 as out of thy inexhaustable 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 Septinary 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 hur● 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 is God alone who giveth them power to effect it Unto God the maker of all things are obedient all things celestial sublunary infernal Therefore rest in this let God be thy guide in all things which thou undertakest and all things shall attain to a happy and desired end even as the history of the whole world testifieth and daily experience sheweth There is peace to the godly there is no peace to the wicked saith the Lord. Aphor. 16. There are seven different governments of the Spirits of Olympus by whom God hath appointed the whole frame and universe of this world to be governed and their visible stars are ARATRON BETHOR PHALEG OCH HAGITH OPHIEL PHUL after the Olympick speech Every one of these hath under him a mighty Militia in the firmament ARATRON ruleth visible Provinces XLIX BETHOR XXXII PHALEG XXXV OCH XXVIII HAGITH XXI OHIEL XIV PHUL VII So that there are 186 Olympick Provinces in the whole Universe where in the seven Governors do excercise their power all which are elegantly set forth in Astronomy But in this place it is to be explained in what manner these Princes and Powers may be drawn into communication Aratron appeareth in the first hour of Saturday and very truly giveth answers concerning his Provinces and Provincials So likewise do t●e rest appe●r in order in their days and hours Also every one of them ruleth 490 years The beginning of their simple Anomaly in the ●o●h ye●r before the Nativity of Christ was the beginning of the administration of Bethor and it lasted until the year of our Lord Christ 430. To whom succeeded Phal●g until the 920th year Then began Och and continued until the year 1410. and thenceforth Hagith ruleth until the year 1900. Aphor. 17. Magically the Princes of

is twofold in its first division the one is of God which he bestoweth on the creatures of light the other also is of God but it is the gift which he giveth unto the creatures of darkness and this is also two-fold the one is to a good end as when the Princes of darkness are compelled to do good unto the creatures God enforcing them the other is for an evil end when God permitteth such to punish evil persons that magically they are deceived to destruction or also he commandeth such to be cast out into destruction The second division of Magick is that it bringeth to pass some works with visible instruments through visible things and it effecteth other works with invisible instruments by invisible things and it acteth other things as well with mixed means as instruments and effects The third division is There are some things which are brought to pass by invocation of God alone this is partly Prophetical and Philosophical and partly as it were Theophrastical Other things there are which by reason of the ignorance of the the true God are done with the Princes of Spirits that his desires may be fulfilled such is the work of the Mercurialists The fourth division is that some exercise their Magick with the good Angels instead of God as it were descended down from the most high God such was the Magick of Baalim Another Magick is that which exerciseth their actions with the chief of the evil Spirits such were they who wrought by the the minor Gods of the heathens The fifth division is that some do act with spirits openly and face to face which is given to few others do work by dreams and other signs which the ancients took from their auguries sacrifices The sixth division is that some work by immortal creatures others by mortal creatures as Nymphs Satyrs and such-like inhabitants of other elements Pigmies c. The seventh division is that the Spirits do serve some of their own accord without art others they will scarce attend being called by art Among these species of Magick that is the most excellent of all which dependeth upon God alone The second them whom the Spirits do serve faithfully of their own accord The third is that which is the property of Christians which dependeth on the power of Christ which he hath in heaven and earth Aphor. 39. There is a seven-fold preparation to learn the Magick Art The first is to meditate day and night how to attain to the true knowledge of God both by his word revealed from the foundation of the world as also by the seal of the creation and of the creatures and by the wonderful effects which the visible and invisible creatures of God do shew forth Secondly it is requisite that a man descend down into himself and chiefly study to know himself what mortal part he hath in him and what immortal and what part is proper to himself and what diverse Thirdly that he learn by immortal part of himself to worship love and fear the eternal God and to adore him in spirit and truth and with his mortal part to do those things which he knoweth to be axceptable to God and profitable to his neighbours These are the three first and chiefest precepts of Magick wherein let every one prepare himself that covets to obtain true Magick or divine wisdom that he may be accounted worthy thereof one to whom the Angelical creatures willingly do service not occultly only but also manifestly and as it were face to face Fourthly whereas every man is to be vigilant to see to what kind of life he shall be called from his mothers womb that every one may know whether he be born