Three books of occult philosophy written by Henry Cornelius Agrippa of Nettesheim ... ; translated out of the Latin into the English tongue by J.F.

CAAP. LXII. Of Consecrations, and their manner.

COnsecration is a lifting up of experiments, by which a spirituall soul, being drawn by proportion and con∣formity, is infused into the matter of our works according to the tradition of Magiciall art rightly and lawfully prepared, and our work is vivified by the spirit of understanding. The efficacy of consecrations is perfected by two things especially, viz the vertue of the person himself consecrating, and the vertue of the prayer it self. In the person himself is required holinesse of life, and a power to consecrate; the former, nature and desert perform; the latter is acquired by imita∣tion, and dignification, of which we have spoken elsewhere. Then it is necessary that he that sacrificeth must know this ver∣tue and power in himself, with a firm and undoubted faith. Now what things are required in prayer, are these. There is also a certain power of sanctifying placed in it by God, as if it be so ordained of God for this or that very thing (of which sort we read of many in the holy writ) or instituted to this or that thing, by the vertue of the holy ghost, according to the ordination of the Church, of which sort are many every where extant: or this holiness is in the prayer it selfe, not by vertue of institution, but of the commemoration of sacred things, as of sacred letters, histories, miracles, works, ef∣fects, favours, promises, sacraments and such sacramentall things, which shall seem to cohere with the thing to be con∣secrated, either properly, or improperly or analogically. And of these we shall now give some examples, by which a way easily may be laid open to the whole consideration of it. So in the consecrating of water there is this commemoration made, viz. because God placed the firmament in the midel: of waters; because in the middle of the earthly paradise he made a holy fountain, from which through four rivers the whole earth is watered: because he made the waters an in∣strument of his justice, in the destruction of the Giants, by

the generall deluge over the whole earth: and in the destru∣ction of the Army of Pharaoh in the Red sea, and because he led the people dry-shod through the middle of the Red sea, and through the middle of Jordan, and because he brought water miraculously out of a rock of the wilderness, and brought forth a fountain of living water out of the jaw bone of an asse at the prayers of Sampson, and because he appoint∣ed the waters as an instrument of his pity, and of salvation for remission of sins: and because Christ being baptized in Jordan, purified and sanctified the waters; and the like also by invocating divine names sutable to these things, as when God is called a living fountain, living water, a living river. In like manner in consecration of fire, let there be a commemoration that God created the fire to be an instru∣ment of his justice for punishment, revenge, purgation of sins, and when he comes to judge the world he wil command burn∣ing to go before; and he appeared to Moses in a burning bush, went before the children of Israel in a pillar of fire, and com∣manded that inextinguishable fire should be kept in the taber∣nacle of the Covenant, & kept fire unextinguished under the water. Also we must use such divine names as offer themselves, as because God is a consuming fire, and a melting fire: and such as are proper to these, as the shining of God, the light of God, the brightness of God, and such like. So in the consecra∣tion of oil such solemnities must be commemorated as belong to these, as in Exodus the oil of unction & sweet perfumes and sacred names sutable to these, such as is the name Christ, which signifies annointed, and such as this, and that in the Apocalyps concerning the two olive trees distilling sanctified oil into lamps burning in the presence of God. So in the consecration of places let there be commemoration made of mount Sinai, of the Tabernacle of the Covenant, of the sanctum sanctorum, the temple of Solomon, and of the sanctification of the hill Gol∣gotha through the mystery of the passion of Christ, and of the field which was bought with the price of Christs blood; also of mount Tabor, where the transfiguration and ascent into heaven was. Sacred names also being used as of the place of God,

the throne of God, the chair of God, the tabernacle of God, the altar of God, the seat of God, and the habitation of God, and of such like. After the same manner we must pro∣ceed in the benediction of other things, by enquiring into ho∣ly write by divine names, and profession of Religion for such things which may seem to be after a manner sutable to this or that thing. As for example, if there be a paper, or a book having some of the mysteries which we should comemo∣rate, as the tables of the ten commandments given to Moses on mount Sinai, and the sanctification of the law, and of the Prophets, and Scriptures promulgated by the holy spirit: and let the divine names of the testament of God, the book of God, the book of life, the knowledge of God, the wis∣dom of God, and of such like be commemorated. So if a sword be to be consecrated, we may remember out of the se∣cond of Maccabees there was a sword sent from God to Judas Macchabeus, that he should destroy the children of Is∣raels enemies: also that in the prophets, Take unto you two edged swords; also in the Gospel, coats being sold, swords must be bought; and in the History of David an Angel was seen hiding a bloody sword; and many such like we shall find in the Prophets, and Apocalyps, as also the sacred names of the sword of God, the rod of God, the staff of God, the vengeance of God, and such like. And now let these things which have been exemplified concerning reall conse∣crations, and benedictions suffice: by which personall con∣secrations, and benedictions may easily be understood. But there is yet another powerfull and efficacious rite of conse∣crating, and expiating, which is of the kinds of superstitious, viz: when the rite of any sacrament is transsumed to another thing, which is intended to be consecrated, or expiated, as the rite of baptisme, confirmation, funerall, and such like. More∣over we must know, that a vow, oblation, and sacrifice, have a certain power of consecration, as well reall as personall, as the things or persons are vowed or offered.