Reading: Ars Notoria (Notory Art)

The Notory Art revealed ly the Moft

High Creator to Solomon. N the Name of the holy and undivided Trinity, beginneth 1 this moſt holy Art of Knowledge, Revealed to SOLOMON, which the Moft High

Creator by his holy Angel miniftred to SOLOMON upon the AItar of the Temple; that thereby in a ſhort time he knew all Arts and Sciences, both Liberal and Mechanick, with all the Faculties and Properties thereof: He had ſuddenly infuſed into him,and alfo was filled with all wiſdom, thy moft holy Spirit, and in thy Name.

And thou, O God my God, who in the

Beginning halt created the Heaven and the Earth, and all things out of nothing; who reformeft, and makeft all things by thy own Spirit; compleat, fulfil, reftore, and implant a ſound Underftanding in me, that I may glorifie thee and all thy Works, in all my Thoughts, Words, and Deeds. O God the Fa ther, confirm and grant this my Prayer, and increafe my Underftanding and Memory, and ſtrengthen the fame, to know and receive the Science, Memory, Eloquence, and Perfeverance in all manner of Learning, who liveft and reignelt World wishour end. Amen.

Here beginneth the firft Treatife of this Art, which Mater Apollonius calleth, The golden Flowers, leing the generall Intredadion to all

Natural Sciences3 andthis is Confirmed, Compefed, and Approredly the Autherity of Solomon ManiIchaut, andEuduchaus.

Apollonizs Maſter of Arts, duly called, to whom the Nature of Liberal

Arts hath been granted, am intended to trear of the Knowledge of Liberal

Arts, and of the Knowledge of Aftronomy and with what Experiments and Documents, a Compendious and

Competent Knowledge of Arts may be attained unto; and how the higheft andloweft Myfteries of Nature may be competently divided, and fitted and applied to the Natures of Times; and what proper dayes and hours are to be ele&ed forthe Deeds and Adions of men, to be begun and ended; what

Qualifications a man ought to have, to attain the Efficacy of this Art; and how he ought to difpose of the ationsof (5) of his life, and to behold and Audy the

Courfe of the Moon. In the firit place therefore, we ſhall declare cerrain Precepts of the Spiritual Sciences; that all things which we intend to fpeak of, may be attained to in order. Wonder not therefore, at whar you ſhall hear and ſee in this ſubfequent Treatife, and that you ſhall finde an Example of fuch ineftimable Learning.

Some things which follow,which we will deliver to thee as Effayes of wonderful Effeats, and have extracted them our of the moſt ancient Books of the

Hebrews; which, where thou feeft them, (although they are forgotten,and worn out of any humane Language) nevertheless efteem them as Miracles: For I do truly admire the great Power and Efficacy of Words in the Works of

Nature.

Of what Efficacy words are.

Here is fo great Vertue, Power and TEfficacy in certain Names and

Words of God, that when you reade thofe very VVords,it ſhall immediately increale and help your Eloquence, fo

C3 that ()6) that you ſhall be made eloquent of fpeech by them, and at length attain to the Effects of the powerful Sacred

Names of God: but from whence the power hereof doth proceed, thall be fully demonirated to you in the following Chapters of Prayers : And thofe which follow next to our hand, we fhall lay open.

An Explanation of the Notory Art.

His Art is divided into two parts: TThe firft containeth general Rules, the ſecond ſpecial Rules. VVe come firft to the ſpecial Rules; that is, Firft, to a threefold, and then to a fourfold

Divifion: And in the third place we come to fpeak of Theologie; which

Sciences thou fhalt attain to, by the

Operation of theſe Orations, if thou pronounce them as it is written: Therefore there are certain Notes of the Notory Art, which are manifelt to us; the Vertue whereof Humane Reafon cannot comprehend. The firft Note hath his fignification taken from the

Hebrew; which though the expreffion thereof be comprehended in a very few (7) few words; neverthelefs, in the expreffion of the Myftery, they do no3 lofe their Vertue: That may be called their Vertue, which doth happen and proceed from their pronunciation, which ought to be greatly admired at.

The firft Precept..

HTEly Scemath, Amazaz, Hemel; Sathufteon, hheli Tamazam, &C. which Solomon entituled, His firft Revelation; and that to be without any

Interpretation: It being a Science of fo Tranſcendent a purity, that it hath its

Original out of the depth and profundity of the Chaldee, Hebrew, and GтEcian Languages; and therefore cannot poffible by any means be explicared fully in the poor Thread-bare Scheme Of our Language. And of what nature the Efficacy of the aforefaid words are, Solomon himſelf doth defcribe in his

Eleventh Book, Helifoe, of the Mighty

Glory of the Creator: But the Friend and Succeffor of Solomon, that is, Apollonius, with fome few others, to whom thar Science hath been manifelted, have explained the ſame, and defined it to

C 4 be (8) be moft Holy, Divine, Deep, and Profound Myfteries and not to be difclofed nor pronounced, without grear

Faith and Reverence.

A Spiritual Mandate of the precedent Oration.

B Efore any one begin to reade or pronounce any Orations of this

Art, to bringthem to effect, let them alwayes firft reverently and devourly rehearfe this Prayer in the beginning.

If any one will fearch the Scriptures, or would underftand,or eloquently pronounce any part of Scripture, let him pronounce the words of the following

Figure, to wit, Hely ſcemath, in the morning berimes of that day, wherein thou wilt begin any work. Andin the

Name of the Lord our God, let him diligently pronounce the Scripture propofed, with this Prayer which follows, which is, Theos Megale; And is myftically ditorted, and miraculoully and properly framed out of the Hebrew, Greek, and Chaldean Tongues: and it extendeth it felf briefly into every Language, in what beginning foever they (9) they are declared. The ſecond part of the Oration of the ſecond Chapter, is taken out of the Hebrew, Greek, and

Chaldee; and the following Expofirion thereof, ought to be pronounced firf, which is a Latine Oration: The third

Oration of the threeChapters, always in the beginning of every Faculty, is firft to be rehearfed.

The Oration is, Theos Megale, in ta ymas Eurel, &xc.

This ſheweth, how the foregoing

Prayer is expounded : But although this is a particular and brief Expofition of this Oration; yet do not think, that all words are thus expounded.

The Expofition of this Oration.

H God, the Light of the VVorld, Father of Immenſe Eternity, Giver of all VVifdom and Knowledge, and of all Spiritual Grace: moft Holy and Ineftimable Diſpenſer, knowing al! things before they are made; who makeft Light and Darkneís: Stretch forth thy Hand, and touch my Mouth, and make my Tongue as a fharp fword,

to fhew forth theſe words with Eloquence; Make my Tongue as an Arrow elected to declare thy Wonders, and to pronounce them memorably: Send forth thy holy Spirit, O Lord, into my

Heart and Soul, to underftand and retain them, and to meditate on them in my Conícience: By the Oath of thy

Heart,that is, By the Right-hand of thy holy Knowledge,and mercifully inſpire thy Grace intome; Teach and inftruc me; Etabliſh the coming in and going out of my Senſes, and ler thy Precepts reach and correst me until the end; and let the Councel of the moft High affift me, through thy infinite Wifdom and Mercy. Amen.

The words of thefe- Orations cannot be wholly Expounded.

TEither think, that allwords of the preceding Oration can be tranlated into the Latine Tongue: For ſome words ofthat Oration contain in themfelves a greater Senfe of Myftical Profundity, of the Authority of Solomon and having reference to his Writings, we acknowledge, That thefe Orations cannot (11) cannot be expounded nor underftood by humane ſenſe: For it is neceffary, That all Orations, and diftinc particulars of Aftronomy, Aftrology, andthe

Notory Art, be ſpoken and pronounced in their due time and ſeaſon; and the Operations of them to be made according to the diſpofition of the

Times.

Of the Triumphal Figures, boro Sparingly they are to te pronounced, anit bonejtly and devoutly Spoken.

Here are allo certain Figures or TOrations, which Solomon in Chaldeack calleth, Hely; that is, Triumphal Orations of the Liberal Arts, and fudden excellent Efficacies of Vertues; and they are the Introduction to the

Notory Art. Wherefore Solomon made a ſpecial beginning of them, that they are to be pronounced at certain dererminate times of the Moon; and nor to be undertaken, without confideration of the end. Which alfo Magifter

Apollonius hath fully and perfecaly taught, faying, Whofoever will pronounceе (12) nounce thefe words, let him do it in a determinate appointed time, and fet afide all other occalions, and he ſhall profit in all Sciences in one Moneth, and attain to them in an extraordinary wonderful manner.

The Expafitions of the Lunations of the Notory Art.

Hefe are the Expofitions of the TLunation, and Introdution of the

Notory Art,to wit, in the fourth and the eighth day of the Moon; and in the twelfth, Lixteenth, four and twentieth, eight and twentieth,and thirtieth they ought to be put in operatioп.

From whence Solomon faith, That to thofe times, we give the expoſitive times of the Moon; of the fourth day of the Moon, which are written by the four Angels; and in the fourth day о3 the Moon is manifefted to us; and are four times repeated and explained by the Angel, the Meffenger of thefe Orations; and are alfo revealed and delivered to us that require them from the

Angel, four times of the year, to ſhew the Eloquence and Fulneſs of the four

Lan- (13) Languages, Greek, Hebrew, Chaldee and

Latine; and God hath determined the

Power of the Faculties of Humane

Underhtanding, to the four Parts of the

Earth; and alfo the four Vertues of

Humavities, Underftanding, Memory, Eloquence, and the Faculty of Ruling thoſe three. And thefe things are to be uſed as we have before fpoken.

He fheweih hom the precedent Oration is the Beginning and Foundation of the whole Art.

THat is the firft Figure of the Notory Art, which is manifeftly fired upon a Quadrangle Note: And this is

Angelical Wiſdom, underftood of few in Aftronomy; but in the Glafs of Aftrology,it is called, The Ring of Philofophy; and in the Norory Art it is written, To be the Foundation of the whole Science. But it is to be rehearfed four times a day, beginning in the morning once, about the third hour once, once in the ninth hour, and once in the evening.

The precedent Oration ought to be fpoken (14) fpoken ſecretly; and ler him thatfpeaks it be alone, and pronounce it with a low yoyce, o that he ſcarcely hear himfelf. And this is the condition hereof, that if neceffity urge one to do any great works, he thallfay it twice in the morning, and about the ninth hour twie; and ler him faft the firſt day wherein he rehearfeth it, and let him live chaftly and devoutly. And this is the Oration which he thallfay: This is the Oration of the four

Tongues, Chaldee, Greek, Hebrew and

Latine, evidently expounded, which is called, The Splendor or Speculum of

Wifdom. In all holy Lunations, thefe

Orations ought to be read, once in the morning, once about the third hour, once about the ninth hour, and once in the evening.

The Oration.

STaylemath Allay Lomictby As

The )15( The fecond part of the precedent Ora tions, which istobe faid onely once.

AZznylamaib, Lamah, Azacgef fenio.

The third part of the precedent Oration, which is to be Spoken together with the other.

I Einath, gezo. Selinichen

This Oration hath no Expofitian in the Laiine.

THis is a holy Prayer, without danger of any fin, which Solomon faich, is inexplicable by humane ſenſe. And he addeth, and faith, That the Explication thereof is more prolixious, than can be confidered of or apprehended by man; excepting alío thofe ſecrets, which is nor lawful, neither is it given to man to utter: Therefore he leaveth this Oration without any Expofition, becaufe no man could attain to the per- fection )61) fe&ion thereof: and it was left ſo Spiritual, becauie the Angel that declared it to Solomon, laid an inexcufable prohibition upon it, ſaying, See that thoп do not prefume to give to any other, nor to expound any thing our of this

Oration, neither thou thy ſelf, nor any one by thee, nor any one after thee: For it is a holy and Sacramental Myftery, that by expreffing the words thereof, God heareth thy Prayer, and increafeth thy Memory, Underftanding, Eloquence, and eſtabliſheth them all in thee. Let it be read in appointed times of the Lunation; as,in the fourth day of the Moon, the eighth and twelfth, as it is written and commanded: fay that Oration very diligently four times in thoſe dayes; verily believing

That thereby thy Audy ſhall ſuddenly be increafed, and made clear, withou any ambiguity, beyond the apprehenfion of humane Reafon. disaledroled : nomоgI yдs modiw so of (17) Ofthe Efficacy of that Oration whick is inexplicable to humane fenfe.

THis is that onely which Soleson calls

The happineſs of Wit and M. Apollonius termeth it, The Light of the

Soul, and the Speculum of Wildom: And, I ſuppofe, the faid Oration may be called, The Image of Eternal Life: the Vertue and Efficacy whereof is fo great, that it is underftood or appre hended of very few or none.

Therefore having effayed ſome Petitions, Signs and Precepts, we give them as an entrance to thofe things whereof we intend to ſpeak; of which they are part, that we have ſpoken of before.

Neverthelefs, before we come to fpeak of them, fome things are neceffary to be declared, whereby we may more clearly and plainly fet forth our intended Hiftory: For, as we have ſaid before,there are certain Exceptions of the

Norery Art; fome whereof are dark and obícure, and others plain and manifet.oO tsar

For the Notory Art hath a Book in

Aftronomy, whereof it is the BeginD ang (18) ning and Miſtris; and the Vertue thereof is fuch, that all Arts are taught and derived from her. And we are further to know, That the Notory Art dorh in a wonderful manner contain and comprehend within it felf, all Arts, and the Knowledge of all Learning, as Solomon wirneffeth: Therefore it is called, The Notory Art, becanſe in certain brief Notes, it teacheth and comprehendeth the knowledge of all Arts: for fo Solamon alío faith in his Treatife

Lemegeton, that is, in his Treatiſe of

Spiritual and Secret Experiments.

Here be fheweth, in what manner thofe Notes difer in Art, and the reafon thereof ; for a Note is a certain knorledge, by the Oration end

Figure hefore fet down.

Ut of the Orations and Figures, B mention ſhall be made in their due place, and how the Notes are cal led inthe Notory Art. Now he maketh mention of that Oration, which is called, The Queen of Tongues: for amonglt thefe Orations, there is one more (19) more excellent then the reft, which

King Solomon would therefore have be called, The Queen of Tongues,becaule it takes away, as it were, with a certain

Secret covering the Impediments of the Tongue,and giveth it a marvellous

Faculty of Eloquence. VVherefore before we proceed further, take a little

Effay of that Oration: For this is an

Oration which in the Scriptures we are taught to have alwayes in our mouthes; but it is taken out of theChaldean Language: which,although it be ſhort,is of a wonderful Vertue; that when you reade that Scripture, with the Oration before-mentioned, you cannot keер filent thofethings, which the Tongue and Underftanding fuggeft, and adminiſter to thee.

The Oration which follows, is a certain Invocation of the Angels of God, and it provoketh Eloquence, and ought to be faid in the beginning of the Scriprure, and in the beginning of the

Moneth.

D2 Tbe (20) The Oration.

TAmesty Laynace, Semack, Belmays (thefe Orations have not proper

Lunations, as the Commentator faith upon the Gloſs, Azzailement, Gefegon, Lothamafim, Ozetogomaglial, Zeziphier, Fofanum, Solatac, Bozefama, Defarciamar, Zemait, Lemaio, Pheralon, Anuс, Philofophi, Gregoon, Letos, Anum, Anum

Arum.) Hom this Oration is to be faid in the beginning of every Moneth chaftly, and with a pure minde.

IN the beginning of the Scriptures, are to be raught, how the precedent

Oration ought to be ſpoken moſt ſecretly, and nothing ought to be retained, which thy Minde and Underfhanding ſuggefts and prompts to theе In the readingthereof: Then alſo folIow certain words, which are Precepts thereof, which ought alwayes to be begun in the beginning of the Moneth, and alfo in other dayes. I would alfo note this, That it is alfo to be pro- nounced (21) nounced wifely, and with the greateft reverence; and that fafting, before you have taken either Meator Drink, Here followeth the Prayer we Spake of before, to obtain a good Memory.

Moft Mighty God, InvinbleGod, Theos Patir Heminas3 By thy

Archangels, Eliphamafay, Gelonucoa, Gebeche Banai, Gerabcai, Elomnit; and by thy glorious Angels, whofe Names are fo Confecrated, that they cannor be uttered by us; which are thefe,Do.

Hel,X. P. A.Li.O. F. &c. which cannot be Comprehended by Humane

Senfe.

Here following is the Prologue of the precedent Oration, which provoketh and procureth Memory, and is continued with the precedent Note.

THis Oration ought to be faid next to the precedent Oration; to wit, Lameth: and with this, I beſeech thee to day,O Theos, to be faid always as one continued Oration, If it be for the

Memory, ler it be faid in the morning if for any other effect, in the evening. D 3

And (22) And thus let it be faid in the hour of the evening, and in the morning: And being thus pronounced, with the precedent Oration, it increaſeth the Memory, and helpeth the Imperfections of the Tongue.

Here beginneth the Prologue of this Oration.

Befeech thee, O my Lord, to illuminate the Light of my Conſcience with the Splendor of thy Light: Illuftrate and confirm my Underftanding with che fweer odour of thy Spirit. Аdorn my Soul,that hearing I may hear and what I hear,I may retain in my Меmory, O Lord, reform my heart,reltore my lenfes,and ftrengthen them; qualifie my Memory with thy Gifts: Mercifully open the dulness of my Soul. O mot merciful God, temper the frame of my Tongue, by thy moft glorious and un- fpeakable Name: Thou who art the

Founcain of all Goodness; the Original and Spring of Piety, have patience with me, give a good Memory unto me, and beftow upon me what I pray of thee in this holy Oration. Othou who doft nor forthwich Judge a finner, Re- (23) but mercifully waiteft, expecAting his Repentance; I(though unworthy) befeech thee to take away the guilt of my fins, and wah away my wickedness and offences, and grant me thefe my Petitions, by the vertue of thy holy Angels, thou who art one God in Trinity.

Amen.

Here he ſheweth fome other Vertue of the precedent Oration.

If thon, doubt of any grear Vifion, what it may foreſhew; or if thou wouldft fee any great Vifion, of any danger prefent orto come; or if thon wouldt be certified of any one that is abfent, fay this Oration three times in the evening with great reverence and devotion, and thou Thalt have and fee that which thou defireft.

Here followeth an Oration of great

Vertue, to attain the knooledge of the Phyfical Art, having alfo many other Vertues and Efficacy.

IF you would have the perfe&t know- ledge of any Difeafe, whether the fame tend to death or life: if the fick party lie languiſhing,Aand before him,& fay this Oration three times with great reverence, D 4 The (24) The Oration of the Phyfical Art.

THesus fili Dominus Incomprebenfibilis: ee Doi : odonos, hely otes Phagor, Norizane, Corichito, Anofae, Helfe Tonope, Phagora.

Another part of the ſame Oration.