to Magick and to what species thereof which every one may perceive easily that readeth these things and by experience may have success therein for such things and such gifts are not given but only to the low and humble In the fifth place we are to take care that we understand when the Spirits are assisting us in undertaking the greatest business and he that understands this it is manifest that he shall be made a Magician of the ordination of God that is such a person who useth the ministry of the Spirits to bring excellent things to pass Here as for the most part they sin either through negligence ignorance or contempt or by too much superstition they offend also by ingratitude towards God whereby many famous men have afterwards drawn upon themselves destruction they sin also by rashness and obstinacy and also when they do not use their gifts for that honour of God which is required Sixthly The Magician hath need of faith and taciturnity especially that he disclose no secret which the spirit hath forbid him as he commanded Daniel to seal some things that is not to declare them in public so as it was not lawful for Paul to speak openly of all things which he saw in a vision No man will believe how much is contained in this one precept Seventhly In him that would be a Magician there is required the greatest justice that he undertake nothing that is ungodly wicked or unjust nor to let it once come into his mind and so he shall be divinely defended from all evil Aphor. 40. When the Magician determineth with himself to do any incorporal thing either with any exterior or interior 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 Always 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 accustom 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 ourselves to worship God with some kind of worship which he hath not commanded such are the Magical ceremonies of Satan whereby he impudently offereth himself to be worshiped 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

Gabriel 6 Rana Anael 7 Ourer Cassiel 7 Netos Zaphael 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 Mathon 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 Mathon 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 Anael 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 FINIS ISAGOGE An Introductory DISCOURSE Of the nature of such Spirits as are excercised in the sublunary bounds their Original Nam●s Offices Illusions power Prophesies Miracles and how they may be expelled and driven away By Geo. Victorius Villinganus Dr. in Physic. In a Discourse between CASTOR and POLLUX Castor THE Greeks do report that Castor and Pollux have both proceeded from one Egg but this I scarcely credit by reason of the difference of your minds 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 always 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 singunt omnia Graeci Castor In this proverb I protest they are most true without any exception 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 roberies thefts plunderings rapes slaughters deceits adulteries and an hundred vipers of this nature the fathers persecutes 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 Etymology of the word compared in this Proverb for Daemon here it is not an horrible or odious name but the name of one that doth administer help or succour unto another and whom Pliny calls a God Castor Therefore dost thou affirm the word Daemon in this Proverb to signify any other than a cunning and malicious accuser Pollux Thou hast not shot besides the mark for that there are more Daemons than 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 conce●l 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 order 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 joined together in a manner as it were with splended threads not having so much reference to the element of fire that they may be perspicuous to the sight neither do they so much participate of the earth that they may be touched or felt and they do inhabit the Coelestial theatre attending and waiting on their Prince not to be declared by any human 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 mind 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 airy quallity 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 deity 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 kind 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 commmon wealth and so likewise Aristotle because he very largely disputed of sublunaries and all such things as are subject to motion and sense Homer calleth good and evil Spirits Daemons without putting a discrimination Castor Thou hast committed the ship to the waves Pollux therefore cease not to proceed and declare something more concerning the Office and imployment of these Spirits to whom Plato attributeth the second degree and calleth them Lunaries Pollux What shall I say Castor In the first place declare wherefore thou hast before termed these spirits cunning and much knowing accusers Pollux St. Augustine unfoldeth this difficulty and saith that a Devil doth so far signify the cunning and much knowing quickness and vivacity of his deceitful wit that by the congruent and agreeable seminal mixture of elements he doth so know the secret and unknown virtues of men as those things which may be effected and wrought by themselves successively and leisurely according to the course of nature he by a speedy hasting or forcing