Arbatel of Magick: aphorisms 36–49

The sixth Septinary.

Aphor. 36.

Care is to be taken, that experiments be not mixed with experiments; but that every one be only simple and several. for God and Nature have ordained all things to a certain and appointed end: so that for examples sake, they who perform cures with the most simple herbs and roots, do cure most happily of all. And in this manner, in Constellations, Words and Characters, Stones, and such like, do lie hid the greatest influences or virtues in deed, which are instead of a miracle.

So also are words, which being pronounced, do forthwith cause creatures both visible & invisible to yield obedience, as well creatures of this our world, as of the watery, airy, subterranean, and Olympick, supercelestial and infernal, and also the divine.

Therefore simplicity is chiefly to be studied, & the knowledge of such simples is to be sought for from God; otherwise by no other means or experience they can be found out.

Aphor. 37.

And let all lots have their place decently: Order, Reason & Means, are the three things which do easily render all learning as well of the visible as invisible creatures. This is the course of Order, that some creatures are creatures of the light; others, of darkness: these are subject to vanity, because they run headlong into darkness, and inthral themselves in eternal punishments for their rebellion. Their Kingdom is partly very beautiful in transitory and corruptable things on the one part, because it cannot consist without some virtue and great gifts of God; and partly most filthy and horrid to be spoken of, because it aboundeth with all wickedness and sin, idolatry, contempt of God, blasphemies against the true God and his works, worshiping of devils, disobedience towards Magistrates, seditions, homicides, robberies, tyranny, adulteries, wicked lusts, rapes, thefts, lies, perjuries, pride, and a covetous desire of rule; in this mixture consisteth the Kingdom of darkness: but the creatures of the light, are filled with eternal truth, and with the grace of God, and are Lords of the whole world, and do reign over the Lords of darkness, as the members of Christ. Between these and the other, there is a continual war, until God shall put an end to their strife, by his last judgment.

Aphor. 38.

Therefore Magick is twofold in its first division; the one is of God, which he bestoweth on the creatures of light; the other also is of God, but it is the gift which he giveth unto the creatures of darkness: and this is also two-fold: the one is to a good end, as when the Princes of darkness are compelled to do good unto the creatures, God enforcing them; the other is for an evil end, when God permitteth such to punish evil persons, that magically they are deceived to destruction; or, also he commandeth such to be cast out into destruction.

The second division of Magick is, that it bringeth to pass some works with visible instruments, through visible things; and it effecteth other works with invisible instruments by invisible things; and it acteth other things, 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 nature: which things many false & wicked Magicians fe[…]gn.

Sixthly, All the deceitful imitations and affections of the devil are also to be avoided, whereby imitateth the power of the Creation, and of the Creator, that he may produce things with a word, that they may not be what they are. Which belongeth only to the Omnipotency of God, and is not communicable to the creature.

Seventhly, Let us cleave fast to the gifts of God, & 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 Aphorisms of this whole Tome; wherein we will, the divine mercy assisting us, conclude this 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 & 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, whereas he had commanded himself, as it were a God, to be raised up in the air by the unclean Spirits.

Unto this order are also to be referred all those who are noted in two Tables of the Law; and are set forth with their evil deeds.

The subdivisions and species of both kinds of Magick, we will note in the Tomes following. In this place it shall suffice, that we distinguish the Sciences, which is good, & which is evil: whereas man sought to obtain them both at first, to his own ruin 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 womb; 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 Scriptures might be fulfilled, It must be that offences will come; but woe 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 kinds of Magick, if it may be admitted. But he shall never aspire to the highest kinds thereof; yet if he covet to assail them, he shall doubtless offend both in soul & body. Such are they, who by the operations of false Magicians, are sometimes carried to Mount Horeb, or in some wilderness or defarts; 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 & delivered to the power of Satan.

The seventh Septinary.

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, & 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 than any man would believe: although they do subsist in their own limits, nevertheless they are above all human apprehension, as to the corporal and transitory things of this life; which many ancient histories, and daily examples do testify. Both kinds of Magick are different one from the other in their ends: the one leadeth to eternal good, and useth temporal things with thanksgivings; 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 l[…]fe; and an awaking to this life; for those things which happen to ignorant and unwise men in the[…]r […]mmon life, the same things happen to the willing and knowing Magician.

The Magician understandeth when the mind doth meditate of himself; he deliberateth, reasoneth, constituteth and determineth what is to be done; he observeth when his cogitations to proceed from a divine seperate essence, and he proveth of what order that divine seperate essence is.

But the man that is ignorant of Magick, is carried to and fro, as it were in war with his affections; he knoweth not when they issue out of his own mind, or are impressed by the assisting essence and he knoweth not how to overthrow the counsels of his enemies by the word of God, or to keep himself from the snares and deceits of the tempter.

Aphor. 45.

The greatest precept of Magick is, to know what every man ought to receive for his use from the assisting Spirit, and what to refuse: which he may learn of the Psalmist, saying, Wherewith shall a young man cleanse his way? in keeping thy word, O Lord. To keep the word of God, so that the evil one snatch it not out of the heart, is the chiefest precept of wisdom. It is lawful to admit of, and exercise other suggestions which are not contrary to the glory of God, and charity towards our neighbours. not inquiring from what Spirit such suggestions proceed; but we ought to take heed, that we are not too much busied about unnecessary things, according to the admonition of Christ; Martha, Martha, thou art troubled about many things; but Mary hath chosen the better part, which shall not be taken from her. Therefore let us always have regard unto the saying of Christ, Seek ye first the Kingdom of God and his righteousness, and all these things shall be added unto you. All other things, that is, all things which are due to the mortal Microcosme, as food, raiment, and the necessary arts of this life.