Elleminator, Candones belofi,Tephagain, Tecendum, Thaones, Behelos, Belboros, Hocho Phagan, Corphandonos, Humana natus vos Eloytus Phugora: Be prefent ye holy Angels,advertife and reach me, whether fuch a one ſhall recover, or dye of this Infirmity.

This being done, then ask the fick perfon, Friend,how doft thou feel thy felf? And if he anſwer thee, I feel my felf at good eaſe, I begin to mend, or the like; then judge without doubr, The fick perfon ſhall recover: but i he anfwer,I am very grievoully ill, or worfe and worſe; then doubtlefs conclude, He will dye on the morrow: But if he aniwer, I know not how my flate and condition is, whether better or worfe; then you may know likewile, That he will (25) will either dye,or his difeaſe will change and alter for the worfe. If it be a

Childe,that is not of years capable to make an anſwer; or that the fick languiſh fo grievoufly, that he knoweth not how, or will nor anſwer, fay this Oration three times ; and whar you finde firft revealed in your minde, that judge to come to pafs of him.

Furthermore, if any one diſfemble, and feek to hide or cover his infirmity; fay the fame Oration, and the Angelical Vertue ſhall fuggeft the truth to thee. If the diſeaſed perfon be farre off; when you hear his Name, fay likewife this Oration for him, and your minde ſhall reveal to you, whether he ſhall live or dye.

If you touch the Pul'e of any one that is fick, ſaying this Oration, the effe& of his Infirmity ſhall be revealed to you.

Or if you touch the Pulfe of any

Woman with Childe, faying the fame

Oration, it ſhall be revealed, whether fhe ſhall bring forth a Male or Female.

Bur know,that this Miracle proceeds not from your own Nature, but from the Natureand Vertue of the holy Angels (26) gels; it being a part of their Office, wonderfully to reveal thefe things to you. If you doubr of the Virginity of any one, fay this Oration in your minde, and it ſhall be revealed to you, whether ſhe be a Virgin, or Corrupt.

Here follows an efficacious Preface of an Oration, ſhewing what Vertue and Efficacy you may thereby prove every day.

Of this Oration Solomen ſaith, That by it a new knowledge of Phyfick is to be received from God: Upon which, he hath laid this command, and calleth it, The Miraculous and Efficacious Foundarion of the Phyfical Sciencе and that it containeth in it the quantity and quality of the whole Phyfical Art and Science: wherein there is con- rained, rather a miraculous and ſpecious, then fearful or terrible Miracle, which as ofren-foever as thon readeft the fame, regard nor the pauciry of words,but praiſe the Vertue of fo grear a Myftery: For, Solomon himſelf ſpeak ing of the fubtilty ofthe Notory Art, wonderfully extolls the Divine Help; to wit, Becauſe we have propofed a great (27) grear thing, that is to fay, fo many and fo great Myfteries of Nature, contained under fo fpecious brevity, that I fuppoſe them to be as a general Problem to be propofed in the ordination of fo fubtile and excellent a work; that the minde of the Reader or Hearer may be the more confirmed and fixed hereupon.

Here he fheweth how every Note of every Art, ought to exerciſe his own office; and that the Notes of one

Art profit not to the knowledge of another Art; andwe are to know, That all Figures have their proper

Orations.

We come now, according to ou frength, to divide the families of the

Notory Art; and leaving that part which is natural, we come to the greater parts of the Art: for Solomon, а great Compoſer, and the greateft Ma-1 fter of the Notory Art, comprehendeth divers Arts under the Notionthereof.

Therefore he calleth this a Notory Ast, becauſe it ſhould be the Art of Arts, and Science of Sciences; which comprehendeth (28) prehendeth in it felf all Arts and Sciences, Liberal and Mechanick: And thofe things which in other Arts are full of long and tedious locutions, fil- ling up great prolixious Volumes of Books, wearying out the Student, through the length of time to attain to them: In this Art are comprehended very briefly in a few words or writings, fo that it difcovereth thofe things which are hard and diſicult, making the in- genious learned in a very ſhort time, by the wonderful and unheard-of Vertue of the words.

Therefore we, to whom ſuch a fa- culty of the knowledge of the Scripure of Sciences is granred, have wholly received this great gift, and ineſtimable benefit, from the overflow- ing grace of the moſt high Creator. And whereas all Arts have their feve- ral Notes properly diſpoſed to them, and fignified by their Figures; and the

Nore of every Art, hath not any office of tranſcending to another Art; nei- ther do the Notes of one Art profit or affift to the knowledge of another Art: Therefore this may ſeem a little diffi- salt, as this fmall Treatiſe, which may (29) be called a Preludinm to the Body of the Art: we will explain the Notes ſeverally; and that which is more neceffary, we ſhall by the Divine Providence diligently fearch out the feveral

Sciences of the Scripture.

A certain Special Precept.

THis is neceffary for us, and neceffarily we fuppoſe will be profitable to pofterity, that we know how to comprehend the great prolixious Volumes of writings, in brief and compendious Treatiſes; which, that it may eafily be done, we are diligently to enquire out the way of attaining to it, our of the three moſt ancient Books which were compoſed by Solomon; the firſt and chiefeft thing to be undertood therein, is, That the Oration before the fecond Chapter, is to be uſed long before every fpeech, the beginning whereof is Affay: and the words of the

Oration are to be faid in a competent space of time; butthefubſequent parс of the Oration is then chiefly to be faid, when you defre the knowledge of the Volumes of wrirings, and lookbe ing (30) ing into the Notes thereof. The ſame

Oration is alío to be ſaid, when you would clearly and plainly underfand and expound any Science or great MyGery, that is on a fudden propofed to you, which you never heard of before: fay alfo the fame Oration atfuch time, when any thing of great confequence is importuned of you, which at prefent you have not the faculty of expounding, This is a wonderful Oracion, whereof we have ſpoken; the firſt part whereof is expounded in the

Volume of the Magnitude of the qua lity of Art.

The Oration.

Amed, Regum, Rnia,Rizinm,Ka giomal, Agaled, Eradioch, Anchovionos, Lochen, Saza, Ta, Manichel, Маmacuo, Lephoa, Bozaco, Cogemal, Sa» layel, Ttfunamm, Azaroch,Beyeftar, Amak

To the operation of the Magnitude of Art; this Oration containeth in the fecond place, a general Treatife of the firſt Note of all Scripture, part of the

Expofition whereof, we have fully ex plained (31) plained in the Magnirude of the quality of the fame Arr. But the Reader hath hardly heard of the admirable Myftery of the Sacramental Intellect of the fame: Let him know this for a certain,and doubt nor of the Greek words of the Oration aforeſaid, butthar the beginning of them is expounded i

Latine.

The beginning of the Oration.

H Eternal and Unreprehenible

Memory! Oh Uncontradictible

Wifdom! Oh Unchangeable Power!

Let thy right-hand encompafs my hearr, and the holy Angels of thy Eternal

Counfel; compleat and fill up my Conſcience with thy Memory, and the odour of thy Ointments; and let the fweerneſs of thy Grace ftrengthen and fortifie my Underttanding, through the pure fplendor and brigheneſs of thy holy Spirit; by vertue whereof, the holy Angels alwayes behold and admire the brightnels of thy face, and all thy holy and heavenly Vertnes; Wifdom, wherewith thou haſt made all things; Underſtanding, by which thou haft (32) hat reformed all things ; Perſeverance unto bleffednels, whereby thou haft rettored and confirmed the Angels; Love, whereby thou haft reſtored loft

Mankinde, and raifed him after his Fall to Heaven; Learning, whereby shon wer't pleafed to teach Adam the know ledge of every Science: Inform, repleat, intru&, reftore, correct, and re fine me, that I may be made new in the underttanding the Precepts, and in receiving the Sciences which are profitable for my Soul and Body, and for all faithful believers in thy Name which is bleffed for ever, world without end.

Here is allo a particular Expofition of the fore-going Oration, which he hath left unexpounded, to be read by every one that is learned in this

Art, and know, that no humane power nor faculty in man is fufficient to finde out the Expofition thereof.

This Oration is alfo called by Solomon, The Gemme and Crown of the

Lord: for he faith, It helpeth againt danger of Fire, or of wilde Bealts of the Earth, (33) Earth,being faid with a believing faith: for it is affirmed to have been reported from one of the four Angels, to whom was givenpower to hurt the Eatth, the

Sea, and the Trees. There is an example of this Oration, ip the Book called, The Flower of heavenly Learning; for herein Solomon glorifieth God, becauſe by this he infpired into him the knowledge of Theologie, and dignified him with the Divine Myfteries of his

Omnipotent Power and Greatnefs: which Solomon beholding in his nightSacrifice, beftowed upon him by the

Lord his God, he conveniently gathered the greater Myfteries together in this

Norory Art, which were holy, and worthy,and reverend Myfteries. Thefe things and Myteries of Theologie the erring Gentiles have not all loft, which

Solomon çalleth, The Signe of the holy

Myftery of God revealed by his Angel before; and that which is contained in them, is the fulnefs of our dignity and humane Salvation, The firft of theſe Orations which we call Spiritual, the vertue whercof teacerh Divinity, and preferveth the memory thereof, E Thefe (34) Thefe are Orations alfo, which are mof great vertue and efficacy to our Salvation: The firft whereof is Spiritual, and teacheth Divinity; and alſo Perfeverance in the Memory thereof: Therefore Solomon commandeth it to be called, The Signe of the Grace of God: for, as Ecclefi aftes faith, This is the

Spiritual Grace of God, that hath given meknowledge to treat of all Plams, from the Cedar of Lebanon, to the Hyfop that groweth on the wall.бас The Eletion of time, in mhat Lunation thefe Orations ougbito be faid.

THe firft Oration ought to be faid once in the firft Lunation in the third, three times; in the lixth, yix rimes; in the ninth, nine times; in the twelfth, twelve times; in the feventeench, ſeventeentimes; and in the eighteenth, as many times; in the twenty fixth, as many; in the twenty ninth, as many; and fo many in the chirty ninth: for this Orarion is of fo grear verue and efhcacy, that in the very day thon thal fay the fame, as if it were (35) were determined by the Father, it ſhall increaſe thy knowledge in the Science of Divinity.

But if otherwife that thou art ignorant, and it hath been feen by thy Companions, thy Superiours or Inferiours, though unto others thou ſhait feem to have knowledge; enter intothe ludy of Divinity, and hear the Lectures by the ſpace of fome moneths, cafting off all doubt from thee, of them who thall fee thee, to know fuch things: and in that day wherein thou wouldt fay it, live chaftly, and fay it in the Morning.

Solomon teltifieth, That an Angel delivered the following Oration in Thunder, who ftandeth alwayes in the Prefence of the Lord, to whom he is nor dreadful. The Myltery hereof is holy, and of great efficacy: neither ought this Oration to be faid above once, becaufe it moverh the heavenly Spirits to perform any great work.

Of this Oration he faith, That fo grearis the Myftery thereof, that it moveth the Celeftial Spirits to perform any great work which the Divine Power permitreth, It alfo giveth the vertne

E 2 (36) of its Myftery, that it exalteth the tongue and body of him that fpeaketh it, with fo great inſpiration, as if fome new and great Myftery were ſuddenly revealed to his underfßanding.

Here followeth the beginning of this

Oration, wherein is fo great vertue and efficacy, as we have faid, it being faid with great devotion.

Achacham, Thel, Chelychem, Agzy raztor, Tegor, &xc.

This is the beginning of the Oration, the parts whereof are four: But there is fomething to be faid of the beginning by it felf, and of the four parts feverally; and then between the beginning and theſe Orations, which are four, we fhall make this competent divifion.

For this is that which is to be ſpoken of the beginning feverally: And this Oration is to be divided into four parts; and the firtt part thereof is to be faid, that is, the beginning, before any other part of the Oration is to be compleated, Theſe Greek Names following (37) lowing are to be pronounced. This is the divifion of thefe Orations, Hielma

Helma, Hemna, &c. Oh God the Pather, God the Son, God the Holy

Spirit, Confirm this Oration, and my Underftanding and Memory,to receive, underftand, and retain the knowledge of all good Scriptures; and give me perfeverance of mindetherein,od

This is the beginning of that Oration, which, as we have faid before, ought to be faid according to the Prolations and Conftiutions thereof; and ought to be repeated, becaufe of the forgetfulnefs of our Memory, and according to the exerciſe of our wit, and according to the fantity of our life; there being contained in it fo great a

Myftery, and ſuch efficacious Vertue.

There followeth another ſubrile Oration, wherein is contained a Sacramental Myftery, and whercin every perfect Science is wonderfully compleated: For hereby God would have us to know, what things are Celeftial, and what are Terrene; and what heavenly things the Celeftial effecteth, and whar earthly things the Terrene: becauſe the Lord hath faid, My eyes have

E 3 feen (38) feen the imperfea, and in thy book every day ſhallbe formed and written, and no man in them, c. So it is in the Precepts of God: for we are not able to write all things, how the sun hath the fame courfe as at hrfk, that our order may be confirmed: for all writing whatfoever, which is not from God, is not to be read; for God himfelf would have all things to be divided: & this is how thefe are to be uled,before the fecond part which containeth fo glorious and excellent Confecrations of Orations, & defineth the Confecrated part to have power in the Heavens, andin no wife can be defined by humane tongues.

This is the beginning of the fecond part ofthar Oration fpoken of before, which is of fo great vertue.

Agliros, GCOJ Theomiros, Thomitos, &c.

This is theffecond part of the prece dent Oration, of whichvfome fingular thing is to the fpoken. Wherefore if thon fayefthis Oration, comnemo rating the firt pare thereof, fay the

Oration following, and thou fhait per- (39) perceive the precepts which are thereOh God of all things, who art my

God, who in the beginning hafb created all things out of norhing, and haft reformed all things by the Holy Spirit; compleat and reftore my conícience, and heal my underltanding, that I may glorify thee in all my works, thoughts and words. And after thou halt faid this Oration, make alittle refpite the fpace of halfan hour, and then fay the third part of the Oration, which follows: Megal, Legal, Chariotos, &c. having faid this third part of the Oration, then meditate with thy felf about the Scriptures thou defreſt to know; and then fay this Oration.

Oh thou that art the Truth, Light, and Way, of all Creatures: Oh juft

God, vivify me,and confirm my underRanding, and reftore my knowledge and conicience unto me, as thou didit unto King Solomon, Ame3

Commemorating the parts according to thar which is laid down, add the

Oration following: the other Orations being faid,ſay the fourth partofthe

Oration, which isthis, Amafiel, Danyis hayr, &c, E 4

Then (40) Then the parts being commemorated as is directed, add alfo the following Oration.

Ifpeak theſe things in thy prefence, Oh Lord my God, before whoſe face all things are naked and open, that I being wafhed from the error of infidelity, thy all-quicking Spirit may affift me, and take away all incredulity from me.

How the Latine Orations are not ex pounded by the words ofthe dOrations.

We are therefore to know, that the whole Oration remaineth unexpounded; becaufe the words thereof are of fo great fubtilty, adorned with the

Hebrew and Chaldean Tongue, with the fubrile and wonderful Elocution of

God: that the office ofthe free Expofition thereof, cannot poffibly be tranfferred upon me. The Latine words which are ſubjoyned to the parts of the Oration aforeſaid, are fuch words as have been tranlated out ofthe

Chal- (41) Chaldean Tongue: for they are not the whole Oration; but as certain

Heads of every Oration pertaining thereunto.

Here he fpeaketh ofthe efficacy of all thefe.

For this Oration is fuch a myftery,as

King Solomon himfelfwitneffeth, that a Servant of his Houſe having found this book by chance, and being too much overcome with Wine in the

Company ofa Woman, he prefumptuoully read it; but before he had finiſhed a part thereof,he was tricken dumb, blind and lame, and his Memory taken from him; fo he continued to the day of his death: and in the hour of his death, he ſpoke and ſaid, that four

Angels which he had offended in prefumptuous reading fo facred a myftery, were the daily keepers and affliAers, one ofhis Memory, another of his fpeech, a third of his fight, and the fourth of his hearing.

By which Tefimonythis Oration is fo much commended by the fame King

Solemon, And great is the mytery there- (42) thereof: we do greatly require and charge every one, that will fay or read it, that he do it not prefumptuoully; for in prelumption is fin; Wherefore let this Oration be faid, according as is directed.

We therefore hold it convenient and necefſfary, to ſpeak ſomething of the general precepts ofart, and ofthe knowledge of all arts; and of the ſeveral precepts of every ingular art: but becaufe we have touched fomthing of the courſe of the Moon, it is neceffary that we fhew what her courfe fignifies.

The Moon paffeth through 1 2 figns in one Monech; and the Sun through 12 figns in a year; and in the fame term and time, the Spirit inſpireth, fructi- fieth-and illuftrateth them; whence it is faid, that the Sun and the Moon run their courfe: it is underftood the courfe which firlt they had. But becaufe this is wanting in the Hebrew, we thoughe good to omir it in the Latine, having Ipoken fufficiently of the preceding

Oration, and the three parts thereof.

In (43) In this Chapter he ſheweth the effi cacy of the ſubſequent Oration, it being special to obrain Eloquence.

This Holy Oration which followeth, is a cerrain fpecial Oration, to obtain

Eloquence whereas all others have virtue and efficacy in other things, this containeth this certain fpecial myltery in it ſelf: And whereas one of the generals is fhewing in it felf, certain general precepts, common-ro all arts for fo God intituted the Soul in the

Body,laying, This I give unto you,thar ye may keep and obferve the Law of the Lord; And theſe are they that ftand in the prefence of God alwayes, and fee their Saviour face to face night and day: So ofthis Oration,I fay, This is that moſt glorious, myical and intelligible Oration, containing fuch myfteries in it, which the mind,confcience and tongue fucceedeth. This is fuch a myftery, that a man hall keep it according to his will, who forefeeth all things in his fight that are made; for the myftery ofthis Oration is glorious and (44) and Sacramenral: let no man preſume ro fay any of this Orarion after 100 much drinking or Luxury; nor fatting, withour reat reverence and difcretion. Whence Solomon faich, Let no man prefume to trear any thing of this Oration, but in certain dererminate and appointed times, unleſs he make mention of this Orarion before fome great Prefident, forfome weighty bu- fineſs; for which this Oration is of wonderful excellent virtue.

The goodneſs of this Oration, and the attaining to the effects thereof, it is read in that Plalm wherein it is faid, Follow me,and I will make you fiſh rs of men, as he faid and did.

We know thar it is not of our power, that this Oration is of fo great Virtue, and fuch a myftery as fometimes alfo the Lord faid to his Difciples, This we are not able ro know : for thii Oration is ſuch a myftery, that it containeth in it the grear Name of God,which many have lyed in favingthey knew it; for Jefus himſelf performed many Miracles in the Temple by it: Bur many have lyed abour what he did, and have hid and abíconded the truth thereof; fo that (45) that none have declared the ſame before it came to paffe: but we fuppoſe have ſpoken lomthing about or concerning it.

