The Order of the Inspirati  
MAHOMET receives his Law by Inspiration.  
APPOLONI. ꝰ TYANEUS in Domitian's time  
Edw Kelly Prophet or Seer to Dr. Dee.  
Roger Bacon an English man  
PARACELSUS receipts from the Inspiration of Spirits.  
Dr. Dee avoucheth his Stone is brought by angelical Ministry.    

A TRUE & FAITHFUL RELATION OF What passed for many years Between DR. JOHN DEE (A Mathematician of Great Fame in Q. ELIZ. and King JAMES their reigns) and SOME SPIRITS: TENDING (had it Succeeded) To a General Alteration of most STATES and kingdoms in the World.  
His Private Conferences with RODOLPHE Emperor of Germany, STEPHEN K of Poland, and divers other PRINCES about it.  
The Particulars of his Cause, as it was agitated in the Emperor's Court; By the Pope's Intervention: His Banishment, and Restoration in part.  
AS ALSO The LETTERS of Sundry Great Men and PRINCES (some whereof were present at some of these Conferences and Apparitions of SPIRITS:) to the said D. DEE.  
OUT OF The Original Copy, written with Dr. DEES own Hand: Kept in the LIBRARY of Sir THO. COTTON, Kt. Baronet.  
WITH A PREFACE Confirming the Reality (as to the Point of SPIRITS) of This RELATION: and showing the several good USES that a Sober Christian may make of All.  
BY MERIC. CASAUBON, D. D.  
LONDON, Printed by D. Maxwell, for T. GARTHWAIT, and sold at the Little North door of S. Paul's, and by other Stationers. 1659.   


MUNIFICENTIA REGIA. 1715  
GEORGIUS D. G. MAG. BR. FR. ET HIB. REX F. D.    

PREFACE.  
WHAT is here presented unto thee (Christian Reader) being a True and Faithful Relation, etc. (as the Title beareth, and will be further cleared by this Preface) though by the carriage of it, in some respects, and by the Nature of it too, it might be deemed and termed, A Work of darkness: Yet it is no other than what with great tenderness and circumspection, was tendered to men of highest Dignity in Europe, Kings and Princes, and by all (England excepted) listened unto for a while with good respect. By some gladly embraced and entertained for a long time; the Fame whereof being carried unto Rome, it made the Pope to bestir himself, not knowing what the event of it might be, and how much it might concern him. And indeed, filled all men, Learned and Unlearned in most places with great wonder and astonishment: all which things will be showed and made good (to the utmost of what we have said) in the Contents of this book, by unquestionable Records and evidences. And therefore I make no question but there will be men enough found in the world whose curiosity will lead them to Read what I think is not to be paralleled in that Kind by any book that hath been set out in any Age to read: I say, though it be to no other end then to satisfy their curiosity. But whatsoever other men, according to their several inclinations, may propose to themselves in the reading of it, yet I may and must here profess in the first place, in Truth and Sincerity, that the end that I propose to myself (so far as I have contributed to the Publishing of the Work) is not to satisfy curiosity, but to do good, and promote Religion. When we were first acquainted with the Book, and were offered the reading of it, having but lately been conversant in a Subject of much Affinity; to wit, of Mistaken Inspiration and Possession, through ignorance of Natural causes (which labour of ours, as it was our aim at the first in publishing of it, to do good, so we have had good reason since to believe, that we did not altogether miss of what we aimed at) we could not but gladly accept of it. And as we gladly accepted, so we read unto the end with equal eagerness and Alacrity: Which when we had done, truly it was our Opinion, That the Publishing of it could not but be very Seasonable and Useful, as against Atheists at all times, so in these Times especially, when the Spirit of Error and Illusion, not in professed Anabaptists only, even of the worst kind that former Ages have known and abhorred, doth so much prevail, but in many also, who though they disclaim and detest openly (and hearty too, I hope, most of them) the fruits and effects that such causes have produced in others, yet ground themselves nevertheless upon the same principles of Supposed Inspiration and immaginary Revelations; and upon that account deem themselves, if not the Only, yet much better Christians than others. And I was much Confirmed in this judgement when I was told (as indeed I was, at the first, by them that knew very well) that the Most Reverend, Pious and Learned Archbishop of Armagh, lately deceased, upon reading of the said book, before his death, had declared himself to the same purpose, and wished it Printed. But because it is very possible, that every Reader will not at the first be so well able of himself to make that good use by good and Rational Inferences and Observations of this sad Story as is aimed at, my chiefest aim in this Preface is to help such. And because it is not less probable that this Licentious Age will afford very many, who with the 〈◊〉 of old (that is, Jewish Epicures) believe no Spirit, or Angel, or Resurrection; who therefore being prepossessed with prejudice when they hear of so many Spirits as are here mentioned, and so many strange Apparitions, in several kind's, will not only fling back themselves, but will be ready to laugh at any other that give any credit to such things. Although I will not take upon me to convert any by Reason that are engaged into such an opinion by a wicked life, that is, Unjust practices, Luxurious lewd courses, open profaneness, under the name of Wit and gallantry, and the like, because, I think, it is very just with God to leave such to the error and blindness of their judgements; so that without a Miracle there can be little hopes of such. Yet I shall hope that such as are Rational men, sober in their Lives and Conversations, such as I have known myself; yea, men of excellent parts in other things, men that are both willing to hear and able to consider: that such, I say, may receive some satisfaction by what I shall say and propose to their Ingenuous consideration in this matter. Were we to argue the case by Scripture, the business would soon be at an end; there being no one Controverted point among men, that I know of, that can receive a more Ample, Full, Clear and speedy determination, than this business of Spirits, and Witches, and Apparitions may, if the Word of God might be Judge. But I will suppose that I have to do with such, who though they do not altogether deny the Word of God, yet will not easily, however, admit of any thing that they think contrary to Reason, or at least not to be maintained by Reason. I shall therefore forbear all Scripture Proofs and Testimonies in this particular, and desire the Christian Reader (who otherwise might justly take offence) to take notice upon what ground it is that I forbear.  
But though I will not use any Scripture for proof, yet by way of Application I hope I may be allowed to use some Scripture words, which may direct us perchance to a good Method in the examination of this business. The Apostle saith in a place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (professing themselves to be wise, they became fools) I shall not inquire of whom, and upon what occasion it was spoken: I draw no argument from it; only because there is a show of great Wisdom in this Opinion; and yet, as I conceive, as much of Error and falsehood (that is, Folly, as the word is often used) as in any other false opinion that is less popular. I will frame my discourse to this issue, first, to inquire what it is that makes it so popular and plausible, among them especially that pretend to more than ordinary Wisdom; and then secondly, lay it open (as I am able) to the view in its right colours, that the Folly or falsehood of it may be discernible even to ordinary judgements.  
〈◊〉 then, (as for them that deny Spirits, etc.) we say, The world is full of imposture; to know this, to observe it in all Trades, in all Professions, in all ranks and degrees of men, is to know the world, and that is to be wise. Though we call them jugglers, yet they deserve to be thought the plainest dealing men of the world that show their tricks openly in the streets for money; for they profess what they are. They are the truest jugglers that do their feats (and they for money too, most of them) under the Veil and Reputation of holiness, Sanctity, (or, Saintship) Religion, Virtue, Justice, Friendship; fine words to catch men that are of easy Belief, and thinks that every thing that glisters must needs be gold. Hence it is, that men that have had the Reputation of Wise men in the world; have commended this unto us as greatest Wisdom, NOT EASILY TO BELIEVE: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicharmus got more credit for this one saying (and hath done more good too, perchance) then many that have been the Authors of vast Volumes. Now if those things that are exposed to sense, the proper Objects of our Eyes and ears, be liable to so much Imposture and Deceit, that the wisest can scarce know what to believe: How much more caution do we need in those things that are so much above Sense, and in some respects contrary to Sense (and that is Spirits) that we be not deceived? If we consider the Nature of man, his Bodily frame, the Affections of his soul, the Faculties of his mind, we shall have no occasion at all to wonder if most men are apt to believe and to be cheated. But as no cause to wonder, so as little cause to imitate: Felix qui rerum potuit cognoscere causas! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire of, or to strange things that may cause amazement, is the proper affection of the vulgar, that is, of most men, which they bring into the world with them, (it is the observation of the wisest of men that have written concerning the affairs and actions of men) and cannot be rid of but by wisdom, which is the happiness of few: Errandi, non necessitas tantum, sed amor. Seneca somewhere speaking of the Nature of Man; There was a time when the world was much governed by Oracles; private men went unto them as unto God, Kings and Princes sent unto them to be advised about greatest matters: and so much faith was ascribed unto them, generally, that the very word became a Proverb appliable unto those things, whereof no question can be made. Yet those very ancient Heathens, that tell us of these Oracles, tell us of their vanity; and though they say not, That all were false and counterfeit, yet whilst they acknowledge it of some, they give us just occasion to suspect that it might have been found as true of the rest also, had like care been taken to examine the truth of them also.  
Again, there was a time (and that time not many hundred years yet past) when Miracles were the only discourse and delight of men: Ghosts and Spirits were in every house; and so prone were men to receive what was delivered unto them in that kind, that Miracle-makers were much put to it, not to make their stories probable, (for that was not stood upon) but to make them wonderful enough; insomuch that some have been forced 
See the Life of Albertus M.  to complain publicly of the credulity of the people, who yet themselves tell us much more, I dare say, then was ever true. As of Miracles, so of exorcisms: How many devils and Spirits have been driven out of men and women, supposed to be possessed, by solemn exorcisms, to the great wonder of the beholders, which afterwards upon further search and examination, have been convicted to have been nothing but the artifices and subtle contrivances of men? Sentences and judgements have passed upon such cheats when they have been discovered in most places of Europe, which have been published. But they have done strange things though (some that were thought possessed) and things impossible, to ordinary sense, to be done by Nature. It is very true, some have: But they that know what strange things may be done to the amazement of all not acquainted with such mysteries, by long Use and custom, they will not easily wonder (so as to make a supernatural thing of it) though they see things, which, to their sight and of most, cannot but seem very wonderful, and almost impossible. As for the bodily temper of man and of his Brain, it hath been sufficiently by some late books of that subject (Enthufiasme) both by reasons from Nature, and by sundry examples proved, that a very little distemper of the brain, scarce discernible unto any, but those that are well versed in the study of Natural causes, is enough to represent Spirits, Angels and devils, 〈◊〉 and Stories of Heaven and Hell to the Fancy: by which sober kind of madness and deliration, so little understood vulgarly, many have been, and are daily deceived; and from these things, through the ignorance of men, strange things sometimes have ensued, and the peace of commonweals hath suffered not a little.  
Aristotle, in his Meteors, tells of one that always saw (so he thought, at least) another man's shape before his eyes, and how they happened unto him naturally, he gives a reason. Hippocrates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a very short Discourse, but full of excellent matter) showeth how some, both men and women, through Natural causes, come to fancy to themselves that they see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devils and Spirits, and to be tormented in their Souls, even to the making away of themselves by their own hands. The Author of the book, De Morbo Sacro, (very ancient too, but not right Hippocrates, as many are of opinion) hath excellent matter too, to the same purpose; but I have not the book at this time by me. Hippocrates, (where before) showeth how many in that case were gulled by the Priests of those times, making them believe, That this happened to them through the anger of some god. They that are versed in the optics know, That there is a way, through the help of glasses that shall not be seen, to make moving shadows that shall appear like Ghosts, to the great terror of the ignorant beholder: and it is said, That pretended Astrologers and Fortune-tellers cheat many by those sights. It is the opinion of some Jewish Rabbins, That what Ghosts or Souls are raised by Necromancy, they always appear inverso corpore, that is, their head dowards and feet upwards. Though nothing is to be wondered at in Rabbins, who (commonly) are as full of ridiculous conceits as ever came into the head of any Bedlam: Yet my opinion is, That the first ground of this wild conceit was, some appearance by the Species of an object, gathered through a little glass into a dark room. For so indeed the objects must appear inverso corpore if it be done in a high room, and the objects from whence the Spiecies are gathered be lower than the glass through which they pass. And the reason of it is very Demonstrable to the sight of any reasonable man. Certainly, by this secret (which yet is no great secret, being commonly seen and practised among them that are any thing curious) strange things may be done by a Cunning-man, to their great amazement that know not the cause. There would be no end if I should attempt to gather from several Authors what hath been invented by men, and what may be done by Art to cheat men in matters of this nature. Let any man, that is yet a stranger to it, but read the life of Alexander the false Prophet, or Prognosticator, written by Lucian, and he shall see notable examples of successful Cheats and Impostures, scarce credible indeed, but that the thing was yet then fresh and famous, and that all circumstances of History confirm the truth of the relation. And let him that reads it judge, what dull and dry fellows the Mountebank-Astrologers, Prognosticators and Fortune-tellers of these days are, to this Noble, Renowned Alexander. Only let him know that reads, that Lucian was a professed Atheist, and therefore no wonder if he find Epicurus spoken of with great respect, whom all Atheists, and Atheistically inclined are so much obliged to honour. This excepted, I think, the Story is very worthy to be known, and much more worthy to be read by all men (considering the good use that may be made of it) than many books that are daily translated out of other languages.  
But lastly, If there were any such thing, really as devils and Spirits that use to appear unto men; to whom should they (probably) sooner appear, then to such as daily call upon them, and devote their Souls and Bodies unto them by dreadful Oaths and Imprecations? And again, then to such, who through damnable curiosity have many times used the means (the best they could find in books, by Magical Circles, Characters and Invocations) and yet never, neither the one nor the other saw any thing?  
I have said as much as I mean to say (though somewhat perchance might be added) to show the plausibleness of the opinion, in opposition to vulgar apprehensions and capacities, whereby (as I conceive, for I have not wittingly omitted any thing that I thought material) it chief entitles itself to wisdom, and more than ordinary prudence, which all men generally are ambitious of. Yet I would not have it thought that all men that hold this conclusion, That there be no Spirits, etc. go so rationally to work, or can give this account or any other more rational and plausible for what they hold. God knows there be many in the world, men of no learning, and mean capacities, who can speak as peremptorily as the best, not because they have considered of it, and understand the grounds of either opinion, but because they know, or have heard it is the opinion of some Learned, and they hope they shall be thought learned too if they hold with them. Besides an ordinary (for some have been learned) Epicurean, who makes it his Motto (to himself and in his heart) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seeks his ease in this world (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own word, which imports tranquillity both of mind and body; a good word but ill applied) as his summum bonum, or chiefest happiness: It is a great ease to him when any strange things doth happen by Witches, Wizards and the like; and other some to satisfy their faith, others their reason and curiosity, are put to it to inquire of men by conference, and to search into books ancient and late, Sacred and Profane, and all little enough. A great ease, I say, for him, then, and upon all such occasions, to possess his Soul in secure ignorance, and to save his credit (yea, and to gain 〈◊〉 with some) by barely saying, Fabula est, I do not believe it. We shall hear some of them by and by acknowledge, in effect, as much as I have said: I impose nothing upon them. I will not take upon me to judge of a book that I never read; I cannot say that I ever saw it. But because I have heard some men magnify an English book written of this subject to prove that there be no Witches, I will impart unto the Reader that hath not observed it, the judgement of one of the Learnedst men that ever England saw (I wish he had been more gently dealt with when time was) of that book, whereby it may appear (if his judgement be right, as I am very inclinable to believe, because of his great Learning, and wont circumspection in his censures) what great undertakers many men are upon very little ground, and how prone others to extol what doth favour their cause, though to the prejudice of their better judgements, if they would judge impartially. Dr. Rainolds in those elaborate Praelectiones de libris Apocryphis, where he doth censure some opinions of Bodinus as prejudicial to the Christian Faith. Reginaldus Scotus, nostras, (saith he) qui contrariam Bodino insanit insaniam, ait Papistas confiteri, non posse Demonas ne audire quidem nomen Jehovae. Acceperat ille à Bodino, & attribuit Papistis in genere, tanquam omnes Papistae in eo conspirarent. Pergit ipse, & quoniam animadverterat quasdam faeminas maleficas, aliquando istius modi narrationes ementiri, putavit omnia esse ficta; ex imperitia Dialecticae, & aliarum bonarum artium: Ut qui nullo judicio, nullà methodo, 〈◊〉 optimarum artium scientiâ, eodem modo aggressus sit hanc rem, quomodo Poeta loquitur, 
— Tenet insatiabile quosdam Scribendi cacoëthes:  & eodem 〈◊〉 medo ratiocinatur, etc. We have been the more willing to produce this passage out of the writings of that Learned man, because we also in our answers may have occasion to say somewhat to the same purpose; not of that Author or his book, which he judgeth, any thing, but of the ground upon which he builded, which we shall find to be the same upon which others also, that deny Spirits have gone upon. But we will go Methodically to work, and take every thing in order, as we have proposed in the objections.  
First, We said, The world was full of Imposture. It is granted, of Impostors and Impostures. But what then shall the conclusion be, That 〈◊〉 there is no truth in the world, or at least not to be attained unto by mortal man? Truly, many books of old have been written to that effect. Sextus' 〈◊〉 is yet extant, a very learned book it cannot be denied, and of excellent use for the understanding of ancient Authors, philosophers especially. I could name some Christians also, by profession, men of great learning that have gone very far that way. But this will not be granted by some I am sure that are or have been thought great oppugners of the common opinion about Witches and Spirits; some Physicians I mean, and Naturalists by their profession. But may not we argue as plausibly against that which they profess, as they have done or can do against Spirits and Apparitions? We would be loath to make so long a digression; we have had occasion elsewhere to say somewhat to this purpose: and they that will be so curious may see what hath been written by Cornel. Agrippa (who is very large upon this subject) about it, not to name any others. It is not yet a full twelvemonth, that a friend of mine, a Gentleman of quality, brought his Lady to London (some 60 miles and upwards from his ordinary dwelling) to have the advice of Physicians about his wife (a very Virtuous and Religious Lady) troubled with a weak stomach and ill digestion, which caused 〈◊〉 symptoms. I think he had the advice of no less than a dozen first and last: I am sure he named unto me five or six of the chiefest in Credit and practice that the Town affordeth. Not one of them did agree in their opinions, either concerning the Cause, or the means to be used for a Cure. So that the Gentleman went away more unsatisfied than he came. What he did I know not: I know what some men would have inferred upon this. Yet I, for my part, for the benefit that I have received by it, and the effects that I have seen of it, both upon myself, and others in my life-time, upon several occasions (where learned Artists, not empirics have been employed) though all the world should be of another opinion, I think myself bound to honour, as the profession, so all Learned, Ingenious Professors of it: and I make no question but the worst of Agrippa's objections, by any man of competent judgement and experience, may easily be answered. I say therefore that as in other things of the world, so in matters of Spirits and Apparitions, though liable to much error and imposture, yet it doth not follow but there may be reality of truth and certainty discernible unto them that will take the pains to search things unto the bottom, where truth commonly is to be found, and are naturally endowed with competent judgements to discern between specious arguments and solidity of truth.  
But this proveth nothing. No: but the removing of this common objection may dispose the Reader, I hope, to consider of what we have to say with less prejudice. And that shall be our next task, what we have to say for Spirits, etc. before we come to particular Objections. Wherein nevertheless I will be no longcr than I must at this time, because I shall have a more proper place in two several Tractates, the one whereof hath been a long time in lose notes and papers, not yet digested, to wit, my Second Part of enthusiasm: the other, in my head yet wholly, but in better readiness to be brought to light, because of later conception; to wit, A Discourse of Credulity and Incredulity, in things Natural, Civil and Divine, or Theological. We shall meet there with many cases not so necessary here to be spoken of, which will help very much to clear this business.  
¶ But here I say, first of all, It is a Maxim of Aristotle's the great Oracle of Nature, which many have taken notice of, and applied to their several purposes: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is generally believed, is most likely to be true. Who also in another place of the same book doth approve the saying of Hesiod, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now if any opinion whereof question is made can justly pretend to a general assent and consent of all people, places, ages of the world, I think, nay, I know, and it will be proved that this of Witches, Spirits, and Apparitions may. I do not know scarce any ancient book extant of Philosopher or Historian (the Writings of professed Epicureans excepted, of Aristotle we shall give an account by and by) but doth afford some pregnant relation, testimony or passage to the confirmation of this truth. I dare say, should a man collect the relations and testimonies out of several Authors and books (that are come to our knowledge) within the compass of two thousand years, of Authors well accounted of, generally, and whose testimonies (Historians especially) we receive in other things; a man might make a book of the biggest size and form that ordinary books (which we call Folioes) are. It is true, many Authors may write one thing which may prove false, as the famous history of the phoenix, perchance, or some such; but upon examination it will appear that those many take all from one or two at the most, who first delivered it. They add nothing in confirmation of their own knowledge or experience. But here it is quite otherwise; those many Authors that I speak of (Historians especially of several ages) they tell us different things that happened in their own times, in divers places of the world: and of many of them we may say they were such as knew little of former books, or stories of other Nations but their own. Within these 200 years the world, we know, by the benefit of Navigation hath been more open and known then before; yea, a great part of the world discovered that was not known before. I have read many books, the best I could meet with, in several Languages, of divers Voyages into all parts of the world: I have conversed with many Travellers, whom I judged sober and discreet. I never read any book of that argument, nor yet met with man, that I have had the opportunity to confer with, but was able of his own knowledge to say somewhat whereby my belief of these things might be confirmed.  
Now for the Epicureans (of all Philosophers the most inconsiderable in matters of knowledge, as former ages have described them) no man need to wonder if they denied those things which by the solemn engagement of their Sect they were bound and resolved, notwithstanding any sight or sense, experience or evidence to the contrary, not to believe, at least not to acknowledge. This doth clearly appear by one that may be believed (though I have met with it in more) in such things. Lucian (himself a professed Epicurean Atheist) who doth commend Democritus, Epicurus and Met rodorus (the most famous of that Sect) for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls it, their fixed, irrevokeable, unconquerable resolution, when they saw any strange thing that by others was admired as miraculous, if they could find the cause or give a probable guess, well and good, if not, yet not to departed from their first resolution, and still to believe and to maintain that it was false and impossible: It is a notable passage, and which excellent use may be made of. I will therefore set down his own words for their sake that understand the Language:— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (speaking of some of Alexander the false Prophet his devices) 
〈◊〉 in Alex. Ald. ed. p. 179.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who doubts that this is the resolution of many also in these days, not of them only who are Epicureans, whose manner of living (as we have said before) doth engage them to this opinion, but of others also, who think it not for their credit (the vanity of which belief nevertheless might easily appear, there being nothing so mean and ordinary in the world wherein the Wisdom of the wisest, in the consideration of the causes, by the confession of best Naturalists, may not be posed) to believe any thing that they cannot give a probable reason of. Not to be wondered then if we see many, notwithstanding daily experience to the contrary, to stick so close to those tenets which they have wedded themselves unto with so firm a resolution from the beginning, never to leave them, be they right or wrong.  