Aphor. 46.

There is nothing so much becommeth a man as constancy in his words and deeds, and when the like rejoiceth in his like; there are none more happy than such, because the holy Angels are conversant about such, and possess the custody of them: on the contrary, men that are unconstant are lighter than nothing, and rotten leaves. We chuse the 46 Aphorism from these. Even as every one governeth himself, so he allureth unto himself spirits of his nature and condition: but one very truly adviseth, that no man should carry himself beyond his own calling, lest that he draw unto himself some malignant Spirit from the uttermost parts of the earth, by whom either he shall be infatuated and deceived, or brought to final destruction. This precept appeareth most plainly: for Midas, when he would convert all things into gold, drew up such a Spirit unto himself, which was able to perform this; and being deceived by him, he had been brought to death by famine, if his foolishness had not been corrected by the mercy of God. The same thing happened to a certain woman about Franckford at Odera, in our times, who would scrape together and devour money of any thing. Would that men would diligently weigh this precept, and not account the histories of Midas, and the like for fables; they would be much more diligent in moderating their thoughts and affections, neither would they be so perpetually vexed with the spirits of the golden mountains of Utopia. Therefore we ought most diligently to observe, that such presumption should be cast out of the mind, by the word, while they are new; neither let them have any habit in the Idle mind, that is empty of the divine word.

Aphor. 47.

He that is faithfully conversant in his vocation, shall have also the spirits constant companions of his desires, who will successively supply him in all things. But if he have any knowledge in Magick, they will not be unwilling to shew him, & familiarly to converse with him, and to serve him in those several ministeries, unto which they are addicted; the good Spirits in good things, unto salvation; the evil Spirits in every evil thing, to destruction. Examples are not wanting in the histories of the whole world; and do daily happen in the world. Theodosius before the victory of Arbogastus, is an example of the good; Brute before he was slain, was an example of the evil Spirits, when he was persecuted of the Spirit of Caesar, and exposed to punishment, that he slew himself, who had slain his own Father and the Father of his country.

Aphor. 48.

All Magick is a revelation of Spirits of that kind, of which sort the Magick is; so that the nine Muses are called in Hesiod, the ninth Magick, as he manifestly testifies of himself in Theogony. In Homer, the genius of Ulysses in Psigiogagia. Hermes, the Spirits of the more sublime parts of the mind. God revealed himself to Moses in the bush. The three wise men who came to seek Christ at Jerusalem, the Angel of the Lord was their leader. The Angels of the Lord directed Daniel. Therefore there is nothing whereof any one may glory; For it is not unto him that willeth nor unto him that runneth; but to whom God will have mercy, or of some other spiritual fate. From hence springeth all Magick, and thither again it will revolve, whether it be good or evil. In this manner Tages the first teacher of the Magick of the Romans, gushed out of the earth. Diana of the Ephesians shewed her worship, as if it had been sent from heaven. So also Apollo. and all the Religon of the Heathens is taken from the same Spirits; neither are the opinions of the Sadduces, human inventions.

Aphor. 49.

The conclusion therefore of this Isagoge is the same which we have already spoken of, That even sa their is one God, from whence is all good; and one sin, to wit, disobedience, against the will of the commanding God, from whence comes all evil; so that the fear of God is the begining of all wisdom, and the profit of all Magick; for obedience to the wi[…]l of God, followeth the fear of God; and after this, do follow the presence of God and of the holy Spirit, and the ministery of the holy Angels, and all good things out of the inexhaustable treasures of God.

But unprofitable and damnable Magick ariseth from this; where we lose the fear of God out of our hearts, and suffer sin to reign in us, there the Prince of this world, the God of this world begineth, and setteth up his kingdom instead of holy things, in such as he findeth profitable for his kingdom; there even as the spider taketh the fly which falleth into his web, so Satan spreadeth abroad his nets, & taketh men with the snares of covetousness, until he sucketh him, and draweth him to eternal fire, these he cherisheth and advanceth on high, that their fall may be the greater.

Courteous Reader apply thy eyes and mind to the sacred and profane Histories, and to those things which thou seest daily to be done in the world, and thou shalt find all things full of Magick, according to a two-fold Science, good and evil; which, that they may be the better discerned, we will put here their division and subdivision, for the conclusion of these Isagoges; wherein every one may contemplate, what is to be followed, and which to be avoided, and how far it is to be laboured for by every one, to a competent end of life and living.

Sciences

• Good Theosophy Knowledge of the Word of God, and ruling ones life according to the word of God. Knowledge of the government of God by Angels, which the Scripture calleth watchmen; and to understand the mystery of Angels. Anthrosophy given to man Knowledge of natural things. Wisdom in human Things.
• Evil Cacosophy Contempt of word of God, and to live after the will of the devil. Ignorance of the government of God by Angels. To contemn the custody of the Angels, and that their companions are of the devil. Idolatry. Atheism. Cacodaemony The knowledge of poisons in nature, and to use them. Wisdom in all evil arts, to the destruction of mankind, and to use them in contempt of God, and for the loss and destruction of men.

FINIS.