Book III, chapters 11–13: The divine names, their influence, and the members of God

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

GOD himself though he be only one in Essence, yet h[…] diverse names, which expound not his diverse Essences […] Dieties, but certain proprieties flowing from him, by which names he doth pour down, as it were by certain Conduits o[…] us and all his creatures many benefits and diverse gifts; ten […] these Names we have above described, which also Hierom reckoneth up to Marcella. Dionysius reckoneth up fourty si[…] names of God and Christ. The Mecubales of the Hebrew from a certain text of Exodus, derive seventy two names, both of the Angels and of God, which they call the name of seventy two letters, and Schemhamphores, that is, the expository; but others proceeding further, out of all places of the Scripture do infer so many names of God as the number of those names is: but what they signifie is altogether unknown to us: From these therefore, besides those which we have reckoned up before, is the name of the Divine Essence Eheia [non-Latin script], which Plato translates [non-Latin script], from hence they call God [non-Latin script], others [non-Latin script] that is the being Hu [non-Latin script] is another name revealed to Esay, signifying the Abysse of the Godhead, which the Greeks translate [Greek], the Latins, himself the same. Esch [Greek] is another name received from Moses which soundeth Fire, and the name of God Na [non-Latin script] is to be invovaced in perturbations and troubles. There is also the name Iah [non-Latin script] and the name Elion [non-Latin script] and the name Macom [non-Latin script], the name Caphu [non-Latin script], the name Innon [non-Latin script] & the name Emeth [non-Latin script] whic[…] is interpreted Truth, and is the seal of God; and there are two other names Zur [non-Latin script] and Aben [non-Latin script] both of them signifie a solid work, and one of them express the Father with the Son; and many more names have we placed above in the scale of numbers; and many names of God and the Angels are extracted out of the holy Scriptures by the Cabalisticall calculation, Notarian and Gimetrian arts, where many words retracted by certain of their letters make up one name, or one name dispersed by each of its letters signifieth or rendreth more. Somtimes they are gathered from the heads of words, as the name Agla [non-Latin script] from this verse of the Holy Scripture [non-Latin script] that is the mighty God for ever; in like manner the name Iaia [non-Latin script] from this verse [non-Latin script] that is God our God is one God; in like manner the name Iava [non-Latin script] from this […]erse [non-Latin script], that is let there be a light, & there was […]ght; in like maner the name Ararita [non-Latin script] from this verse [non-Latin script] that is one principle of his unity, one beginning of his Individuality his cissicude is one thing, and this name Hacaha [non-Latin script] is extracted from this verse [non-Latin script] the holy and blessed one; in like maner this name Jesu [non-Latin script] is found in the heads of these two verses, viz. [non-Latin script] that is, untill the Messiah shall come, and the other verse [non-Latin script] that is, his name abides till the end, Thus also is the name Amen [non-Latin script] extracted from this verse [non-Latin script] that is the Lord the faithfull King; sometimes these names are extracted from the end of words, as the same name Amen, from this verse [non-Latin script] that is, the wicked not so, but the letters are transposed; so by the finall letters of this verse [non-Latin script] that is, to me what? or what is his name? is found the name Tetragrammaton; in all these a letter is put for a word, and a letter extracted from a word, either from the beginning, end, or where you please; and sometimes these names are extracted from all the letters, one by one, even as those seventy two names of God are extracted from those three verses of Exodus beginning from these three words, [non-Latin script] the first and last verses being written from the right to the left, but the middle contrarywise from the left to the right, as we shall shew hereafter; and so sometimes a word is extracted from a word, or a name from a name, by the transposition of letters, as Messia[…] [non-Latin script] from Ismah [non-Latin script] and Michael [non-Latin script] from [non-Latin script] Malachi. But sometimes by changing of the Alphabeth, which the Cabalists call Ziruph [Hebrew] so from the name Tetragrammaton [Hebrew] are drawn forth [Hebrew] Maz Paz [Hebrew] Kuz[…] sometimes also by reason of the equality of numbers, names and changed, as Metattron [non-Latin script] for Sadai [non-Latin script] for both of them make three hundred and fourteen, so Itai [non-Latin script] and E[…] [non-Latin script] are equall in number, for both make thirty one. And these are the hidden secrets concerning which it is most difficult to judge, and to deliver a perfect science; neither […] they be understood and taught in any other language excep[…] the Hebrew; but seeing the names of God (as Flato saith i[…] Cratyliss) are highly esteemed of the Barbarians, who had the[…] from God, without the which we can by no means perceive the true words and names by which God is called, there fore concerning these we can say no more, but those things which God out of his goodness hath revealed to us; for they are the mysteries and conveyances of Gods omnipotency, not from men, nor yet from Angels, but instituted and firmly established by the most high God, after a certain manner, with an immovable number and figure of Characters, and breath forth the harmony of the Godhead, being consecrated by the Divine assistance; therefore the creatures above fear them, those below tremble at them, the Angels reverence, the devils are affrighted, every creature doth honor, and every Religion adore them; the religious observation whereof, and devout invocation with fear and trembling doth yeeld us great vertue, and even deifies the union, and gives a power to work wonderfull things above nature: Therefore wee may not for any reason whatsoever, change them; therefore Origen commandeth that they be kept without corruption in their own Characters; and Zoroastes also forbiddeth the changing of barbarous and old words; for as Plato saith in Cratylus, All Divine words or names, have proceeded either from the gods first, or from antiquity, whose beginning is hardly known, or from the Barbarians: Jamblicus in like manner adviseth, that they may not be translated out of their own language into another; for, saith he, they keep not the same force being translated into another tongue: Therefore these names of God are the most fit and powerfull means of reconciling and uniting man with God, as we read in Exodus, in every place in which mention is made of my name, I will be with thee, and bless thee; and in the book of Numbers, the Lord saith, I will put my name upon the sons of Israel and I will bless them: Therefore Divine Plato in Cratylus & in Philebus commandeth to reverence the names of God more than the Images or statues of the gods: for there is a more express Image and power of God, reserved in the faculty of the mind, especially if it be inspired from above, than in the works of mens hands; Therefore sacred words have not their power in Magicall operations, from themselves, as they are words, but from the occult Divine powers working by them in the minds of those who by faith adhere to them; by which words the secret power of God as it were through Conduite pipes, is transmited into them, who have ears purged by faith, and by most pure conversation and invocation of the divine names are made the habitation of God, and capable of these divine influences; whosoever therefore useth rightly these words or names of God with that purity of mind, in that manner and order, as they were delivered, shall both obtain and do many wonderfull things, as we read of Medea.