As for Aristotle, I confess his authority is very great with me; not because I am superstitiously addicted to any of his opinions, which I shall ever be ready to forsake when better shall be showed unto me. but because (besides the judgement of all accounted wise and learned in former ages) I am convicted in my judgement, that so much solid reason in all Arts and Sciences never issued from mortal man (known unto us by his writings) without supernatural illumination. Well: Aristotle doth not acknowledge Spirits, he mentions them not in any place. Let it be granted: And why should it be a wonder to any man that knows the 〈◊〉 and purpose of Aristotle's philosophy? He lived when Plato lived; he had been his fellow scholar under Socrates, and for some time his scholar; but afterwards he became his aemulus, and pleased himself very much to oppose his Doctrine, insomuch as he is censured by some Ancients for his ingratitude. The truth is, Plato's writings are full of Prodigies, Apparitions of Souls, pains of Hell and Purgatory, Revelations of the gods, and the like. Wherein he is so bold that he is fain to excuse himself sometimes, and doth not desire that any man should believe him, according to the letter of his relations, but in gross only, that somewhat was true to that effect. Indeed he hath many divine passages, yea, whole Treatises, that can never be sufficiently admired in their kind; but too full of tales, for a philosopher, it cannot be denied. Aristotle therefore resolved upon a quite contrary way: He would meddle with nothing but what had some apparent ground in Nature. Not that he precisely denied all other things, but because he did not think that it was the part of a philosopher to meddle with those things that no probable reason could be given of. This doth clearly appear by a Divine passage of his, De part. 〈◊〉. l. 1. c. 5. where he divides Substances in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eternal and Incorruptible, that is, in effect, Spiritual (for even Spirits that were created might be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, properly, That have not their beginning by 〈◊〉; but we will easily grant, that the creation of Angels, good or bad, was not known to Aristotle: (we may understand God, and Intelligences) and those, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, are 〈◊〉. He goes on, As for Divine Substances, which we honour, we can say but little of them though we 〈◊〉 it, because so little of them is exposed to sense [and Reason.] Mortal things that we are familiarly acquainted and daily converse with, we may know if we take pains. But much more should we rejoice in the knowledge (yea though we know but a very little part) of things Divine for their excellency, then in the knowledge of these worldly things though never so perfect and general But the comfort that we have of them (which doth make some 〈◊〉) is the certainty, and that they come within the compass of Sciences. What could be said more Divinely by a man that had nothing by revelation? Truly, there appeareth unto me (if I may speak without offence and misconstruction) more Divinity in those words, then in some books that pretend to nothing else. Add to this another place of his in his metaphysics, where he saith, That though things supernatural be of themselves clear and certain, yet to us they are not so, who see them only with owls eyes. Can we say then that Aristotle denied those things that he forbore to write of, because they were (their natures and their qualities) above the knowledge of man? Neither is it absolutely true that Aristotle never wrote of Spirits and 〈◊〉. Cicero in his first book De Divinatione, hath a long story out of him of a shape or Spirit that appeared in a dream to one Eudemus (his familiar friend and acquaintance) and foretold him strange things that came to pass. Clemens exandrinus hath a strange story out of him, of a Magical Ring, one or two, hich Excestus, King of the Phocenses did use, and foresaw things future them. It is to be found and seen among the fragments of Aristotle's 〈◊〉 〈◊〉 that he did not deny Witches, may appear by that mention he makes of them in more than one place. How much he ascribed to common report and experience, though no reason could be given, doth appear by his ' reface to his Treatise De Divinatione per insomnia: where he proposeth the case, how hard it is for a rational man to believe any thing upon report which he can see no reason for; nay, which seemeth contrary to reason: as, for a man to foretell by dream what shall happen in another kingdom far off without any apparent cause. But on the other side, saith he, not less hard to deny that which all men, or most men, do believe, to wit, that there be such predictions. For to say (his own words) that such dreams come from God, besides what else might be objected (which might easily be understood by them that understand his Doctrine) it is most unreasonable to believe that God would send them to men either vicious in their lives, or idiots and fools, of all men the most vile and contemptible, who have been observed to have such dreams oftener than better and wiser men. So leaving the business undetermined, he doth proceed to the consideration of those prophetic dreams, for which some probable reason may be given. Yet in the second Chapter he saith directly, That though dreams be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet they may be perchance 
* The Latin Interpreter translates it Domoria; & I know not how it can be better expressed, though liable to ambiguity.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such he acknowledges Nature to be, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only. I will not inquire further into the meaning of these words; it is not to be done in few words. It plainly appears that nothing troubled him so much (for he repeats the objection twice or thrice) as that God should be thought to favour either wicked men or fools. I wish no worse Doctrine had ever been Printed or Preached concerning God. But still let it be remembered that he knew of no Divine Word or Revelation. Yet Jul. Scaliger in his Commentaries upon Hypocrates De Insomniis, doth wonder that Aristotle should stick so much at this, and seems himself to give a reason grounded in Nature. Indeed he saith somewhat as to the case of fools and idiots, but nothing (that I remember) that reacheth to wicked men also. Let these things be considered, and let the Reader judge of how different temper Aristotle was from that of ancient or later Epicures. This mention of Aristotle and Plato puts me in mind of Socrates their Master, his Familiar Spirit; no Shape but a Voice only, by which his life and actions were much directed. The thing is attested by so many, so grave Authors whereof some lived at the very time, others not long after, or in times not very remote, that I know not how it can be questioned by any man. Neither indeed is it, that I remember, by any Heathens or Christians of ancient times, and there have been books written of it, divers, in Greek and Latin, whereof some are yet extant. But whether it were a good Spirit or an evil, some men have doubted, and it is free for any man to think what he pleaseth of it. For my part I ever had a Reverend opinion of Socrates, and do believe (if there be no impiety in it, as I hope not) that he was, as among Heathens in some respect, a forerunner of Christ, to dispose them the better when the time should come to embrace (and it did it effectually) the Gospel. Many other philosophers, that have been of greatest fame, were certainly great Magicians, as Orpheus, Pythagoras, Empedocles, and the like, as by those things that have been written of them by several ancient authors may be collected. But above all I give the pre-eminence to Apollonius Thianeus, a man of later times, and of whom we may speak with more confidence and certainty. This was the man whom ancient Heathens very tenacious of their former worship and superstitions, did pitch upon to oppose unto Christ. His Life hath been written by divers, four of them were joined together and opposed to the four Gospels: and Hierocles, a famous philosopher of those times, made a Collation of his Miracles with those of Christ's, who was answered by Eusebius, yet extant. Sure it is, they prevailed so much, that he was for a long time worshipped by many, and in sundry places as a very God; yea, by some Roman Emperors, as we find in History. Philostratus hath written his Life in very Elegant stile (as Photius judged) in 8 books, which are extant. And though they contain many fabulous things, as any man may expect by the undertaking, yet have they so much truth and variety of ancient learning, that I think they deserve to be better known then commonly they are; but cannot be understood, I am sure, as they should be, by any translation either Latin or French that ever I saw: For the Paris Edition, though it boast of great things (as the manner is) yet how Tittle was performed may easily appear unto any that will take the pains to compare it with the former edition of Aldus: Which I speak not to find fault, but because I wish that some able man would undertake the work; there is not any book, by the Translations yet extant, that more needeth it. What use Scaliger made of him, may appear by his frequent quotations in his Notes upon Eusebius, in the History of those times. As for Appollonius his Miracles or wonderful Acts (which is our business here) though many things have been added, some, probably, done by Imposture, yet I do not see how it can be doubted but he did many strange things by the help of Spirits, which things may be judged by due observation of circumstances; as for example, That being convented before Domitian the Emperor in the presence of many, he presently vanished and was seen a great way off (at Puteoli I think) about the same time. That at the very time when Domitian was killed at Rome, he spoke of it publicly and of the manner of it at Ephesus: and so of many others, which seem to me (as unto most) almost unquestionable. The greatest wonder to me is, that such was his port and outward appearance of Sanctity and Simplicity, that even Christians have thought reverently of him, and believed that he did his wonders by the power of God, or by secret Philosophy and knowledge of Nature not revealed unto other men. So Justine Martyr, one of the ancient Fathers of the Church judged of him, as is well known. Most later philosophers that lived about julian's time, and before that, as also the Emperors themselves, many of them, were great Magicians and Necromancers, as may easily appear, partly by their own writings, and partly by the History of those times.  
I do very much wonder whether any man, being a scholar, and not strongly prepossessed, that doth not believe Spirits, etc. can say that he ever read the books of trials and Confessions of Witches and Wizards, such I mean, as have been written by learned and judicious men. Such as, for example, I account Nichol. Remigius, his Demonolatria: ex judiciis capitalibus 900 plus minus hominum, etc. grounded especially upon the Confessions and Condemnations of no less than 900 men and women in Lorraine within the compass of few years. That he was a learned man, I think no body will deny that hath read him; and that he was no very credulous and superstitious man (though a Papist) that also is most certain: and I have wondered at his liberty many times. I know not how it is now in those places; but by what I have read and heard of the do of Witches and Sorcerers in Geneva and Savoy in former times (I could say somewhat of myself, how my life was preserved there very strangely, but my witnesses are not, and I will not bring their credit in question for such a business.) I am of opinion, That he that should have maintained there that there was no such thing as Witches, or Spirits, etc. would have been thought by most either mad and brainsick (so frequent and visible were the effects to sober eyes) or a Witch himself. For indeed it is ordinary enough, that those that are so really, are very willing (which deceiveth many) to be thought Impostors, and there is good reason for it: I should sooner suspect him an Impostor that doth profess himself (except it be by way of confession, as many have done) and is ambitious to be counted a Witch or Sorcerer. I remember I saw a book some years ago, entitled, De l'inconstance des mauvais Anges & Demons, printed at Paris 1612. in quarto, and another of the same Author, and size, entitled, L'incredulite & mescreauce du sortilege, Paris 1642. Strange stories are told there of a Province of France, about that time (or little before) marvellously infested with Witches and Sorcerers, insomuch that people did not know one another (in some one place) in the streets, by reason of evil Spirits appearing publicly in the shape of men; and that the proceed of justice (which doth not happen often) were sometimes disturbed by them. I think the Author himself was one that was sent to the place by the King with some authority, and to make report. But as I do not altogether trust my memory, having had but a sight of the books (it was at the Bell in St. Paul's churchyard:) So I beseech the Reader not to rest upon this account that I give him upon my best remembrance, but to peruse the books himself. I am confident he may receive good satisfaction, being things that were not done in a corner, but very publicly and well attested as I remember. However the reader must give me leave (though it be not to this purpose, lest my silence 
Tom 11. p. 608. Mer. Cas. Pietas.  be drawn to the prejudice of the truth) to tell him, that I met with one great falsehood there concerning my own father (of Bl. M.) which I have abundantly refuted, and all others of that nature, when I was yet very young. But that (as I conceive) which in all these stories would most puzzle a rational man, is the signs which are set down by many how witches may be known, as Teats, swimming upon the water, dry eyes, and the like: which things indeed have some ground of truth, being limited to particular times and places, but are not of 
Voss. de Idolol. 111. 180, 181.  general application. Mr. Vossius had therefore reason to find fault with Springerus and Bodinus for making that a certain token of a Witch that she cannot weep. Who also in the same place doth well except against the trial of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls it (commonly, purgatio per aquam frigidam) condemned by many. But he had done well to have limited his exception, and to have showed how, and when, and how far such observations may be used. Forcertainly they are not altogether to be neglected. But the reasons of such observations or marks that are given by some, are so ridiculous, that they would make a sober man (that hath not patience enough to ponder all things diligently) to suspect all the rest. So one tells us, That when the Cock croweth the solemn meetings of Witches (which opinion perchance may prove ancient enough, as we shall show elsewhere) are dissolved: and he thinks a reason may be because of the crowing of the Cock in the Gospel, when St. Peter denied Christ. Another tells us, That Witches being well beaten trunco vitis (with a Vine stick or club) Maleficia illata solvere saevillina coguntur, have no more force to do hurt, or, that the party bewitched recovereth. And the reason (he thinks, and yet he no ordinary man neither) ex mysterio vini & vineae dilectae Deo, ex cujus mysterio 
So in my Copy, it may be it should be, vitis & vin.  quotidie Sacramentum Sacrosancti Sanguinis Domini conficitur, etc. But I shall have a more proper place for the full examination of these things in one of the two Treatises before mentioned. It cannot be denied but this whole business of Witches, what through ignorance, what through malice, is very liable to many mistakes and divers impostures. And it were to be wished that in all such Trials some prudent Divines, and learned experienced Physicians might be joined. But hence to conclude with Wierius (who nevertheless doth acknowledge Spirits, and the Illusions and Apparitions of devils, and their mischievous operations as much as any, and tells as strange things of them) and some others, that therefore there are no Witches and Sorcerers, is as if a man should deny the power of herbs because a thousand things have been written of them of old, and are yet daily falsely and superstitiously. And indeed it so fell out once in Rome, as by Pliny is recorded at large, Where when some ascribed such power unto Herbs, as though Sun and Moon had been subject unto them, the dead might be raised, armies vanquished, and what not! which was not very well relished by many: at last came Asclepiades, who persuaded men that were very well disposed to be persuaded, that all Physical use of Herbs and Simples was a mere cheat, and that men were better want them, there being other means easier and less troublesome to restore health and overcome diseases, which he professed to teach: and prevailed so far for a while, that they were laid aside, and a new course of physic introduced. Which for a while, as I said, (so prone are men commonly to entertain new divices) gave good content generally. It is well observed by Aristotle (and I think a great part of humane wisdom dependeth on it) that in all things of the world that are commendable, as there is somewhat which is true and real, so somewhat also which is counterfeit and false. There is beauty Natural, saith he, and there is Artificial beauty by painting and trimming. A true, sound, healthy complexion, and that which makes a good show, but is not sound. True, real gold and silver, but divers things also that may be taken for gold and silver at a distance, or by them that judge at the outward appearance. So, true, sound Ratiocination, and that which seems so to the unlearned, or to corrupt judgements, though it be very false. They that consider well of this, may the sooner come to the knowledge of truth in all things.  
Well: we go on.  
There was in Aix (Aquae Sextiae anciently, now Aquensis Civitas) in Provence (a County of France so called) in the year of the Lord 1611. a Romish Priest tried, convicted, and by Sentence of the Court or Parliament condemned to be burned alive for abominable practices, and horrid things by him upon divers (some persons of quality) committed with and by the devil. He had long desired it and sought it; at last the devil appeared to him in the habit of a Gentleman. The story is in divers books, French and Latin, and translated (at that time I believe) in divers languages. I would go forty miles with all my heart to meet with that man that could tell me any thing whereby I might but probably be induced to believe, or at least to suspect, that there might be some mistake in the particulars of his Sentence. For my reason, I must confess, was never more posed in any thing that ever I read of that nature. Gassendus indeed in Pereskius his life, hath somewhat (as I remember) of Pereskius his Opinion, as if he thought some of those things he confessed might be ascribed unto imagination; but I see no reason given: neither are the things of that nature, that can admit any such suspicion. Besides, Tristan, of the Lives of the Emperors and their coins, will tell you somewhat which may make a doubt, whether Gassendus ought to be believed in all things that he reporteth concerning that famous man. I am not very much satisfied of what Religion (though truly a very learned man) Gassendus was. And by the way (which is somewhat to the case of Witches in general) if I be not mistaken (for I have it not at this time) there is a relation in that very book of somewhat that happened to Pereskius by Witches when he was a child. That wicked Sorcerer which was burned at Aix, foretold before his death that some misfortune would be done at the time and place of his execution, which happened accordingly, and very strangely too. Somewhat again, I must confess, I have seen printed (Mimica Diaboli, etc.) to take away the scandal of some part of his confession, or the Devils saying of mass, etc. some part of which things might perchance with some colour be ascribed to imagination: but that is not it that troubles me. But enough of him  
What man is he, that pretends to learning, that hath not heard, and doth not honour the memory of Joachimus Camerarius, that great light of Germany? so wise (and for his wisdom, and other excellent parts, sought unto by many Princes) so moderate a man (an excellent temper for the attaining of Truth) and so versed in all kind of learning, that we shall scarce among all the learned of these later Times find another so generally accomplished. The strangest relations that ever I read, or at least as strange as any I have read of Witches, and Sorcerers, and Spirits, I have read in him: such as either upon his own knowledge he doth relate, or such as he believed true upon the testimony of others known unto him. The last work that he ever went about for the public was, De generibus Divinationum, but he did not live (the more the pity) to make an end of it. But so much as he had done was set out by one of his learned sons, Lipsiae, 〈◊〉 Dom. 1576. There p 33- he hath these words, De Spirituum verò, quae sunt Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admirabili non solum efficacitate, sed manifesta Specie, quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perbibentur, praesentiâ; incredibiles extant passim 〈◊〉 narrationes, & nostris tempombus super antia fidem comperta sunt, extra etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de quibus posteà aicetur. So p. 89. & p. 151. again and more fully. But his strangest relations are in his Proaemium to Plutarch's two Treatises, De Defectu Oraculorum, and De. Figura E I Consecratâ Delphis, set out by him with Notes. Here I could come in with a whole cloud of witnesses, name hundreds of men of all Nations and professions that have lived within this last hundred years, and not any among them but such as have had, and have yet generally the reputation of Honest, Sober, Learned and Judicious, who all have been of this opinion that we maintain. But because we have to do with them especially who by their Profession pretend to the Knowledge of Nature above other men, I will confine myself for further testimony to them that have been of that Profession. I have been somewhat curious for one of my Calling, that had no other end but to attain to some Knowledge of Nature, without which a man may quickly be lead into manifold delusions and Impostures. I have read some, looked into many I do not remember I have met with any professed Physician or Naturalist (some one or two excepted, which have been or shall be named) who made any question of these things. Sure I am, I have met with divers strange relations in sundry of them, of things that themselves were present at, and saw with their own eyes, where they could have no end, that any man can probably suspect, but to acknowledge the truth, though with some disparagement to themselves (according to the judgement of many) in the free confession of their own ignorance and disability to give reasons, and to penetrate into causes. Well: what then shall we say to such as Jul. Caesar, Scaliger, Fernelius, Sennertus, the wonders and Oracles of their times? As Physicians so philosophers, men of that profound wisdom and experience (much improved in some of them by long life) as their writings show them to have been to this day. What shall we make of them? or what do they make of themselves, that will censure such men as either cheaters or ignorant idiots? Henericus Saxonia, a Learned Professor and Practiser of physic in Milan, in that Book he hath written of that horrible Polonian Disease, which he calls Pticam, which turneth men's hairs (in sight) to Snakes and Serpents; in that book he doth ascribe so much to the power of Witches and Sorcerers in causing Diseases, not private only but even public, as Pestilences and the like, as himself confesseth he could never have believed, until he was convicted by manifest experience; and indeed is wonderful, and may well be thought incredible unto most, yet is maintained and asserted by Sennertus 〈◊〉 〈◊〉 and in his sixth book (as I remember, De 〈◊〉 à fascino, incantatione, & veneficiis inductis. I will forbear the names of many men of fame and credit, Physicians too, because most of them are named (and commonly enough known) by Sennertus upon this occasion. There is one, whom I think inferior to none, though perchance not so commonly known or read, and that is, Georgius Raqusaius a Venetian, who by his first education and profession was an ginger, cast many Nativities, and took upon him to Prognosticate; but afterwards conscious to himself of the vanity of the Art (that is, when the devil doth not intermeddle, as always must be understood: for some Astrologers have been Magicians withal, and have done strange things) gave it over, and hath written against it very Learnedly and Solidly. Read him, if you please, in his Chapters De Magis, De Oraculis; yea, through his whole Book De Divinatione, and you may be satisfied what he thought of these things: he also was a Physician. But I must not omit the Learned Author that set out Musoeum Veronense, a great Naturalist and a Physician too; he handles it at the end of that work somewhat roundly and to the quick, I must confess, but very 〈◊〉 and Solidly, in my judgement, against those pretended Peripateticians, that would be thought to defend the opinion of Aristotle herein. I could say somewhat of ancienter Physicianstoo, and give some account of those many spells and charms that are in Trallienus, in all his books; an ancicnt Physician, in high esteem with some eminent Physicians of these late times, as they themselves have told me; though not for his Charms, but for his other learning and excellent experience, which they had found good use of But this I reserve for another place & work. And this mention of that eminent Physician who commended Trallienus unto me, puts me in mind of what he imparted himself, not long before his death, of his own knowledge and experience; and particularly of the 〈◊〉 he gave me of the examination of a Conjurer in Salisbury, at which, he said, none were present but King James, (of most Blessed Memory) the Duke of Buckingham, and himself: It is likely some others may have heard the same, and I had rather any body should tell it then I, who was then a patiented under him, and 〈◊〉 not, were I put to it, trust to my memory for every circumstance  
Hitherto I have gone by Authorities rather than Arguments, partly because I thought that the 〈◊〉 and the clearest way for every body's capacity, and partly, because such Arguments (if any besides these we have here) as have been used against this opinion, may be found fully answered in those I have cited. The truth is, it is a Subject of that nature as doth not admit of many Arguments, such especially as may pretend to subtlety of Reason, Sight, Sense, and Experience (upon which most Humane Knowledge is grounded) generally approved and certain, is our best Argument. But before I give over, I will use one Argument which perchance may prove of some force and validity, and that is, A consideration of the strange shifts and evasions and notorious absurdities that these men are put to, who not being able to deny the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or matter of Fact, would seem to say somewhat rather than to acknowledge Spirits, and devils, and Witchcraft. Pomponatius, who hath not heard of? I once had the book, I know not now what is become of it. But I remember well, I never was more weary of reading then when I read him; nothing that ever I read or heard of Legends and old woman's tales did seem to me more groundless and incredible. But because those men bear themselves very much upon the power of imagination (which indeed is very great, and doth produce strange effects) I shall commend to the sober Reader that hath not yet met with him, Tho. Eienus his Learned Tractat, De Viribus Imaginationis, a very Rational and Philosophical discourse. Of their miserable shifts and evasions in general, the Author or Observator rather of Musaeum Veronense, before quoted, will give you a good account. I have at this present in my hands the writings of a Physician, Augerius Ferrerius by name. What he was for a Physician I know not; all (I doubt) of that profession will not allow very well of his Preface to his Castigationes Practicae Medicinae, whatever they think of the Castigationes themselves. But in general, his style, and various reading, and knowledge of good Authors, speak him a Learned man sufficiently. Thuanus in his History gives him a most ample Elogium, and makes him to have been Jul. C. Scaliger his intimate acquaintance and much respected by him. But I doubt whether Thuanus had ever seen this book of his: it doth not appear by that Elogium that he had. Well, this Learned man in his Chapter De Homerica (so he calls it) Medicatione, where he treats of cures done by Charms and spells, by Words and Characters, which others impute commonly to Witchcraft: first, for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not deny it: (Nam iis quae senfibus exposita sunt contravenire, sani 〈◊〉 non est.) He thinks them little better than mad men that will deny that which is approved by so visible experience. Yet it seems he was one of them that did not believe, or would not believe (though he doth not say so positively) Spirits and Witches, and Supernatural Operations. What then? he plainly maintaineth and argueth it (though he quote no Gospel for it) that such is the nature of the Soul of man (if he know how to use it) that by a strong faith and confidence it may work any miracle without a miracle: Verum confidentia illa, ac firma persuasio (that you may have some of his words if you have not the book) comparatur indoctis animis per opinionem quam de Caracteribus & sacris verbis conceperunt. Doctis & rerum intelligentiam habentibus, nihil opus est externi, sed cognitâ vi animi, per eam miracula edere possunt. etc. And again alittle after, Doctus veró & sibi constans solo verbo sanabit. I do not hence conclude that this Ferrerius, though he speak as though he were, and names no body else, that he was the first or only that hath been of this opinion. Avicenne the Arab was the first, as I take it, that set it on foot: some others have followed him in it. But since these men acknowledge the strange effects that others deny, let the sober Reader judge whether of the two more likely to grant Spirits and devils, or to make the Soul of man (of every man, naturally) either a God or a devil. But let men take heed how they attempt to do Miracles by their strong faith and confidence, for that is the ready way to bring the devil unto them, and that is it which hath made many Witches and Sorcerers. As for that Faith whereby men did work Miracles in the Primitive times, spoken of in the Gospel, commonly called, The Faith of Miracles, that is quite another thing, which I shall not need to speak of in this place. Of a strong confidence in God, even in them that are not otherwise very godly, whether it may not, according to Gods first order and appointment, produce sometimes some strange effects; we have had a consideration elsewhere, where we treat of Precatorie Enthusiasm. But this also is quite another thing, as may appear by what we have written of it.  