In this Chapter he fetteth down the time and manner how this Oration is to be pronounced.

For this Oration is one of the generals, and the firtt of parciculars, containing both in it felf having a fpecial virrue and facnlty,ro gain Eloquence in ir felf: therefore it is neceffary to be underlood what time, ordination, and what dayes it is to be ſaid and publifhed.

It may alwayes be rehearfed in every 14 Lunary as above faid; bur the ordination of the time for every day,wherein it is to be faid, is elpecially in the morning betimes, before a man is defiled; and then all Orations are chiefly to be faid. Andthis Oration mult be then pronounced rorally rogether, without any divifion. And although there are divifions therejn, the Oration is not divided in it telf; but only the

Divine and Glorious Names are writ ten (46) ren feverally, and are divided into parts, according to the terminations of every grear and Glorious name; and it is to be faid together as a moſt excellent name, butnor as one Word, becauſe of the fragility of our narure; Neither is it needful to know the Elements of fillables, pofited in this Ora- tion; they are not to beknown; neither ler any one prefummptuouly fpeak them; neither let him do any thing by way of tempration, concerning this Oration, which ought not to be done: Elmot, Sebel, Hemech, Zaba, &c.

No Man that is impedited or corrupted with any crime, ough: to prefume to fay this Oration.

This is a thing agreed unto amonght the wife men of this World, that thefe things, as we have faid before, be pro- nounced with great reverence and indutry: it may be faid every day, wherein thou art not hindred by fome criminal fin; and in thar day wherein thou art impedited by fome criminal fin, thou mailt remember it in thy heart; and if thon dot defire to be made (47) made Eloquent, repeat it three times.

And if any evil thing trouble thee, or thou art ermerged and involved into. any great buines, repeat this Oration once, and Eloquence ſhallbe added to thee,as much as is needful; and if thou repeat it over twice, great Eloquence fhall be given to thee: 1o great a Sacrament is this Oration.

The third thing to be confidered in this Oration,is This Oration ought fo to be pronounced, that confeffion of the Hearr and Mouth ought to precede ir: let it be pronounced in the morning early, and after that Oration fay the Latine Oration following.

This is a Prologse or Expofition of the precedent Oration, which ought to be faid togaber.

Oh omnipotent and eternal God, and merciful Farher, bleffed before all

Worlds; who art a God eternal, incomprehenfible, and unchangeable, and haft granted this bleled gift of

Salvarion unto us; according to the omnipotency of thy Majefty, halt granted unto us the faculty of ſpeaking and learn- (48) learning,which thou halt denyed to all other animals; and haft diſpoted of all things by thy infallible providence : thou art God, whofe Nature is eternal and conſubfantial, exalted above the

Heavens; in whom the whole Deity corporally dwells : I implore thy Ma- jelty, and Glorify thy omnipotency, with an intentive imploration, adoring the mighty Virtue, Power, and Magnificence ofthy erernity. I beſeech thee, Oh my God, to grant me the inettimable Wiſdome of the Life ofthy Holy Angels. Oh GodtheHoly Spirit, in- comprehenfible, in whofe pretence ftand the Holy quires of Angels; I pray and beſeech thee, by thy Holy and Glorious Name, and by the fight of thy Angels, and the Heavenly Principali- ties, to give thy grace anto me, to be prefent with mee, and give unto me power to perfevere in the Memory of thy wifdome, who liveft and reignelt eternally one eternal God, through all worlds of worlds; in whofe fight are all

Celeftial Virtues, now and alwayes, and everywhere, Amen,e to ab ek This (49) This Oration being thus finiſhed, there mult of neceffity fome Myftery be added; fo that you are to be filent a while after the Latine Oration is ended: and after a little taciturnity, that is, a little ſpace of filence, begin to fay this Oration following ſerioully: Semet, Lamen, &c.

This (faith Solomon) is the Oration of Orations, and a ſpecial experiment, whereby all things, whether generals or particulars, are known fully, efficacioully and perfectly, and are kept in the Memory. But when thon halt by this Orarion attained the Eloquence thou defireft, be ſparing thereot, and do not rafhly declare thofe things which thy Tongue fuggelts and adminiſters to thee; for this is the end of all general precepts, which are given to obrain Memory, Eloquence, and underhtanding. All thofethings which are before delivered, of general precepts, are given as figns how the faculty of atraining to the underftanding of the general precepts may be had, which alfo Slomon calleth Spirituals; F and (50) and thofe fingular arts have fingular virtues and powers.d 2di d

Having now given a fufficient definition of general precepts; and the

Orations are laid down, andthe Authority ofthe Orations unto what they are defigned; It is now neceffary to fer down what is to be done, concerning the fingular Orations; becaufe we are now to treat of the feveral and particular arts, that we may follow the example which our builder and Mafter hath laid before us; for Solomo fairth, before we proceed to the finguiar notes and Orations of arts before nored, there ought to be faid a Preludinm, which is a beginning or Prelogue.

How every feveral Art hath its proper note.

Before we proceed to the fingular precepts of feveral Arcs, it is neceflary to difcover how every feveral Art hath a feveral Note. (51) slud bd

Of the liberal Sciences and other things, which may be had by that

CEST Art.

The liberal Arts are ſeaven, and feaven exceptives, and ſeaven Mechanicks. The feaven exceptives are comprehended under the ſeaven liberal: It is manifeft what the ſeaven liberal

Arts are, of which we ſhallfirft trear.

The Mechanicks are thefe, which are adulterately called Hydromancy, Pyromaney, Nigromancy, Chiromancy, Gen- mancy,Geonegia,which is comprehended under Afronomy, and Neogia.

Hydromancy, is a ſcience of divining by the Water; whereby the Mafters thereo judged by the ftanding or running of the Water. Pyremancy, is an

Experiment of divining by the flaming of the fire; which the antient Pnilofophers elleemed of grear eflizacy. Nigromaney,is a Sacrifice of dead Animals, whereby the Amients fuppoled to knew many great Experiments witbeut ya and to artain ro great knowledee:from whence Solamon commandeth that they might read feaven Books of that Are without fin; And thar two he accompF 2 ted (52) red Sacriledge, and that they could not read two Books of that Art without fin. But having ſpoken enough hereof, we proceed to thereft5т

Of the liberal Sciences and ether things en which may be had thereby. p

There are feaven liberal Arts,which every one may learn and read without fin. For Philofophy is great, containing profound Myfieries in it felf: Thefe

Arts are wonderfully known.ad

He declareth what notes the three firft liberal Arts have.pe

For Grammar hath three nores only, Dialets two, and Rhetorick four, and every one with open and dittinct Orations. But wherefore Grammar hath thtee, Dialects two, and Rhetorick four that we know King Solomon himfelf teRifieth and affimeth; for he faith, And as I was admiring and revolving in my heart and mind,which way,from whom and from whence was thisfcience, An

Angel brought one book, wherein was written the Figures and Orations, and de- (53) delivered unto me the Notes and Orations ofall Ares, plainly and openly, and told me of them all as much as was neceffary: And he explained untome, as to a Child are taught by cerrain Elements, fome tedious Arts in a grear fpace of time, how that I fhould have thefe Arts in a fhort fpace of time: Saying unto me, So ſhaltthon be promored to every ſcience by the increafe of thefe Virtues. And when I asked him, Lord, whence and how cometh this? The Angel anſwered, This is a great Sacrament ofthe Lord, and of his will:this wriring is by the power of the

Holy Gholt, which inipireth, fructifieth and increafeth all knowledge; And again the Angel faid, Look upon thefe Notes and Orations, at the aр- pointed and determinarevimes, and obferve the times as appointed of Gods and no otherwile. When he had thus faid he thewed to King Solomon a book wherein was writtengat what times all thele things were tonbe prononnced and publiſhed, and plainly demontrated it according to the Vifion of God: Which things I having heard and feen, did operate in themall, accerding to F3 the (54) the Word of the Lord by the Angel: And fo Solomon declareth, it came to pafle unto him: But we that come after him, ought to imitate his Amhority, and as much as we are able obierve thofe things he hath left unto us.

Here Solomon ſheweth, how the Angel told him diftinetly, wherefore the w

Grammar bath three

Figures. eufл cbatwordl

Behold wherefore the Grammatical

Art hath only three Notes in the Book of Solomon Gemeliath, that is, in the

Book of the Art of God, which we read is the Art of all other ſciences, and of all other Arts; For Soloтоп faich, When I did inquire every thing

Iingularly of the Angel of God, with fear, faying, Lord, from whence fhall this come to pafle to me, that I may fully and perfe&tly know this Art?

Why do fo many Notes appertain to fuch an Art, and ſo many to fuch aр Art, and are afcribed to feveral determinate Orations, to have the efficacy thereof? The Angel is thus faid to anfwer: The Grammatical Art is called a a liberal Art, And hath three things neceffary thereuto : Ordination of words and times and inthem, of Adjunâs or Figures Simple, compound and various; and a various dechination of the parts to the parts, or a relation from the parts, and a Congruent and ordinate divifion. This is the reafon, why there is three Notes in the Art of

Grammar: And fo it pleaied the Divine Wildome, that as there ſhould be a full knowledge of declining by one; by another, there ſhould be had a convenient Ordination ofall the parts3 by the third, there fhould be had a continual and convenient Di ifion of all the parts, fimple and compound.

The Reafon why the Dialectical Art hath dnw botwo Figures onely.

Dialect, which is called the form of

Arts, and a Doctrinal ſpeech, hath wo things nece ffary thereunto,to wit, Eloquence of Arguing, and Prudence to anſwer; Therefore the greatnefs ofthe

Divice Providence and Piety, bath appointed wo Nores to ir; thar by the firft, we may have Eloguence to F4 Argue (56) Argue and Dispure; and by the ſecond, induftry to anfwer wichout ambiguity: Wherefore there are afcribed ro Grammar three Notes, and to Dialeit two

Nores.

The Reafon why Rhetorick hath four

Figures.

Let us fee wherefore Rhetorick hath four Notes. For there are four things neceffary therein; as the Angel of the

Lord faid unto Solomon; to wit,a continual and flourihing adornment of locution, A n ordinate,competert and difcreetjudgement,a Tefimony of Caules or Off:es,of Chances & Loffes, a compofed diſpofition of buying and felling; An Eloquence of the matters of that

Art, with ademonftrative underßanding. Therefore the greatnefs of God hath appoinred to the Art of Rhetorick four Notes, with their Holy and Glorious Orations; as they were reverent ly fent by the Hand of God; that every Note in the Art aforefaid, might have a feveral faculty, That the firft

Nore in that Art, might give a conti- nual (57) nual locution, a competent and Alouriſhing adornment thereof: The fecond,to difcern Judgments,jult and unjut, ordinate and inordinate, true and falſe: The third, comperently to difcover offices and caufes: and the fourth giveth underftanding and Eloquence in all the operations of this Art, without prolixity. See therefore how in Gram mar, Logiok, and Rhetorick, the feveral Nores are difpoſed in the ſevera! ag Arts. trio Bur of the other Arts and their

Notes, we fhallſpeak in their due place and time, as we find them difpofed in the book ofthe fame

Solomon.

At what iimes and hours the Notes of thsouthefe three liberal Arts are to bo lo elabe loskedinto.

Now we proceed to fhew at what nstime, and how the Nores of thefe Arts va are to be looked into, and the Orarions to be faid, to attain to thefe Arrs.

If thou art altogether ignorant of the imeGrammarical Arr, ard wouldt have the (58) the knowledge thereof: if it be aр- pointed thee of God to do this work of works, and have a firm underftan- ding in this Art of Arts Then know that thou maitł not preume to do otherwife then this book commandeth thee; for this book of his fhall be thy Malter, And this Art of his thy Mitreſs.

How the Grammatical Notes are to be looked ito in the firf Moox.

For in this manner, the Grammaticall Notes are to be looked into, and the Orations to be faid, In the dayes when the Moon is in her prime, the firk Nore is to be looked into 1 2 times, and the Orations thereof repeated 24 times with

Holy reverence; making a little fpace between, let the Orations be twice repeated at the inspekion of every Note, and chiefy abttain from fius: do this from the firtt day of the Moon to the 14, and from the 1 410 the 17. The firft and ſecond Notes are to be looked into 20 times, andthe Orations to be repeated 3o times, onthe

IS (59) 15 and 1 7 dayes, ufing fome interval berween them, All the three Notes are then every day to be looked into 12 times, and the Orations to be repeared 20o times: and thus of the

Notes of the Art of Grammar. But if thou haft read any books of this Art, and deſirelt perfection therein, do as is commanded; ufing the general Orations to increaſe Memory, Eloquence, underftanding and perfeverance therein, repearingtheſe above in the due time and hours appointed; left that going beyond thy precept, thou committelt fin: but when thou doſt this, fee that it be ſecret to thy felf, andthar thop have no looker on but God, Now we come to the Nores.

Here followeth the knowledge of the Notes.

In the beginning of the infpection of all Notes, falt the firht day till the evening, if you can; ifthou canit nor, then rake another hour. This is the

Grammatical precept. of (60) Of the Logical Notes.

The Diale&ical Nores may be ufed every day, except only in thofe dayes before rold of: The Rherorical every day, except only three dayes of the Moneth, to wic, D. 11. 17. and 19.

Andthey are forbidden on thefe dayes, as Solomon teltifyes, the Notes of all

Arts, except the Notes of this Art are offered.Thefe precepts are generally to be obferved.

How the Logical Notes areto be inspected, and the Orations thereof faid.

Know,tharthe Diale&ical Notes are four times to be lookedinto, and the

Orations thereof in that day are 20 times ro be repeared, making fome re- fpite,and having the books of that Art before your Eyes; and fo likewife the books of Rhetorick, when the Notes thereof are inſpected, as it is appoinred. This futficeth for the knowledge ofthe 3 Arts. (61) How we muft beware of offences.

Before we proceed to begin the firfk

Note of the Art of Grammar, fomthing is to be tryed before, that we may have the knowledge of the 1, 2, and 3 Notes. And you ought firft to know, in what the Notes of the Grammatical, Logical, or Rhetorical Art are to be inſpected, it being necefſary thar your greateſt intentions be to keep from all offences.

How the Notes ought to be inspeeted, at certain clected times.

This is a ſpecial and inanifeft knowledge, wherewith the Nores of the

Grammatical Art are known:how they are to be publiſhed,at what times, and with what diftinction, is duly and competently manifeft; it is fpoken already of the publiſhing and infpection of the Notes and Orations: now we fhall digreffe a little to ſpeak fomthing ofthe times, it being in part done al ready.

How How (62) How divers Months are to be fought out in the inspection of the Notes.

We have ſpoken already of the tearms of this Art, wherein the Orations are to be read, and the Notes to be looked into: it remaineth to de- clare,how the Lunations of theſeOrarions are to be inſpected and found out. But fee that you miftake nor: yet I have already noted the Lunations, wherein the Notes ought to be looked into, and the Orations rehearſed: Bur there are fome Months, wherein the Lunation is more profitable then others: if thou wouldit operate in

Theology or Aftronomy,do it in a fiery fign; if Grammar or Logick,in It or wif

Mufick or Phyfick,in or if Rhetorick, Philofophy, Arithmetick or Geo- metry,in n or : for Mathematicks,in or : fo they are well placed, and free from evil; for all the Heavenly

Porefares and Chorus of Angels, do rejoyce in their Lunations, and dererminare dayes.

Here (63) Here is made mextion of the Notes of all Arts.

I Apollonius following the power of

Solomon, have diſpoſed my felf to keeр his works and obfervations, as It is fpoken of the three Notes of Grammar, fo will I obferve the times as they are to be obferved: But the Orations thercof are not written, bur are more fully demontrated in the following work for what is written of thofe three

Notes, are nor Orations, but Definitions of thofe Nores, written by the

Greek, Hebrew, and Chaldean, and other things which are apprehended by us: For thole wricings which are not underftood in Latine, oughe not to be pronounced, but on thofe dayes which are appointed by King Solomon, and in thofe dayes wherein the Notes are infpeAed, but on thofe dayes thole Holy wrisings are alwayes to be repeated: and the Latine, onthofe dayes wherein the Notes are not inipected. The

Nores ofthe Logical Art are two: and at whar times they are to be publithed is already fhewn in part: more that here- (64) hereafter be faid of them: now we come to the reft, The Latine writings may be publiſhed, according to the

Antiquity of the Hebrews, except on thofe dayes we have fpoken of: for

Solomon faich,See that thou perform all thofe precepts as they are given: But of the reft which follow,it is to be done otherwile: for whenthou feeft the firft

Nore of Logick, repeat in thy heart the flign in the firft Note, and fo in the

Nores of all Arts except thofe whereof a definition ſhall be given.

Definitions offeveral Arts, and the

Notes thereof.

We will give alfo Definitions of fe veral Arts, as it is inthe Book of Solamon; Geometry hath one Note, Arithmetick a Note and a half; Philolophy, with the Arrs and Sciences contained therein, hath 7 Species; Theology and

Aronomy, with the Sciences in them contained, hath 7 Notes, but they are grear and dangerous; not great in the pronunciation, bur have great efficacy: Mufick hath one Note, and Phyfck one Nore; but they are all to be publifhed (65) publiched and rehearſed in their appoinred dayes : Bur know,that in every day wherein you beholdeft the Nores of Theology, Philofophy, or of any

Arts contained inthem, that thou neither laugh nor play, nor fport; becauſe

King Solomon, when he faw the forms of theſe Notes,having over-drunk himfelf, God was angry with him, and fpoke unto him by his Angel, faying, Becaufe thou haſt defpifed my Sacrament, and Pollured and derided my

Holy things; I will take away part of thy Kingdome, and I will fhorten the dayes of thy Children. And the Angel added, The Lord bath forbid thee to enter into the Temple 80 days, that thou maift repent of thy fin. And when Solomon wept and befought mercy of the Lord, The Angel anfwered, Thy dayes ſhall be prolonged; nevertheless many evills and ini quities ſhallcome upon thy Children, and they shallbe deftroyed ofthe iniquities that

Shall come upon them.

At the beginning of a Note, having feen the generals; let the ſpecials be looked into. The word of Solomon is to feek unto God for his promiſes, be fore the Nores of the three Arts. The (66) (67) bos barhil

The firft Oration at the beginnmug of the Note.W The Light, Truth, Life, Way,Judge, Mercy, Fortitude and Parience, pre ferve, help me, and have Mercy upon me, Amen.