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

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

[Figure]

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

[Figure: The former part.]

[Figure: The hinder part.]

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

[Figure: In the fore part.]

[Figure: In the hinder part.]

Neither let any distrust or wonder, that sacred words, applyed outwardly can do very much, seeing by them the Almighty God made the heavens and the earth; and further, by experience it is found as saith Rab Costa Ben Luca, that many things not having Physicall vertues do very much, As for example, the finger of an abortive childhanged on the neck of a woman hindreth conception, so long as it remaineth there; Moreover that in diverse sacred words and names of God, there is great and Divine power, which worketh miracles, Zoroastes, Orpheus, Jamblicus, Synesius, Alchindus, and all the famous Philosophers testifie; and Artephius both a Magician and Philosopher hath written a peculiar book concerning the vertue of words and Characters. Origen not inferior to the famousest Philosophers, doth maintain against Celsus, that there dothly hid wonderfull vertue in certain Divine names, and in the book of Judges the Lord saith, my name which is Pele [non-Latin script] signifieth with us, a worker of miracles, or causing wonders; but the true name of God is known neither to men nor to Angels, but to God alone, neither shall it be manifested (as the holy Striptures testifie) before the Will of God be fulfilled; Notwithstanding God hath other names amongst the Angels, others amongst us men; for there is no name of God amongst us (as Moses the Egyptian saith) which is not taken from his works, and signifieth with participation, besides the name Tetragrammaton, which is holy, signifying the substance of the Creator in a pure signification, in which no other thing is partaker with God the Creator; therefore it is called the separated name, which is written and not read, neither is it expressed by us, but named, and signifieth the second supernall Idiome, which is of God, and perhaps of Angels. In like manner the Angels have their name amongst themselves, and in their Idiome, which Paul calleth the tongue of Angels, concerning which we have very little knowledge with us, but all their other names are taken from their offices and operations, which have not so great efficacy, and therefore the Magicians call them by their true names, namely the heavenly ones, which are contained in the holy Bible.