But to conclude this part; upon due consideration of the premises, and what else I have in readiness upon the same Subject (if God give me life and health) I cannot satisfy myself how any Learned man, sober and rational, can entertain such an opinion (simply and seriously) That there be no devils nor Spirits, etc. But upon this account which I give myself (leaving all men to their own judgements herein) that if there be any such truly and really, it must needs be because being at first prepossessed upon some plausible ground, and being afterwards taken up with other thoughts and employments, they are more willing to stick to their former opinion without further trouble, then to take the pains to seek further. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Thucydides doth very well observe. And when we say, A Learned man, there is much ambiguity in that word. For a man may be (not to speak of the ignorance of the common people, in those climates especially, who think all Learning concluded in preaching; and now in these times too, them best Preachers that in very deed have least Learning, but preach by Instinct and Inspiration, as they call it) but a man, I say, may be a Learned Man, a very Learned man in some one kind or profession, even to Excellency and Admiration, who nevertheless is and may be found ignorant enough in other kinds: but a general Learned man is a thing of a vast extent, and not often seen. It is a business of an infinite labour, besides that it requireth Natural parts answerable; without which (judgement specially) the more pains sometimes the more ignorance. I aim not by this at any particular man or men (Deum testor) I would much rather submit to the censure of others myself, then take upon me to censure any; but the observation is of very good use, I know it, and may give much satisfaction in many cases, and have given an instance of it in Tertullian, and some others elsewhere.  
I have done for this time; I come now to the Objections, wherein I shall not need to be very long, because they run much upon one thing, Imposture, which hath already been spoken of and answered. But yet somewhat more particularly shall be answered.  
First, Of Miracles. It cannot be denied but the world is full of horrible Impostures in that particular: Yet I believe, that some supernatural things, as cures, etc. do happen in every age, for which no reason can be given, which also for the strangeness may be called Miracles. But if we limit (with most) the word to those things that proceed immediately from God or divine power: I shall not be very ready to yield that many such Miracles are seen in these days. But I will not further argue the Case in this place. Well, let us take Miracles in the ordinary Sense: I verily believe that many such things do happen in many places; but that through negligence partly, and partly through incredulity, they are not regarded oftentimes, or soon forgotten. And wiser men, sometimes, though they know or believe such things, yet are not they very forward to tell them, lest they bring themselves into contempt with those supposed wise men, who will sooner laugh at any thing they do not understand, then take the pains to rectify their ignorance or inform their judgements. I hope I shall do no wrong to the Memory of that Venerable, Incomparable Prelate, BISHOP Andrew's, for Sound Learning and True Piety whilst he lived, one of the greatest Lights of this Land; if I set down two Stories, which we may call Miracles, both which he did believe to be true, but for one of them, it seems, he did undertake upon his own knowledge: The one, concerning a noted, or at least by many suspected Witch or Sorceress, which the devil, in a strange shape, did wait upon (or for rather) at her death. The other, concerning a man, who after his death was restored to life to make Confession of a horrible Murder committed upon his own Wife, for which he had never been suspected; both these, as he related them to my F. (in familiar conversation) and my F. did enter them for a remembrance into some of his Adversaria. In the substance I believe there could be no mistake, but if there be any mistake in any Circumstances, as of Names, or otherwise, that must be imputed to my F. who was a stranger, not to the tongue only, but to all businesses (more than what might be known by printed books, and such public ways) of England.  
The First, thus: 
L. vetula Londinensis, cui morienti Diabolus affuit.  
Mira Historia quam narrabat ut sibi compertissimam Dom. Episcopus. Fuit quaedam L. mulier ditissima, et curiosis artibus adaictissima: vicina aedibus Fulconis, qui fuit pater Domini Fulconis, totâ Angliâ celeberrimi; atque adeo lectissimae matronae, matri ejusdem Fulconis, familiarissima. Haec per omnem vitam sortilegiis dedita, & eo nomine infamium muliercularum amica et patrona: Cui morienti cum adstarent quà viri, quà faeminae gravissimi; animadversum est sub horam mortis, adstitisse ad pedes lecti hominem vultu terribilem, vulpinis pellibus amictum, quem ipsa contentis oculis intuebatur; ille, ipsam. Quaesitum est à janitore, quare illum admisisset ille negarae se vel vidisse. Tandem secedunt ad fenestram duo vel tres, consilium capturi quid illo facerent. Erat quidam Senator ingentis nominis ..... qui bis Praetor Londinensis fuit: item Pater Fulconis, et alii. Placet illis ipsum compellare et rogare quis esset. Hoc animo repetunt priora loca sua ad lectum. Interim L. vocem magnam edit, quasi animam ageret; omnes illam cutare, spectare, sublevare; mox redit ad se illi ignotum illum requirunt oculis. Nusquam apparet. An 〈…〉 orae spatium moritur aegra.   
The other thus, 
Kalend. August. Narrabat hodie mihi rem miram, Reverendiss. Praesul, Domin. Episcop. Eliensis: quam ille acceptam auribus suis à teste oculato & auctore, credebat esse verissimam. Est vicus in Urbe Londino, qui dicitur, Vicus Longobardorum. In eo vico Paraecia est, & aedes paraecialis, in qua fuit Presbyter, homo summae fidei, et notae Pietatis, ..... An. 1563. quo anno, si unquam alias, pestis grassata est per hanc Urbem Londinum. Narravit igitur hic Parrochus et passim aliis, et ipsi quoque Dom. Episcopo sibi hoc accidisse. Erat illi amicus in suâ Paraeciâ insignis; vir, ut omnes existimabant, probus et pius. Hic peste correptus advocavit Presbyterum illum suum amicum, qui et aegrotanti affuit, et vidit morientem nec deseruit nisi mortuum; ita Demum repetiit domum suam. Post horas satis multas à morte hujus, cùm ipse pro mortuo esset relictus in cubiculo; uxor illius idem cubiculum est ingressa, ut ex arcâ promeret Lodicem, sine linteamen ad ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut est moris. Ingressa audit hanc vocem, operi intenta. Quis hic est? terreri illa, et velle egredi, sed auditur iterum vox illa: Quis hic est? Ac tandem comperto esse mariti vocem, accedit ad illum: Quid, ait, marite; tu igitur mortuus non es? et nos te pro mortuo compositum deserveramus. Ego verò, respondit ille, verè mortuus fuit sed ita Deo visum, ut anima mea rediret ad corpus. Sed tu uxor, ait, Si quid habes cibi parati, da mihi esurio enim. Dixit illa veruecinam habere se, pullum gallinaceum, et nescio quid aliud: sed omnia incocta, quae brevi esset paratura. Ego, ait ille, Moram non fero; panem habes, ait, et caseum? quum annuisset, atque petiisset afferri, comedit spectante uxore: deinde advocato Presbytero, et jussis exire è cubiculo omnibus qui aderant; narrat illi hoc: Ego, ait, verè mortuus fui; sed jussa est anima redire ad suum corpus, ut scelus apperiram ore meo, manibus meis admissum, de quo nulla unquam cuiquam nota est suspicio. Priorem namque uxorem meam ipse occidi manibus meis, tantâ vafritie, ut omnes res lateret: deinde modum perpetrati sceleris exposuit; nec ita multò post expiravit, ac verè tum mortuus est.   
There is no necessity that any body should make of either of these relations an Article of his Faith; yet I thought them very probable, because believed by such a man, and therefore have given them a place here. So much of Miracles.  
Of exorcisms we must say as of Miracles. One notable example of a counterfeit Possession, and of great stirs likely to have ensued upon it in France, we have out of Ihuanus, in our late Treatise of enthusiasm. The History of the Boy of Bilson is extant, who by the Wisdom and Sagacity of the R R F. in God Thomas, Lord Bishop of Lichfield and Coventry, was discovered to be an Impostor on purpose set up and suborned to promote the Romish cause, An. Dom. 1620. Such examples and stories most Countries have afforded good store, which are extant in divers Languages. Neither must it be concealed (by them that seek truth without partiality) that some, once called Disciplinarians, now more known by another name, have attempted to deal in those things, hoping thereby to gain great advantage to their cause. It was a famous Story in Q. Elizabeth's Reign, though now perchance out of the knowledge of many, and beyond the remembrance of any living, how one Mr. D. a very zealous man of that Sect, did take upon him by long prayers to cast out devils, so maintained and asserted with great vehemency by him and some others that 〈…〉 oured that cause, though upon legal examination they proved otherwise, which occasioned many books on both sides in those days, but two, melioris notae, as we say, written by Dr. H. concerning exorcisms; the one against Papists, the other against P. I have them both somewhere yet, I hope, but can not come at them at this time, which is the cause that I cannot particularise that business with circumstances of times, and names or persons as I would. But there were many other books written (some very big, which I have seen) about it, as I said before; so that the whole business, with very little inquisition, if any have a mind, may quickly be found out. One Bookseller in Little Britain did help me to the sight of six or seven at once; yet one of the books then written, and as I was told, upon this occasion much commended unto me by some very Learned, to wit, Dr. Jordan, of the Suffocation of the Matrix, I long sought before I could meet with it. And such was the ignorance of some Booksellers, that I could not persuade them there was any such book extant: but now at last I have got it. All the use I shall make of it at this time is, that whereas the whole dirft of the book tends unto this, to show the error of many in ascribing natural diseases to supernatural causes, which might be thought by some to favour their opinion that believe not Witches, etc. The Author doth very prudently and piously make this profession in the Preface, I do not deny but that God doth in these days work extraordinarily for the deliverance of his children, and for other ends best known to himself; and that among other there may be both possessions by the devil, and obsessions, and witchcraft, etc. and dispossession also through the Prayers and Supplications of his servants, which is the only means left unto us for our relief in that case, but such examples being very rare now adays, etc. Yet for all this I do not conclude that Mr. D. was guilty of any Imposture: he might do it through ignorance being cozened by others. I have heard he was an honest man, and died piously, and disclaimed to the very last that he did any thing in that business otherwise then Bonâ Fide. I would judge charitably, even of those men that are not guilty of much charity towards others, whose judgements and consciences will not suffer them (though men of approved worth and piety otherwise) to say as they say, and to do as they do in all things. Be it granted therefore, that this business of exorcisms is liable to much Imposture: however, no man that hatho read the relations of men and women possessed, in several places, with due observation of circumstances, some of which relations, besides other persons of credit, have been attested; yea, some penned and published by learned Physicians and Naturalists, who have been employed about the Cure, observed their carriage, heard some of them speak strange Languages: silly women possessed, discourse of highest points of philosophy, or the mathematics and the like. No man, I say, that is not a stranger to these things (besides what some Travellers, no way interessed in the cause, can aver upon their own knowledge) will make any question either of the real possession of divers, according to relations that have been made, or of the devils speaking in them and by them when they have been Exorcised; and sometimes upon bare conference. And though some Protestants are of opinion, That it is not lawful or warrantable for any man to take upon him to Exorcise upon such occasions, that is, (as I conceive) by way of absolute power and authority, and by superstitious ways and means, as is ordinarily done: Yet where a man hath a Calling, as if he be lawfully Called to the Ministry, and set over such a Parish where any happen to be possessed (as indeed myself have a Parish, that is, right to a Parish as good 
B.  as the Laws of the Land can give me, which hath been grievously haunted, though not altogether in the same kind, this many years, to the undoing of many there; but I must not come near it, nor have the benefit of the Law to recover my right, though never told why) and he find himself zealously moved, yet without presumption, I would not despair, but his prayers, with other performances of devotion, and the assistance of some others of the same calling, might prove available before God: but still presupposed, as most expedient and necessary, that the opinion and resolution of some Learned and conscionable Physician, one or more, be had in the case; and their presence also in all actions, if it may be had, obtained. Some, it may be, will thank me, and I hope it will offend none, it I impart unto them what I have found in my F. his Ephemeris (or, Daily account of his life) tending to this purpose.  
Anno Dom. 603. Kal Junii. Quem memsem, et reliquos omnes velis ô Deus, etc. 〈◊〉 q. hetum egimus, cum matre, uxore, affine, et viro nobili, Dom. de Couns. et nobili item matrona, D de St. Pons: qui omnes in re pietatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiam hujus loci assiduè celebravimus. Inter alios Sermones quos habui cum D. de St. Pons, de ministro provinciae Vivaretii sumus locuti, cui nomen Mercero. Regit ille in eo tractu plutes parvas Ecclesias; habitat a. in loco, qui dicitur, Chasteau-double. Acceperam de eo ex valgi rumoribus, quod vim Daemonas ejiciendi haberet: quaefivi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de D. de saint Pons quid rei esset. Illa seriò affirmavit, plures Daemoniacos (decem aut circiter) in Ecclesiam auductos, eo concionante primùm, dein orante, 〈◊〉, et Confesstone omnium fuisse sanatos. Quosdam Demonas ita eum certis signis 〈◊〉, ut res apud omnes fieret testatissima. Porró autem omnes qui sanati sunt, 〈◊〉 Catholicam Romanam ante semper professos. Mercerum verò impatientissum far, si qnis inter loquendum, ut fit, diceret, Mercerum Diabolos ejicere, non 〈◊〉 se, 〈◊〉 Ecclesiam Dei esse nominandam, cujus precibus ardentissimis Dei aures 〈◊〉. Dom et illi et universo gregi suorum benedicat. Amen.  
In English (for their sakes that understand no Latin, and that it be not required always, for it would be very tedious) this is the effect, At such a time, in such a place, he had the opportunity to meet with a grave (whether Lady or Gentlewoman) Matron, one he had a very good opinion of; her name M. de St. Pons, and having often heard by common report of a certain Protestant Minister that was said to cast out devils, he did accurately inform himself by her (she living, it seems, very near, if not in the same parish) of all particulars concerning that business; who did aver it to be most true, and that ten, or thereabonts, Demomoniacks, or possessed men (all making profession of the Roman Catholic Religion) had been brought to the Church (at several times, as I take it) and that publicly, and by the general confession of all then present, and by some notable signs (sometimes) at the going out of the Devils; they were, upon his Praying after Sermon, all delivered. But that he took it very heinously if any said, that he had cast out Devils; For, not I, said he, but the earnest Prayers of the Church, have prevailed with Almighty God to work this wonderful thing.  
As for Oracles: It is true, Heathens themselves acknowledge, that some were the juggle of men. Sometimes Princes; sometimes private men: (as now of Religion, of Preaching, and Praying, and Fasting; of Masses and Processions: most Princes and States in all places) made good use of them to their own ends; and made them speak what themselves had prompted. But a man might as probably argue; because some have been so freely acknowledged to have been by compact and subornation, it is the more likely, that those of which never any suspicion was, should be true. We read of many in Herodotus: of one, which was contrived by fraud; but there we read also, that when it came to be known (though care had been taken that it might not:) the chief Contriver, a great man, was banished, or prevented worse, by a voluntary Exile; and the Sacred Virgin or prophetess, deposed. But not to insist upon particulars, which would be long, it is most certain, and it will clearly appear unto them that are well read in anciedest Authors and Histories, That all Heathens, generally the wisest and learnedest of them, those especially, that lived when Oracles were most frequent, did really believe them to be, which they pretended unto: and that they were so indeed, for the most part (taking it for granted that their Gods were devils or Evil Spirits) by many circumstances of Stories, and by other good proofs, may be made as evident: neither was it ever doubted or denied (always granted and presupposed, that, as in all worldly things, much imposture did in tervene and intermingle) by ancient Christians acknowledged, I am sure, by most, if not all. But I have spoken of them elsewhere already, and therefore will be the shorter here.  
Our last Objection was: If there be Devils and Spirits, Why do they not appear unto them, who do what they can, as by continual curses, so by profane curiosity to invite them? First, We say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When we have good ground for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stick at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because we do not understand the reason, is as much as to say, that we think we should be as wise as God. Aristotle did not meddle with things that he could give no reason of; yet he did not deny them (as we have showed) and it is one thing to require a reason of things merely natural; and another of those that happen by a mere secret Providence. But this will give them no great satisfaction who perchance believe a God (some) as much as they believe a Devil. Secondly, Therefore we say, There may be some natural reason too, upon Aristotle's grounds. Aristotle (as hath been showed elsewhere) compares the effects of Melancholy, from whence he deriveth all kind of Enthusiasm, to the known effects of Wine. What is the reason, that some men with little wine will quickly be drunk, and become other Creatures, being deprived for the time of the use of reason? Others though they drink never so much, will sooner burst then reel, or speak idly. as some in their excess grow merry, others sad: some calm and better natured; others furious: some talkative, others stupid. The Devil knows what tempers are best for his turn; and by some in whom he was deceived, he hath got no credit, and wished he had never meddled with them. Some men come into the world with Cabalistical Brains; their heads are full of mysteries; they see nothing, they read nothing, but their brain is on work to pick somewhat out of it that is not ordinary; and out of the very ABC that children are taught, rather than fail, they will fetch all the Secrets of God's Wisdom; tell you how the world was created, how governed, and what will be the end of all things. Reason and Sense that other men go by, they think the acorns that the old world fed upon; fools and children may be content with them but they see into things by another Light. They commonly give good respect unto the Scriptures (till they come to professed Anabaptists) because they believe them the Word of God and not of men; but they reserve unto themselves the Interpretation, and so under the title of Divine Scripture, worship what their own fancy prompts, or the devil puts into their heads. But of all Scriptures the Revelation and the obscure prophecies are their delight; for there they rove securely; and there is not any thing so prodigious or chimerical, but they can fetch it out of some prophecy, as they will interpret it. These men, if they be upright in their lives and deal, and fear God truly, it is to be hoped that God will preserve them from further evil; but they are of a dangerous temper; Charitable men will pity them, and sober men will avoid them. On the other side, some there are whose brains are of a stiff and restive mould; it will not easily receive new impressions. They will hardly believe any thing but what they see; and yet rather not believe their eyes; then to believe any thing that is not according to the course of nature, and what they have been used unto. The devil may tempt such by sensual baits, and catch them; but he will not easily attempt to delude them by magical shows and Apparitions. And what sober man, that believeth as a God, so a devil, doth doubt, but they that make it their daily practice to damn themselves, by such horrid oaths and curses, are as really possessed, yea far more in the possession of the devil, than many that foam at the mouth, and speak strange languages?  
But 3dly Some have tried and used the means, but could never see any thing but what if others that never desired it really, but in some wanton curiosity, unadvisedly, that they might be the better able to confute the simplicity of some others as they thought, rather than that their faith wanted any such confirmation, have tried some things, or have been present at some experiments and have seen (with no small astonishment) more than they expected or desired? Some persons of credit and quality, I am sure, have made it their confession unto me, that it hath so happened unto them; who have been so affected with it, that they would not for a world be so surprised again.  
But 4ly and lastly, The Confessions of some Magicians are extant in print, who tell very particularly what means they used, what books they read, etc. and they saw and found (if we believe them; and what should tempt them to lie, no melancholy men, I know not) till they were weary, and Gods grace wrought upon their hearts to bring them to repentance. There be such confessions extant, but the Reader shall pardon me, if I give him no further account. It would much better become them therefore, that have made such essays without success, to repent, and to be thankful unto God, then to make that an argument, that there's no devil, and perchance no God. There is a terrible saying (if well understood) in the Scripture; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is filthy let him be filthy still Let them take heed (I advise them as a friend) if they persist in their hardness of heart and infidelity, lest God in just judgement, though they seek still, and provoke as much as they can, will not suffer that they shall see anything, lest they should fear and be converted.  
I Come now to Dr. DEE, and to This Book of his, which hath been the occasion of all the Discourse hitherto. As for his Person or Parentage, Education and the like, I have but little to say more than what he saith himself in his first Letter to the Emperor (RODOLPHE) of Germany, that being yet very young he was sought unto (ambiverunt me) by two Emperors, Charles the 5th and FERDINANDO his Brother and Successor in the Empire. Mr. Cambden indeed in the year 1572 makes honourable mention of him, and calls him, Nobilis Mathematicus. He dedicated his Monas Hieroglyphica to MAXIMILIAN Successor to FERDINANDO, first printed at Antwerp, An. Dom. 1564. and afterwards at Francford, 1591. and what other places I know not. In the year 1595. he did write (and was printed 1599 I am sure, but whether before that or no, I cannot certainly tell) A discourse Apologetical, etc. directed to the then Archbishop of Canterbury, wherein he hath a Catalogue of books written by himself, printed and unprinted, to the number of 48. in all, and doth also mention the books of his Library about 4000 volumes in all, whereof 700 ancient Manuscripts, Latin, Greek, and Hebrew. There also doth he produce a Testimony of the University of Cambridg, dated 1548. But this whole Discourse of his being but short, for the better satisfaction of the Reader, I thought good to have it here reprinted the next after this Preface. His Mathematical Preface before Euclid, is that I think which of all his writings published hath been most taken notice of in England, and added much to the worth and commendation of that Edition of Euclid. He was a married man and divers children, as will appear by this Relation; a great Traveller, and lived to a great age. But as I said before, I do not pretend to give an account of his life in general, unto others, which myself am yet a stranger to. What concerneth this Relation I am to give an account, and I hope there shall be nothing wanting to that. Four things I propose to myself to that end,  
First, Somewhat to confirm the truth and sincerity of this whole Relation.  
Secondly, To answer some Objections that may be made against some parts of it.  
Thirdly, To give some light to some places, and to satisfy the Reader concerning the perfection and imperfection of the book, as also, concerning the Original Copy.  
Fourthly, and lastly, To show the many good uses that may be made of all by a sober Christian.  