This Oration, with the preceding, ought to be faid in the beginning of the firlt Note of Grammar, Oh Lord,Holy Father, Almighty, eternal God, in whole fight are all the foundations of all Creatures, and invilible beings whofe Eyes behold my imperfections, of the fweetnels of whofe love the

Earth and Heavens are filled; who fawelk atl things before they were made, in whoie book every day is formed, and all mankind are written therein:behold me thy Servant this day. proftrate before thee, with my whole

Heart and Soul: by thy Holy Spirit confirm me, bleffe me, prorect all my Adions in this infpection or repetition, and illuminare me with the conGancy ofthy vifiration.cani hal

Tаe Oration, This Oration ought to be faid before the ſecond Nore of

GramGrammar. Behold, O Lord, mercifu! Father of all things, erernal difpenjor of all virtues, and corfider my operations this day; Thou art the Beholder and Difcerner of all the A&ions of

Men and Angels: Let the wonderfal grace of thy promifes condefcend to fulfil this fudden virtue in me, and infufe fuch efficacy into me, operating in thy Holy and great Name, thou who infuleft thy praiſe into the mouths of them that love thee, Amen.

The 4 Oration; Ler this Oration be rehearfed before the thirdGrammarical Note: OAdonay, Creator of all vilible Creatures! Oh moft Holy Father, who dwellest incompaffed about with eternal light difpofing and by thy power governing all things before all beginnings

I moft humbly befeech thy eternity and thy incomprebenfible goodnefs may comе to perfection in me, by the operation of thy neost Holy Angels ; And be confirmed in my Memory, and oftablifb thefe thy Holy works in me, Amen.

A little fpace after this Oration, fay the following: the firft Oration ought to be faid beforethe firft Nore of Logick. Oh Holy God, great good, and tbe G2 eter pe to otopt О)86( Трг eternal Maker of all things, thy Attr butes not to be exprest, who baft Created the Heaven and the Earth, the Sea and all things in them andthe bottomlefs pitzaccording to thy pleasure; in whofe fight are the

Words and Actions of all men: Grant unto me, by thefe Sacramental Myfteries of thy Holy Angels, the precions knowledge of this art, which I defire by the Mniftery of thy Holy Angels, it being without any Malignant or Malitions intent, Amen.

Pronounce this Oration in the beginning of the firft Figure ofthe

Logick art; and after this Oration rehearfe incontinently with fome lseinterval, the Orations written between the firft Figure.

The 6 Oration ought to be faid be fore the frft Note of the Diale& HeLay: Moft Merciful Creator, Infpirer, Reformer, and Approver of all Divine wills, Ordeyner of allthings, Mercifully give ear tomy Prayer, glorioufly intenp snto the defires of my beart, that what I humbly defire, according to thy promi(es, shon wilt Mercifully gr ant, Amen. This (66) This Oration following, ought to be pronounced before the firftNore ofthe

Rhetorical Art. Omniporent and merciful Father, Ordeyner and Creator of all Creatures: Oh moft Holy Judge, eternal King of Kings, andLord of Lords: who wonderfully condefcendeft to give wifdome and understanding to thy Saints, who judgeft and difcernest all things: 1 befeech thee to illumirete my heart this day wit'sthe Splendor of thy Beauty, that

I may underft and and know what I defire, and what things are confiderable to be known in this Art, Amen.

This Oration with the following

Hanazáy, &c, ought to be pronounced before the firkt Figure of Rhetorick: and although the Oration is divided into two parts, yet it is one and the fame: And they are divided only for this cauſe, that there might be fome mean interval uſed in the pronouncing of them; and theyought to be prononnced before the other Orations written inthe Figure.

Hanazay, Sazhaon, Hubi, Sene, Hay, Ginbar, Ronail, Selmora, Hyramay, Lobal, Yzazamael, Amathomatois,Taboageyors, Sozomerat, Ampho, Delmedos, a G3 Gerech, (70) Geroch, Agalos, Meibatagiel, Secamaig

Sabeleton, Mechogrifces, Lerirenorbon.

The 8 Oration, let it be pronounced before the fecond Note of the Rhetorical Art: Oh great eternal and wonderful Lord God, who ofthy eternal counfet haft difpofed of all virtues, and art Or deyner of all goodness; Adorn and Beantify my understanding, and give unto me

Reafon to know and learn the Mysteries of thy Holy Angels : And grant unto me all knowledge and learning thou baft promifed to thy Servants by the vertue of thy

Holy Angels, Amen.

This Oration, with the other two following, ought to be pronoupced, (viz. Viion, &c.) Azelechias, &c. in the beginning of the fecond Figure of Rhetorick, and before theother Orations; and there ought to be fome inrerval betweenthem.

Let this Oration following be faid, before the fecond Note of Rhetorick

Viffon; beholding with thy eternal conpiration all Powers, Kingdomes and Judges, Adminifring all manner of Languages to all, and of whofe power chere is no end; reftore I befeech thee, andincrease my Memory, my heart and under (71) underftanding, to know, underftand, and Judge all things which thy Divine authority commendeth neceflary in this art, perfectly fulhill them in me, Amen.

Ler this Oration following with the

Precedent, be rehearfed before the fecond Note of Rhetorick. Azelechias

Velozeos, Inoanzama, Samelo, Hatens

Sagnath, Adonay, Soma, Jezichos, Hicon

Jezomethon, Sadaot. And thou Oh

God propirioully confirm thy promifes in me, as thou halt confirmed them by the fame words to King Solomen; fend unto me, Oh Lord, thy virtue from

Heaven, that may illuminate my mind and underftanding : Arengthen, Oh

God,myunderftanding, renew my Soul within me, and waſh me with the

Waters which are above the Heavens; pour out thy Spirit upon my fieh, and fill my bowels with thy Judgements, with humiliry and charity: thou who haft created the Heaven and the Earth, and made man according to thy own

Image; pour our the light of thy love into my underftanding, that being ra dicated and eftabliſhed in thy love and thy mercy, I may love thy Name, and know, and worfhip thee, and underG4 Rand (72) fand all thy Scriptures, And all the

Myfteries which thou haft declared by thy Holy Angels, I may reccive and underhand in my heart, And uſe this

Art to thy Honor and Glory, through thy mighty Couníel, Amen, The Oration ought to be faid before the pronounciation ofthe third

Nore of Rbetorick. I know, thar I love thy Glory, and my delight is in thy wonderful works, and that thou wilt give unto me wildome, according to thy goodnels and thy power, which is incomprehenſible: Theon, Haltanя gon, Haramalon, Zamoyma, (hamafal, Jeconamril, Harionatar,Fechomagol, Gela Magos, Kemolihot, Kamanatar, Hariomolatar, Hanaces, Velonionathar, Azoroy, Jezabali; by thefe moſt Holy and Glorious profound Myfteries, precious Offices, virtue and knowledge of God, compleat and perfect my beginnings, and reform my beginnings, Zembar, Henoranat,Grenatayl, Samztam, Jecornazay: Oh thou great Pountain of all goodneís, knowledge and virtue, give unto thy Servant power to efchew all evill, and cleave unto goodnefs and knowledge, and to follow the fame with (73) with an Holy intention, that with my whole heart I may underſtand & learn thy Laws and Decrees; efpecially thefe

Holy Myfteries; wherein that I may profit, I befeech thee, Amen. before the ninth Rhetorical Note: Ob moft reverend Almighry Lord,ruling all

Creatures both Angels and Arcb-Angels, and all Celeftial, terreftrial, and infernal

Creatures; of whose greatness comes al plenty, who baft made man after thy owи Image; Grant unto me the knowledge of this Art and ftrengihen all Sciences in me, Amen.

Figure of Arirbmetick : Oh God who numbreft, weighest, and measurest all things, given the day his order, and called the Sun by his Name ; Grant the knowledge of this Art unto my underftanding, that I may love thee, and acknowledge the gift ofthygoodness, Amen. of Arithmetick: Oh God, the Operator of all things, from whom proceeds every begood and perfect gift; ſowthe Seeds of thy

Word in my Heart, that I may under- Sfand (74) ftand the exeelen Myfheries of this Are, Amen.reeb

Judge of all good morks who mabeft known thyfaving goodnessamongst all Nations; open my Eyes and my Heart, with the beams of tby mercy,that I may undev Aand and persevere in thefe thy Heavenly Myfkeries, Amen.

Nore of Geometry: Oh God the giver of allwifdome and knowledge to them that are without fin, Instreitor and Mafter of all Spiritnal learning, by tby Angels and Arch-Angels, by Thrones, Poteftates,Prineipates and Powers, by Cherubim and Se- raphim, and by the 24 Elders, by the 4

Animals, and all the hoft of Heaven, I adore, invocate, worship and glorify thy Name, and exalt thee: most terrible and most nserciful, I do bumbly befecch thee this day to illuminate and fill m

Heart with the grace of ty Holy Spiris, thou who art three in ane, Amen. and (75) und mystrength; who in a Moment gaveft fundry Tongues, and threweft down a

Mighty Tower, And gaveit by thy Holy

Spirit the knowledge of Tongues to thy

Apoftles, infufing shy knowledge into them in a Momen, giving them the understan ding of all Languages: infpire my Hears, and pour the dew of thy grace and Holy

Spirit into me, that I may underſtand the

Exposition of Tongues and Languages, Amen.

Three Chapters to be pabliſbed, before any of the Notes.

What wehave fpoken of the three firt

Chap, are generally and ſpecially to be pronounced, fo that you fay them, and the Orations on the dayes appointed, and work by the Notes as it is demonfrated to you.Thefe Orations ought to be faid alwayes before noon, every day of the Moneth; and before the Notes fay the proper Orations: and in all reading, obferve the precepts commanded.

Ho gtstione (76) colosicup te gil lagass

How the Proper Notes are to be in fpeited.

If you would learn any thing of any one Art, look into the proper Notes thereof in their due time. Enough is faid already of the three liberal

Arts.

What dayes are to beebferved in the in

Spettion of the Notes of thefou

Arts.

In the four other Arts, only the four firlt dayes are to be obſerved: The

Philofophical Notes, with all Sciences contained therein, the 7 and 17 dayes of the Moon are to be inípeced, 7 times a day, with their feveral Orations. The Note is to be looked into, with fear,filence and trembling.

Of the Notes of the liberal Arts, it is fpoken already; but only know this, thar when you would use them, live chafte and foberly; for the Nore hath in it felf 24 Angels, isfully and perfecly to be pronounced, as you have heard: but when you look into them, repcas (77) repeat all the Theological Orations, and the reft in their due time.e

Of the infpettion of general Notes.

Say the general Nores 10 times a day, when you have occafion to ufe any common Arts, having the books of thoſe Arts before you, ufing fome interval or ſpace of time berween them, as you have been taught already.

How the three firſtChapters are to be pronounced before Orations

To have perfection herein, know, that in the general pronunriation of

Orations, the Notes of the three heads are to be rehearfed; whether the

Orations be pronounced or nor? an

How the fifth Oration of Theology ought to be rehearfed #ponthefe Orations.

There is alfo fomthing elfe to be faid of the four other liberal Arts; if you would have the perfe&t knowledge of them, make the firft Oration of Theoreberr logy (78) logy before you fay the Orations of the other Notes. Thefe are fufficiently declared, that you may underttand and know them; And let the capitular Orаtions be pronounced before the ſeveral Nores ofevery Art, and kept as is determined, . Thele are the Ang- mentations of the Orations, which belong to allArcs liberal and exceptive, except Mechanick, and are efpecially afcribed to the Notes of Theology.

And they are thus to be pronounsed, that whenfoever you would look into any one Note of any Art, and would profit therein, fay thefe Orations fol- lowing. (79) hear my Prayers, thou that art invilible, immortal and incelligible, whofe face the Angels and Arch-angels, and allthe powers of Heaven, do fo much defire ro fee; whofe Majefty I defire eternally to adore, and honourthe only one God for ever and ever, Amen. of Philofophy: Oh Lord God, Holy and Almighty Father, hear my Prayers this day, and incline thy ears to my

Orations; Gezomelion Samach, Semath,.

Cemon, Gezagam, Gezaırhin, Zheamoth

Zeze Hator Sezeator Samay Sarn inda, Gezyel, Iezel, Gaziety, Hel, Gazayеthyhel, Amen.

Say this following with the former: Oh God eternal, the way, the truths and the life; give thy light and the lower of thy Holy Spiritinto my mind and undertanding, and gram that the gift ofthy grace may fhine forth in my heart, and into my Scul, now and for ever, Amen.

Pronounce the Oration following before the third Nore of Philofophy; Lemogethom, Hegemochom, Hazachay Hazatha, Azamaohar, Azaoham, Cohathay. Geomoshay Logomoshay-Zathana, Lashanma, (80) Lachanma, Legomezon, Legornozon, Lembdemachon, Zegomaday,Hatbanayoss

Hatamam, Helefymom, Vagedaren, Vadeyabar, Lamnanath, Lamadai,Gomong- chor,Gemecher, EHemay, Gecromal,Gecro- bahi, Colomanos,Colomaythos, Amen.

Say this following with the prece- dent Oration: Oh God the life of all vilible Creatures, eternal brigheneſs, and virtue of all things; who art the original of all piety, who kneweſt all things before they were; who judgeft all things, and diſcernett all things by thy unipeakeable knowledge: glorify thy Holy and unſpeakeable Name this day in my heart, and Arengthen my intellectual underftanding; increaſe my Memory, and confirm my eloquence; make my Tongue ready,quick,and perfe&t in thy Sciences and Scriptures,thar by thy power given unto me, and thy wildome taught in my heart, I may praiſe thee, and know and underſtand thy Holy Name for ever World without end, Amen.

Say this Oration following before the fourth Nore of Philofophy. Oh

King of Kings, the Giver and Difpenier of infinite Majefty, and of infinite merCY (81) cy, the fonnder of all foundations; lay the foundation of all thy virtues in me, remove all fooliſhnefs from my heart, that my fen es may be eftabliſhed in the love of thy charity, and my Spirit informed by thee, according to the recreation and invocation of thy will, who liveft and reigneſt God throughour all Worlds of Worlds, Amen.

How thefe Orations are to be faid every day once before the general Notes, and the Notes of the liberal Arts.

Thefe 4 Orations are neceffary for liberal Arts, but chiefly do appertain to Theology, which are to be faid every day before the general Notes, or the

Notes of the liberal Arts; bur to Theology fay every one of theſe 7 times to every Nore; bur if you would learn of teach any thing of dictating,verfitying, finging or Mufick, or any oftheſe Sciences, firſt teach him theſe Orations, thar thou would'ft teach, how he ſhould read them: bur if he be a Child of mean underftanding, read them before him,and let him fay after thee word for

H word, (82) word; but if he be of a good underftanding, let him read them 7 times a day for 7 dayes: or if it be a general

Nore, pronounce thefe Orations, and the Virtue thereof Thall profit you much, and you ſhall therein find greac virtue.

Solomon faith of theſe Orations, let no man prefume to make uſe of them unleſs for the proper office they are inhituted for. Oh Father, incomprehenfible,from whom proceedeth every thing that is good; whoſe greatneſs is incomprehenible: hear this day my

Prayers, which I make in thy fight, and grant to me the Joy of thy faving health, thar I may teach unto the wicked the Wayes and Paths of thy

Sciences, and convert the Rebellious & incredulous unto thee,that whatfoever

I commemorare and repeat in my heart and mouch, may take root and founda tion în me; that I may be made powerful and efficacious in thy works, Amen.

Say this Oration before the 6 Nore of Philofophy: Gezemothon, Oromathi an, Hayatha, Aygyay,Lethafihel, Lechiz liel, Gegohay, Gerhonay,Samafasel,Sama- fathels (83) fatbel, Geffiomo, Hatel, Segımafayy Azo mathon, Helomathon, Gerochor, Hejazay, Samin, Helicl, Sanihelyel.SiloihSilerech

Garamashal, Gefemathal, Gecoromay, Gecorcnay, Samyel, Samihahel, Hefemyhel

Sedolamax, Secothamay, Samya, Rubiathos, Avinosch, Annas, Amen

Then fay this following: Oh eternal

King !0 God,the Judge and difcerner of all things, knower of all good

Sciences: inſtruct me this day for thy

Holy Names ſake, and by thefe Holy

Sacraments; and purify my underAanding, that thy knowledge may enter into my inward parts, as warer flowing from Heaven, and as Oil into my bones, by thee, Oh God SaviouJ of all things, who art the Fountain of goodnefs, and original of piety; inftrua me this day in thofe Sciences which I defire, thon who art one God for ever, Amen. Oh God Father, incomprehenfible, from whom proceedeth all good, the grearnefs of whofe mercy is fathomleſs, hear my Prayers which I make this day before thee,and render unto me the joy of thy Salvation, that I may teach the unjult the knowledge of thy wayes,and converr H2 the (84) aids,vt asT the unbelieving and Rebellious unto thee; and may have power to perform thy works, Amen.

The 7 Oration, which is the end ofthe Orations, belonging to the ineffable

Note,she laftof Theology having 24 Angels.

Oh God of all piety, Author and Foundation of all things, the eternal Health and Redemption ofthy people ; Inipirer and great Giver of all graces, Sciences and Arts, from whofe gift ir cometh: Inipire into me thy ſervant, an increafe of thoſe Sciences: who haſt granted life to me miſerable finner, defend my Soul, and deliver my Heart from the wicked cogitarions of this World; extinguiſh and quench in me the flames of all luſt and fornication, that I may the more attentively delight in thy Sciences and Artszand give unro me the defire of my Heart, that I being confirmed and exalted in thy glory, may love thee: and increafe in me the power ofthy Holy Spirit, by thy Salvation and reward of the faichful, to the

Salvation of my Soul and Body, Amen. Then (85) Then fay this following. Oh God moft mighry Father, from whom proceedeth all good, the greatneſs of whoſe. mercy is incomprehenfible; hear my Prayers, which I make in thy fight.

Special precepts ofthe Notes of Theology chiefly ofthe 1. 2. and 3.ol nod

Thefe 7 Orations are an augmentation of the reſt, and ought to be ſaid before all the Notes of Theology, bue efpecially before the ineffable Note; thefe are the precepts to make theе fufficient, which we command thee to obferve by the authority of Solomon: diligently inquire them out, and do as we have propoſed, and perfecaly pronounce the Orations,andlook into the

Notes of the other Arrs.

How Solomon received that ineffable

Note fromthe Angel.

Becaufe thou defireft the Myftery of the Notes, take this of the ineffable

Note, the expreffion whereof is given in the Angels by the Figures of

H3 Swords, (86) Swords,birds,trees, Flowers,Candles, and Serpents; For Solomon received this from the Lord in the night of Paаcification, ingraven in a book of Gold; and heard this fromthe Lord : Doube not, neither be affraid; for this Sacrament is greater then allthe reſt; And the Lord joyned it unto him, When thou look'it into this Note, and read'ft the Orations thereof, obferve the precepts before, and diligently look into them; And beware that thou prudenely conceal and keep whatfoever thou read'ft in this Note of God, and whatfoever fhall be revealed to thee in the vifion. And when the Angel of the

Lord appeareth to thee, keep and conceal the words and writings he revealeth to thee; and obferve them to practife and operate in them, oblerving all things with grear reverence, and pronounce them at the appointed dayes and honrs as beforeis directed: and afterwards fay, Sapienier die illo

Age, & cafte vivas. But if thou dolt any thing uncertain,there is danger; as thou wilt have experience from the other Nores and the Orations of themş buc confider 2MOtc that which is moft won- derful (87) derful in thofe Orations; for thefe words are ineffable names, and are fpiritually to be pronounced before the ineffable Note, Hofel, Jeſel, Anchi ator, Aratol, Hafiatol,Gemor, Geſameоr.