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

THE most high Creator and first cause, although he ruleth and disposeth all things, yet distributeth the care of execution to diverse Ministers, both good, and bad, which John in the Revelations cals assisting, and destroying Angels: of which the prophet sings elswhere; The Angel of the Lord remains in the presence of them that fear him, that he may preserve them: and elswhere he describes immissions by evill Angels. Now whatsoever God doth by Angels, as by ministers, the same doth he by heavens, Stars, but as it were by instruments, that after this manner all things might work together to serve him, that as every part of Heaven, and every Star doth discern every corner or place of the earth, and time, species and Individuall: so it is fit that the Angelical vertue of that part and Star should be applyed to them, viz place, time, and species. Whence Austin in his book of questions, saith, Every visible thing in this world, hath an Angelicall power appointed for it: Hence Origen on the book of Numbers saith, the world hath need of Angels, that may rule the Armies of the earth, Kingdoms, provinces, men, beasts, the nativity, and progress of living creatures, shrubs, plants, and other things, giving them that vertue which is said to be in them, from an occult propriety; much more need is there of Angels that may rule holy works, vertues and men, as they who alwaies see the face of the most high father, and can guide men in the right path, and also even the least thing to this place, as fit members of this world in which God as the chief president, dwelleth, most sweetly disposing all things, not being contained, or circumscribed, but containing all things, as John in the Revelations describeth that heavenly City, whose twelve gates are guarded with twelve Angels, infusing on them what they receive from the Divine name, twelve times revolved; and in the foundations of that City the names of the twelve Apostles, and the Lamb; for as in the Law, in the stones of the Ephod and foundations of the Holy City described by Ezekiel, were written the names of the tribes of Israel, and the name of four letters did predominate over them; so in the Gospel, the names of the Apostles are written in the stones of the foundation of the heavenly City, which stones stand for the tribes of Israel in the Church, over which the name of the Lamb hath influence, that is, the name of Jesus, in which is all the vertue of the four lettered name; seeing that Jehovah the Father hath given him all things: Therefore the Heavens receive from the Angels, that which they dart down; but the Angels from the great name of God and Jesu, the vertue whereof is first in God, afterward diffused into these twelve and seven Angels, by whom it is extended into the twelve signs, and into the seven planets, and consequently into all the other Ministers and instruments of God pour traiting even infinitely. Hence Christ saith, Whatsoever you shall ask the Father in my name, he will give you; and after his resurrection saith, In my name they shall cast out devils, and do as followeth; so that the name of four letters is no further necessary, the whole vertue thereof being translated into the name Jesus, in which only miracles are done; neither is there any other (as Peter saith) under heaven given unto men, by which they can be saved, but that; but let us not think, that by naming Jesus prophanely, as the name of a certain man, we can do miracles by vertue of it: but we must invocate it in the holy Spirit, with a pure mind and a fervent spirit, that we may obtain those things which are promised us in him; especially knowledge going before, without which there is no hearing of us, according to that of the Prophet, I will hear him because he hath known my name; Hence at this time no favor can be drawn from the heavens, unless the authority, favor and consent of the name Jesu intervene; Hence the Hebrews and Cabalists most skilfull in the Divine names, can work nothing after Christ by those old names, as their fathers have done long since; and now it is by experience confirmed, that no devil nor power of Hell, which vex and trouble men, can resist this name, but will they, nill they, bow the knee and obey, when the name Jesu by a due pronunciation is proposed to them to be worshipped, and they fear not only the name but also the Cross, the seal thereof; and not only the knees of earthly, heavenly, and hellish creatures are bowed, but also Insensible things do reverence it, and all tremble at his beck, when from a faithfull heart and a true mouth the name Jesus is pronounced, and pure hands imprint the salutiferous sign of the Cross: neither truly doth Christ say in vain to his Disciples, In my name they shall cast out Devils, &c. unless there were a certain vertue expressed in that name over divels and sick folk, serpents, and persons, and tongues, and so forth, seeing the power which this name hath, is both from the vertue of God the institutor, and also from the vertue of him who is expressed by this name, and from a power implanetd in the very word. Hence is it that seeing every creature feareth and reverenceth the name of him who hath made it, sometimes even wicked and ungodly men, if so be they believe the invocation of Divine names of this kind, do bind devils, and operate certain other great things.