1. It seems that Dr. Dee began to have the reputation of a Conjurer betimes. He doth very grievously complain of it in that Preface to Euclid but now spoken of, about the end of it, and yet there doth also term himself, An old forworn Mathematician. For my part whether he could ever truly be so called, I yet make some question: But I am very confident, that himself did not know or think himself so, but a zealous worshipper of God, and a very free and sincere Christian. How this is to be reconciled with the truth of this Relation, shall be afterwards considered of. For the truth and sincerity of the Relation, I hope no body will so grossly mistake us as though we intended thereby to justify what is here printed against any suspicion of forgery; as if any man taking the advantage of Dr. Dees name and fame of a Conjurer, could be suspected to have devised and invented these things in his own brain to abuse the world. I should be sorry my name should appear in any kind to any book liable to such a suspicion; and the very name and credit of that so much and so deservedly prized Library from whence this is pretended to be taken, is sufficient (with civil understanding men) to prevent the grossness of such a mistake. Besides the Original Copy itself, all written with Dr. Dees own hand, there kept and preserved. But by Truth and Sincerity, intending not only Dr. Dee's fidelity in relating what himself believed, but also the reality of those things that he speaks of, according to his relation: his only (but great and dreadful) error being, that he mistook false lying Spirits for Angels of Light, the devil of Hell (as we commonly term him) for the God of Heaven. For the Truth then, and Sincerity or Reality of the Relation in this sense, I shall first appeal to the Book itself. I know it is the fashion of many (I will not say that (I never did it myself) that are buyers of books, they will turn five or six leaves, if they happen upon somewhat that pleaseth their fancy, the book is a good book, and when they have bought it, it concerneth them to think so, because they have paid for it: but on the other side, if they light upon somewhat that doth not please (which may happen in the best) they are as ready to condemn and cast away. It is very possible that some such buyer lighting upon this, and in it, upon some places here and there, where some odd uncouth things may offer themselves; things ridiculous, incredible to ordinary sense and construction, he may be ready to judge of the whole accordingly. But for all this, I will in the first place appeal to the book itself; but with this respect to the Reader, that he will have patience to read in order one fourth part of the book at least before he judge; and if by that time he be not convicted, he shall have my good will to give it over. Not but that all the rest, even to the end, doth help very well to confirm the truth and reality of the whole Story: but because I think there is so much in any fourth part, if diligently read, and with due consideration, that I despair of his assent, that is not convicted by it. For my part, when the book was first communicated unto 
Sir Thomas cotton Knight 〈◊〉.  me by that Right worthy Gentleman who is very studious to purchase and procure such Records and Monuments as may advantage the truth of God (all truth is of God) and the honour of this Land, following therein the example of his noble Progenitor, by his very name, Sir Robert Cotton, known to all the Learned as far as Europe extendeth. I read it cursorily because I was quickly convinced in myself that it could be no counterfeit immaginarie business, and was very desirous to see the end, so far as the book did go. Afterwards, when I understood that the said worthy Gentleman (especially, as I suppose, relying upon my Lord of Armagh's judgement and testimony, which we have before spoken of) was willing it should be published, and that he had committed the whole business unto me; I read it over very exactly, and took notes of the most remarkable passages (as they appeared unto me) truly I was so much confirmed in this first opinion by my second reading, that I shall not be afraid to profess that I never gave more credit to any Humane History of former times. All things seemed unto me so simply, and yet so accurately, and with so much confirmation of all manner of circumstances written and delivered, that I cannot yet satisfy myself, but all judicious Readers will be of my opinion. But nevertheless, to help them that trust not much to their own judgements, let us see what can be said.  
First, I would have them, that would be further satisfied, to read Dr. Dee in that forecited Preface, where he doth plead his own cause, to acquit himself of that grievous crime and imputation of a Conjurer. But that was written, I must confess, long before his Communication with Spirits: yet it is somewhat to know what opinion he had then of them that deal with devils and evil Spirits. But after he was made acquainted, and in great deal with them, and had in readiness divers of these his books, or others of the same Argument, containing their several conferences and communications, to show, and the manner of their appearing exactly set down; observe, I pray, with what confidence he did address himself to the greatest and wisest in Europe. To Queen Elizabeth often, and to her Council, as by many places of this Relation doth appear; but more particularly by his Letter to Sir Francis Walsingham, Secretary, etc. That he did the like to King James and his council, may easily be gathered by the Records (in this Relation) of 1607. but much defective. But then to the Emperor Rodolphe, to Stephen King of Poland, and divers other Princes and their Deputies; the wisest and learnedst, their several Courts did afford for the time: the particulars of all which addresses and transactions are very exactly set down in the book. Nay, such was his confidence, that had it not been for the Nuntius Apostolicus his appearing against him at the Emperor's Court by order from the Pope, he was, as by some places may be collected, resolved for Rome also, not doubting but he should approve himself and his do to the Pope himself and his Cardinals. In all these his addresses and applications being still very ready to impart all things unto them that would entertain them with that respect he thought they deserved; yea, readily, which is very observable, even to receive them into this Mystical Society, whom he thought worthy, and in some capacity to promote the design; as the facto he did divers in several places: Albertus Alasco, Prince Palatine of Polonia, Puccius a learned man, and Prince Rosemberg in Germany, who were long of the Society, besides some admitted to some Actions for a while, as Stephen King of Poland, and some others. We will easily grant (as elsewhere hath been treated and handled at large) that a distempered brain may see, yea, and hear strange things, and entertain them with all possible confidence, as real things, and yet all but fancy, without any real sound or Apparition. But these sights and Apparitions that Dr. Dee gives here an account, are quite of another nature; yea, though possibly the devil might represent divers of these things to the fancy inwardly which appeared outwardly: Yet of another nature, I say, and not without the intervention and operation of Spirits, as will easily appear to any man by the particulars. Besides the long Speeches, Discourses, Interlocutions upon all occasions and occurrences in the presence of more than one always; and externally audible to different persons, for the most part or very frequently. That these things could not be the operation of a distempered Fancy, will be a sufficient evidence to any rational man.  
Again, let his usual preparations and Prayers against an Apparition or Action (as he called them) his extraordinary prayers upon some extraordinary occasions, as upon Edward Kelley his temporary repentance, and another for him when he was about to forsake him (in Latin a long one) Stephen King of Poland being then present. And again, when his Son Arthur was to be initiated to these Mystical Operations and Apparitions, in the place of Edward Kelley, and the like. And again, his Humility, Piety, Patience, (O what pity that such a man should fall into such a delusion! but we shall consider of the causes in its right place afterwards) upon all occasions, temptations, distresses, most eminent throughout the whole Book. Let these things be well considered, and above the rest, his large and punctual relation of that sad abominable story of their Promiscuous, carnal Copulation, under the pretence of obedience to God.— Let these things, I say, be well considered, and I think no man will make any question but the poor man did deal with all possible simplicity and sincerity, to the utmost of his understanding at that time. And truly, this one thing (as we said before) excepted, his mistaking of evil Spirits for good, it doth not appear by any thing but that he had his understanding, and the perfect use of his Reason to the very last, as well as he had had any time of his life.  
Again, let it be considered, that he carried with him where ever he went A STONE, which he called his Angelical Stone, as brought unto him by an Angel, but by a Spirit sure enough, which he shown unto many; to the Emperor among others, or the Emperor's Deputy, Dr. Curts, as I remember: But more of this Stone afterwards. We may therefore conclude surely enough, That Dr. Dee in all this Relation did deal with all simplicity and sincerity. I shall only add, That whereas I used the word Reality before, concerning those things that appeared, according to this Relation: I would not be mistaken, as though I intended that whatsoever the devil did seem to do or represent; it was Really and Substantially as it seemed and appeared, that would be a great and gross mistake. The very word Apparition doth rather import the contrary. All I understand by Reality, is, that what things appeared, they did so appear by the power and operation of Spirits, actually present and working, and were not the effects of a depraved fancy and imagination by mere natural causes. By which, strange things, I confess, may be presented and apprehended too, sometimes by the parties with all confidence, as we said before, though all be but fancy and imagination. But all circumstances well considered, make this Case here to be of another nature; and it may be it was the policy of these Spirits to join two of purpose in this business, to make the truth and reality of it the more unquestionable; hoping (if God had given way) they should have passed, in time for good Spirits abroad generally, and then we should have seen what they would have made of it. From less beginnings, I am sure, greatest confusions have proceeded and prevailed in the world, as we shall show elsewhere. And since that in all this business, as we said but now, Dr. Dee did not deal alone, but had a constant Partner or Assistant, whom sometimes himself calleth his Seer, or Skryer, one by name Edward Kelly: it will be requisite before we proceed further, that we give some account of him also. According to Dr. Dee's own relation here, An. Dom. 1587. April 7. Trebonae: in the particulars of his Son Arthur's Consecration (after his manner, which he calls, His offering and presenting of him to the service of God:) Uriel (one of his chiefest Spirits) was the author of their Conjunction: but when and how it happened (being but obiter mentioned there) we do not find any where; and more than what I find here I have nothing to say: For certain it is by this whole story, from the beginning to the end of it, that Kelley was a great Conjurer, one that daily conversed by such art as is used by ordinary Magicians, with evil Spirits, and knew them to be so. Yet I would suppose that he was one of the best sort of Magicians, that dealt with Spirits by a kind of Command (as is well known some do) and not by any Compact or agreement: this may probably be gathered from sundry places. But that he was a Conjurer, appearereth first by that, where he proffered to raise some evil Spirit before the Polish Prince Palatine, Albert Lasky (of whom more by and by) for a proof of his Art. But Dr. Dee would not suffer him to do it in his house. Wicked spirits are cast out of him to the number of 15. P. 32. But I make no great matter of that in point of proof, because all there upon his bare report only. But see p. 63. etc. where it is laid to his charge, and he answereth for himself and his Spirits. See also where at last he yielded to bury not to burn his Magical books. But read his own confession (where you shall find him speak like one that knew very well what did belong to the Art) and the record made by Dr. Dee concerning a shrewd contest that happened between Dr. Dee and him, (it was about some Magical things) wherein Edward Kelly carried himself so fiercely, that Dr. Dee being afraid of his life, was forced to call for help. Peruse well this place and I presume you will require no further light as to this particular concerning Kelly.  
As for the several Epistles (in Latin most) that will be found here, as also Narratives of several meetings and conferences, they carry so much light with them, being set out with so many remarkable circumstances of time, place, persons, etc. that no man of judgement that hath any knowledge of the world, will or can make any scruple of the sincerity and fidelity of either reports or Deeds and monuments (such I account the Letters to be) herein contained. A man might with little labour (that had all kind of books at command) have found somewhat concerning most (outlandish) persons in them mentioned. I could not intent it, and I think it would have been a needless labour. If any make any question let them make search, I dare warrant it unto them they shall find all things to agree punctually. But because Albert Lasky (next to Edward Kelley) is the man most interressed in this story, I will give you some account of him out of Mr. Cambden his Annals.  
Anno Dom. 1583. E Polonia, Russiae vicinâ hac aestate venit in Angliam ut Reginam inviseret, Albertus Alasco, Palatinus Siradiensis vir eruditus, corporis lineamentis barbâ promisissimâ, vestitu decoro, & pervenusto; qui perbenignè ab ipsa nobilibusque magnoque honore & lautitiis, et ab Accademia Oxoniensi eruditis oblectationibus, atque variis spectaculis exceptus, post. 4. menses aere alieno oppressus, clam recessit.  
But of all Letters here exhibited, I am most taken, I must confess, with the Bishop's Letter that was Nuncius Apostolicus: he seems to me to speak to the case very pertinently (take Puccius his account along in his long letter to Dr. Dee, of his conference with the said Bishop concerning the same business) and to have carried himself towards Dr. Dee very moderately and friendly.  
II. Now to Objections:  
The first shall be this: Although 'tis very probable that Dr. Dee himself dealt simply and sincerely; yet since he himself saw nothing (for so himself acknowledgeth in some places) but by Kelley's eyes, and heard nothing but with his ears. Is it not possible that Kelley being a cunning man, and well practised in these things might impose upon the credulity of Dr. Dee (a good innocent man) and the rather, because by this office under the Doctor he got 50 l. by the year, as appeareth. Truly this is plausible as it is proposed; and like enough that it might go a great way with them that are soon taken, and therefore seldom see any thing in the truth or true nature of it, but in the outward appearance of it only. But read and observe it diligently and you will find it far otherwise: It is true indeed, that ordinarily, Dr. Dee saw not himself; his business was to write what was seen (but in his presence though) and heard by Kelley. Yet that himself heard often immediately appeareth by many places; I shall not need any quotations for that himself feeleth as well as Kelley. In the relation of the Holy Stone, how taken away by one that came in at a window in the shape of a man, and how restored; both saw certainly. In the story of the Holy Books, how burned and how restored again (part of them at least) which Dr Dee made a great Miracle of, as appeareth by some of those places; there also both saw certainly. And Albert Lasky, the Polonian Palatine saw as well as Kelley. Besides, it doth clearly appear throughout all the book that Kelley (though sometimes with much ado persuaded for a while to think better of them) had generally no other opinion of these Apparitions but that they were mere illusions of the devil and evil Spirits, such as himself could command by his art when he listed, and was acquainted with, insomuch that we find him for this very cause forsaking, or desirous to forsake Dr. Dee, who was much troubled about it; and is forced in a place to Pawn his Soul unto him (to use his own words) that it was not so, and that they were good Spirits sent from God in great favour unto them. But for all this Kelley would not be satisfied, but would have his Declaration or Protestation of his suspicion to the contrary entered into the book; which you shall find, and it will be worth your reading. I could further allege, that if a man considers the things delivered here upon several occasions, being of a different nature, some Moral, some Physical, some Metaphysical, and Theological of highest points (though sometimes wild enough, and not warrantable; yet for the most part very remote from vulgar capacities) he will not easily believe that Kelley, who scarce understood Latin) not to speak of some things delivered in Greek in some places) and betook himself to the study of logic long after he had entered himself into this course, could utter such things: no, nor any man living perchance, that had not made it his study all his life-time. But that which must needs end this quarrel (if any man will be pertinacious) and put all things out of doubt, is, that not Kelley only served in this place of Seer or Skryer, but others also, as his son Arthur, and in his latter days, when Kelley was either gone or sick, one Bartholomew, as will be found in all the Actions and Apparitions of the year 1607. which (as I suspect) was the last year of the doctor's life, or beyond which I think he did not live long.  
Secondly, It may be objected, or stuck at least, How Dr. Dee, so good, so innocent, yea, so pious a man, and so sincere a Christian as by these papers (his delusion and the effects of it still excepted) he doth seem to have been, God would permit such a one to be so deluded and abused, so racked in his soul, so hurried in his body for so long a time, notwithstanding his frequent, earnest, zealous prayers and addresses unto God, by evil Spirits (even to his dying day, for aught we know) as he is here by his own relation set out unto us? Truly, if a man shall consider the whole carriage of this business, from the beginning to the end, according to this true and faithful (for I think I may so speak with confidence) account of it here presented unto us, this poor man, how from time to time shamefully, grossly delayed, deluded, quarrelled without cause, still toled on with some shows and appearances, and yet still frustrated and put off: his many pangs and agonies about it, his sad condition after so many. years' toil, travel, drudgery and earnest expectation, at the very last (as appeareth by the Actions and apparitions of the year 1607.) I can not tell whether I should make him an object of more horror or compassion; but of both certainly in a great measure to any man that hath any sense of Humanity, and in the examples of others of humane frailty: and again, any regard of parts and worth, such as were in this man in a high degree. True it is, that he had joys withal and comforts, imaginary, delusory, it is true; yet such as he enjoyed and kept up his heart, and made him outwardly cheerful often times, I make no question; such as the Saints (as they call themselves) and schismatics of these and former times have ever been very prone to boast of, persuading themselves that they are the effects of God's blessed Spirit. But even in these his joys and comforts, the fruits and fancies of his deluded soul (as in many others of a distempered brain) is not he an object of great compaspassion to any, both sober and charitable? If this than were his case indeed, what shall we say? if nothing else, I know not but it ought to satisfy a rational, sober, humble man: If we say, That it is not in man to give an account of all god's judgements, neither is there any ground for us to murmule because we do not understand them, or that they often seem contrary to the judgement of humane reason, because it is against all Reason as well as Religion, to believe that a creature so much inferior to God, by nature as man is, should see every thing as he seethe, and think as he thinks; and consequently judge and determine in and of all things as God judgeth and determineth. The Apostle therefore not without cause, would have all private judgements (for of public for the maintenance of peace and order among men, it is another case) deferred to that time, when the hearts of all men shall be laid open, all hidden things and secret counsels revealed. But we have enough to say in this case without it. For if Pride and Curiosity were enough to undo our first Parent, and in him all mankind, when otherwise innocent, and in possession of Paradise. Should we wonder if it had the same event in Dr. Dee, though otherwise, as he doth appear to us, innocent, and well qualified? That this was his case and error, I will appeal to his own confession (though he makes it his boast) in more than one of his Letters or addresses, where he professeth, That for divers years he had been an earnest suitor unto God in prayer for Wisdom; that is, as he interprets himself, That he might understand the secrets of Nature that had not been revealed unto men hitherto; to the end, as he professeth, and his own deceitful heart it may be suggested unto him, That he might glorify God; but certainly, that himself might become a glorious man in the world, and be admired, yea, adored every where almost, as he might be sure it would be, had he compassed his desire. And what do we think should put him upon such a desire, with hopes to obtain it, but an opinion he had of himself as an extraordinary man, both for parts, and for favour with God? But however, had he been to the utmost of what he could think of himself, besides his Spiritual pride of thinking so of himself (as great a sin as any in the eyes of God) his praying for such a thing with so much importunity, was a great tempting of God, and deserving greatest judgements. Had he indeed been a suitor unto God for such Wisdom as the Prophet Jeremy describeth (11. v. 24, 25.) Let not the Wise man glory in his wisdom, etc. but let him that glorieth, etc. And for such knowledge as our Saviour commandeth, Joh. 17. 3. And this is life eternal, that they may know thee, etc. And his blessed Apostle (1 Cor. 〈◊〉. 2.) For I determined not to know any thing, etc. he had had good warrant for his prayers, and it is very likely that God would have granted him his request, so far as might have concerned his own salvation and eternal happiness. Besides, it is lawful (nay fit) for a man to pray for God's blessing upon his labours, for competency of wit and capacity that he may do well in his vocation and glorify God. But for a man to aspire to such eminency above other men, and by means that are not ordinary (as that conceited Philosophers Stone, and the like) and to interest God by earnest solicitations in his ambitions extravagant desires; that God, who hath said of himself, That he resisteth the proud, but giveth grace unto the humble, must needs be so great and so high a provocation (if well considered) as that I begin to doubt whether it be charity to pity him that suffered so justly and deservedly. I do not know but it is as lawful for any man obscurely born to pray for a Kingdom, for a Common soldier that he may have strength to encounter thousands, or for an ordinary Maid, that she may become the fairest of women. In all these it is possible to glorify God, we grant, were it fit for us to prescribe unto God, neglecting those that he hath appointed, by what means he should be glorified; and could we secure ourselves that in pretending to God's glory we do not seek our own. I wish that our great undertakers and reformers (such is their wisdom they think) of Arts and Sciences would seriously think of this; they especially who take upon themselves to make all men wise and of one mind, and to reconcile all doubts and difficulties in Religion, and otherwise; in a word, to make Truth to be embraced by all men. Should these men tell us that if they had had the creating of the world, and the ordering of all things (and there be, I think, in the world that have said little less) from the beginning, they would have made an other guess of things than God had done: We would have considered of it perchance what might be the ground in any mortal man of such wonderful confidence. But such being the condition of the world, as it is, and such of men, naturally; or to speak as a Christian, since the fall of Adam, and the consequencies of it, the curse of God, etc. to make all men wise, of one mind, good, religious, without an infinite omnipotent power, such as of nothing was able to create a world: can any man (sober and wise) hear it; hear it with patience, that thinks it impossible, yea strange, that Castles should be built in the air, or the heavens battered with great guns? And yet such books are read, yea and much set by, by some men. My judgement is, That they are to be pitied (if distemper be the cause, as I believe it is in some) that boast of such things; but if wise and politic, to get credit and money (as some I believe) it is a great argument of their confidence, that there be many in the word that are not very wise. But to return to Dr. Dee: It might be further added and proved by examples, that some men of transcendent holiness and mortification (in the sight of men) so sequestered from the world (some of them) and the vanities of it, that for many years they had conversed with God alone in a manner; yet through pride and conceit of their own parts and favour with God, fell into delusions and temptations, if not altogether the same, yet not less strange and dreadful. Such examples Ecclesiastical Story will afford, and other books of that nature, but I have them not at this time, and I conceive I have said enough to this 〈◊〉.  
But of his Praying too, somewhat would be observed. His Spirits tell him somewhere, that he had the Gift of Praying. Truly I believe he had, as it is ordinarily called: that it is, that he could express himself very fluently and earnestly in Prayer, and that he did it often to his own great contentment. Let no man wonder at this; I have showed elsewhere that some that have been very wicked, yea, some that died for blasphemy, and with blasphemy in their mouth to the last gasp, have had it in a great measure, and done much mischief by it. It is no disparagement to Prayer, no more than it is to the best things of the world (and what better and more heavenly than prayer well used?) if they be abused. And it is commonly observed, that the corruption of best things is most dangerous. What bred those pernicious heretics that so long troubled the world, and could not be 〈◊〉 but by absolute destruction, but long affected prayers (therefore called Euchites or Messaliani, that is to say, the Prayers) and Enthusiasms? And as to that point of inward joy and comptacency, which some schismatics and wicked men find in themselves at their prayers, which ignorant deluded people think to be an argument of the Spirit: It is certain, and is a mystery of nature that hath (may I speak it without bragging) been brought to light (of late years at least) by myself and fully discovered, That not only the inward heat of mental conception (where there is any vigour) but also the music of outward words, is able to occasion it. Indeed it is a point that doth deserve to be well considered of in these times especially. For when young boys and illiterate men (and the number is likely to increase now that catechising is so much neglected) are turned lose to exercise themselves in this gift (as they call it) and when by long practice they have attained to some readiness and volubility, which doth occasion some inward lightsomeness and excitations, or perchance somewhat that may have some resemblance to spiritual sorrow and compunction, they presently think themselves inspired, and so they become Saints before they know what it is to be Christians. And if they can Pray by inspiration, why not Preach also? So comes in Anabaptism by degrees, which will be the ruin of all Religion and civil Government where ever it prevails. And I believe that this fond foolish conceit of Inspiration, as it hath been the occasion of much other mischief, so of that horrid sacrilege, shall I call it, or profanation (I hope I may do either without offence, for it is not done by any public Authority that I know of) the casting and banishing of THE LORDS PRAYER out of many private houses and Churches; than which, I think, Christ never received a greater affront from any that called themselves Christians. I am not so uncharitable as to believe that it is done in direct opposition to Christ by any real Christians, but in a furious zeal by many, I believe, against set prayers. But this is not a place to dispute it: Certainly, as the Lords Prayer is a Prayer of most incredible comfort to them that use it devoutly and upon good grounds (a good foundation of Religion and sound Faith, I mean) so I believe that set Prayers in general are of more concernment to the settling of Peace in the Commonwealth than many men are ware of. But let this 〈◊〉 for my opinion; there be worse I am sure that pass currently.  