Thofe are the Orations which ought to be pronounced after the inſpe&tion of all Arts,and after the Nore ofTheology. This is the fulfilling of the whole work; but what is neceffary for an experiment of the work, we will more plainly declare. In the beginning of the kaowledge of all Art,there is given almoſt the perfea Docarine of operating: I fay almoſt,becauſe fome flouriſhing inftiturions hereof remain, whereof this is the firſt beginning.

How she precepss are to be obferved in the operation of all Arts.

Obferve the 4 D in every operation of Theology. Exhibit thar operation with efficacy every 4 D quartam lunam; and diligently look into the books and writings of thofe Arts; if thou doubt ofany ofthe Chapters, they are to be pronounced, as is taught of the

H4 fupe ככטם (88) fuperiour Chapters; but know this,that thefe Holy Words of Orations, we appoint to be faid before the bed of the fick, for an experiment of life or 2death. And this thou mailt do often, ifthou wil to perate nothing elfe in the whole body of Art: And know this, that if thou haft not the books in thy hands, or the faculty oflooking into them is not given to thee; the effe& of this work will not be the leffetherefore: bur the Orations are twice then to be pronounced, where they were to be bur once: And as to the knowledge of a vifion, and the other virtues which theſe Holy Orations have; thou mailt prove and try them, when and how thou wiltood stodw s nibn Thefe precepts are fpecially to be obyd ylno sisdo

OLSEIONZ e ferwed ees п

rygolosdi

L: Y erBut when thou would'ft operate in Theology, obferve only thofe dayes which are appointed; but all times are convenient for thofe Notes and Operations, for which there is a competent time given; but in the pronounciarion of the three liberal Arts, or in the in- (89) inípection of their Notes, perhaps thou maiſt pretermit fome day apopointed, if thou obferve the reft; or oif thou tranſgress two dayes,leave not off the work, for it lofeth not its effe&t for this, for the Moon is more to be obferved in the greater numbers then the dayes or hours. For Solomоп faith,if thou miſs a day or two,fear not, but operate on the general Chapters. -This is enough to fay of them: but by no means forget any of the words which are to be faid in the beginning of the reading to attain to Arts; for there is great virtue in them. And thon mailt frequently ufe the Holy Words of the vilions: bur if thou wouldft operate in the whole body of the Phyfical

Art,the firlt Chapters are firſt to be repeated as before are defined. And in

Theology, thou muſt operate only by thy felf: Often repeat the Orations, and look into the Notes of Theology: this produceth great effects. Ic is neceffary thar thou have the Note of the 24 Angels alwayes in Memory; and faithfully keep thoſe things, which the

Angel reveales to thee in the viſion, Tke

The Experiment of the precedent work, is the beginning ofthe following Ora- tions,which Solomon calleth 30 Artem Novam.

Thefe Orations may befaid before all Arts generally,and before all Notes fpecially; And they may be pronounced without any other Chapters, if thou wouldſt operate in any of the aforefaid Arts, ſaying thefe Orations in due time and order: thoumailt have grear efficacy in any Art. And inſaying thefe Orations, neither the time, day, nor D, are to be obſerved: but rake heed, thar on theſe dayes you abAain from all fin, as drunkennels, gluttony, eſpecially fwearing, before you proceed thereunto, that your knowledge therein may be the more cleer and perfe&t.

Wherefore Solomon faith, When I was to pronounce thefe Orations,I feared leſt I fſhould offend God; and

I appointed unto my ſelf atime wherein to begin them; thar living chaftly, I might appear the more innocenr.

Thefe (91) Thefe are the Proæmiums of thefe

Orations, that I might lay down in order every thing whereof thou maift doubt, without any other definition.

And before thou begin to try any of these ſubtile works, it is good to faft two or three dayes; that it may be divinely revealed, whether thy defires be good or evil.

Thefe are the precepts appointed before every operation; but if thou doubt of any beginning, either of the three firlt Chapters, or ofthe four fuqſequent Arts, that thou maift have the effect of perfect knowledge; if tho1 confider and pronounce the Orations, as they are above deſcribed, although thon overpals fomthing ignorantly; thou mailt be reconciled by the ſpiricual virtue of the fubſequent Orations.

The Angel ſaid of theſe Orations to

Solomon: See the holinefs of theſe Orations; and if thouhaſt tranſgreſt any therein ptefumpruoully or ignorantly, fay reverently and wifely thefe Orations, of which the great Angel faith: This is a great Sacrament of God, which the Lord fendeth to thee by my hand (92) hand at the veneration of which Sacrament, when King Solomon offered with great patience before the Lord upon the Altar, he faw the book covered with fine linen, and in this book were written 10 Orations, and upon every Oration the fign of a golden

Seal: and he heard in his Spirit, Thele are they which the Lord hath figured, and are far excluded from the hearts TATGITOL of the unfaithful.

Therefore Solomon trembled left he fhould offend the Lord, and kept them, faying it was wickedneís to reveal them to unbelievers: bur he that would learn any great or fpiricual thing in any Art or neceffary Science, if he cannor have a higher work, he may fay thefe Orations at what time foever he will; the three firſt, for the three firt liberal Arcs; a feveral Orarion for every feveral Art, or generally all the three for the three Arrs are to be faid; and in like manner the four fubfequent Orations, for four other liberal Arts. And if thou wouldt have the whole body of Art, without any definition of time, thou mailh pronounce thefe Orations before the fevednobn srer ral (93) ravadi buad ral Arts, and before the Orations and

Notes of theſe Arts, as often as thou wilt, fully, manifeſtly and fecretly; buc beware that thou live chaftly and foberly in the pronounciation thereof, This is the firſt Oration of the 10, which may be pronounced by its felf, without any precedent work to acquire

Memory, Eloquence and undertanding, and ftableneſs of theſe three and fingularly to be rehearfed before the firlt figure of Theology: Omnipotent, Incomprehenfible, invifible and indiffolvable Lord God; I adore this day thy Holy Name; I an unworthy and miferable finner, do lift up my Prayer, underftanding and realon towards thy

Holy and Heavenly Temple, declaring thee, Oh Lord God, to be my Creator and Saviour : and I a rational Creature do this day invocate thy moft glorious clemency, that thy Holy Spirit may vivify my infirmity: And thou, Oh my

God, who didit confer the Elements of letters, and efficacious Docrine of thy Tongue to thy Servants Mofes and

Aaron, COnfer the ſame grace of thy fweetnefs upon me, which thouhaft in- velligated (94) veftigated into thy Servants and Pro phets: as thou haft given them learning in a moment, confer the ſame learning upon me, and cleanſe my Conícience from dead works; dire& my Heart into the right way, and open the fame to underitand,and drop the truth into my underftanding. And thou, Oh Lord

God, who didft condefcendto creare me after thy own image, hear me in thy Juftice, and teach me in thy trunh, and fill up my Soul with thy knowledge according to thy great mercy, that in the multirude of thy mercies, thoй maiſt love me the more, and the greater in thy works, and that I may delight in the adminittration of thy Commandments; thar I being helped and retored by the work ofthy grace, and purified in Hearr and Conicience to trult in thee, I may fealt in thy fight, and exalt thy name, for it is good, be fore thy Saints: Sangifie me this day, thar I may live in faith,perfect in hope, and conftant in charity, and may learn and obrain the knowledge I defirezand being illuminated, ftrengthened and exalted by the Science obrained, I may know thee, and love thee, and loverhe know- (95) knowledge and wildome ofthy Scriptures; and that I may underitand and firmly retain, that which thou halt permitted man to know: Oh Lord

Jelus Chrift, eternal only begotten Son of God, into whofe hands the Father gave all things before all Worlds, give unto me this day,for thy Holy and glorious Name, the unspeakable nutriment of Soul and Body, a fit,Auent,free and perfe&t Tongue; and that whatfoever I ſhall ask in thy mercy, will and truth,I may obrain,and confirm all my Prayers and actions, according to thy good pleaſute. Oh Lord my God, the,Father of Life, open the Fountain of Sciences,which I delire; open to me, Oh Lord, the Fountain which thou openedit to Adam,and to thy Servants Abraham, and Ifaac, and Jacob, to underftand, learn and judge; receive

Oh Lord my Prayers, through all thy

Heavenly virtues, Amen

The next Oration is the ſecond of ren,and giveth Eloquence,which ought to be faid after the other; a little interval berween, and before the firt Figure of Theology.

I adore thee, thou King of Kings, and (96) and Lords, eternal and unchangeable

King: Hearken this day to the cry and lighing of my Heart and Spirit,that thou mailt change my underttanding, and give to me a heart of flefh, for my heart of ſtone, that I may breath before my Lord and Saviour; and wah

Oh Lord with thy new Spirit the inward parts of my heart, and wah away the evil of my fleſh: infuſe into me a good underftanding,that I may become a new man; reform me in thy love, and let thy falvation give me increaſe of knowledge: hear my Prayers, O Lord, wherewith I cry unto thee, and open the Eyes of my fleſh, and underftanding, to underhtand the wonderful things of thy Law; that being vivified by thy Juftification, I may prevail againft the Devil, the adverlary of the faichful; hear me Oh Lord my God, and be merciful unto me, andſhew me thy mercy; and reach to me the veffel of Salvation, that I may drink and be ſatisfied of the Fountain of thy grace, that I may obtain the knowledge and underftanding; and let the grace of thy Holy Spirit come, and reft สำ spon me, Amen. For (97) For Eloquence andstability of mind.

This is the third Oration of the ten, and is to be faid before the firft

Figure of Aftronomy, I confeffe my ſelf guilty this day before thee Oh God, Father of Heaven and Earth, Maker of all things, vifible and invilible,ofall Creatures,Difpenfer and Giver of all grace and virtue; who hidelt wifdome and knowledge from the proud and wicked, and giveft it to the faithful and humble ; illuminate my

Heart,and eftabliſh my Confcience and underftanding: fet the light of thy countenance upon me, that I may love thee, and be eftabliſhed in the knowledge of my underftanding, that I being clean ed from evil works, may artain to the knowledge of thofe

Sciences, which thou haft referved for believers. Oh merciful and omniporent God,cleanfe my Heart and reins, ftrengthenmy Soul and Senfes with the grace of thy Holy Spirit, and eftabliſh me with the fire of the ſame grace: illuminate me; gird upmy loyns, and give the ftaffe of thy Confolation into my righr (98) right hand, direct me in thy Do&rine, root our of me all vices and fin, and comfort me in the love of thy mercies; Breath intome Oh Lord the breath of

Life,and increaſe my reafon and underftanding; fend thy Holy Spirit into me, that I may be perfe& in all knowledge: behold Oh Lord, and confider the dolour of my mind,that my wil may be comforted in thee; fend into me from Heaven thy Holy Spirit, thatI may underftand thofe things I deſire.

Give unro me invention, Oh Lord,thou

Fountain of perfea reaſon and riches of knowledge, that I may obtain wifdom by thy Divine affiltance, Amen.

To Comfort the outward and inward

Senfes.

Oh Holy God, mercyful and omnipotent Father, Giver of all things; Arengthen me by thy power, and help me by thy prefence, as thou wert mercyful to Adam, and fuddenly gaveft him the knowledge of all Arts through thy great mercy; grant unto me power to obrain the fame knowledge by the fame mercy: be prefent with me Oh (99) Lord, and inftruk me : Oh moft mercyful Lord Jefus Chrilt Son of God, breath thy Holy Spirit into me, proceeding from thee and the Father: Arengthen my work this day, and reach me,that I may walk in thy knowledge,and glorify the abundance ofthy grace: Ler the flames of thy Holy

Spirit rejoyce the Ciry of my Heart, by breathing into me thy Divine Scrip tures; repleniſh my Heart wich all Eloquence, and vivify me with thy Holy vifitation; blot out of me the fpors of all vices, I befeech thee, Oh Lord God incomprehenfible; let thy grace alwayes rekt upon me, and be increafed inme; heal my Soul by thy ineftimable goodneſs, and comfort my heart all my life,that what I hear I may underftand, and what I underftand I may keep, and retain in my Memory; give me a reachable Heart and Tongue; through thy inexhautible grace and goodnefs; and the grace ofthe Father, Son, and

Holy Gholt, Amen.

I 2 This

Lord, buoT (100) This following isforthe Memory.

OHoly Farher, merciful Son, and

Holy Ghoft,ineftimable King; Iadore, invocate, and befeech thy Holy Name, that of thy overflowing goodness, thou wilt forget all my fins : bemercyful to me a finner, prefuming to go about this office of knowledge, and occult learning; and grant, Oh Lord, it may be efficatious in me; open Oh Lord my ears, that I may hear; and take away the fcales from my Eyes, that I may ſee: Arengthen my hands,that I may work open my face, that I may underftapd thy will; to the glory of thy Name, which is bleffed for ever, Amen.

This following ftrengthereth the interiour and exteriour Sences.

Lifc up the fenſes of my Heart and

Soul unro thee, Oh Lord my God, and elevare my heart this day unto thee; that my words and works may pleafe thee in the fight of all people; let thy mercy and omnipotency ſhine in my bowels; let my undertanding be en- larged, (10) larged, and let thy Holy Eloquence be fweer in my mouth, that what I read or hear I may underftand and repeat: as Adam underftood, and as Abraham kepr, fo ler me keep underftanding;and as Jacob was founded and rooted in thy wifedome, fo let me be: ler the foundation of thy mercy be confirmed in me, thar I may delight in the works of thy hands, and perſevere in Juftice, and peace of Soul and Body; the grace ofthy Holy Spirit working in me, thar

I may rejoyce in the overthrow of all my adverlaryes, Amen.

This following giveth Eloquence, Memory and Stability.

Difpofer of all Kingdomes, and ofall vilible and invilible gifts: Oh God,the

Ordeyner and Ruler of all wills, by the Counfel of thy Spirit difpoſe and vivify the weaknefs of my underftanding, that I may burn in the acceffe of thy Holy will to good: do good to me in thy good pleafure, not looking upon my fins; grant me my defire,though unworthy; confirm my Memory and reafon to know, underftand, and retain, 13 and (102) and give good effect to my fenſes through thy grace, and juftify me with the jultification ofthy Holy Spirit, that what fpors ſoever of fin are contracted in my fleſh, thy Divine power may blot our; thou who haſt been pleafed in the beginning,to create the Heaven and Earth, ofthy Mercy reftore the fame, who art pleafed to reftore loft man to thy moft Holy Kingdome; Oh

Lord of wiſdone, reſtore Eloquence into all my ſenſes, that I,though an unworthy finner,may be confirmed in thy knowledge,and in allthy works,by the grace of the Father, Son, and Holy Gholt, who liveſt and reigneft three UD DR5 in one, Amen. 082

An Orationtorecover loft wifdome.

Oh God of the living, Lord ofall

Creatures vifible and invifible, Admi niftrator and Difpenſer of all things,enlighten my Heart this day by the grace of thy Holy Spirit, Arengthen my in-2 ward man, and pour into me the dew of thy grace, whereby thou inftructeft the Angels; inform me with the plen ty ofthy knowledge, wherewith from the beginning chou halt taught thy faith- (103) faithful; let thy grace work in me, and the flouds of thy grace and Spirir, cleanfe and correat the filth ofmy Confcience,Thou who comeft from Heaven upon the Waters of thy Majefty, confirm this wonderful Sacrament in me.

To obtain the grace of the Holy Spirit.

Oh Lord my God, Father of all things, who revealeft thy celeftial and terreſtrial fecrets to thy Servants, I humbly befeech and implore thy Majelty, as thou art the King and Prince of al knowledge, hear my Prayers; and direct my works, and let my A&ions prevail in Heavenly virtues, by thy Holy Spirit: I cry unto thee, Oh

God, hear my Clamor; I figh to thee, hear the fighings of my heart, and alwayes preferve my Spirit, Soul, and

Body, under the Safeguard of thy Holy

Spirit; Oh God thou Holy Spirit, perpetual and Heavenly charity, whereof the Heaven and Earth is full, breath upon my operation; and whar I require to thy honour and praife, grant unto me; let thy Holy Spirit come 14 upon (104) upon me, rule and reign in me, Amen.

To recover intellectual wifdome.

Oh Lord, I thy Servant confeffe my felf unto thee, before the Majelty of thy glory, in whofe Spirit is all Magni- ficence and SanAimony: I beleech thee according o thy unfpeakeable Name, extend thy merciful Ears and Eyes to the office of my operation and open- ing thy hand, I may be filled with the grace I defre, and fatiated with charity and goodneſs; whereby thou haft founded Heaven and Earth, who livelt, &c.

Say thefe Ora:ions from the firtt day of the month, tothe fourch day: in the fourth day Alpha and Omega, and that following it, viz, Helifchemat azatan As it is in the beginning: afterwards fay, Theos Megale patyr, ymas heth beol- dya, hebeath heleotezygel, Salatyel, Salus, Telli, Samel, Zadaziel, Zadan, Sadiz Leogio, Temegas, Mengas, Omchon Mye- roym, Ezel, Ezely, Tegrogamal, Samel dach, Somelta, Sanay, Geltonama, Hanns, Simon (105) Simon Salte, Patyr, Ofyon, Hate,Haylos

Amen.

Oh light of the World immenſe

God, &c.

Hereby is ncreafed fo much Eloquence, that nothing is above it.

Thezay lemach offanlomach azabath azach azare gefſemon relaame azathabelial biliarfonor tintingote asuffiton ſebamay halbuchyre gemaybe redayl hermay! textossepha pamphilos Cytrogoomon bapada lampdayochim jochyle tahencior yaftamor

Sadomegol gyeleiton zomagon Somafgei baltea achetom gegerametos balyphala

Semean utangellemon barya therica getraman fechalmata balnat bariynos haylos halos genegat gemnegal faneyalaix famartaix camael fatabmal fimalena gaycjah falmancha fabanon folmalfay filimacroton zegas me bacherietas zemethim theameabal gezorabal craton henna glungh hariagil parimegos zamariel leozomach rex maleosia miffion zebmay aliaox gemois fazayl neomagil Xe Xe Sepha caphamal azeton gezain holbanbihala femeanay ge- hosynon caryaeta gemyazan zeamphalachin zegelaman bathanatos, femach gero- rabat (106) rabat ſyrnofyel, balaboem bebalor balebech ruos fabor ydelmaſan falior fabor meg10zgoz neyather pharamshe forantes faz mogh fchampeton fadomthe nepotz minaba zanon Suafnezenon inhancon maninas gereuran gethamayh pallamoth theon beth fathamac hamolnera galfemariach nechomman regnali phaga meffyym demogempta teremegarz Salmashaon alpibanon balon fepızurz sapremo sapiazte baryon aria usyon samefzion fepha athmitifobonan

Armiſfitor tintingit telo ylon ufyon

Amen, Azay lemach azae geffemon thelamech azabhaibal fezyan traheo emagal gyeotheon famegon pamphilos fitragramon limpda jachim alsa hafios genonagal famalayр camiel fecal hanagogan hefelemach getal fam fademon febmaſſan traphon oriag/pan thonagas tyngen amiſ[us coyfodaman affonnap fenaly fodan alup tbeonantriatos copha anaphial Azaihon azaza hamel byala fa raman gelyor fpnon banadacha gennam faffetal maga halgozaman fetraphangon zogelune Achanathay fenach zere zabal fomayel leofamach githacal halebriatos

Faboy del mafan negbare phacamechfchon nebooz cherifemach geibazayhy amilya femem ames gemay pallaynach tagaylaga- mal (107) mal fragal meſi ihemegemach famalacha nabolem zopmon #syon felam semeſfi theon

Amen.