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

WE read in diverse places of the holy Scripture, of diverse members of God, and ornaments; but by the members of God, are understood manifold powers, most simply abiding in God himself, distinguished amongst themselves by the sacred names of God; but the garments of God and Ornaments, are as it were certain wayes and relations, or Emanations or conduit pipes, by the which he diffuseth himself; the hemmes of which as oft as our mind shall touch, so often the Divine power of some member goeth forth, even as Jesus cryed out, concerning the woman with the bloody Issue, Some body hath touched me, for I perceive vertue to go forth from me: These members therefore in God are like to ours; but the Idea's and exemplars of our members, to the which if we rightly conform our mmbers, then being translated into the same Image, we are made the true sons of God, & like to God, doing and working the works of God: therefore concerning the members of God, many things are drawn forth out of the Scriptures; for we read of his head in the Canticles; Thy head as Carmel, and the locks of thy head as the purple of a King; but this Carmel signifieth not that mountain in the Sea coast of Syria, but a little creature, which ingendreth the purple. Also of his eyes, eyelids and ears, we read in the Psalmes, the eyes of the Lord on the Just, and his ears to their prayers, his eyes look towards the poor, and his eyelids enquire after the sons of men: also of his mouth, tast, throat, lips, and teeth, we read in Esay, Thou hast not enquired at my mouth; and in the Canticles, Thy throat as the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak; there are also Nostrils, by the which (as we often find in the Law) he smelleth the sacrifices for a sweet odour: he hath shoulders, armes, hands, and fingers, of the which we read in Esay; the government is laid upon his shoulders; to whom is the Arm of the Lord revealed? and the kingly Prophet singeth, thy hands O Lord have made me and fashioned me, and I will behold the heavens, the work of thy fingers; he hath also a right and left hand; hence the Psalmist saith, The Lord saith to my Lord, sit at my right hand: and of the left we read, in the Gospel, on which the damned shall be placed at the last day: further we read of the heart, breast, back, and back parts of God; as in the book of Kings, that God found David a man according to his own heart; we have also in the Gospel his breast upon which the Disciple sleeping conceived divine mysteries; and the Psalmist describeth his back, in the paleness of gold; and he himself saith in Jeremiah, I will shew my back and not my face in the day of their perdition, and he saith to Moses, Thou shalt see my back parts; of his feet the Psalmist also saith, Darkness under his feet, and in Genesis he is said to walk to the South. In like manner also we read of the garments, and ornaments of God, as with the Psalmist, the Lord hath reigned, he hath put on beauty, cloathed with light as with a garment; and elswhere, Thou hast put on comliness and beauty; The Abysse as a garment and his cloathing; and in Ezekiel, the Lord speaketh, saying, I spread my garment over thee and covered thy nakedness; moreover also we read of the rod, Staffe, Sword and Buckler of God, as in the Psalmist, Thy rod and thy staffe, they have comforted me; his truth hath compassed thee about as with a shield; and in Deutreonomy we read of the sword of his glory; and very many of this sort the sacred word declares to us; from which members and Divine ornaments, there is no doubt, but that our members and al things about us, and all our works, are both ruled directed, preserved, governed, and also censured, as the prophet saith. He hath put my foot upon a rock, and directed my goings; and elswhere he saith, Blessed be the Lord my God, who teacheth my hand to war, and my fingers to fight; and of his mouth he saith, the Lord hath put a new song into my mouth; and elsewhere our Saviour saith, I will give you a mouth and wisdom; and of the hair he saith, an hair of your head shall not perish; and in another place, the hairs of your head are numbred; for the Almighty God seeing he would have us to be his Images and like to himself, hath framed members, limbs, and figures after many wayes laid open in us, according to the similitude of his hidden vertues, as it were signs keeping the same order and proportion to them: whence the Mecubals of the Hebrews say, that if a man capable of the Divine influence do make any member of his body clean and free from filthiness, then it becometh Habitale and proper seat of the secret limb of God, and of the vertue to the which the same name is ascribed: so that if that member want any thing, the name being invocated, whence it dependeth, it is presently heard effectually, according to that, I will hear him, because he hath known my name; and these are the great and hidden mysteries, concerning which it is not lawfull to publish more.