Again, A man may wonder (I cannot tell whether an objection may be made of it) that Dr. Dee, though he were at the first deluded (to which his own pride and presumption did expose him) as many have been; yet afterwards in process of time when he found himself so deluded and shuffled with; when Edward Kelley did use such pregnant arguments to him (as he did more than once) to persuade him that they were evil Spirits that appeared unto them; nay, when he had found by certain experience, that his Spirits had told him many lies, foretold many things concerning Princes and Kingdoms, very particularly limited with circumstances of time, which when the time was expired did 〈◊〉 at all come to pass; yet for all this he durst pawn his Soul for them that they were good Spirits, and continued in his confidence (so fare as our Relation goes) to the last. I answer, Such is the power of this kind of Spiritual delusion, it doth so possess them whom it hath once taken hold of, that they seldom, any of them, recover themselves. In the days of Martin Luther (2 great and zealous reformer of Religion, but one that would have detested them as the worst of Infidels that had used the Lords Prayer, as some have done in our days, as appears by what he saith of it in more than one place) there lived one Michael Stifelius, who applying to himself some place of the Apocalypse, took upon him to Prophecy. He had foretold that in the year of the Lord 1533. before the 29 of September the end of the world, and Christ's coming to judgement would be. He did show so much confidence, that some write, Luther himself was somewhat startled at the first. But that day past, he came a second time to Luther with new Calculations, and had digested the whole business into 22. Articles, the effect of which was to demonstrate that the end of the world would be in October following. But now Luther thought he had had trial enough, and gave so little credit to him, that he (though he loved the man) silenced him for a time; which our Apocalyptical Prophet took very ill at his hands, and wondered much at his incredulity. Well, that month and some after that over, our Prophet (who had made no little stir in the Country by his prophesying) was cast into prison for his obstinacy. After a while Luther visited him, thinking by that time to find him of another mind. But so far was he from acknowledging his error, that he down right railed at Luther for giving him good counsel. And some writ that to his dying day (having lived to the age of 80. years) he never recanted. And was not this the case of learned Postellus, who fallen into some grievous wild fancies in his latter days, though sound enough still in other things, could never be reclaimed though means were used from time to time the best and gentlest (in respect to his worth and person) that could be thought of? But what talk we of particular men? Consider the Anabaptists in general. Above an hundred years ago they troubled Germany very much: it cost many thousands their lives. They roved up and down. No sooner destroyed in one place but they sprung (whilst that season lasted) in another. Their pretences every where were the same; Revelations and the Spirit: the wickedness of Princes and Magistrates, and Christ Jesus to be set up in his Throne. Well, at last they were destroyed in most places. Stories of them have been written in all Languages, read every where, and their lamentable end. Can all this hinder but that upon every opportunity of a confused and confounded Government, they start up again in the same shape and form as before; the same pretences, the same Scriptures, for all the world, miserably detorted and abused, to raise tumults and seditions in all places. Such is the wretchedness of man that is once out of the right way of Reason and Sobriety. But withal we must say in this particular case of Dr. Dee's, though his obstinacy was great and marvellous, yet it must be acknowledged, that great was the diligence and subtlety of his Spirits to keep their hold: and some things sometimes happened (as his danger and preservation about Gravesend, when he first, here related, went out of the Realm) very strangely, and such was the unhappiness of his misapplyed zeal, that he made a Providence of whatsoever happened unto him as he desired.  
So much for Dr. Dee himself. But of his Spirits a greater question perchance may be moved: If evil, wicked, lying Spirits (as we have reason to believe, and no man I think will question) how came they to be such persuaders to Piety and godliness, yea, such preachers of Christ, his Incarnation, his Passion, and other Mysteries of the Christian Faith, not only by them here acknowledged, but in some places very Scholastically set out and declared? It seemeth somewhat contrary to reason and as contrary to the words of our Saviour, Every Kingdom divided against itself, etc. But first, to the matter of fact: The devils we know even in the Gospel did acknowledge, nay, in some manner proclaim Christ to be the Son of God: which is the main Article he did contest with Christ by Scripture Authority; and by S. Paul's testimony, can transform himself, when he list into an Angel of light. And in some relations well attested, of Possessions and public Exorcisms that have been used; we find the devil often speaking by the mouth of women, rather like a Monk out of the Pulpit, persuading to temperance, rebuking vices, expounding of mysteries, and the like, then as one that were an enemy to truth and godliness. Insomuch that some have been ready to make a great mystery and triumph of it, thereby to convict heretics and Atheists, in time, more effectually, than they have been by any other means that have been used hitherto: and ascribing the whole business not to the devil himself, but the great power and Providence of God, as forcing him against his will to be an instrument of his Truth. For my part, I see cause enough to believe that such things, there contained at large, might come from the devil; that is, might truly and really be spoken by persons possessed and inspired by the devil. But that they are employed by God to that end, I shall not easily grant. I rather suspect that whatsoever comes from them in that kind, though it be good in itself, yet they may have a mischievous end in it; and that I believe will soon appear if they can once gain so much credit among men as to be believed to be sent by God to bear testimony to the truth. A man may see somewhat already by those very Relations, and that account that is given us there. And therefore I do not wonder if even among the more sober Papists this project (as the relater and publisher complaineth) hath found opposition. The devil is very cunning; a notable politician. S. Paul knew him so, and therefore he uses many words to set out his frauds. He can lay the foundation of a plot, if need be, a hundred years before the effects shall appear. But then he hath his end. It is not good trusting of him, or dealing with him upon any pretence. Can any man speak better than he doth by the mouth of Anabaptists and schismatics? And this he will do for many years together if need be, that they that at first stood off may be won by time. But let them be once absolute masters, and then he will appear in his own shape. There is one thing which I wonder much more at in those Relations I have mentioned, and that is, that the devil himself should turn such a fierce accuser of them that have served him so long, Witches and Magicians. I know he doth here so too in some kind, in more than one place. He doth much inveigh against devils and all that have to do with them, Megicians, etc. But that is in general only, or in Kelley's particular case, upon whom he had another hold, which he made more reckoning of, to wit, as he appeared to them as an Angel of light. Any thing to maintain his interest there, and their good opinion of him; for he had great hopes from that plot. But that he should pursue so ridgedly particular men and women whom he had used so long, to death, and do the part of an informer against them, may seem more like unto a Kingdom divided against itself, but it is not our case here; neither am I very well satisfied, that whatsoever the devil saith or lays to the charge of them by whose mouth he speaketh, aught to be received for good testimony. Here it may be Wierius had some reason; for I doubt some have been too credulous. But this by the way shall suffice.  
That the devil should lie often, or be mistaken himself, in his Prophecies, as by many particulars of this Relation will appear, I will not look upon that, as if any objection could be made of it. But it may be wondered, perchance, Dr. Dee being often in so great want of moneys, that he did not know which way to turn, what shift to make; at which time he did always with much humility address himself to his Spirits, making his wants known unto them; and the devil on the other side, both by his own boasting, and by the testimony of those who could not lie, having the goods of this world (though still under God) much at his disposing, and always, as he seemed, very desirous to give Dr. Dee all possible satisfaction: that in this case, once or twice perchance excepted, when the Dr. was well furnished (for which the Spirits had his thanks) at all other times he was still, to his very great grief and perplexity, left to himself to shift as he could, and some pretence, why not otherwise supplied, cunningly devised by them that were so able, and to whom he was so dear. But I must remember myself: I said so able; but in some places his Spirits tell him plainly, It was not in their power, because no part of their Commission, or because it did not belong unto them (such as dealt with him) to meddle with the Treasures of the earth: and sometimes that they were things beneath their cognizance or intermeddling. Of the different nature of Spirits, we shall say somewhat by and by, that may have some relation to this also, perchance. But granting that the devil generally hath power enough both to find money and to gratify with it where he seethe cause. Yet in this case of Witches and Magicians, direct or indirect, it is certain and observed by many as an argument of God's great Providence over men, that generally he hath not: It is in very deed a great Argument of a superior overruling power and Providence. For if men of all professions will hazard (their Souls) so far as we see daily to get money and estates by indirect unconscionable ways, though they are not always sure, and that it be long oftentimes before it comes, and oftentimes prove their ruin, even in this world, through many casualties; as alterations of times, and the like: what would it be if it were in the power of the D. to help every one that came unto him, yielding but to such and such conditions, according as they could agree?  
Hitherto I have considered what I thought might be objected by others. I have one objection more, which to me was more considerable (as an objection, I mean, not so readily answered) then all the rest: Devils, we think generally, both by their nature as Spirits, and by the advantage of long experience (a very great advantage indeed in point of knowledge) cannot but have perfect knowledge of all natural things, and all secrets of Nature, which do not require an infinite understanding; which by that measure of knowledge that even men have attained unto in a little time, is not likely to be so necessary in most things. But lest any man should quarrel at the word Perfect, because all perfection belongs unto God properly, it shall suffice to say, That the knowledge devils have of things Natural and Humane is incomparably greater than man is capable of. If so, how comes it to pass that in many places of this Relation we find him acting his part rather as a Sophister (that I say not a Juggler) than a perfect Philosopher; as a Quack, or an Empirick sometimes, than a True, genuine Naturalist. And for language (not to speak of his Divinity, which he might disguise of purpose to his own ends) rather as one that had learned Latin by reading of barbarous books, of the middle age, for the most part, then of one that had been of Augustus his time, and long before that. But that which is strangest of all is, that as in one place the Spirits were discovered by Ed. Kelley to steal out of Agrippa or Trithemius (so he thought at least) so in divers other places, by the phrase, and by the doctrine and opinions a man may trace noted chemical and Cabalistical Authors of later times; yea, (if I be not much mistaken) and Paracelsus himself, that prodigious creature, for whom and against whom so much hath been written since he lived; these things may seem strange, but I think they may be answered. For first, we say, The devil is not ambitious to show himself and his abilities before men, but his way is (so observed by many) to fit himself (for matter and words) to the genius and capacity of those that he dealeth with. Dr. Dee, of himself, long before any Apparition, was a Cabalistical man, up to the ears, as I may say; as may appear to any man by his Monas Hieroglyphica, a book much valued by himself, and by him Dedicated at the first to Maximilian the Emperor, and since presented (as here related by himself) to Rodoiphe as a choice piece. It may be thought so by those who esteem such books as Dr. Floid, Dr. Alabaster, and of late Gafarell, and the like. For my part I have read him; it is soon done, it is but a little book: but I must profess that I can extract no sense nor reason (sound and solid) out of it: neither yet doth it seem to me very dark or mystical. Sure we are that those Spirits did act their parts so well with Dr. Dee, that for the most part (in most Actions) they came off with good credit; and we find the Dr. every where almost extolling his Spiritual teachers and instructers, and praising God for them. Little reason therefore have we to except against any thing (in this kind) that gave him content, which was their aim and business.  
Secondly, I say, If any thing relish here of Trithemius or Paracelsus, or any such, well may we conclude from thence, that the devil is like himself. This is the truest inference. It is he that inspired Trithemius and Paracelsus, etc. that speaketh here; and wonder ye if he speaks like them? I do not expect that all men will be of my opinion; yet I speak no Paradoxes: I have both reason and authority good and plausible, I think, for what I say; but to argue the case at large would be tedious Of Trithemius somewhat more afterwards will be said. But we must go far beyond that time. A thousand years and above, before either of them was born, was the BOOK OF ENOCH well known in the world; and then also was Lingua Adami (upon which two most of the Cabala stands) much talked of, as appears by Greg. Nissen his learned books against Eunomius the heretic. To speak more particularly (because so much of it in this Relation) the BOOK OF ENOCH was written before Christ; and it is thought by some very learned (though denied by others) that it is the very book that S. Judas intended. A great fragment of it in Greek (it was written in Hebrew first) is to be seen in Scaliger (that incomparable man, the wonder of his Age, if not rather of all Ages) his learned Notes upon Eusebius. It was so famous a book anciently that even Heathens took notice of it, and grounded upon it objections against Christians. It may appear by Origen against Celsus, in his book 5. p. 275. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But S. Jerome and S. Augustin speak of it more peremptorily as a fabulous book, and not allowed by the Church. How much of it is extant, besides what we have in Scaliger, I know not; nor what part it is so often mentioned in this Relation. By what I have seen it doth appear to me a very superstitious, foolish, fabulous writing; or to conclude all in one word, Cabalistical, such as the devil might own very well, and in all probability was the author of. As for that conceit of the tongue which was spoken by Adam in Paradise, we have already said that it is no late invention; and I make no question but it proceeded from the same Author. Yea, those very Characters commended unto Dr. Dee by his Spirits for holy, and mystical, and the original Characters (as I take it) of the holy tongue, they are no other, for the most part but such as were set out and published long ago by one Theseus Ambrosus out of Magical books, as himself professeth: you shall have a view of them in some of the Tables at the end of the Preface. Some letters are the same, others have much resemblace in the substance; and in transcribing it is likely they might suffer some alteration. But it may be too the Spirits did not intent they should be taken for the same, because exploded by learned men, and therefore altered the forms and figures of most of them of purpose that they might seem new, and take the better. So that in 〈◊〉 this the devil is but still constant unto himself, and this constancy stands him in good stead, to add the more weight and to gain credit to his Impostures. Not to be wondered therefore if the same things be found elsewhere, where the D. hath an hand.  
With Cabalistical writings we may join chemical, here also mentioned in many places. I have nothing to say to chemistry as it is merely natural, and keeps itself within the compass of sobriety. It may well go for a part of physic, for aught I know, though many great Physicians, because of the abuse and danger of it, as I conceive, have done their best (formerly) to cry it down. I myself have seen strange things done by it: and it cannot be denied but the wonders of God and Nature are as eminently visible in the experiments of that Art as any other natural thing. However, it is not improbable that divers secrets of it came to the knowledge of man by the Revelation of Spirits. And the practice and profession of it in most (them especially that profess nothing else) is accompanied with so much Superstition and Imposture, as it. would make a sober man, that tendereth the preservation of himself in his right wits, to be afraid of it. Of the Transmutation of Metals, what may be done by Art I will not take upon me to determine: I am apt enough to believe that some strange things (in that kind) may be done, if a man will go to the cost of it, and undergo the trouble upon so much uncertainty of the event. But that which we call ordinarily, and most understand by it, The philosophers Stone, is certainly a mere cheat, the first author and inventor whereof was no other than the devil. Legi etiam Spiritum supernorum revelatione traditam antiquitus artem faciendi Auri, & me aetate idem usu evenisse, etc. saith one (Jo. Franc. Picus Mirandula) of the learnedst Author that I have seen of that subject, in defence of it, I meant. If he mean Supernos Spiritus, such as appear in form of Angels of Light, such as deluded Dr. Dee, and daily doth those that hunt after Revelations, and Prophecies, and unlawful Curiosities, I grant it. But that any good Angels did ever meddle in a practice commonly attended with so much imposture, impiety, cozenage as this commonly is, I shall not easily grant. Though I must add, I make great difference (if we will speak properly) between Arts faciendi auri (a thing I do not deny to be feasible by natural means) and that we call the Philosophers Stone, as before already intimated. And for that objection of his, why evil Spirits should not be the Authors or revealers of it unto any (though otherwise for some other reasons he thinks it probable) because it is not likely that God would suffer 〈◊〉 to give such power unto men like themselves, whom only among men they favour and respect, that is, wicked ungodly men. First, I answer, That is a very weak objection, since we know by constant experience of present and future Ages, that they are not of the best of men commonly that are the greatest and richest. But Secondly, There is no great cause to fear that any thing hitherto revealed (or hereafter to be revealed, I believe) of this secret, should enable men (good or bad) to do much hurt in the world. The greatest hurt is to themselves who are deluded (yea, and beggared many first or last) and to some few not very wise whom they cousin as themselves have been cozened. And for this that they can do no more, we are beholding not to the devil who certainly would not be wanting to himself or to any opportunity to do mischief by himself or his Agents, but to God who doth not give him the power: So much to 〈◊〉, out of my respect to his name, and for the better satisfaction to the Reader. I own the sight and use of the book to my Learned friend Dr. Windett before mentioned—. I am much confirmed in that opinion (of the devil being the Author) by what I find of it in the book which hath given me this occasion to speak of it. Were there nothing else but the gross and impudent forgeries that have been used to commend it unto men, some entituling the Invention to Adam himself, others to Solomon, and the like; and the many books that have been counterfeited to the same end; and again the most ridiculous and profane applying & expounding of Scriptures, a thing usually done by most that are abettors of it, those things were enough to make a man to abhor it. Sure enough it is, that not only Dr. Dee, but others also who had part of that precious Powder brought unto them by Spirits, and expected great matters of it, were all cheated and gulled (and I believe it cost some of them a good deal of money; Prince Rosemberg particularly) by those Spiritual chemists. Let them consider of it that have been dealing in such things as they shall see cause.  
So still we see, that in all these things, as we said before, the devil is not beholding to others, (as might be suspected) but others have been beholding to him: As for his Divinity, in highest points, if he spoke the truth, it was for his own ends, as we said before: He can do it, who makes any question? In controverted points, we may observe, that he doth serve the scene and present occasion; and I make no question, but had Dr. Dee gone to Constantinople, and been entertained there with respect, his Spirits there would have showed themselves as good Mahometans, as elsewhere good Roman Catholics, or Protestants.  
We have somewhere a very pretty Tale, (I would say a curious Observation, if I thought it true) concerning the nature of the Serpent or Addar, handsomely expressed, how she traineth her young ones to set them out abroad into the world, that they may shift for themselves. Twenty days, as I remember, are spent in that work: Now whether it be so really, I cannot say certainly, but I suspect it. It is not in Aristotle, and I looked in Aldrovandus, and I could not find it: But whether it be so or no, let no body wonder; for this was the manner of Preaching formerly (and may be yet perchance in some places) among Monks and friars in great request. They would make a story of Man, or Beasts, as they thought fit themselves, and their Fancies best served; pretty and witty, as much as they could; whether it had any ground of truth, or no, no man required: The moralization was good. If the devil have done so here, it was not through ignorance (for he is too good a Naturalist; and I believe there is somewhat even in Nature, though we know it not, why both in sacred and profane History, Spirits and Serpents are so often joined) of which is true and real; but as hath been said, it served his turn, and that is enough. And although, having considered it as an Objection, how the devil cometh to speak so much truth, as will be found in this Book; no man, I think, will expect I should give an account of any false Doctrine or Divinity, that it may contain: Yet one point I think fit to take notice of, and protest against it; as false, erroneous, and of dangerous consequence, and that is, where it is said, That a man (in some cases) may kill another man (Prince or other) without apparent cause, or lawful Authority, and therefore punishable by the Laws of Man; who nevertheless, may expect a great reward at the hands of God for his act: How this may agree with the Principles of New Lights, and Anabaptistical Divinity, I know not; it is very contrary to the Principles of that Orthodox Divinity, lately professed and established by Law in England.  
I have now said in this main Objection, (as I apprehended it) what I think was most proper and pertinent, and I hope may satisfy. But I have somewhat else to say, which in this case of Devils and Spirits in general, I think it very considerable, and may satisfy perchance, in some cases, where nothing else can. We talk of Spirits, and read of Spirits often, but I think it is very little that we know (the best ofus all) of them, of their nature or differences: And how then can it be expected that we should resolve all doubts? And though I think it is not much that any man ever knew and rightly apprehended, or can, as he is a man in this business; yet my opinion is, (though I know it is much gainsaid and opposed) that ancient Platonic philosophers of the latter times, understood much more than most Christians; I do not write this, as though I thought, or would have any thought by others to be the worse Christians for being ignorant in these things; but rather, in my opinion, any man the better Christian, by much, who doth not regard it or desire it: For my part, although I must acknowledge that some scruples of my mind, did induce me to lock into many 〈◊〉, until I was satisfied, which otherwise I had never done; yet I profess to believe, that it is so little that can be known by man in this subject, and subject to so much illusion, as that I think no study is more vain and foolish; and that I would not go three steps out of my doors (more than what I did to satisfy my mind in some matters of Faith, if any such scruple did arise) to know as much as the profoundest Platonic or philosopher yea, or Magician of them all ever knew. Certainly he is but a weak Christian, when so many high Mysteries are proposed unto us in Christ by his Gospel, and of so much consequence, that cannot bestow his time better: They that have any hopes, through Faith in Christ, and a godly life, to be admitted one day into the presenceof God, and to see face to face, as God hath promised; will they hazard so glorious a hope, by prying through unseasonable, unprofitable curiosity, into the nature of these vassal Spirits, which God hath forbidden: But because it doth concern Religion in general, that we believe Spirits; ànd when Objections are made that cannot be answered, many are scandalised, and Atheists ready to take the advantage of it; I say, that it should be no wonder to any, sober and rational, if we cannot resolve all doubts, since it is so little that we know, or can know, beyond the bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this matter: Most Christians are bred in and to this opinion, that all Spirits, (so commonly called) are either Angels of Heaven, or devils of Hell: I know no Scripture for it, or determination of any general council, that I remember, at this time at least, and so long I do not think myself bound against apparent reason: For the conceit of all evil Spirits or devils being in Hell, I think learned Mr. Meade hath taken that to task in some of his Works, and sufficiently confuted it: The very word Spirit, is a term of great Ambiguity; We understand by it, commonly, substances, that are altogetherimmaterial. Many of the ancient Fathers, it is well known, did not allow of any such at all, besides God: But we think that to have no visible Body, and to be purely immaterial, is all one: God knows how many degrees there may be between these, but we cannot know it, neither doth it concern our salvation for which we have reason to praise God: But if it were so, that all Spirits are either devils or Angels, what shall we make of these that are found in mines, of which learned Agricola hath written; of those that have been time out of mind called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from whence probably, as we have said elsewhere, Gobelin in English is derived) who live in private Houses, about old Walls, and stalks of Wood, harmless otherwise, but very thievish, so frequent and so known in some countries', that a man may as well doubt whether there be any Horses in England, because there are none in some parts of the World; not found in all America, I think, till some were carried thither: Neither can I believe, that those Spirits that please themselves in nothing else but harmless sports and wantonness, such as have been known in all Ages; such as did use to shave the hairs of Plinius Secundus his Servants in the Night, as himself relates (a very creditable man, I am sure) in his Epistles, and the like; that such Spirits, I say, have any relation either to Heaven or to Hell: We might insist in more particulars, but we do not desire to dwell upon it at this time; and there is yet somewhat else to be said: And what I have said of some Platonics, I did not intent thereby to justify all their absurd or superstitious Opinions in this Argument of Spirits: As they have searched furrher into it than others (besides damnable experience, having confounded magic with philosophy, yea almost turned all philosophy into magic) so it was consequent, they would fall into more Errors and Absurdities; yet withal, they have found somewhat that doth better agree with daily experience, than what is commonly known or believed. Sinesius was a Bishop, but as he doth appear to us in his Writings, a better Platonic then a Christian: In a place (in his Treatise De insomniis) he showeth how evil Spirits come to inhabit men and to possess their Brains: His terms are very course, and apparently ridiculous; but there may be some truth in the Opinion: For if there were not a very near and intimate conjunction, it were to be wondered how the devil comes to know the very thoughts of Witches and Magicians, as is found by experience, averred by more than one: And in this very Book, if I be not mistaken, somewhat may be observed to that purpose: It is possible there may be more kinds of possession than one, and that some men, that never were suspected, have had a spirit (besides their own) resident in them, all, or most part of their lives.  
I have done, with what I could think of, upon which objection can be made: The next thing is to make the way clearer to the Reader, by some consideration of the method of the Books, and explanation of some terms and phrases there ufed, at which perchance some may stick at the first: At the very beginning a man may be to seek, it the Title of it, Liber sexti mysteriorum, & sancti parallelus, novalisque. 1583. both as it relates to that which follows, and as it reflects upon somewhat before, by which it may be inferred that the book gins here abruptly and imperfectly: of this I am now ready to give an account to the Reader, and it is very fit it should be done.  