The third part, the fign Lemach.

Lemach Sabrice elchyan gezagan tomafpin hegety gemial exyophyamforatum falathahom bezapha Saphatez Calmichan

Samolich lena zotha phete him bapnies fengengeon lethis, Amen.

For the Memory.

Oh great inviible God, Theos patyr behominas Cadae amias imas by thy Holy

Angels, who aré Michaelthe Medicine of God; Rafhaelthe Fortitude of God, Gabriel ardens holy per Amaffan, Cheru- bin, Gelommeios, Sezaphim gedabanan, tochrofi gade anathon, zatraman zamа nary gebrienam: Oh fulnefs, Holy Che rubins, by all thy Angels,and by all thy glorious Arch-angels, whofe Names are confecratedby God, which ought not to be fpoken by us,which are theie, dichal debel depymon exlufe exmegon pharconas Nanagon hoffyelozogon gaihena ramon garbona uramani Mogon hamas: Which (108) Which humane fence cannot apprehend:I befeech thee, Oh Lord illuminate my Confcience with the Splender ofthy light, and illuftrate and confirm my underftanding with the fweer odor of thy Spirit, adornemy Soul, reform my heart, that hearing I may underitand, and ret ain what I hear inmy

Memory. Or mercyful God, appeaſe my bowels, ftrengthen my Memory, open my mouth mercifully; remperare my Tongue by thy glorious and unfpeakeable Name: thou who art the

Fountain of all goodness,have patiencе with me, and give a good Memory unto me, Ge.

Say thefe Orations in the fourth », viz. Hely fchemarh, Alpha and Omega, Theos megale. Oh light of the World Azalemach,great God I befeech thee: thefe ought to be faid in the 8, 12, Iб, 20, 24, 28, 30. andin all theſe Lunations rehearfe them four times; in the morning once,the third hour once,the ninth once, and once in the evening and in the other dayes rehearfe none, Bar them of the firſt day, which are

Alpha and Omega, Helyſchemat, Al- mighty,incomprehenible,I adore thee;I (601) I confeffe my felf guilty: O Theos hazamagiel: Oh mercyful Lord God, raife up the fences of my fleflh: Oh God of all living, and of all Kingdoimes, I confeffe Oh Lord this day, that I am thy fervant.Rehearſe theſe Orations alfo in the other dayes four times, once in the mofning, once in the evening, oncе about the third hour, and once on the ninth; And thou fhalt acquire Mеmory, Eloquence and Aabiliry fully, Amen.

The Conclufion of the wholework, and

Vens Confirmation of the Science obtained.

Oh God, Maker of all things; who haft created all things our ofnothing: who haft wonderfully created the Heaven and Earth, and all things by degrees in order, in the beginning, with thy Son, by whom all things are made, and into whom all things thall at laft reurn: Who art Alpha and Omega:I befeech thee though & finner,& unwort'y,that I may arrain to my defired end in chis Holy Art, fpeedily, and not lofe the fame by my fins; but do good unto me (110) me, according to thy unſpeakable mercy: who doth not to us after onr fins, nor rewardeth us after our iniquities, Amen. Say this in the end devoutly: Oh wildome of God the Father incomprehenfible, On moft mercyful Son, give unto me of thy ineffable mercy, great knowledge and wildome,as thou didft wonderfully beltow all Science to

King Solomon, not looking upon his fus or wickedneſs, but thy own mercies: wherefore I implore thy mercy, although I am a moft vile and unworthy finner, give ſuch an end to my defires in this art, whereby the hands of thy bounty may be enlarged towards me, and that I may the more devourly walk by thy light in thy wayes, and be a good example to others; by which al that fee mee, and hear me, may retrain themfeives from their vices, and praile thy holyneſs through all Worlds, Amen. Bleffed be the Name of the

Lord, &'c.rehearſe theſe two Orations alwayes in the end, to confirm thy knowledge gained, The (111) oThe Benediction of the place.

Bleffe Oh Lord this place, that there may be in it Holy Sancticy, chaftity, meeknefs, victory, holinels, humility, goodnefs, plenty, obedience of the

Law, to the Father, Son, and Holy

Ghoft Hear Oh Lord, Holy Father, Almighty eternal God; And ſend thy

Holy Angel Michael,who may prorect, keep, preferve and vilit me, dwelling in this Tabernacle, by him who liveth, &c.

When you would operate, have refpe&t to the Lunations: they are to be chofen in thofe moneths, when the

Rules in I and rA.in thefe moneths you may begin.ga

In the Name of the Lord beginnerh this moft Holy Art, which the molt high God Adminiftred to Solomon by his Angel upon the Altar, that thereby fuddenly in a thort ſpace of time, he was eftabliſhed in the knowledge of all

Sciences; and know, that in thele Orationg are contained all Sciences, Lawful and unlawful: Firht, if you pronounce the Orations of Memory, Eloquence, (112) quence and underttanding, and the fta bility thereof; they will be mighrily increaſed, inſomuch that you wille hardly keep filence; for by a word all things were Created,and by the virtue of that word all created beings ftand,) and every Sacrament, and that Word is

God. Therefore let the Operator bea conftant in his faith, and confidentlyen believe, that he ſhall obtain fuch know ledge and wiſdome, in the pronouncing thefe Orations, for with God nothing is impoſlible; therefore let the

Operator proceed in his work, withW faith,hope, and a conftant defire: firmly believing; becauſe we can obrainods nothing but by faith Therefore have no doubt in this Operation, whereof there are three ſpecies, whereby the

Art may be obtained.

The firſt ſpecies is Oration, and reafon of a Godly mind, not by attemptingons a voyce of deprecation, but by rea-rai ding and repeating the fame in the inward parrs. The fecond fpecies is fafting and praying, for the praying man God heareth. The third fpecies is chatity; he that would operate in this Art, let him be clean and chaft by the (113) the space of nine dayes at leaßt; And before you begin, it is neceffary that you know the time of the D. for in the prime of the D. it is proper to operate in this Art : and when you begin fo facred an Art, have a care to abfain from all mortal fins, at leaft while you are proceeding in this work until it be finiſhed and compleated: and when you begin to operare, fay this verſe kneeling: Lift up the light of thyb

Coumenance upon me, Oh Lord my God, and forfake not me thy fervant

N. that trufts in thee: then ſay threе times Pater Noſter, &c. And aflert that thou wilt never commit wilfull perjury, but alwayes perfevere in faith and hope. This being done, with bended o knees in the place wherein thou wilt operate, fay, Our help is in the NameA of the Lord, who hath made Heaven and Earth: And I will enter into the

Invocation of the moft high, unto him who enlightneth and purifieth my Soul and Conicience, which dwelleth under the help of the moſt high, and continueth under the protection of the

God of Heaven: O Lord open and unfold the doubts of my Heart, and K change (114) change me into a new man by thy love: be thou Oh Lord unto me true faith, the hope of my life, and perfect charity, to declare thy wonders. Let us pray: then fay the Orarion following: Oh God my God, who from the beginning haft Created all things out of nothing,and reformeſt all things by thy

Spirit; reftore my Conſcience, and heal my underftanding, that I may glorify thee in all my thoughts, words and deeds; through him who liveth and reigneth with thee for ever, Amen.

Now in the Name of Chrift, on the firſt day of the Month, in which thou wonldit acquire Memory, Eloquence and Underltanding,and ftability thereof, with a perfeat, good and contrite

Heart, and forrow for thy fins.com- mitted; thou maift begin to pronounce thefe Orarions following, which appertain to the obtaining of Memory and all Sciences, and which were com- pofed and delivered by the Angel to

Solomon,from the hand of God.d

The firft and laſt Oration ofthis art, is Alpha and Omega: Oh God omniporent, Os This (115) This following is an Oration of for

Languages, which is this: Hely, Schematy Azatan, honiel fichut, tam, imel, Iatatandema, Jetromiam, Theos: Oh Holy and fArong God, Hamacha, mal,Gottneman, Alazaman, Altuaar, Secheabal, Salmazan, zay, zojeracim, Lam hays

Mafaraman, grenfi zamach, heliamats

Seman, felmar, Jetrofaman muchaersveſar hafarian Azaniz, Azamet, Amathemach berfomini. And thou moft Holy and jut

God, incomprehenfible in all thy works, which are Holy jult and good

Magol, Achelmetor, samalface, yana, Eman, and cogige, maimegas, zemmails

Azanietan, illebatha facraman, reonas, grome, zebaman zeyhoman, zeonoта melas, heman, bathoterma, yatarmam, Semen, femetary, Amen. This Oration ought to follow the firht of the ten above written.

YlomaM COD To

MCLC perform

DICE any work

This is to follow the third Oration above! I confeffe, O Theos hazamagielgezuzan, fazaman, Sathaman, getorman tas, falathiel, nefomel, megal vuieghamа Jazamir, eyhaman, hamamal amna, nif- K 2 Rbg (116) a, deleth,hazamalosh, moy pamaxarboran banafuslnea, Sacromomem, gegonoman, zaramacham Cades bachet girtaflo man, gyseton palaphatos halathel Ofachywan machay, Amen,abund

This is a true and approved experi ment, to underftand all Arts and fecrets of the World, to find our and dig up minerals and treafure; This was revealed by the Heavenly Angel in this Norory Art. For this Art doch alfo declare things to come, and rendereth the fenfe capable of all Arts in a fhort time, by the Divine ufe thereof. "| vlod jlaJ ye

Weare to ſpeak alfo of the time and place. Firft therefore, all thefe precepts are to be obferved andkept;and the Operator ought to be clean,chafte, to repent ofhis ins, and earnetly de fire to ceafe from finning aimuch as may be; and ſo let him proceed, and every work ſhall be inveftigated into him, by the Divine Minifery.Hbun

When thon wilt operate in the new

Moon, kneeling fay this verfe: Lift up the light of thy Countenance upon uS Oh God, and forfake us nor, Oh Lord our God, Then fay three times che Pater )117( Pater Nofter: And afterwards let him vow unro God,that he will never commit wilfull perjury, but alwayes perolt in faith, This being done,at nighe faў with bended knees before thy bed, Our help is in the Name of the Lord, c. and this Palm; Whofo dwelleth under the ſhadow of the wings ofthe moft high, to the end; and the Lords

Prayer, and the Prayer following.

Theas Pater vehemens; God of Angels, I Pray and invocate thee by thy moft Holy Angels Eliphamafay, Gelomin ros, Gedo bonay,Saranana, Elomnia, and by all thy Holy Names, by us nor to be pronounced, which are thefe: de el. x p n k b t li gyy. not to be ſpoken, or comprehended by humane ſenſe; I befeech thee cleanſe my Confcience with theSplendor of thy Name; illutrate and confirm my underftanding with the fweet favour of thy Holy Spisit: O Lord Adorne my Soul, that I may underftand and perfectly remember what I hear; reform my Heart, and reftore my Heart, and reftore my fenfe

Oh Lord God, and heal my bowels: open my mouth moft merciful God, and frame and temper my Tongue to

K3 the (118) the praiſe and glory ofthy Name, by thy glorious and unſpeakeable Name. O Lord, who art the Fountain of all goodnefs, and original of all piety,have parience with me, and give unto me a true underftanding, to know whatfoever is fitting forme, and retain the fame in Memory: thou who doft not preſently Judge a finner, but mercifule ly expecteft repentance; I befeech thee, though unworthy, to wafh away the filth of my fins and wickedneſs, and grant me my peritions, to the praife and glory of thy Holy Name; who liveft and reigneft one God in perfect Trinity, World without end, Amen.

Some other precepts to be obfervedinn this work.i o havi

Faß the day following with bread and water, and give Almes; if it be the

Lords day, then give double Almes; be clean in body and mind; both thy felf, and put oniclean Cloaths dn lsod BabdObals dus (119) The proceffe follows:а When thou wilt operate concerning any difficult Probleme or Queftion, with bended knees, before thy bed, make Confeflion unto God the Father; and having made.thy Confeffion, fay this Oration.

Send Oh Lord thy wiſdome to affilt me, that it may be with me, and labour with me, and that I may alwayes know what is acceptable before thee; And that unto me N. may be manifefted the truth of this queftion or Arr.

This being done, Thrice in the day following, when thou rifeft, give thanks to God Almighty, faying, Glory and honour, and benediction be unto him that firteth on the Trone, and thac liveth for ever and ever, Amen. with bended knees and Aretched out hands.

But if thou defireſt to undertand any book, ask of fome that hath knowledge therein, whar thar book treateth of: This being done, open the book, and read in it; and operate as at firk three times, and alwayes when thou goelt to fleep, write'f Alpha and OmeK 4 ((120) orga, and afterwards fleep on thy right an fide, putting the palme of thy hand unoo der thy Ear, and thou fhalt ſee in a dream all things thou deſireft; And thou fhalt hear the voyce of one informing and intruaing thee in that book, or in any other faculty wherein Dethou wilt operate: And in the mornem ing, open the book, and read therein; amandthou ſhalt preſently underftandthe 50y fame, as if thou hadſt Audyed in ita long time: And alwayes remember to give thanks to God, as aforefaid.

Afterwards on the firft day ſay this

Oration: Oh Father, Maker of all Creatures; by thy unípeakeable power oewherewich thou haſt made all things, ftir up the ſame power, and come and fave me, and prore&t me from all ad- verfity of Soul and Body,Amen. Of the

Son, fay, O Chrift, Son of the living eba God, who art the Splendor and Figure oflight, with whom there is no alrerarion nor fhaddow of change; Thou Word of God moft high, thou wif- is dome ofthe Father; open unto me,chy eno anworthy fervant N. the veins of thy 81 faving Spirit, thac I may wifely under- Rand, recain in Memory, and declare all (1)21) adgall thy wonders: Oh wiidome, who nuproccedeft out of the mouth of the s moft high, powerfully reaching from ba end to end, fweetly difpoling of all things in the World, come and reach me the way of prudence and wifdome. i Oh Lord which didßt give thy Holy e Spirit to thy Difciples, to teach and illuminate their Hearts, grant unto me ad thy nnworthy fervant N. the fame

Spiric and that I may alwayes rejoyce ad in his confolation brsisiotsoa

Other precepts.

Ils 30 1awo Having finiſhed theſe Orations, and gngiven Almes, when thon entreſt into has thy Chamber, devoutly kneel down ba before thy bed,faying this Palm: Have odmercy upon me, O God, according to ai the multitude of thy great mercies,c. and, In thee Oh Lord have I trufted, -.Then rife up, and go to the wall, od and fretch forth thy hands, having two nayles fixed, upon which thou mailt fay up thy hands, and ſay this

Prayerfollowing with great devotions

OGod, who for us miferable Ginners didit undergo the painful death upon the (122) the Croffe; Towhom alfo Abraham offer'd up his Son Iſaac; I thy un- worthy fervant, a finner perplexed with many evils, do this day offer up and Sacrifice unto thee my Soul and Bedy, that thou maiſt infufe into me thy Divine wiſdome, and inſpire me with the Spirit of Prophefy, wherewith thou didt inſpire the Holy Pro- phets.

Afterwards fay this Pſalm; Oh Lord incline thine Ears unto my words, c. and add, The Lord is my Shepherd, and nothing ſhall I want: he ſhall ſet me down in green paſtures, his ſervant N. he fhall lead me upon the waters of refreſhment, he converteth my Soul, and leadeth me N. upon the paths of his righteouſneſs for his Holy Name: Let my evening Prayer aſcend up unto thee Oh Lord, and let thy mercy defcend upon me thy unworthy fervant

N. protect, fave,bleffe,and ſanctify me, that I may have a fhield againt all the wicked darts of my enemies: defend me Oh Lord by the price of the blood of the jult One,wherewith thou haft redeemed me;who liveft & reigneft God, whofe wifdom hath laid thejfoundation (123) on ofthe Heaven, & formed the Earth, & placed the Sea in her bounds:and by the going forth of thy Word haft made all Creatures, and hath formed man out ofthe duft of the Earth, according to his own image and likeneſs; who gave to Solomon the fon of King David ineftimable wiſdome; hath given to his Prophets the Spirit of Prophefy, and infuſed into Philofophers wonderfull Philofophical knowledge, confirmed the Apoftles with fortitude, comforted and ftrengthened the Martyrs,who exalteth his ele& from eternity, and provideth for them; Multiply Oh Lord God, thy mercy upon me thy unworthy fervant N. by giving me a reachable wit, and an underftanding adorned with virtue and knowledge, а firm and found Memory, that I may accomplih and retain whatfoever I endeavour, through the greatneſs of thy wonderful Name; lift up, Oh Lord my God, the light of thy countenance upon me, that hope in thee: Come and teach me, Oh Lord God of virtues, and thew me thy face, and I ſhall be ſafe.

Then add this Pfalm: Unto thee Oh

Lord do I lift up my Soul: Ohmy God

(124) in thee do I truft; excepting that verfe, Ganfundantur, &c.vie barssiqm Having fulfilled theſe things upon thewall, deſcend unto thy Bed, wri- ting in thy right hand Alpha and Ome- ga: then go to bed, and fleep on thy right fide, holding thy hand under thy right Ear, and thou ſhalt fee the great- nels of God as thou haft defired. And in the morning, on thy knees, before thy bed, give thanks unto God for thofe things he hath revealed to thee: I give thanks unto thee, Oh great and wonderful God,who haft given Salva- tion and knowledge of Arts unto me thy unworthy fervant N. and confirm this Oh God,which thou haft wrought in me, in preſerving me. I give thanks unto thee, O powerful Lord God, who createdf me miſerable finner out of no+ thing, when I was nor, and when I was urterly loft; nor redeemed, bur by the precious blood ofthy Son our Lord Fefus Chrift; and when I was ignorant thou haft given unto me learning and knowledge:grant untome thy unwor- tby fervant N. O Lord Jefus Chrif,that through this knowledge, I may be al- wayes confant in thy Holy fervice, Amen. (125) Theſe operations being devoutly compleated, give thanks daily with thefe laft Orations, Bur when thou wouldt read, fudy, or diſpute,ſay, Remember thy word unto thy Servant, O Lord, in which thou haft given me hope; this is my comforter in humility. Then add thefe Orations: Remember me O Lord of Lords,pur good words and ſpeech into my mouth, that

I may be heard efficaciomly and powerfully,to the praife,glory,and ho nour of thy glorious Name, which is

Alpha and Omega, blefſed for ever, World without end, Amen. mines bas aThen filently fay thefe Orations.