First concerning Titles, such as will be found here many more besides this, the whole book, or relation being subdivided into many parts; in general I say, that according to the doctor's genius (we have said before he was very Cabalistical, that is, full of whimsies and crotchets, under the notion of Mysteries, a thing that some very able, otherwise, have been subject unto) and the high opinion he had of these actions and apparitions; they are mostly very concealed, and (to speak the truth) fantastic, which must make them the Obscurer: I could give the Reader a view of them all here put together, but it would be superfluous: There be some fourteen or fifteen Divisions in all now remaining, and so many Titles: There is a Table at the beginning, that doth refer to the beginning of every division, where the Title also will be found: But at the end of the viij. Division, I find these words, Sequitur liber 24. qui hac die etiam inceptus est, à meridie: horam circiter tertiam, per ipsum Lavanael: But I find nothing following, (but some vacant sheets, till we come to the ix. Division, Mysteriorum pragensium, etc. And the last Division hath only some Fables, and before them, some five or six pages of unknown mystical words, which we know not what to make of; but of that more afterwards: The main business to be resolved here (as I take it) is what it is that we have, and what we have not, so far as can be gathered by what remaineth; we shall see what we can say to it. In the year of the Lord, One thousand five hundred eighty four, September the third, (being a Monday) Dr. Dee first appeared (being presented by honourable persons, and expected) before the Emperor Rodolph. Among other things he then told him, That for these two years and a half Gods holy Angels had used to inform him: Our Book, or first Action here, beginneth 28 May, 1583. According to this reckoning, it must be, that above a year and three months before, began the first Apparition: The account then of fifteen months from the first Apparition, we want: How much (in bulk) that might come to, I cannot tell; neither will I warrant all perfect from this 28 of May, 1583 to the fourth of April 1587. though for the most part the coherence is right enough to that time: But from thence to the twentieth of March, 1607. is a vast chasma or hiatus, of no less than twenty years: How this hath happened, I cannot tell certainly; what I guess, is this, some years after Dr. Dees death () Sir Robert Cotton bought his Library (what then remained of it) with his Magical Table, (of which afterwards) and the Original Manuscript, written With his own hand, whereof this is a Copy: The Book had been buried in the Earth, how long, years or months, I know not; but so long, though it was carefully kept since, yet it retained so much of the Earth, that it began to moulder and perish some years ago, which when Sir Thomas C. (before mentioned) observed, he was at the charges to have it written out, before it should be too late: Now full fifty years, or not many wanting, being passed since this Original came to Sir Robert, it is very likely, that had any more in all that time been heard of, Sir Robert, or Sir Thomas, his Son and Heir, would have heard of it, and got it as soon as any body else: And because no more hath been heard of all this while, it is more than probable that no more is extant, not in England, nor I think any where else: Happily the rest might perish, some part, (if not all) even whilst the Doctor lived; and we shall find in this Relation, That a good part of his holy Books were burned, but (which is more strange) a great part of them, by the help of Spirits, recovered and restored: Or it may be, that since his death, the rest (the place where they lay being unknown) might rot in the earth; now if, as probably no more be extant, we may account this that we have here, in that respect perfect, because here is all that can be had. But if any, (as it is the nature of many, if not most, rather to desire that which cannot be had, then to content themselves with that which may) shall much lament the loss of the rest, and be less pleased with this, because so much (though indeed we know not certainly whether much or little) is wanting; I would desire them to consider with themselves, in case there had been twice or thrice as much more as all this comes too, what should have been done with it? For my part, for so much as is here set out (all we had) I thought it would do best, though somewhat long, yet as a thing very extraordinary, and of great consequence to many good purposes and uses; I thought, I say, it would do best to have it all Printed; Yet we had some consideration about it, and it may be some others would have thought that less might have served the turn: But I hope more will be of my mind, and there be but few actions but afford somewhat that is extraordinary, and for some respect or other observable and useful; Howsoever, I am confident, if all had been extant, (supposing that the rest would have made much more) that none or very few would have thought fit to have 〈◊〉 all; and if it had once come to a contraction or abridgement it may be much less than this must have served: It is free for all men to think as they please; for my part all things considered, I find no great want of the rest; and if I were put to it, I cannot tell whether I can say, that I wish more were extant: yet it 〈◊〉 great content, (and I hope there is no Blasphemy or Superstition in it, if I 〈◊〉 it to providence) that after that long intermission, or hiatus, we have yet the 〈◊〉 Actions of all, whereby it might appear, after many goodly shows and promises, so much hope and expectation; so many Prayers, so many Thank 〈◊〉 and Humiliations, what the end is of dealing with devils, and using means that are not lawful, to compass ambirious unwarrantable desires. Besides, be 〈◊〉 more or less that is wanting, yet I am confident we have the chiefest parts here preserved; as part cularly, an exact account of his addresses and deal with the Emperor, and other great men and Princes, in the seven. and some following Divisions; and that sad story of their promiscuous Copulation, under the persuasion of obedience to God, very particularly related in the twelfth Division; wherein as the cunning and malice of 〈◊〉 Spirits, to lead away from God, when they most pretend to God and godliness; so the danger of affected singularity and 〈◊〉, (the first ground of all this mischief) of Spiritual pride and self conceir, is eminently set out to every man's observation, that is not already far engaged (as in these times too to many) in such Principles.  
But yet nevertheless I must acknowledge, that there is one part of the story wanting, which I believe by most will be much desired: For whereas at the very beginning, mention is made of a Stone, and that Stone not only there meant oned, but afterwards in every action almost, and apparition, throughout the whole Book to the very end, still occurring and commemorated as a principal thing; what it was, and how he came by it yea and what became of it, would be known, if by any means it might: All that we are able to say of it, is this, It was a stone in which, and out of which, by persons that were qualified for it, and admitted to the sight of it; all Shapes and Figures mentioned in every Action were seen, and voices heard: The form of it 〈◊〉 round, as appeareth by some course representations of it in the Margins, as pag. 395. 399. b. 413 b. and it seems to have been of a pretty bigness: It seems it was most like unto Cry all, 〈◊〉 is called sometimes, as pag. 80. Inspecto Chrystallo, and page 177. b. nihil visibile apparuit in Chrystallo Sacrato, praeter ipsius crystalli visibili formam. 〈◊〉 very body knows by common experience, that smooth things are fittest for representations, as Glasses and the like; but ordinarily such things only are represented, as stand opposite and are visible in their substance. But it is a secret of magic (which happily may be grounded, in part at least, upon some natural reason, not known unto us) to represent Objects (externally not visible) in smooth things: And Roger Bacon (alias Bacun) in a Manuscriptinscribed, De dictis & factis falsorum Mathematicorum & Daemonum, communicated unto me by my I earned and much esteemed Friend, Dr. Windett, Professor of physic in London hath an Observation to that purpose, in these words, Hiis Mathematicis in malitia suâ completis apparent daemons sensibilitur in formâ humanâ & aliis formis variis, & dicunt & faciunt multa eis mirabilia secundum quod Deus permittit. Aliquando apparent imaginary ut in ung we pueri virginis carminati; & in pelvibus & ensibus, & in spathula arietis secundum modum eorum consecratis, & in caeteris rebus politic: & daemons ostendunt eis omnia quae petunt, secundum quod Deus permittit. Vnde pueri sic inspicientes res politas vident imaginariè res furtiuè acceptas & ad quem locum deportatae sunt, & quae personae asportaverunt; & sic de aliis, multis, daemons apparentes omnia haec illis ostendunt.  
Joach. Camerarius (that worthy man before spoken of) in his Proemium to Plutarch, De Oraeulis, etc. hath a strange Story upon the credit of a friend of his whom he much respected (as himself professeth) for his Piety and Wisdom. A Gentleman of Norimberg had a Crystal (how he came by it is there to be read) which had this virtue: Si qua de re certior fieri vellet, etc. if he desired to know any thing past or future, that concerned him, yea, or any other (in most things) let a young Boy (Castum, one that was not yet of Age, etc.) look into it, be should first see a man in it, so and so apparelled and afterwards what he desired. No other but a Boy, so qualified, could see any thing in it. This Crystal became very famous in those parts; yea some learned men came to it to be satisfied in doubtful points, and had their questions resolved: Yet at last, (as well it deserved) it was broken in pieces by Camerarius his Friend. Many such 〈◊〉 are to be found of Magical Stones and Crystals: And though Fernelius, De abditis rerum causis; and after him (as I remember) one, in worth and esteem of all men, not inferior to Fernelius, Dr. Harvey, lately deceased, turns the relation of a strange stone brought to one of the late Kings of France, into an Allegory, or Physical explication of the power and proprieties of the Element of Fire; yet I am not satisfied, but that the relation might be literally true: For so it is, (as I remember here also, for I have none of those Books by me at this time) related by Thuanus, and so by some others, very learned, understood.  
Now for the manner how he came by it, the particulars of the story cannot be had by this here preserved, but only this in general, That it was brought unto him by some, whom he thought to be Angels: So we find him telling the Emperor, That the Angels of God had brought to him a Stone of that value, that no earthly Kingdom is of that worthiness, as to be compared to the virtue or dignity thereof. Page 272. in his conference with Dr. Curts, appointed by the Emperor to treat with him; and also let him see the stone brought me by Angelical ministry: And we find this Note recorded, [Prague, Tuesday 25 Septembris, I went to Dinner to the Spanish Ambassador, and carried with me the Stone brought me by an Angel, and the fourth Book, wherein the manner of the bringing of it is expressed.] And for the use of the Stone, besides what hath been said, this is observable: Some Spirits being in sight of E. K. out of the Stone, Dr. Dee would have the Stone brought forth, but E. K. said, He had rather see them thus, out of the Stone; to which the Doctor replies, That in the Stone they had warrant that no wicked Spirits should enter; but without the Stone illuders might deal with them, unless God prevented it, etc. From which passage also we may learn, as from divers others in the Book that although the stone (as we said before) was the place, in which, and out of which, ordinarily, most Apparitions were framed, yet it was not so always: For we shall meet with divers things in that kind that were seen and heard, without any reference to the Stone: From the same place also we may learn, that the said Stone was the same he also called the Shew-stone; as in many places besides. However, it is certain enough that he had more Stones than one, which he accounted sacred; observe Principal Stone, and this other Stone; & first Sanctified Stone, usual Shew-stone, and Holy-stone, may be thought opposed and different; but I understand it otherwise: This is the account we can give of this principal Holy-Stone. And to supply the defect of the manner how it was brought to him, the Reader, if he please, may find some satisfaction, if he read the manner how it was taken away, and restored, very particularly set down, as before (upon another occasion) was observed.  
Besides this Stone or Stones there are divers other sacred things mentioned, that belonged to this personated Sanctuary, but nothing more frequently mentioned then Curtains; a Curtain or Vail, as it is sometimes called. A man would think at first, perchance, that it was somewhat outward, but it will be found otherwise; it was seen in the Stone, and appeared of different forms and colours, as they that read will quickly find.  
Next unto these the Holy Table is chief considerable, ordering of it is referred to Dr. Dee, which he durst not take upon himself, until he had warrant from his Spiritual Teachers: This Table, which may well be called Magical, is preserved and to be seen in Sir Thomas Cottons Library (from whence we had the rest) and by his leave is here represented in a brass Cut; mention is made of it, as I take it, where Dr. Dee proposeth to his Teachers, Whether the Table (for the middle cross of uniting the 4 principal parts) be made perfect or no: You may see more of it, it is also called League Table; Table of Covenant, mens a foederis in some places: The Pedestal of it is mentioned in two or three places, and indeed a very curious Frame belonging unto it, yet to be seen in the said Library. But I know not what to make of that, neither Nalu: nor the Table appeareth; and the round Table or Globe appeared not. I believe it must be understood of somewhat that had appeared before in the stone. The Reader that will be so curious, by careful reading may soon find it out; I was not willing to bestow too much time upon it.  
But here remaineth a main business whereof we are to give an account to the Reader: There were many Tables or Schemes at the end of the Book, containing Letters, a. b. c. etc. disposed into little squares, with an Inscription over each Table in that unknown Character (before spoken of) expressed in usual Letters how it should be read. There is one for a Specimen here at the end of the Preface; the rest were omitted, because it was judged needless, except it were to increase the price of the Printed book. For first, Dr. Dee himself, though he took a great deal of pains to understand the Mystery of them, and had great hopes given him from time to time to reap the benefit (himself complains of it in more than one place) of his toilsome work and long patience, yet it never came to any thing: and if he made nothing of them (to benefit himself thereby) what hopes had we? Besides, we may judge of these Tables, and all this mystery of Letters, by what we have seen in others of the same kind. Johannes Trithemius was a man that was supposed by most to have dealt with Spirits a long time, and to have been instructed by them in some of those secrets that he pretends unto by his Books. I know some have thought him innocent, or at least, have attempted to justify him: Some affect such things to show 〈◊〉 wit, and think they shall be thought much wiser than other men, if they contradict received 〈◊〉 though their vanity and strong conceit of their own parts, be their chief, if not only ground. Learned and Judicious 〈◊〉 Vossius, hath showed himself very willing to think the best of him and his Books; yet he gives it over at last, and rather concludes on the contrary. They that dare defend Apollonius, the greatest upholder of Ethnicism that ever was, and by most 〈◊〉 accounted either a God, or a Magician, need not stick at any thing in this kind: But say he was, what any man will have of him, (Frithemius we speak of, his Polygraphy, he set out in his life time, dedicated to the then Emperor: He tells the World of the greatest wonders to be done by it, that ever were heard of: All Wisdom and Arts, all Languages, Eloquence, and what not, included in it. But I never heard of any man that could make any thing of it or reaped any benefit in any kind; 〈◊〉 I think is the reason that his Steganography. 〈◊〉 and prom said in this first work was so long after his death before it was Printed: It was expected it would have given some light to the first; but neither of that, nor of this latter, could ever any thing, that ever I could hear, bemade by any man. I have good ground for what I say: For besides what others have acknowledged, I find learned Viginaire, (who in his old age was 〈◊〉 himself very Cabalistical, or it may be had some disposition that way, though very learned otherwise, from his natural temper) as much grounded in that book, as any man before him: He doth plainly profess he could make nothing of it: And truly if he could not, that had bestowed so much time and pains in those unprofitable studies, I see little hopes that any man 〈◊〉 should. It would make a man almost hate Learning, to see what dotage, even the 〈◊〉 learned, are subject unto: I could bless them that know but little, so 〈◊〉 knew it is but little that they know, and were 〈◊〉: But it 〈◊〉 falls out otherwise, that they that know but little, think that little to be much, and are very proud of it; whereas much knowledge (or to speak properly more knowledge) f well used, hath this advantage, that it 〈◊〉 men 〈◊〉 〈◊〉 of their ignorance. The reading of Vigenaires book of ciphers (which I once thought a rare piece, as many other things of the same Author, which I had read) hath expressed these words from me in this place; and because thath so much affinity with our present Theme, I was the bolder; But to return. Upon this consideration, the Reader I hope, will not be sorry the rest of the Tables (being many in number) were omitted. Though I must add withal, had I known or thought any use could be made of them, having no better opinion of the Author (him or them) I mean, from whom Dr. Dee had them) I should not have been very forward to have had a hand in their coming abroad.  
I should have told the Reader before but it may do well enough here, that besides the particulars before specified, there were other things that belonged to this holy Furniture (as Dr. Dee somewhere doth speak) whereof mention is made in some places: as Carpet, Candlestick, Taper, tablecloth, Cushion; and some others perchance. But I know nothing needs be observed upon any of these. I make no question but the devil in all these things had a respect to the Ceremonial Law especially; as also in those words, Move not, for the place is holy, often repeated, which are also elsewhere expounded: The Interlocutors in all this relation, are, Δ. (that is, Dr. Dee) and E. K. that is Edw. Kelley; and the Spirits, to the number of some twenty, or thereabouts, so many named: (Madini, Esemeli, Merifri, Ath, Galuah, Il, Jubenladece, Gabriel, Jam, Moreorgran, Aph, Lasben, Uriel, Naluage, Mapsama, Aue, Ilemese, Gaza, Vaa, Leveanael, Ben,) at least, but whether all Interlocutors, I know not, because I do not remember, neither doth it much concern.  
There be divers marginal Notes and Observations, which being of Dr. Dee his own, are for the most part not inconsiderable, and some very remarkable, all therefore here exhibited; but whereas in some places he had attempted to represent the apparition, or some part of it, in Figures also; this being done but sometimes, and in case it had been done oftener (except it were to satisfy the childish humour of many Buyers of Books in this Age, when because they buy not to read, must have somewhat to look upon; whence it comes to pass, that much trash doth pass for good ware, for the trimming sake, and on the contrary) of little use, no notice is taken of it; except some Figure be in the Text itself, and of some consequence, for the better understanding of the rest.  
The Greek, p. 25. b. is exactly set out, as it was found, and yet to be seen in the original, written by Dr. Dee himself: But little or nothing can be made of it, as it is written; and it is a sign that Dr. Dee who writ it, as Edw. Kelley reported it unto him, and afterwards plodded upon it (as doth appear by some Conjectures and Interpretations found in the original, and here also exhibited) as well as he could. was not very perfect Grecian; much less Edw. Kelley, who could not so much as read it, which made Dr. Dee to write some things that he would not have Kelley to read, in Greek Characters, though the words were English: I would not alter any thing that was in the Original: But the words, I believe spoken by the Spirit, (and so the Greek is warrantable enough) were these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This I think was intended of Edw. Kelley, who was ever and anon upon projects to break with Dr. Dee, and to be gone, as here presently after, and in divers other places of this relation; nay, did really forsake him sometimes for some time: The sense verbatim is this: This fellow (or Friend) will overthrow this work (of Apparitions you must understand, to which he was requisite, because the devil had not that power over Dr. Dees Body, to fit it, though he did promise it him, for such sights.) His baggage (or furniture) is in a readiness. And he doth very much endeavour: To withdraw himself from this common friendship. Take heed, that you give him no occasion: For he doth mightily plot by art and cunning: How he may leave you for ever. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first line, may seem unusual, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is an elegant metaphor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not usual; and happily it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so uttered; but that is nothing. Certainly he that could speak somuch Greek, (called here Syrian, to jeer Ed. Kelley) could not want Latin at any time to express himself; which nevertheless, might be thought, where we find him speaking English, to them that understood it not; so that Dr. Dee was fain to interpret it. But we cannot give an account of all his fetches and projects: He had a consideration, I make no question.  
I cannot think of any thing else that the Reader need to be told, that is of this nature, and it may be some what might have been spared: However the Reader will consider, that as in all Books, so in this: It is one thing to read from the beginning, and so to go on with heed and observation, without skipping; and another thing to read here and there, which would require a perpetual Comment, which is the wretchedness of most Readers, in these 〈◊〉 days of Learning; and therefore they have Comments (or Rhapsodies rather) accordingly; similes habent labra lactuses, never more true of any thing.  
It may be some will wonder what made the Spirits to fall upon English Genealogies and Stories; it is at very beginning, therefore I take notice of it for the Readers sake, that is yet (and cannot otherwise) a stranger to the Book: The business is, Dr. Dee was 〈◊〉 grown into great league and confederacy with Albert Lasky, (or à lasco rather) a great man of Polonia. You had before what Cambden 〈◊〉 of him of his coming to England, at this verytime, and his going away, which doth very well agree with our dates here. It seems, though nobly born, and to great dignity, yet his thoughts did aspire much higher; and though no rich man, for a man of his rank and quality, yet expecting such matters from Dr. Dee and his Spirits, as he did, he could find money enough to supply their wants upon occasion. The Spirits were very glad of the occasion, and did what they could to 〈◊〉 him according to his humour: Being then at that very time upon deliberations, that much depended of Alb. Laskey and his good opinion; among other things, his pedigree, which must needs please a vain man very well, was taken into consideration: That every thing there said, doth exactly agree to the truth, as I do not warrant it so neither am I at leisure at this time to take the pains to examine. We must never look further in those things that are 〈◊〉 by such, then if it were, or be pertinent (true or false) to their end and present occasion. Besides, it is very possible, (which I desire the Reader to take good notice of) that both here and elsewhere the Transcribers, as they could not read sometimes, and were forced to leave some blanks (though seldom to any considerable prejudice of the sense) so they might mistake also, having to do with an Original that was (and is yet to be seen) so defaced and wormeaten as this is, written (as we have said) by Dr. Dee himself.  
Besides the authenticness of the Original Copy, written by Dr. Dee himself; the Reader may know, that the Originals of the Letters that are here exhibited, are all, ormost of them yet preserved, and to be seen in Sir Tho. Cottons Library.  
iv I am now come to the last of the four things that I promised, to show the several good uses that may be made of this Book, and which were principally looked upon in the publishing of it. This order indeed I proposed to myself, but great part of this occasion offering itself upon other matter, is already performed in the former Discourse, so that but little is now left to be done. However I will sum them up, and represent them together, that every Reader may have them in readiness and in view for his use the better.  
The first is against Atheists, and such as do not believe that there be any devils or Spirits: We have argued it, I confess, pretty largely, at the beginning of this Discourse or Preface, and I hope some may receive competent sat sfaction by what we have said: But if no Argument had been used, (setting aside Scripture Authority, which would be impertinent against Atheists) I do not know what can be more convincing than this sad Story, so exactly so particularly, so faithfully delivered. Truly, they must see further than I do, that can find what to answer (rationally) and to oppose: This is a great point, and a great ground of Religion; but this is not all: For if there be Spirits indeed, so wicked and malicious, so studious and so 〈◊〉, to 〈◊〉 men, and to do mischief, which is their end, all which is so fully represented in this Relation; then certainly must it follow, that there is a great overruling Power, that takes care of the Earth, and of the Inhabitants of it; of them especially that adore that Power, and worship it with true affection and sincerity: For without this over ruling Power, what a miserable World should we have? What man so sober or innocent, that could enjoy himself at any time with any comfort or security? But again, what man can read this sad story, and can be so persuaded of his own Wisdom or innocency, but will in some degree reflect upon himself, and will be moved to praise God, that notwithstanding many provocations in several kinds (as damnable curiosity, open profaneness, frequent oaths, Curses, Perjuries, scandalous Life, and the like) God hath been pleased to protect and preserve him from the force and violence of such enemies of mankind?  
I said before, from les, beginnings greatest confusions had ensued, which is very true as in the case of Bacchus particularly many Ages before; and in the case of Mahomet afterwards, (two notable lewd Euthusiasts, by whom as Instruments, evil Spirits, by God's permission, brought great alterations in Governments, and wrought much mischief and 〈◊〉 among Men and Women) we shall elsewhere show more at large. By due consideration of all Circumstances, as chief their confident and reiterated Addresses unto, and Attempts upon so many great men in Power and Authority, and the like; I am much of opinion that these Spirits had as great hopes of Dr. Dee, as ever they had of Bacchus or Mahomet. But God was not 〈◊〉 at that time to permit that their malice and subtlety should prevail. And I think, if we consider it well, we have reason to 〈◊〉 God for it. England might have been overrun with Anabaptism (when I say Anabaptism, I mean Anabaptism confirmed and in full power, not as it appears in its first pretensions) long before this: God be thanked that it was not then, and God keep it from it still, I hope is the Prayer of all truly sober and Religious And in very deed I know no reason, but the Wisdom and prudence of their majesty's council that then were, in opposing Dr. Dees 〈◊〉 addresses and solicitations, may (under God) challenge and 〈◊〉 some part of our Thanks and Acknowledgement.  
Again, The devil we see can Pray and Preach, (as to outward appearance we mean; for truly and really, God forbidden that any thing sacred and holy should be thought to proceed from devils) and talk of Sanctity and Mortification, as well as the best. And what he can in his own person, or by himself immediately, there is no question, but he doth by his Ministers and Instruments much more, more ordinarily and frequently I mean: Let any man judge then, whether it be the part of a sober wise man, not only to hear such men as can give no account of their calling, but also to follow them, to embrace their Doctrine, to be of their number or Congregation; and all this, upon this account, because they can pray and preach very well, (as they think and judge at least) and talk very godlily and zealously? How much more inexcusable they that will clavae unto such, though they see and know them scandalous in their Lives, Proud, Insolent, Ignorant, Seditious, Intolerable, because they can pray, and preach, and talk, as best agreeth with their own humour, and gives them best content? Can any man think they follow God in this, who would have all things done in order, and is not a God of Confusion, (1 Cor. 14. 33, 40.) when all they do, tends to nothing else but disorder and confusion? I confess it is possible, that men lawfully called may prove bad enough, we have divers examples in the Scripture. But if a man, simply and ignorantly be misled by such, certainly his judgement will be much lighter than they can expect, who will not use the means that God hath ordained, in so great and weighty a business as the salvation of Souls is. I know not what these men can say for themselves, except it be, that they are resolved to make use of the Liberty of the times to please their humour; they may do it, but if that bring them to Heaven, they have good luck.  
But the business of praying, is that I would principally insist upon: You see here how Dr. Dee, where he gives an account of himself to the Emperor, and others, bears himself much upon this, that so many years he had been an earnest Suitor unto God by Prayer to obtain Wisdom, such wisdom as he was ambitious of. I believe him, that he had prayed very earnestly, and with much importunity many times: This was the thing that made him so confident of his Spirits, that they must needs be good Spirits and Angels. I know a man, I have no comfort to tell it, but that I would not conceal any thing that may be a warning unto others, and yet I will have a respect unto him too: But I knew one, a very innocent man (in his outward conversation, and as I believe very really) Humble, Religious, very Learned and Orthodox, and one that had suffered for his Conscience, as others have done in these times: This worthy man, being engaged in a controverted Argument, upon which his fancy had wrought very much, or rather which had much wrought upon his fancy; he had written much, filled much Paper, and was desirous to communicate unto me as his friend what he had done: But when I perceived that the drift of his writing was out of the Law and the Prophets, to show the necessity of some things which I thought of a more indifferent nature; I was not willing to meddle with it; and begun to argue against his main drift, and to show my disliking. After many words to and fro, he began to press me with this, that he had often prayed with much earnestness, and he was very confident that God had heard his Prayers: Yea, he proceeded so far, that if God were true, he could not be deceived, and used many other words to the same purpose, at which I was much amazed, but could do no good upon him, such was his confidence and violence upon this occasion, though otherwise a very moderate ingenuous man: And thus I found him more than once, or twice. Truly, I think God was very merciful unto him, that took him away in good time. But certainly this business of Prayer and praising, is a business as of great comfort (the greatest that mortal man is capable of upon earth) so of much more danger and delusion, than many do believe. And if caution and circumspection be to be used in any thing that belongs to Religion, I think it aught in Prayer, as much as any thing. And since I have adventured to tell one story upon mine own credit, I will tell one more upon better authority, which I have long desired (for the observableness of it) to communicate unto the world, and to that end, had once inserted it in a Treatise of mine, which I thought would have been Printed, but it was not: I will first give the English of it, that all men may reap the benefit, and then set it down in the words of my Author (mine own Father Isaac Casaubon, of b. m.) as I have it to show under his hand.  
At a Consistory in Geneva, upon a Friday, 18 July, 1589. The case of one Mr. Nicholas being there proposed to the Assembly to be considered of, who was wont to insinuate himself into private Houses, under pretence of praying, and made small congregations: The business was disliked by the Pastors; First, because nothing in the Church of God ought to be done without order. Secondly, because to turn such duties of Religion to matter of traffic to get money only, (without any other end or calling) was not lawful. Thirdly and lastly, his battalogy, (or vain repetition of words) was not to be suffered: Then upon this occasion it was related by Mr. Beza, that the Saturday before, whilst that sharp conflict was, which we had before our eyes, (to wit, between the Genevians, and the Duke of Savoys Forces) that a certain Woman addressed herself to him, saying, What Mr. Beza, will you make Prayers here? To which he had answered, No: What, do you think I do behold these things with mine eyes only. and do not pray to God in my heart? Giving this reason for his answer he had made to the Woman: [It is not so expressed in the Latin, that the following words were Beza's words, but the coherence of matter doth so require it] That Prayer was certainly a holy thing, which it did not become any man to apply himself unto, (or to undertake) without due preparation: And that they were deceived, who thought it so easy a thing to pray rightly: And that care also should be taken lest [under a colour of zeal and devotion] a way be made to superstition: The Latin words are these, 
[Die Veneris, Julii 18. 1589. Cùm relatum esset in coetum, de Mag. Nicolao, qui insinuaret se in domos varias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & ita aliquando coetus, etst paruos, coire solitos, pastoribus res improbata est: Primùm, quia extra ordinem, nihil in Dei Ecclesia fieri debet: Deinde, quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nefas. Tertio, hominis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ferenda Narratum est tum à B se die Sabbathi proxime praecedente, dum acerrimum illud praelium committeretur, quod nobis erat ante oculos, interrogatum à mulieracula, Quid tu D. B. vis preces hic facere? Respondisse, Nequaquam. Tu ne enim (ait) me putas, haec oculis tantum spectare, nec vota in animo ad Deum Opt. Max. fundere? Omnino, res sancta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad quam non nisi meditatum oporteat accedere, falluntur enim qui rem putant esse facilem, preces benè concipere. Simul cavendum, ne alicui superstitioni viam imprudentes aperiamus.]   
In the last place, All men may take warning by this example, how they put themselves out of the protection of Almighty God, either by presumptuous unlawful wishes and desires, or by seeking not unto Devil's only, directly (which Dr. Dee certainly never did, but abhorred the thought of it in his heart) but unto them that have next relation unto devils, as Witches, Wizzards, Conjurers, Astrologers, (that take upon them to foretell humane events) Fortune tellers, and the like, yea and all Books of that subject, which I doubt, were a great occasion of Dr. Dees delusion: That men are commonly cheated by such, is sure enough; and those that are not very fools, would take heed how they deal with them, and avoid them, to avoid the Imputation of Fools; but those that are wise, much more, if they can more than cheat; for the more they can do, the more they know they have of the devil in them: Wretched people! that will not, dare not trust God, who as he is the only fountain of goodness, so only knows what is good for every man. They may rejoice for a time, and applaud themselves in their conceited successes, but misery, if they repent not, will be their end; and it is a great sign that God is very angry with them, when he doth suffer them to thrive by means which Himself hath cursed.   

POSTCRIPT.  
SInce this Preface was written, and almost printed, I was showed a Book, entitled, Theatrum Chemicum Britannicum, etc. by Elias Ashmole Esq and in some Annotations there, at the end, an account concerning Dr. Dee and Edw. Kelley, (there styled Sir Edward Kelley) out of a Diary of Dr. Dees, all written with his own hand: As I do not question the gentleman's fidelity in this business, so I make as little question but Dr. Dee's own hand will be found to agree in all matters of Fact both here and there, if any shall take the pains to compare. And it may be the Reader may receive some further satisfaction in some particulars by his labour, which is the reason that I mention the Book here, being but lately come to my knowledge; His Judgement either concerning Dr. Dee, or Kelley, I meddle not with; and it may be, had he seen what is here to be seen, he would have been of another opinion in some things: Here is enough, I am sure, to satisfy any man that is not very much preoccupied, or otherwise engaged by particular ends. As for those Reports concerning Kelley, (some whereof concern Dr. Dee also) he tells us of; as I believe him, that he hath heard so, so I must (and may truly) profess, that I have met with far contrary, and in my judgement, and by this account here given us by Dr. Dee, much more probable: And particularly, that Kelley was put in Prison by the Emperor, for a notable chemical cheat that he had put upon him; the particulars whereof, though they were fully related unto me, yet I will not adventure upon, lest I mistake in some terms of art, or petty circumstance of fact. And let the Reader judge by that account, Dr. Dee (who best knew) doth give us here throughout the whole Book of this Kelley, whether Wevers Story in his Funeral Monum. pag. 45, 46. of damnable Necromancy, and other Diabolical Conjuration, practised by Kelley in Lancashire, be not (besides what is there said and attested) much more probable, than any thing that hath been or can be said by others, to his justification or commendation: Which indeed doth make Doctor Dee's case altogether inexcusable, that believing and knowing the man to be such a one, he would have to do with him, and expected good by his Ministeries; but that the Doctor his Faith, and his intellectuals (through God's just judgement, as we have said) were so much in the power and government of his Spirits, that they might persuade him to any thing, under colour of doing service unto God, yea had it been to cut his own father's throat, as we see in the Relation, that they persuaded him to lie with another man's Wife, and prostitute his own to a vile, and, by himself believed, Diabolical man.  
Besides, I have been told by many, that Dr. Dee, very poor and every way miserable, died at Mortlack, here about London, which doth not seem to agree with the report in those Annotations: But enough of them: Neither indeed have I said any thing at all of purpose to oppose the Author, but to give this further satisfaction to the Reader, or rather to the truth, which I thought I was bound to do.  
The passage in Wevers Funeral Monuments, pag. 45, 46. concerning Kelley, for their satisfaction that have not the Book, is this; Kelley, (otherwise called Talbot) that famous English alchemist of our times, who flying out of his own country (after he had lost both his ears at Lancaster) was entertained by Rodolph the second, and last of that Christian name, Emperor of Germany; for whom Elizabeth of famous memory, sent (very secretly) Captain Peter Gwyn, with some others, to persuade him to return back to his own Native home, which he was willing to do; and thinking to escape away in the night, by stealth, as he was clammering over a Wall in his own House in Pragne (which bears his name to this day, and sometimes was an old Sanctuary) he sell down from the Battlements, broke his legs, and bruised his body, of which hurts within a while after, he departed this World.  
Sed quorsum haec? you will say: Then thus, This Diabolical questioning of the dead, for the knowledge of future accidents, was put in practice by the said Kelley, who upon a certain Night, in the Park of Walton in le dale, in the County of Lancaster, with one Paul Waring, (his fellow-companion in such Deeds of darkness) invocated some one of the Infernal Regiment, to know certain passages in the life, as also what might be known by the devil's foresight, of the manner and time of the death of a Noble young Gentleman, as then in Wardship. The Black Ceremonies of that Night being ended, Kelley demanded of one of the gentleman's servants, what corpse was the last buried in Law Church-yard, a Church thereunto adjoining, who told him of a poor man that was buried there but the same day: He and the said Waring, entreated this foresaid servant to go with them to the Grave of the man so lately interred, which he did; and withal, did help them to dig up the Carcase of the poor Catiff, whom by their Incantations, they made him (or rather some evil Spirit through his Organs) to speak, who delivered strange Predictions concerning the said Gentleman. I was told thus much by the said servingman, a Secondary Actor in that dismal abhorred business; and divers Gentlemen and others are now living in Lancashire, to whom he hath related this Story. And the Gentlemen himself (whose memory I am bound to honour) told me a little before his death, of this Conjuration by Kelley, as he had it by relation from his said Servant and Tenant, only some circumstances excepted, which he thought not fitting to come to his master's knowledge.   

Dr. Dee's Apology, Sent to the Archbishop of CANTERBURY. 1594/5. OR, A Letter containing a most brief Discourse Apogeticall, with a plain Demonstration, and fervent Protestation for the lawful, sincere, very faithful and Christian course of the philosophical Studies and Exercises, of a certain studious Gentleman: An ancient Servant to Her most Excellent Majesty royal.  
To the most Reverend Father in God, the Lord Archbishop of Canterbury, Primate and metropolitan of all England, one of Her majesty's most honourable privy council: my singular good Lord.  
MOst humbly and hearty I crave your grace's pardon, if I offend any thing, to send, or present unto your grace's hand, so simple a Discourse as this is: Although, by some sage and discreet my friends their opinion, it is thought not to be impertinent, to my most needful suits, presently in hand, (before her most Excellent Majesty royal, your lordship's good Grace, and other the Right Honourable Lords of her majesty's Privy council) to make some part of my former studies, and studious exercises (within and for these 46 years last passed, used and continued) to be first known and discovered unto your Grace, and other the right Honourable, my good Lords of her majesty's privy council: And secondly, afterwards, the same to be permitted to come to public view: Not so much, to stop the mouths, and, at length to stay the impudent attempts, of the rash, and malicious devisers, and contrivers of most untrue, foolish, and wicked reports, and fables, of, and concerning my foresaid studious exercises, passed over, with my great, (yea incredible) pains, travels, cares, and costs, in the search, and learning of true philosophy; As, therein, So, to certify, and satisfy the godly and unpartial Christian hearer, or reader hereof: That, by his own judgement, (upon his due consideration, and examination of this, no little parcel, of the particulars of my foresaid studies, and exercises philosophical annexed) He will, or may, be sufficiently informed, and persuaded; That I have wonderfully laboured, to find, follow, use, and haunt the true, strait, and most narrow path, leading all true, devout, zealous, faithful, and constant Christian students, ex valle hac miseriae, & miseria istius vallis: & tenebrarum Regno; & tenebris istius Regni, ad montem sanctum Zion, & ad coelestia tabernacula. All thanks, are most due, therefore, unto the Almighty: Seeing, it so pleased him, (even from my youth, by his divine favour, grace, and help) to insinuate into my heart, an insatiable zeal, and desire, to know his truth: And in him, and by him, incessantly to seek, and listen after the same; by the true Philosophical method and harmony proceeding and ascending, (as it were) gradatim, from things visible, to consider of things invisible: from things bodily, to conceive of things spiritual: from things transitory, and momentary, to mediate of things permanent: by things mortal (visible and invisible) to have some perseverance of immortality. And to conclude, most brieflly; by the most marvelous frame of the whole World, philosophically viewed, and circumspectly weighed, numbered, and measured (according to the talon, and gift of GOD, from above allotted, for his divine purposes effecting) most faithfully to love, honour, and glorify always, the Framer, and Creator thereof. In whose workmanship, his infinite goodness, unsearchable wisdom, and Almighty power, yea, his everlasting power, and divinity, may (by innumerable means) be manifested, and demonstrated. The truth of which my zealous, careful, and constant intent, and endeavour specified, may (I hope) easily appear by the whole, full and due survey, and consideration of all the Books, Treatises, and Discourses, whose Titles only, are, at this time, here annexed, and expressed: As they are set down in the sixth Chapter, of another little Rhapsodicall Treatise, entitled, the Compendious rehearsal, etc. written above two years since: for those her Majesties two honourable commissioners; which her most Excellent Majesty had most graciously sent to my poor Cottage in Mortclacke: to understand the matters, and causes at full; through which, I was so extremely urged to procure at her majesty's hands such honourable Surveyors and witnesses to be assigned, for the due proof of the contents, of my most humble and 〈◊〉 supplicat on, exhibited unto her most Excellent Majesty, at Hampton Court, An 1592. Novemb. 9 Thus therefore (as followeth) is the said 6. Chapter there, recorded.  
¶ My labours and pains bestowed at divers times, to pleasure my native country: by writing of sundry BOOKS, and Treatises: some in Latin, some in English, and some of them, written, at her majesty's commandment.  
Of which BOOKS, and Treatises, some are printed, and some unprinted. The printed BOOKS: and Treatises are these following:  
1. PRopaedeumata Aphoristica, De praestantioribus quibusdam Naturae vir. tutibus. Aphorismi. 120. 
Anno. 1558.  2. Monas Hieroglyphica, Mathematicè, Anagogicéque explicata; ad Maximisianum (Dei gratia) Romanorum, Bohemiae, & Hungariae, Regem sapientissimum, 
Anno 1564.  3. Epistola ad eximium Ducis Vrbini Mathematicum (Fredaricum Commandinum) praefixa libello Machometi Bagdedini, De superficierum Divisionibus; edito in lucem, opera mea, & ejusdem Commandini Vrbinatis; Impressa Pisauri. 
Anno 1570.  4. The British Monarchy (otherwise called the Petty Navy royal:) for the politic security; abundant wealth, and the triumphant state of this kingdom, (with God's favour,) procuring, 
Anno 1576.  5. My mathematical preface annexed to Euclid, (by the right worshipful Sir Henry Billingsley Knight, in the English language first published) written at the earnest request of sundry right worshipful Knights, and other very well learned men. Wherein are many Arts, of me wholly invented (by name, definition, propriety and use,) more than either the Grecian, or Roman Mathematicians, have left to our knowledge, 
Anno 1570.  6. My divers and many Annotations, and Inventions mathematical, added in sundry places of the foresaid English Euclid, after the tenth Book of the same. 
Anno 1570.  7. Epistola prefixa Ephemeridibus Johannis Felde Angli, cui rationem declaraveram Ephemerides conscribendi. 
Anno 1557.  8. Paralaticae Commentationis, Praxeosque Nucleus quidam. 
Anno 1573.   
The unprinted Books and Treatises, are these: some, perfectly finished: and some, yet unfinished.  
9 THe first great volume of Famous and rich Discoveries: wherein (also) is the History of King Solomon, every three years, his Ophirian Voyage. The Originals of Presbyter Joannes: and of the first great Cham, and his successors for many years following: The description of divers wonderful Isles in the Northern, Scythian, Tartarian, and the other most Northern Seas, and near under the North Pole: by Record, written above 1200. years since: with divers other rarities, 
Anno 1576.  10. The British compliment, of the perfect Art of Navigation; A great volume: in which, are contained our Queen Elizabeth her arithmetical Tables Gubernautick: for Navigation by the paradoxal compass (of me, invented anno 〈◊〉.) and Navigation by great Circles: and for longitudes, and latitudes; and the variation of the compass finding most easily, and speedily: yea, (if need be) in one minute of time, and sometime, without sight of Sun, Moon or Star; with many other new and needful inventions Gubernautick, 
Anno 1576.  11. Her majesty's Title royal, to many foreign Countries, kingdoms, and Provinces, by good testimony and sufficient proof recorded: and in 12. Velum Skins of Parchment, fair written: for her majesty's use: and at her majesty's commandment, 
Anno 1578.  12. De 〈◊〉 Nomine, Authoritate, & Potentia: dedicated to her majesty, 
Anno 1579.  13. Prolegomena & Dictata Parisiensia, in Euclidis Elementorum Geometricorum, librum primum, & secundum; in Collegio Rhemensi, 
An. 1550.  14. De usu Globi Coelestis: ad Regem Edoardum sextum. 
An. 1550.  15. The Art of logic, in English, 
Anno 1547.  16. The 13. Sophistical Fallacians, with their discoveries, written in English metre, 
Anno. 1548.  17. Mercurius Coelestis: libri 24. written at Lovayn, 
An. 1549.  18. De Nubium, Solis, Lunae, ac reliquorum Planetarum, immò ipfius stelliferi Coeli, ab infimo Terrae Centro, distantiis, mutuisque intervallis, & eorundem omnium Magnitudine liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Edoardum Sextum, Angliae Regem, 
Anno 1551.  19 Aphorismi Astrologici 300. 
Anno 1553.  20. The true cause, and account (not vulgar) of Floods and Ebbs: written at the request of the Right Honourable Lady, Lady Jane, Duchess of Northumberland, 
Anno 1553.  21. The philosophical and poetical original occasions of the Configurations, and names of the heavenly asterisms, written at the request of the same Duchess, 
Anno 1553.  22. The astronomical, & logistical rules, and Canons, to calculate the Ephemerideses by, and other necessary Accounts of heavenly motions: written at the request, and for the use of that excellent Mechanicien Master Richard chancellor, at his last voyage into Moschovia. 
Anno 1553.  23. De Acribologia Mathematica; volumen magnum: sexdecim continens libros, 
Anno 1555.  24. Inventum Mechanicum, Paradoxum, De nova ratione delineandi Circumferentiam Circularem: unde, valde rara alia excogitari perficique poterunt problemata, 
Anno 1556.  25. De speculis Comburentibus: libri sex, 
Anno 1557.  26. De Perspectiva illa, qua peritissimi utuntur Pictores. 
Anno 1557.  27. Speculum unitatis: sive Apologia pro Fratre Rogerio Bachone Anglo: in qua docetur nihil illum per Daemoniorum fecisse auxilia, sed philosophum fuisse maximum; naturaliterque & modis homini Christiano licitis, maximas fecisse res, quas indoctum solet vulgus, in Daemoniorum referre facinora, 
Anno 1557.  28. De Annuli Astronimici multiplici usu lib. 2. 
Anno 1557.  29. Trochillica Inventa, lib. 2. 
Anno 1558.  30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 3. 
Anno 1558.  31. De tertia & praecipua Perspectivae parte, quae de Radiorum fractione tractat, lib. 3. 
Anno 1559.  32. De Itinere subterraneo, lib. 2. 
Anno 1560.  33. De Triangulorum rectilineorum Areis, lib. 3. demonstrati: ad exeltissimum Mathematicum Petrum Nonium conscripti, 
Anno 1560.  34. Cabalae Hebraicae compendiosa tabella, 
Anno 1562.  35. Reipublicae Britanicae Synopsis: in English, 
Anno 1565.  36. De Trigono Circinóque Analogico, Opusculum Mathematicum & Mechanicum, lib. 4. 
Anno 1565.  37. De stella admiranda, in Cassiopeaes Asterismo, coelitùs demissa ad orbem usque Veneris: Iterumque in Coeli penetralia perpendiculariter retracta, post decimum sextum suae apparitionis mensem, 
An. 1573.  38. Hipparchus Redivivus, Tractatulus, 
Anno 1573.  39 De unico Mago, & triplici Herode, eóque Antichristiano. 
An. 1570.  40. Ten sundry and very rare Heraldical blasoning of one Crest or Cognisance, lawfully confirmed to certain ancient Arms, lib. 1. 
An. 1574.  41. Atlantidis, (vulgariter, Indiae, Occidentalis nominatae) emendatior descriptio Hydrographica, quàm ulla alia adhuc evulgata, 
An. 1580.  42. De modo Evangelii Jesus Christi publicandi, propagandi, stabiliendique, inter Infideles Atlanticos: volumen magnum, libris distinctum quatuor: quorum primus ad Serenissimam nostram Potentissimamque Reginam Elizabetham inscribitur: Secundus, ad summos privati suae sacrae Majestatis consilij senatores: Tertius, Hi spaniarum Regem, Philippum: Quartus, ad Pontificem Romanum, 
Anno 1581.  43. Navigationis ad Carthayum per Septentrionalia Scythiae & Tartariae litora, Delineatio Hydrographica: Arthuro Pit, & Carolo Jackmano Anglis, versus illas partes Navigaturis, in manus tradita; cum admirandarum quarundam Insularum, annotatione, in illis subpolaribus partibus jacentium, 
An. 1580.  44. Hemisphaerij Borealis Geographica, atque Hydrographica descriptio: longè a vulgatis chartis diversa: Anglis quibusdam, versùs Atlantidis Septentrionalia litora, navigationem instituentibus, dono data, 
An. 1583.  45. The Originals, and chief points, of our ancient British Histories, discoursed upon, and examined, 
An. 1583.  46. An advice & discourse about the Reformation of the vulgar Julian year, written by her majesty's commandment, and the Lords of the privy council, 
Anno 1582.  47. Certain Considerations, and confer together, of these three sentences, (anciently accounted as Oracles (Nosce teipsum: Homo Homini Deus: Homo Homini Lupus, 
An. 1592.  48. De hominis Corpore, Spiritu, & annimas: sive Microcosmicum totius Philosophiae Naturalis Compendium, lib 1. 