O Lord God, that daily workelt new figns and unchangeable wonders, fill me with the Spirit of wiſedome, under fanding and Eloquence; Make my mouth as a tharp Sword; and my

Tongue as an arrow elected,& confirm the words of my mouth to all wiſdome: mollify the Hearts ofthe hearers to underhand what they delireElyfenach

Thefe

Taacham, sec, неи balT ש7 (126) The manner of Confecrating the Figure tapnorg of Memory.

It ought to be confecrated with grear faith, hope and charity; and being confecrated,to be kept and ufed in operation as followeth.

On the firft day of the new Moon, having beheld the new Moon, pur the Figure under your right Ear, and fo confequently every other night, and ſeven times a day the firk hour ofthe morning faying this Plalım, Qui habitat, &c. throughout; and the Lords Prayer once, and this Oration TheoS Patyr once in the firft hour of the day: then fay this Plalm, Confitebor tibi Do- mine, &c. and the Lords Prayer twice, and the Oration Theos Patyr iwice.

In the third hour of the daytea Pfalm Benedicat anima mea Dominum, &c. the Lords Prayer thrice, and the Oration Theos Patyr.

In the fixth hour fay this Píalm: Appro- pinquet deprecato mea in conspettu tno Domine,Secundam eloquiнт тнит. Grant unto me Memory, and hear my voyce accordingto thy great mercy, and (127) and according unto thy word granc

Eloquence, and my lips thall thew forth thy majefty, when thou ſhalt teach me thy Glory: Gloria patria, &c. fay the Lords Prayer ninetimes, and

Theos Patyr

In the nineth hour,ſay the Pſalm Beats immaculati in via; the Lords Prayer 12 times, and Theos Patyr.

In the Evening fay this Pialm, Deus mifereatur noftri; the Lords Prayer 15 times, and Theos Patyr as often.

The laft hour fay this Pfalm, Deus

Deus meusrespice in me, &c. & Deus in adjutorium meum intende, and te Deит Laudamus the Lords Prayer once, and

Theos Patyr: then fay the Oration following twice. 20 O God, who haft divided all things in number, weight, and meafure, in hours,nights and dayes; who counteft the number of the Stars, give unto me conftancy and virtue, that in the true knowledge of this Art N. I may love thee, who knows the gifts of thy gond nefs,who liveft and reignet, c.

FouT (128) Four dayes the Figure of Menmory ought to be confecrated with these Orations.

O Father of all Creatures ofthe Sun and Moon.

Then on the laſt day ler him bath himfelf, and put on clean garments, *Le&tifternium,and clean * Ornaments, a Robe in which and in a clean place, fleep thePriefts in used to fuffumigate himfelt with the Teт- ples, to receive Frankincenfe, and come the Divine Ora-in a convenient hour in cles. the night with a licht Kindled, bur fo that no man may fee thee; and before the bed upon your knees fay this Oration with great de- votion.

O moft great and moft Holy Pather, feven or nine times:then put the Figure with great reverence about your Head; and ſleep in the Bed with clean linnen veftiments,and doubt not but you fhall obrain whatfoever yon defire: for this hath been proved by many, to whom fuch coeleftial ſecrets of the Heavenly Kingdome are granted, Amen. The

P (129) En CoronatorınnMichall

The Oration following ought to be faid as byou ftand up.

O great God, Holy Father, mot Holy Sanctifier of all Saints, three and one, moft high King of Kings, moft powerful God Almighty, moſt glorious and moft wife Diſpenfor, Moderator, and Governour of all Creatures, vifible and invilible: O mighty God, whofe terrible and moſt mighty Majefty is to be feared, whofe omnipotency the Heaven, the Earth, the Sea, L Hell (130) Hell, and all things that are therein,do admire, reverence, tremble at, and obey.

O moft powerful, moft mighty, and moft invincible Lord God of Sabaoth: O God incomprehenfible; the won- derful Maker ofall things, the Teacher of all learning, Arts and Sciences; who mercifully Inkrukeſt the humble and meek: O God of all wiſdome and knowledge, In whom are all Treafures of wiſdome, Arts and Sciences; who art able inftantly to infuſe Wiſdome, Knowledg,and Learning into any man: whofe Eye beholdeth allthings paft, prefent, and to come; who art the daily Searcher of all hearts through whom we are,we live & dye;who fitteft upon the Cherubins ; who alone feelt and ruleft the bottomelefs pit : whofe

Word gives Law throughour the univerfal World : I copfefle my felfthis day before thy Holy and glorious Ma- jefty, and before the company of all Heavenly virtues and Potentates,pray- fing thy glorious Majelty, invocating thy great Name which is a Name won- derful, and above every Name, blesfing thee O Lord my God: I alfo befeech thee (131) thee, moft high, moft omnipotent Lord, who alone art to be adored; O thou great and dreadful God Adonay, wonderful Di'penſator of all beatitudes, of all Dignities, and of all'goodnefs; Giver of all things, to whomloever thou wilt,mercifully, aboundantly and permanently: fend down upon me this day the gift of the grace of thy

Holy Spirit. And now O moſt merciful

God, who haft creared Adam the firft man, according to thy image and likenefs; fortify the Temple of my body, and let thy Holy Spirit defcend and dwell in my Heart,that I may ſhine forth the wonderful beams of thy

Glory: as thou haſt been pleafed wonderfully to operate in thy faichful

Saints; So O God, moft wonderful

King,and eternal glory,fend forth from the feat of thy glorious Majelty, a feven-fold bleffing of thy grace, the

Spirit of Wifedome and Underftanding, the Spirit offortitude and Counfel, the Spirit of knowledge and Godlinefs, the Spirit of fear and love ofthees to underftand thy wonderful Holy and occult myfteries, which thou art pleafed to reveal, and which are fitting for

La thine arfslls 30 süoh (132) thine to know, that I may comprehend the depth, goodneſs, and ineftimable Iweetnefs of thy moſt immenſe Mercy, Piety and Divinity. And now O moft mercifull Lord, who didſt breath into the firſt Man the breath of life, be pleafed this day to infuſe into my Hearta rue perfect perceiving, powerful and right underftanding in all things; a quick, lafting, and indeficient Memory, and efficacious Eloquence; the fweet, quick and piercing grace of thy Holy Spirit, and of the mulritude of thy bleffings, which thou bountifully be- ftoweft: grant that I may defpife all other things, and glorify thee alone the God of all things, the only true and perfext good, that I may for ever glorify, praife, adore, bleſs and magnify thee the King of Kings, and Lord of Lords; and alwayes fet forth thy praife, mercy, and omnipotency: that thy praife may alwayos be in my mouth, and my Soul may be inflamed with thy Glory for ever before thee. O thou who art God omnipotents, King of all things,the greareſt peace and perfecteſt wi dome, ineffable and ineſtimable fweetnels and delight, the unexpreti- ble (133) ble joy of all good, the defire of all the bleffed, their life, comfort, and glorious end; who was from eternity, and is and ever ſhall be virtue invincible, without parts or paffions; Splendor and glory unquenchable; benediaion, honour, praife, and venerable glory before allWorlds,fince and everlaftingly time without end, Amen, The following Oration hath power to exlort yy lo pell all Lufts.

O Lord, Holy Farher, omnipotene eternal God, of ineſtimable mercy and immen e goodnels; O moſt merciful

Fefus Christ, repairer and reftorer of mankind; O Holy Ghoft, comforter and love of the faithful: who holdeft all the Earth in thy fingers, and weigheft all the Mountains and Hills in the World; who doft wonders paа fearching out, whofe power there is nothing can refift,whofe wayes are paft finding out: defend my Soul, and deliver my Heart from the wicked cogirations ofthis World; extinguilh and reprefs in me by thy power all the ſparks of lult and fornication, that I may L3 more (134) more intentively that love thy works, and the virtue of thy Holy Spirit may be increated in me, among the faving gists of thy faithful, tothecomfort and jalvation

O of my Heart, Soul, and Body. ker, moft Redeemer, great and moſt Holy God, Mа- and Reftorer of Man- kind; hand-maid,and I am thy fervant, the Son of thy

O the work of thy hands: molt merciful God and Redeemer, I cry and figh before the fight of thy great Majefty, befeeching thee, with my whole Heart, to reftore me a mife- rable finner, and receive me to thy grear mercy; giveme Eloquence,Learn- ing, and Knowledge, that thole that fhall hear my words,they Auous may be melli- in their Heares; that feeing and hearing made humble, thy wifdome, the proud may be and hear and under- Rand my words with great humility, and conlider the greatnefs and good- nefs of thy bleflings, who livelt and reigneftnow and for ever, Amen. Note, that if you defire to know any thing thar you are ignorant of, efpeci- ally of any Science, read this Orarion: God

I confeffe the my felf to thee this day, O Father of Heaven and Earth, three (135) three times; and in the end exprefs for what you defire to be heard; afterwards, in the Evening when you go to

Bed,ſay the Oration Theos throughour, and the Pram Qui Habitat, with this verlicle,Emitte Spiritum;and go to fleep, and take the Figure for this purpofe, and put it under the right Ear: and about the fecond or third hour of the night, thou thalt fee thy defires, and know without doubtthat which thou defireft to find out : and write in thy right hand Alpha and Omega, with the fign of the Croſs, and pur that hand under thy right Ear, and faft the day before; only once earing fuch meat as is uſed on fafting dayes.

LT L4 (136) A certain Magnerick Experiment, how every Man or Woman may by the virtue of the Loadſtone, and the ufe of this Chard, exactly diſcover their minds one to another, at any time night or day, be they never fo far diltant one from the other, in any parts of the World: the rareft fecret in Naure, ofthe greateſt uſe for all perfons whatfoever.

KLMNOPQ ZABCDE The way to ufe this,is thus: let the form of a Needle be made ofpure (teel, as you fee here in the Figure; Such as are 1e ed

HE (137) in the fea-mens Compaffes; but of the double Magnitude, that it may be cut afunder into two pieces: after it is formed and falhioned, let it be very well touchs with the Loadftone, in the manner as other Needles are; and afterwards cut into two Needles of a like Magnitude; which being both together toucht again, let them beplaced in twoſeveralboxes or

Chards, as inSun-Dialls is ufed, having the 24 Letters written round about, as you fee in this Figure: Then the use thereof is, that by the Magnetick virtue of the Loadftone, as the one Needle moves, fo will move the orher, and reft where he refts; fo that if one man were about to gде into any far Conmry, having two of thefe thus made, one for himfelf, and the other for bis friend at home, they may agree and appoint one another at what hours they will fpeak together, and acquaint one anotber with their conditions, by the one going to his Chard, and turning the Needle with bis finger to every Letter asthey make the

Words be would ſpeak; and the other ob- Serving, the motions of his Needle willbe the fame, and restftill at the fame place, or upon the head of the fame Letter the other points to; which he may prefently

Write (138) write down with a Pen and Ink by hims and there make a perfeet Letter3 and when the other reftssif he will be may immediatety an wer the ame rurning, the Needle himfelf to what Letters be would write.

Laus mirabilia Deus & Narura fecerunt ad ulum filiorum hominis.

An Aftrological

CATECHISME, Wherein the Art of

Fudicial Aftrology is fully demontrated by way of

Question and Anfwer, All Obje&ions againſt it fully cleared, and the ufe thereof proved to be moſt neceffary.

With an Admonition, concerning the right ufe thereof.

Tranflated out of Leovitius, and revi fed by RoBERT TURNER φιλομαθής. die 24. 3 Jan. 1655. Afc. I.

Stars over mortal Rodyes rule; The pure mind quells their power: Adore the God in Heaven above

Thou shalt be fafe each bower.

Printed by J.C. 1657.

slod to ba21 (141) An Aftrological

CATECHISME.

The Interlocutors are Afrologus and Diſcipulus, marked thus: 1. for the Aſtrologer, D. for the Difciple.

A. What is Aftrology?

D. It is a learning teaching the effects and influences of the

Stars in the Elements, and of thofe things which confitt of Elements.

A. What are the chief parts of Aftro- bart gontone 2 COT Lue eno basla pida lo senario bus z0ois logy?

D. Four: One part thereof is that which treaterh of the Weather, mutations and change of the Air; and ofthe

Confequences thereof,whether health, or peftilence, plenty or fcarcity.

The fecond part treats of the beginning, mutations and deſtruction of

Kingdomes, Cities and Countries, c. wherein (142) wherein is contained the Judgment of

Peace, War, Sects, Religions, and the tranfactions of Princes.

The third from saxaouanen conlfits in the making Characters, Sigills and Images. The effeas whereof are wonderful; but are elfewhere referred to Hiftoria Bizantina; of which we thall not heretreat, becauſe there are very many that have an abhorrent opi- nion thereof, as Idolarrons and Magical; Although they are indeed wicked, who know not the ufe of things, from the abuſe thereof. 121

The laft part containeth the private fate and fortune of every one: And this alſo may be diftinguihed inco three other parts. Genethlialegy, or of Births and Nativities; which is de- fervedly accounted the chief of all the reft: and therefore thar is chiefly imbraced by us above the reft. Elections of times, favouring the Genefis of every one: And it is alfo divided into queftions or interrogarions, of fuch things as by the Genefis cannot be known: and every one knoweth nothis Genefis.

But if any one would ma (143) ther divifion bereof,or of this tripartire divifion, or ofthe eftects of great Conjunctions, or the Judgment of the Weather, I hinder it not; bu: I fee, and it is evident, that the weather is ofren various in places not greatly diAant one from another, and is nowhere univerſal in any place of the World.

Therefore this divifion thereof feems fufficient.

D. Is there any certainty in Aſtro- logy?

A. That Afronomy, which delivereth the motion of the Stars, is mof certain, daily experience ofthe defects or Eclipfes of the Sun and Moon teacheth: But yer the knowledge here of may vulgarly feem vain (for there are fome few, who account of this contemplation to be of great price, and a work of cercain verity,) unlefs ir be alfo de- monſtrared what the defects,and other contingencies in the Stars do fi nify; it may be concluded, either the obfervation of the Srars to be needlels and unneceffary; (which no man is o mad as to affirm,) or elfe from the diligent obfervation of the Srars, there may be obreyned great wifdome and know ledge (144) ledge; although not of all things, be- cauſe of the inconftancy of the matters and many other cauſes incident; yer many things may be Judged,if not cer- tainly, yet of their probable future events. Andthis may be briefly difpu- ted,thus: Is there any Science of Aftroromy? then alſo conſequently of Afre- logy. For ifthe efficient caufe be cer- tain, as it is, what doubt is there of e the event of it? efpecially when in fo many daily experiments of health and ficknefs, and of the affe&ions of the minde, of profit and difprofit in exter- nal things, the power ofthe Stars appears amonght all people, efpecially of thofe who diligently, and judicioufly obferve the progreffions oftheir Horo fcope, and the other Significators.

D. How then comes it to paffe, that Afrologers are derided by the vulgar, as van and foolish men; eAnd their Art beld impions and unlawful by fome Di- vines?

A. Many are the cauſes, which we fhall briefly defcribe. impudent men, reproach and revile the knowledge of Afrology, who never knew (145) knew the grounds thereof: theſe deferve reproof,doing fch injury to good and learned men. the Stars to be more accurately and certainly Calculated and obferved; which is moft neceffary in thefe times: for the motion of & and &, and of many fixed Stars, and the Sun, (of which I might ftay fome while, but I will fay nothing now thereof,) is nc fully fearched our. are deceived in thoſe things which daily fall under the knowledge of our fence; what wonder is it ifthe Srars, fo far diſtant from us, be nor well known?

D. Is it not therefore foolifhness to fearch after thofe things, which are above the reach of humane wit?

A. We fhall anſwer with Horace: It is wiſdome to know fomething nigh unto it, if no further knowledge be given; ſeeing almoft allhumane Science is lame and imperfect.

M D. ts (146) D. Is it not therefore impiety, for men to arrogate to themfelves knowledge of things to come, which is only proper to God? 10124 A. Many things may be anſwered to this; but we fhall content our felves only with fome few princi- palls. that of his own power, he hath all things paft, prelent, and to come, in his fight; but man endeavoureth by time and circumtances, to come to the knowledge of filture thingsl of future things, is no more, if compаred with the Divine knowledge, then if you ſhould compare the lealt Corneе of duft to the whole World; or the wealth of a poor Plow-man, to the infinite treafure of the moft potenr King in the World.

Moreover, God hath given to man foundneis of fence and underftanding, that he fhould not only have the knoMledge of preſent things before his Eyes, as the Bealts have; bur alfo fhould have fome knowledge of things to come. And Plato learnedly faith, there- (147) therefore man had Eyes given him to look upwards, and contemplate

Heaven. Therefore as the gift of theeye is to fee things preſent; the Memory, things paft :So is the gitt of the under- tanding to perceive things to comes which God himfelf by his fecret Spirit, oftentimes in dreams and vifions reveals to men; as well things appertaining to this life, as to that which isto come. For he hath depainted Heaven with a cercain wonderfal writing, which if we can perfe&ly read, we fhall be perfectly wife :he hath drawn in the face, in the hands, in the whole habit and form ofthe body, the wit, Manners and Fortunes of men: Buc we either underftand not this writing, or are negligentthereof; and liken our felves to beats, who are led by meer fenfe alone ; when fo grear is the excellency and Divinity of the under- Randing.

No man condemneth the Husbandmen, who judge of the crop of frnit to come,by the feafonableneis or rempelt of the weather. Noman the Phyficians, who judge by the habit of the body, the feeling of the pulfe, and the M2 (148) inſpection of the Urine, of the health, fickneſs, and life of man. No man the wiſe and prudent men, if from the fate and condition of prefent things,they judge and conjecture what may probably come to paffe foon after in a Republick. What envy is it therefore to impute the crime of impiety, only to the Aftrologers?

D. But though they are not impious, yet do not they ſeem to be rah, bold, and imprudent?

A. That the Aftrologer is prudent, and not impious, who from the confideration of the perpetual and moft cercain courfe ofall the Stars, and by the power and conftancy of their effects in inferiour bodyes, is excited and firred up to great love, worfhin and reverence of God the Maker of them, none will deny. Bur as pertaining to the Crime of Temerity, imprudence, or audacioulness, it is to be confeft, as we faid before,thar as all Arts, fo alfo in Aſtrology, many foolifh and unfit men bring harred and envy to the Science it felf,althougl in it felf it be moft honeft.

D. But (149) D. But how ſhallan Aftrologer avoid that Odium, Crime and Envy?

A. Many wayes, bur by two efpe- cially: modelty, and prudency.

D. How by modefty?

A. Not to profefle he knoweth thofe things by it, which he hath not perfea knowledge of; And nor to afcribe more to Altrology,then can be performed by it.

D. Howby Prudence?

A. If one hath attained to fo much knowledge of Aftrology, as it is poflible in his times for him to attain unto; nevertheleffe, let him think there are many caufes and wayes, whereby he may fall into errour.

D. What are thofe caufes?

A. Very many: but we will recite the chief.

D. What is the firft?

A. Whereas in other things,wherein we are daily converfant, the molt prudent men are oftentimes deceived; yet neverthelefs, they do nor calł away thole bulineffes wherein they have been deceived; ic is no wonder that

Aftrologers, who feek after that, then which there is nothing, (Godhimfelf M 3 excep (150) excepted,) more excellentin the na ture ofthings, do ſomtimes erre. Al-d though that is ſo much the leffe con- tingent in Celeftial things, by how much the more certain is the courfe of the Stars, that Eclipfes do declare; which may be forefeen many ages be- fore. bo0 חל D. Is not therefore( as thou haft a little before confest) the motion offome Planetsa not well khown? and many are ignorant of the motion of the fixed Stars. s eiim A. That which is faid of the fixed

Stars,is of little concernment; for they have leffe power, which are more obfcure: but the more bright, whatd they lignify,the Aftrologers well undere Itand.b

D, But what answereft thon of the Planets?

A. What elſe, but that a moſt ex- cellent Arr, by the Barbaroufness and Negligence of Princes, without whofe affiltance theStars cannot be obſerved, is almoſt periſhed; and for the moft part, they had ratherfpend their money upon deftroying Wars, or their filthy pleafures. There is therefore fome controverly about the motion of Mer eury (151) eury and Mars, which ſometimes breedeth error in giving Judgement.

D. Iffo, why is fo much labour taken about an uncertain thing?

A, This is the mifery of humane life, that by far there are in it more uncertainties then certainties, more evill then good. But as we retain life by fome a djun A Commodities,as far forth as God and Nature do foffer, althongh it be obnosious to many Difeafes,Calamities, and laftly to death ir felf: So in all Arts, thofe are to be counted for good, which may be known; thofe which we are ignorant of, are to be born with an equal minde : but if any one will admit of nothing, unleſs it be perfect in all things, and conftant in all its numbers, he will reject and caft off Divinity,Law, Phyfick, Agriculture, Merchandize, War, the Military Arr, and all the Actions and Occupations of humane life. For truly did Solomon fay, Vanity of vanities, all is vanity.

Bur the iguorance ofthe courſe of the

Din annual converfions, which they call vulgarly revolutions, and the ignorance of the motions of & and , are fome difprofit in Nativities; but not

M4 fo (152) fo much, as that no utility of the art remains.

D. Of what utility therefore is Aftrology?

A. It is great profir and pleafure to a minde nor corrupred with beatly delights, to know the effects of the

Stars in thefe inferiour Bodyes; And fo as it were by fteps and degrees to acend to the knowledge of God the

Father and Auchor of allthings.

D. Declare an Example.

A. It is found by evident reaſons, that there is no Star which falls under the Afpect of our Eyes, bur is greater then the Earth; The Moon only excepred, which is leffe then the Earth; but the Sunne is faid to be 166 times bigger then the Earth.

Now the Stars feem but little parts of the whole Heaven: Then how grear, how good, how wife and powerful is

God to be Judged to be, who hath not only made the Earth the Sun, Moon and Stars, and the Univerfe of all things, and the whole immenfity of

Heaven, bur preferveth, ruleth, and governeth the fame?on (153) D. What is the profit of this Confideration?

A. Manifold; for the power of God ought to ftir up in us reverence, his wildome Admiration, and his goodnefs love; as Chrift himielf preached the love and bounty of God in this name, br that he fuffered his Sun to rile upon the juſt and unjult.

D. Therefore is there no use of Aftrology in our civil Life? A. Whatſoever inviteth to know, love, and worſhip God,the fame ought chiefly to be done, although no other profit fhould follow: but Aftrology profiteth much in ones civil life, ifit be ufed prudently and ſoberly.

D. How?

A. To foreſee an evil impending, D. What (or that I may ſpeak of Publique things firft,) dearness and scarcity of corn; it is moft profitable for Magiftrates, as the example of Fofeph declareth, who preferved Eypr. It is neceffary to forefee Wars, that we may in time provide for our defence, or feek to pacifie. In fignifications of the Peftilence, to care for food, Medicines, to 10060 provide for health, or to ſeek to remove (154) move and change ones place,(if his occafions permit,)there is none wil deny it to be expedient: for wifely faid the

Poer, Qui ſapiet, &c.

The wife-man fuits his fayl to Fortunes ind

Preventing dangers by bis fore-feeing mind.

But the moft excellent preparation is, to commend ones felf to God, and to bear with a quiet mind, that which cannor be avoided.

D. But of what use is Aſtrology to this thing? doth not Chrilt command us al wayes to pray, and be provided?

A. He doth command us: but he alfo admoniſheth his own with various fecret reaſons; but it is abfent from him to envie thefe natural predictions to any one: For all things cannot be provided for by humane Counfel: And thofe things which are much abfent, and perhaps ſhall never be feen to come hereafter, do leffe afflict the minde.

D. Doft thos therefore fay, that frology is profitable to prepare for every

Event?

A. I fay itis: if joyful things impend over thee, that thou maiſt prepare thy felf (155) felf to moderation of minde, and to do good to others, that thou lofe nor the favour of Fortune by thy negligence, but give thanks unto God; ifforrowful things, that thou mailt pray unto God, that he would avert or mitigate the fame, or ftrengthen thy minde, that thou fink not under thy burden, that thou diligently beware all cauſes and occafions of evil, and adminifter all things fo much the more vigilantly, by how much the more evil the Stars do denounce again(t thee. For it hath been perfwaded by the beft and wiſeft men in all ages, and daily experience of Godly men tettifieth,that by invocation of God, and diligent preparation, many evils impending overus, may be declined or mitigated.

D. Doft thos therefore not account, that there is any neceffity of events?

A. They injure the Aftrologers; and under that notion, render them guiltY of impiety; as ifthe Stars,and God the

Aurhor of the Stars, fhould make. them the Amhor of all fin and wickednefs; Although they are not far abfent from thar Crime, who afcribe all wickedness to the perverfe will of the Devil (156) Devil and men; for what have the Devil and men made themfelves, or do they receive any faculties of the Воdyes and Souls from themfelves? Buс to omit this recrimination, Iſay it is an injury to the more cordial Afrologers, to fay nothing ofthe ret. Ptolomy denyeth the predictions of the Aftrologers to be Pretors Ediets; for the nature of them is, that they may come to paffe, bur there is no neceffity that they mult come to paffe; and he affirmeth that the Wiſe-man will rule over the Stars: upon which fentence

Joannes Hyphanticus, chus elegantly Pa- raphraferh. The Heavenly Stars rule over our Bodyes, for they are made of vile clay But they cannot compel a Soul enjoying reason: For that is only under the power of God. But becaufe the golden minde is opprest under the terreſtrial mafſe, ber Actions oftentimes come under the yoke oftheBody.

Wherefore if we will follow Reafon as our guide, and fubje& our appetitre obedient to our underhanding, we may beware of many vices and miffortunes, which for the moft part are the puniſhment of vice. But here we (157) we fhall ufe fome dittinaion.e

Firft, there is a divilion of corporal and accidental things, which it profireth to ſeparate from the propenſions of the minde.

D. After what manner?

A. Propenfions to virtues and vices are almoſt in the power of man, that they may rule them after their own arbitrary will, and increaſe and diminiſh them as they pleafe: Buc herein (Oh, great forrow !) is feen the great imbecility, ignorance and weaknefs of man, that we feem to be urged forwards, as it were with a cercain fate, that for divers ages, places, familiarities,Reason being overcome,there are made great muraticns, both of minde and manners. From whence, not altogether from the matter, Нomer feems to write, as Cicero inter prets: So many are the minds of men, as the

Lamps whevewith the great Father Jupiter hath luftrated the forrowful

Earth.

For a few do refiſt the pravity of nature,and governe their affections by reafon; and it commonly comes ro pafle as (158) as another, as it were an Oracle, faid: bo This man is fatisfied with peace that delights in Wars: every one followeth the Seeds ofbis own nature. тo

Therefore it is not altogether abfurdly fpoken, that Fortune depends on the manners of men; for they which are modeft, officious, ftrennous, cautious and careful, for the moft part attain to their defires: on the contrary, the faithlefs ,fluggith, proud, and wicked; are in contempt and hatred.

Therefore Fortune dbth intome part depend on manners.

D. Why do fou add, in fome part?

A. Becaufe experience teacheth, that fometimes the flothful and ignorant are more happy, then the good and diligent men. Which fentence

Manilins excellently difputeth, thus: Arts are cast down, the ufe ofreafon overcome: care burteth; to ceafe helpeth: delay oftentimes gives the cauſes of evils: meat hurts: and poyson fpares.

The virtuous are unhappy, the noxious happy: evil Counfel is precious, wifdome deceiveth; Neither doth Fortune approve of, nor follow deferving caufes. (159) caufes: But wandering is carryed through all without difference.ertamly there is fomthing elle, that rules and governes us, and leadeth mortal things into proper Laws, and attribureth their years and courfe of Fortune to fpring from themselves.

Which thing withour doubt is done by a certain Divine Counfel, ofwhich here is no place to difpute; and a grear part of Aftrology is uſed in the predictions of fudden events; for which almoft they are only required. For who only careth for a found minde in a found body? which if they be not alone, yet they are true and great goods: But how much riches, honors, auchority, power, favours, long life, victory, happy wedlock, profperous

Children, nobility, pleaſures,and many other things of that kind, more often happen to fools and wicked men,then to the good and wiſe? So that nature her felf feems to argue the errors and vanity of men, and to demonßrate, as it were with a finger, that thofe things are nor truly good, which the vulgar do fo much admire and feek after. Otherwife thofe things do not come to them alone, (160) alone, which the Divine and humane

Laws tread under foot.

D. What is to be Fudged of corporal things?

A. Nature is of far greater force and power to produce length or fhortneís oflife, form, health, or ftrength, then diligence and Art; but neverthe- lefs, being ruled by wholefome reafon, temperance and labour do much help: luxury and floth do much affia the body; for he is otherwiſe in his minde and body, that drinketh Vinegar or eateth Onions, then he which eateth

Partridges, or drinks fweet Wine otherwile he which giveth himfelt to gluttony and drunkenneſs,then he that lives foberly: Otherwiſe he who is

Thuc up in an obfcure finking Jayle, then he who ſpends his time in fome pure Air and pleafant place. Now how much doft thou think is referred to the form,age,health, and affection ofthe Parents thou art borne of?

The (161) The ftrong are created of the good and ftrong: there is the Vigour of the

Fathers in the Oxen and Horfes; neither do the fierce Eagles generate the weak doves.

Scythia and Germany, bring forth one kind of bodyes and minds, Lybia and India others; neither is the whole

Heaven to be looked into, only; bur thofe things which are before our Eyes, are to be confidered, and the neereſt cauſes are to be conjoyned and conidered together with the moft remote; left that while thou art intentively ftaring upon theStars, thou fall backward into the ditch and be laugh'd at, as old Thales was. They do raſhly, who rejea efficient cauſes, and cleave only to ſordid mater: Neither are they throughly wife, who adhere onely to the Stars, and plainly contemne more inferiour things. Nei ther truly is it a little to be regarded, or of fmall confequence,what affection the Mother beareth to the Child in her

Womb; with whar milk the infane is

N (162) nouriſhed, whofe tenderbody is great- ly affliaed. Which thing that I may demonltrate as with a finger, Sebaftia nus Caftalio a very learned man,brought to me the nativity of a Chiid of his, that dyed in his infancy, which had all the Aphetick places of his Genefis found; which when I admired, he related to me thar the Child was the health and affection of both him and his Mother; wherefore adverfe Fortune tookhim away in his infancy.or

D. Whar profit therefore.can be expect from Aftrology, that hath not the krow- ledge of his ascendant?

A. This more evidently appears by the declarations of all the precepts of

Aftrology: but in the mean time, thefe which follow are to be obferved. what Arts the man is fit or capable to learn, to what affections he is given, whether good or evil; in what A&ions he hath profperous or unhappy Forune: For wharfoever is intituted Invita Minera, ſeldome comes to proSperous fucceffe. This therefore is the office of Parents; who are evil Counfellours unto their Children, and to them- (163) themfelves, and to the Commonwealth, if they compel him toftudy. the Laws or Divinicy, whose Nature leads him to war. It little profited the

Farher of Ovidim, when his Son was altogether adicted to Poetry, infomuch that whatfoever he fpoke or indeavoured to ſpeak, was a Verſe, to make him a Lawyer, Yet I deny not, but the evil inclinations of the mind may be refilted by diligence: if the body is more propenſe to ſome Difeaſes, in time care may be taken to take away the ſeedsthereof: For what is the ufe of Phylick, if they joyn not Aftrology wich their Art? thereby they will gain praife and ſuccels.

That kind of life is to be imbraced, as the cultome of man requires, and the Stars lead him to; and the contrary to be avoided as much as may be.

D. What think you of the Saying of

Picus, who commandeth the fame commо and civil prudence to be Judged by the propenfions of the mind,the temperature of the body, and the success of things?

A. I praiſe him, and obey him: neverthelefs Aftrology is nor to be accompted ufelefs, N 2 (164) D. I confefs theAftrologers areonly to be accompted wife-men, if they perform thofe things they profefs; that is, if they vightlyjudge of things to come.

A. AndI accompt them moſt like unto God: but if they give true con jecures, then why do you reject them?

D. I do not reject them, for I remember what thou lately fpakest of humane wit and the vanity of all things

A. I think thou att not ignorant of the excellency and use of Aftrology: and he that gives the wound to Aftrology, it is the fame as the Spear of

Achilles, that did both hurt and heal

T'lephus.

D. But can there be any knowledge of things to come thereby? . There may; who can deny it ? If any one do, he is either arrogant or ignorant, given only to covetoufneís, not caring for the virtue of thofe Divine Oracles, hsy anta

D. But on the contrary, it may make fome tofleep infecure and arragant hope; others indeavour untawful things; and bring to oshers floath, fear, and defpair.

A. (165) A. There are likewiſe fuch: for they without Aftrology abufe all the good things of Fortune and Nature,counting it alwayes beft for them, to neither do nor know any thing; but he which trnly asketh Counfel of the Aftrologers, ought not only to hearken to his pre- diction, bur his Counfel.

D. And what doth the Aftrologer

Counfel?

A. He doth not affirm his good or loevil predictions, but only pronounce them; neither doth he Counſel any thing elfe, but only perſwades.

There is neither good nor bad to any man, but what comes from the Divine providence; therefore they are to be born with a contented mind. oand evil ones abated : and this is the cbief frnic of predictions: neither do we affirm an inevitable neceffity of all events; bur we Judge of the events of all things, accordingto the ftrength of the fignificators,na

D. Fromwhence is that difcerned? dThac is to be underftood by the knowledge ofthe Artitſelf: ifthere be ranbydal aren p as darifrong D (166) ftrong and good fignifications concur ring together, and evill ones abfent,the event thereof will be good; though he that fignifies it fleeps: on the contrary, if there be the power of malevolent beams, indultty may a little help inthe bewaring thereof; neirher is there any better remedy then patience, which is the half cure of evills : if evil Teſtimoniesbe joyned with the good, then tis to be confidered which are the moft, and which are the ftrongeft, the good or the bad; for for the molt part the ftrongeſt obtain the vic&ory anlefs they are refifted by the incutry of man.

If good and bad fignifications be equally balanced and pofited together, there be fome then that will give no judgement; and that is moſt fafe,efpeci- ally in quettions. lis alwayes to be thought, thar Aftro- logical predictions are not Divine Oracles,but the conjeAtures of a ſage and learned wit, which may fomerimes be fruſtrated, fuch is the condition of our

Mortality, and of Earthly things: for who in fo much darknefs, may not fom times Aumble? who will not fometime err in fuch anintricate labyrinth. D (167) D. Unfold to me this labyrinth.

A. I will. The motions of the and ,not being well known, as I faid before, may caufe fome Errour; the beginnings of Kingdomes and Cities, the Birth of an infant being uncertain, and the adulteries of Women breed many errors. 2 The Univerfal confiturion of the

Stars, which they vulgarly call influences, as troubles of Religion, War, Famine, Peltilence, Shipwrack,have more power then particular Nativities.

Neither can any man be free from publick evills; although he may be forrunate enough of himſelf: we are made fortunate or unfortunate with the Common-wealth for the moft part.

After you have artained to as much knowledge of Aftrology as can poffible be contingent to man, after you have expended great diligence, and conferred all things among themfelves, you can but confeſs it to be nothing bue conjecturalevents, which fomerimes are proved to come to pafle, and fometimes alfo may be fruſtrated.

D. Ifit be [o, ofwhat worth is it to give fo great ftudyto it? ASID PIGURTS . There is nothing more excellent,then the (168) contemplation of the celeſtial motions and effects, nor the knowledge of no art 'whatſoever that bringeth more fruit : and therefore

Socrates faid excellently well, that a moderate conjecure of great things, may give excellent knowledge and wifdome, Delectation ofthe mind, and general good; and therefore when thou percciveſft and taſteft the firft ſweetness of

Aftrology, thou wilt ſcarce contain thy felf, but proceed farther to find out the more abftruſe parts thereof.

D. what therefore are the mol gencrat parts of Atrology?

A. The Horoſcope, or a ſcheam of Heaven conftituted by an Ephemeris,and to feek out by the Books of Aſtrology, what the Planets in every fign, place and afpes do fignify.

D. what Books of Aftrology are extan ?

A. Very many, whercof Plolomy is chief, Sconcrus well approved,the Epitomy of Alcabitins not bad, Pontonus leaned and Eloquent, with many others, which do declare the powers and effe&ts of the Stars.

D. There is nothing to me more defirols, then an Atrelogical Difcipline: but only 1 fear the

Scandal thereof:for many there be, eho will reward evill for good.

A. There are indeed many ignorant peoples and ruftical Clowns, and mif interpreting caJumniating Theologians, whofe calumnies and reproaches it is hard to avoid; and a fools

Difcaſe tishard to cure: yet doubt not ofthe approbation of the ſage and wife, and reft aflured that

Learning (hall live, and virtue ftill ſhallfine when folly dyes, and ignorance doth pine.

Ita disit Φιλομαθής.

FINI S.

Ars Notoria (Notory Art)

Contents

My Notes (0)