Anno 1591.   
With many other Books, Pamphlets, Discourses, Inventions, and Conclusions, in divers Arts and matters: whose names, need not in this Abstract to be notified: The most part of all which, here specified, lie here before your Honours upon the Table, on your left hand. But by other books and Writings of another sort, (if it so please God, and that he will grant me life, health, and due maintenance thereto, for some ten or twelve years' next ensuing) I may, hereafter make plain, and without doubt, this sentence to be true, Plura latent, quàm patent.  
Thus far (my good Lord) have I set down this Catalogus, out of the foresaid sixth Chapter, of the book, whose title is this:  
49. The Compendious rehearsal of John Dee, his dutiful declaration and proof of the course and race of his studious life, for the space of half an hundred years, now (by God's favour and help) fully spent, etc.  
To which compendious rehearsal, doth now belong an Appendix, of these two last years: In which I have had many just occasions, to confess, that Homo Homini Deus, and Homo Homini Lupus, was and is an Argument, worthy of the deciphering, and large discussing: as may, one day, hereafter (by God's help) be published, in some manner very strange. And besides all the rehearsed Books & Treatises of my writing, or handling hitherto, I have just cause, lately given me to write & publish a Treatise, with Title (50.) De Horizonte AEternitatis: to make evident, that one Andreas Libavius, in a book of his, printed the last year, hath unduly considered a phrase of my Monas Hyeroglyphica: to his misliking, by his own unskilfulness in such matter: and not understanding my apt application thereof, in one of the very principal places, of the whole Book. And this book of 
It may now be here also remembered, that almost three years after the writing of this Letter, I did somewhat satisfy the request of an Honourable Friend in Court, by speedily penning some matter concerning her majesty's Sea-Soveraigntie: under this title. 51. Thalattocratia Brytannica.  mine, by God's help and favour (shall be dedicated unto her most Excellent Majesty royal: And this Treatise doth contain three books;  
1. The first entitled, De Horizonte: liber Mathematicus & Physicus.  
2. The second, De AEternitate: liber Theologicus, Metaphysicus & Mathematicus.  
3. The third, De Horizonte AEternitatis: liber Theologicus, Mathematicus, & Hierotechnicus. 
Sive, De Brytanico Maris Imperio, Collectanea 〈◊〉: 4. dierum Spacio, celeri conscripta calamo. Anno. 1597. Septemb. 20. Mancestriae.   
¶ Truly I have great cause to praise and thank God, for your Graces very charitable using of me: both in sundry points else, and also in your favourable yielding to, yea & notifying the due means for the performance of her Sacred Majesties most gracious and bountiful disposition, resolution, and very royal beginning, to restore and give unto me (her Ancient faithful servant) some due maintenance to lead the rest of my old days, in some quiet and comfort: with hability, to retain some speedy, fair, and orthographical writers, about me; and the same skilful in Latin and Greek (at the least:) aswell for my own books, and Works, fair, andcorrect lie to be written (such I mean, as either her most Excellent majesty, out of the premises will make choice of, or command to be finished or published: or such of them, as your grace shall think meet or worthy for my farther labour to be bestowed on) as else for the speedy, fair, and true writing out of other ancient Authors their good and rare works, in greek or Latin: which by God's Providence, have been preserved from the spoil made of my library, and of all my movable goods here, etc. Anno 1583. 
* Although that my last voyage beyond the Seas, was duly undertaken (by her majesty's good favour and licence) as by the same words may appear in the Letter, written by the Right Honourable Lord Treasurer, unto your Grace in my behalf, and her most Excellent majesty willing his honour so to do. Anno. 1590. 〈◊〉 20. of January.  In which library, were about 4000 books; whereof, 700. were anciently written by hand; Some in Greek, some in Latin, some in Hebrew, And some in other languages (as may by the whole Catalogus thereof appear.) But the great losses and damages which in sundry sorts I have sustained, do not so much grieve my heart, as the rash, lewd, fond, and most untrue fables, and reports of me, and my Studies philosophical, have done, and yet do; which commonly, after their first hatching, and devilish devising, immediately with great speed, are generally all the realm overspread; and to some, seem true; to other, they are doubtful; and to only the wise, modest, discreet, godly, and charitable (and chief to such as have some acquaintance with me) they appear, and are known to be fables, untruths, and utterly false reports, and slanders. Well, this shall be my last charitable giving of warning, and fervent protestation to my countrymen, and all other in this case;  

A fervent PROTESTATION.  
BEfore the Almighty our GOD, and your lordship's good Grace, this day, on the peril of my souls damnation (if I lie, or take his name in vain herein) I take the same GOD, to be my witness; That with all my heart, with all my soul; with all my strength, power and understanding (according to the measure thereof, which the Almighty hath given me) for the most part of the time, from my youth hitherto, I have used and still use, good, lawful, honest, christian and divinely prescribed means to attain to the knowledge of those truths, which are meet, and necessary for me to know; and wherewithto do his divine Majesty such service, as he hath, doth, and will call me unto, during this my life: for his honour and glory advancing, and for the benefit, and commodity public of this kingdom; so much, as by the will and purpose of God, shall lie in my skill, and hability to perform: as a true, faithful, and most sincerely dutiful servant, to our most gracious and incomparable Queen Elizabeth, and as a very comfortable fellow-member of the body politic, governed under the sceptre Royal of our earthly supreme head (Queen Elizabeth) and as a lively sympathicall, and true symetricall fellow-member of that holy and mystical body, catholicly extended and placed (wheresoever) on the earth: in the view, Knowledge, direction, protection, illumination and consolation of the Almighty, most Blessed, most holy, most glorious, comajesticall, coeternal, and coessential Trinity: The Head of that Body, being only our Redeemer, Christ Jesus, perfect God, and perfect man: whose return in glory, we faithfully await; and daily do very earnestly cry unto him, to hasten his second coming for his elects sake; iniquity doth so on this earth abound and prevail, and true faith with Charity and Evangelicall simplicity, have but cold; slender and uncertrin entertainment among the worldly-wise men of this world.  
Therefore (herein concluding) I beseech the Almighty God, most abundantly to increase and confirm your grace's heavenly wisdom, and endue you with all the rest of his heavenly gifts, for the relieving, refreshing and comforting, both bodily and spiritually, his little flock of the faithful, yet militant here on earth.  
Amen.   

An EPILOGUE.  
Good my Lord, I beseech Your Grace, to allow of my plain and comfortable Epilogus, for this matter at this time. 1. Seeing my studious exercises, and conversation civil, may be abundantly testified, to my good credit, in the most parts of all Christendom; and that by all degrees of Nobility, by all degrees of the Learned, and by very many other, of godly and Christian disposition, for the space of 46. years' trial: (as appeareth by the Records lately viewed by two honourable witnesses, by Commission from her majesty;) 2. And seeing, for these 36. years last passed, I have been her most Excellent Majesties very true, faithful and dutiful servant; at whose royal mouth, I never received any one word of reproach; but all of favour, and grace: In whose Princely Countenance, I never perceived frown toward me, or discontented regard, or view on me: but at all times favourable, and gracious: to the great joy and comfort of my true, faithful, and loyal heart. And (thirdly) Seeing, the works of my hands, and words of my mouth (here before notified, in the Schedule of my books, and writings) may bear lively witness of the thoughts of my heart, and inclination of my mind, generally, (as all wise men do know, and Christ himself doth avouch,) It might, in manner seem needless, thus carefully (though most briefly and speedily) to have warned or confounded the scornful, the malicious, the proud, and the rash in their untrue reports, opinions, and fables of my studies, or exercises philosophical: but that, it is of more importance, that the godly, the honest, the modest, the discreet, grave, and charitable Christians (English or other,) lovers of Justice, truth, and good learning, may hereby receive certain comfort in themselves (to perceive, that Veritas tandem praevalebit) and sufficiently be weaponed and armed with sound truth, to defend me against such kind of my adversaries: hereafter they will begin afresh or hold on obstinately in their former errors, vain imaginations, false reports, and most ungodly slanders of me & my studies. ¶ Therefore, (to make all this cause, for ever, before God & man, out of all doubt:) Seeing, your lordship's good grace, are, as it were, our high Priest, and chief eccelesiastical Minister, (under our most dread and sovereign Lady Queen Elizabeth) to whose censure and judgement, I submit all my studies and Exercises; yea all my Books past, present, and hereafter to be written, by me (of my own skill, judgement, or opinion,) I do, at this present time, most humbly, sincerely, and unfeignedly, and in the name of Almighty God, (yea for his honour and glory) request, and beseech your Grace, (when, and as conveniently you may, to be well and throughly certified of me, what I am, Intus & in cute: Reverendissime in Christo Pater, & Dignissime Archipraesul, cognosce & agnosce vultum tàm internum, quàm externum pecoris tui: And wherein I have used, do or shall use, pen, speech, or conversation, otherwise then as it appertaineth to a faithful, careful, sincere, and humble servant of Christ Jesus, That your Grace would vouchsafe to advertise me. So, I trust, Ultima respondebunt primis: in such sort, as this Authentic Record in Latin annexed (ad perpetuam rei memoriam) doth testify: having never hitherto had occasion to show that, in any place of Christendom: to testify better of me, than they had proof of me, themselves, by my conversation among them: (The Almighty, therefore, be highly thanked, praised, honoured, and glorified, for ever and ever, Amen.  
But now, in respect of the general intent of this brief discourse, I most humbly, and reverently, exhibit to your grace's view, and perusing, the original monument, and authentic Record, before mentioned, fair written in Parchment, with the Seal whole, and perfect, duly appendent: as I have 46. years, and somewhat longer, preserved it. The true Copy whereof, your Grace doth see, to be verbatim, as followeth.  
UNiversis Sanctae matris Ecclesiae filijs, ad quos praesentes literae perventurae sunt, Vicecancellarius Caetusque omnis Regentium & non Regentium, Universitatis Cantabrigiae, Salutem in Domino sempiternam Conditiones & Merit a hominum in nostra Universitate studentium, affectu sincero perpendentes, eos solos testimonio nostro ornandos esse arbitramur quos scimus ob eruditionem, & morum, probitatem promeritos esse, ut istud beneficium à nobis consequantur: Quamobrem, cùm hoc tempore ipsa veritas testimonium nostrum sibi postulat, vestrae pietati, per has literas significamus Quòd dilectus nobis in Christo, Johannes Dee, Artium Magister, in dicta nostra universitate foeliciter versatus; plurimam sibi & doctrinae & honestatis laudem comparavit: De cujus gradu, & conversatione (quae honestissima semper fuit,) ne qua uspiam ambiguitas, aut quaestio oriri possit, apud eos, quibus hujus viri virtutes haud satis innotuerint, visum est nobis, in dicti Johannis gratiam, has literas nostras Testimoniales conscribere; & conscriptas, publico Academiae nostrae sigillo, obsignare: quò, majorem apud vos authoritatem, & pondus literae nostrae habeant, Bene valete. Datum Cantabrigiae, in plena Convocatione Magistrorum Regentium & non Regentium, Academiae praedictae: 14. Calend. Aprilis, Anno à Christo nato. 1548. 
For certain due respects the very Image of the foresaid Seal, is not here in portraiture publishd; the Moto Locus veri sigillis    

PERORATIO.  
THe Almighty and most merciful God, the Father; for his only Son (our Redeemer) Jesus Christ his sake: by his holy Spirit, so direct, bless, and prosper all my studies, and exercises philosophical, (yea, all my thoughts, words, and deeds) henceforward, even to the very moment of my departing from this world, That I may evidently and abundantly be found, and undoubtedly acknowledged of the Wise and Just, to have been a zealous and 〈◊〉 Student in the School of Verity, and an Ancient Graduate in the School of Charity: to the honour and glory of the same God Almighty; and to the sound comfort and confirming of such as faithfully love and fear his Divine majesty, and unfeignedly continue in labour to do good on earth: when, while, to whom, and as they may, Amen.  
Very speedily written, this twelfth even, and twelfth day, in my poor Cottage, at Mortlake: Anno. 1595. currente à Nativitate Christi: hast, An. 1594. Completo, à Conceptione ejusdem, cum novem praeterea mensibus, Completis.  
Always, and very dutifully, at your grace's commandment: Jo. Dee.    

A TABLE Of the several Actions contained in this Book; with the most Considerable Matters, either of Fact and History; or Doctrine, in each of them.  

I. Page 1. THe first apparition of Madimi, in the shape of a girl. Alb. Lasky, his pedigree. This Al. L. (whereof more in the Preface,) being the first designed by the Spirits, as a fit Instrument, under pretence of godliness and reformation, to turn all things upside-down in the World: But that plot failing, than the Emperor of Germany: after him Stephen King of Poland: after him, Prince Rosimberg, were thought upon, and applications (as will be found here,) made unto them to that end. What alterations, and destructions of men and kingdoms would have ensued (had God given way, as in Mahomet's case, etc.) may be collected out of sundry passages of this Book.  
TWO p. 3. Anabaptistical exaggerations of the general wickedness, and a Promise of a general Reformation by A. L. Of Isabel Lister tempted, and, hidden Treasures.  
III p. 5. Mystical numbers, and letters, for a Magical Lamin.  
IV ib. Ed. Kelley, his rage and fury, how reproved, and appeased. The Book, the Scroll, and the Powder.  
V p. 9 Great threaten of future judgements in all places.  
VI p. 10. Divers Apparitions. Of good Angels, never appearing in the shape of women; Trithemius his assertion reproved. The Book. Divine inspiration. (See also p. 23. as thou shalt find me to move thee, and divers other places,) promised in the writing and ordering of it. ¶ This Book (had things succeeded) should have been instead of a Bible; as the Alcoran, (and much of the same subject,) is among the Mahometans. See p. 18, 20, 61. etc. A very effectual way to draw people, under colour of a New Law, new lights, and doctrines, (which Anabaptists have always pretended unto) from Heaven.  
VII p. 14. Divers mystical Apparitions, and discourses. Charles Sled, possessed and dispossessed.  
VIII p. 18. The Contents, and worthiness of the Book.  
IX ib. A sudden sunshine. The Book named. Some lines of it. Ed. Kelley's pangs, and agonies at some Visions, before Dr. Dee. Good Angels. how to be known from evil.  
X p. 20. Promises to A. L. confirmed by an oath. Ed. Kelley desirous and ready to raise a Devil by his Art, before A. L. but not permitted by Dr. Dee.  
XI p. 22. Apparitions before the Lord Lasky: The Devil Prayeth; and (Anabaptistically) bewaileth the wickedness of the World. Of Angel-Guardians. Sudden death sentenced against the L. laskies' servant, for interrupting, though but casually, the Action.  
XII p. 23. The Book, and divers instructions about the writing of it.  
XIII p. 24. Apparitions in the air. Ed. Kelley scandalised and appeased. Prayers for him in Latin and English; composed by the Spirits.  
XIV p. 25. The Prayer: the use and excellency of it.  
XV ib. Apparitions and prophecies, in the presence of the Lord Lasky.  
XVI. p. 26. The Book to be written (as it is not improbable the Alcoran was:) by Spirits. Some things uttered in Greek: (of which see in the Preface) Ed. Kelley preparing to be gone, stayed with the promise of 50 pound yearly.  
XVII p. 28. Divers informations and cautions given (by Spirits) to Dr. Dee, concerning secres enemies at Court, etc. Strange mysteries concerning Guardian Angels. Al. Lasky's Seal.  
XVIII p. 30. New pranks of Kellyes. Dr. Dee much perplexed. Dr. Dee himself heareth, etc. More of the L. laskies' pedigree. The mystery of the Trinity, Faith, Hope, and Charity: Ed. Kelley 〈◊〉 (in show) of many devils.  
XIX p. 33. Dr. Dee, and his Company, set out of Mortlack (in England, not far from London,) for Cracovia, in Polonia. Their danger, and deliverance at Queenbo. ough.  
XX ibid., 〈◊〉 Apparitions. Sermon-like stuff delivered by the Spirits (in Latin) who tell Dr. Dee that it was they that had preserved him in his late danger. ¶ Very likely indeed that they were the immediate cause, as of the danger, so preservation at that time, to have the more hold upon him for the time to come. For they tell him often of it, afterwards. ¶ A continuation of the journey.  
XXI p. 35. Apparitions in the presence of the L. Lasky. Most things here in Latin, for his sake. ¶ A continuation of the journey.  
XXII p. 36. Several Apparitions. Some evil spirits (he acknowledged) appear, and blaspheme.  
XXIII p. 39 Sermon-like stuff, of mortification, etc. Dockum, (in Germany) to be destroyed, men women, and children; or saved at Dr. Dees pleasure: as his Spirits make him believe. ¶ A continuation of the journey.  
XXIV p. 41. Stage-like carriage, and speeches, (such as is seen and heard in Pulpits sometimes,) of Spirits; at which Ed. Kelley is offended; how excused. Prophecies and threaten of great woes.  
XXV p. 43. Dr. Dee's several questions of worldly concernments, eluded by Sermon-like stuff of Sanctification, etc. and some idle Apparitions.  
¶ Anabaptistical Predictions of great Commotions, etc. and Christ's Terrestrial kingdom, p. 46. ¶ Continuation of the journey.  
XXVI p. 47. Dr. Dee (to his great grief and amazement) rebuked for his abode, and actions, in unsanctified places. ¶ The constant practice of his spirits, when they could not perform what they had promised, to make him believe it was for his or some of his companies offences, and provocations.  
XXVII p. 49. Glorious Promises made to Dr. Dee. His present estate in England not very good. He doubteth this present Apparition to be illusions of Devils; and is much troubled.  
XXVIII p. 51. God's greatness, Justice, etc. set out in a prophetical-like stile. His Spirit twofold.  
XXIX p. 52. Some spirits tell Dr. Dee, all former apparitions were but illusions of evil spirits, and he made a fool by them. ¶ And all this (while he supposeth these to be the temptations of the Devil,) to make him the more confident at other times, when the Devil appeared unto him in a better shape, and did most abuse him.  
XXX p. 54. A continuation of the same Project. Examples of dangerous iliusions.  
XXXI p. 55. A continuation here also. Counsel given to Doctor Dee to burn his blasphemous, (which he accounted most holy) Books. ¶ A continuation of the journey.  
XXXII p. 56 The same Project here also. The conclusion of this (personated) temptation, by the apparition of better (as is supposed) spirits.  
XXXIII p. 57 Sermon-like stuff of humility, perseverance, etc. Cabalistical doctrine of emanations, etc. Alb. Lasky excepted against, and some promises revoked.  
XXXIV p. 59 Some places of the apocalypse, and of Esdras applied to these Actions.  
XXXV p. 60. Esdras again. Strange Predictions (but Anabaptistical, and false) of the destruction of Kings and Kingdoms, within few years after. The New Book, to be instead of the Bible. (See before, the contents of the Sixth Action.) ¶ A continuation of their journey.  
XXXVI p. 62. Apparitions: good (so esteemed) and evil spirits contest. Ed. Kelley rebuked for his Magic. New Lights of doctrine promised. The holy Language, (not Hebrew,) and the virtue of it. Cabal of nature. Christ's Terrestrial Kingdom: as before.  
XXXVII p. 65. Christ to be revealed. Doctor Dee's wife and maid threatened by Apparitions. His affairs in England. Sir Henry Sidney falsely reported dead, by spirits. Alb. Lasky conspired against. Cracovia promised to Doctor Dee a place of rest: (and again p. 70.)  
XXXVIII p. 69 Doctor Dee's questions, not answered.  
XXXIX ibid. The questions again. Mystical, and Cabalistical elusions. Some things obscurely answered.  
XL p. 71. Alb. Lasky in part rejected, as unworthy: yet, to be King of Moldavia. ¶ Their coming to Cracovia.  
XLI p. 73. These Visions and Actions magnified, as incomparable mercies and favours. The Trinity acknowledged. Cabalistical mysteries.  
XLII p. 76. Great mysteries promised. 49 Tables. 49 Calls, etc. Their virtue.  
XLIII p. 77. An illusion. A further progress in the cabal of Tables and Calls: with show (in the spirits) of marvellous reverence.  
XLIV (p. 78.) The first Table. Mystical numbers and letters, etc.  
XLV p. 80. Ed. Kelley, a Magician, and for it, reproved. Further proceeding in the promised cabal. Great opposition of wicked spirits (in show) whilst this wonderful cabal is delivered.  
XLVI p. 82. A Prayer, (in words zealous) used by the spirits, prescribed to Doctor Dee, etc. Proceed in the cabal. More opposition (in show) of wicked spirits. Bodily reverences, and prayers, often used. The first Call ended. The use and virtue of it.  
XVII p. 88 More opposition (in show) of wicked spirits.  
XLVIII p. 89 The Sabbath (or Sunday) to be kept.  
XLIX ib. More opposition: yet the work proceedeth.  
L p. 91. Nothing appeareth. Ed. Kelley (upon good grounds) very confident, that they were Devils all, that had appeared hitherto: and their pretended mysteries, very fopperies, etc.  
LI ib. Kelley, of that mind still, and resolved to brain Doctor Dee. Doctor Dee's great confidence (but upon little grounds: whereof see in the Preface:) of the contrary.  
LII ib. Kelley reproved. The mystery of Numbers. The Creation: Fall of Adam. The language he spoke, etc. ¶ Ed. Kelley reconciled.  
LIII p. 93. Somewhat heard by Doctor Dee also, to his wondering. Sermon-like stuff of Predestination, Election, etc. delivered by spirits. The keys: Their use and virtue. Move not, etc. (often repeated) explained. The work goes on.  
LIV p. 199. The work goes on, but not without (as is conceived) opposition.  
LV p. 102. Mystical Apparitions: explained and applied to Doctor Dee, etc. The holy Book to be written by God himself according to promise.  
LVI p. 104. A prayer: the work goes on.  
LVII p. 111. Mystical Apparitions explained. New instructions for future Actions. The days, the dress of the place.  
LVIII p. 115. A parable against Ed. Kelley, who contesteth with the spirits about the lawfulness of his magic: yieldeth nevertheless to bury in the ground his Magical Books, and Characters: which is accepted, so one of 27 be burned. An Apparition showing (as it proved) the present estate of A. L.  
LIX p. 118. Kelley's obedience. The work goes on. The former ceremonies used.  
LIX .... Ed. Kelley at last very well satisfied, that all is from God: and very devout.  
LX p. 138. God's power. He not tied to time. The Incarnation of Christ acknowledged. Warnings to Al. L. and promises.  
LXI p. 139. Calls, airs: What and how to be used. Divisions, and Governments of Angels. Divisions of the Earth. Al. Lasky, his case. Mapsama, or Dic nobis, under Gabriel. Jes s acknowledged. Good Instructions, Humility, etc. A good Prayer, ill applied.  
LXII p. 146. An illuder. Obedience, Faith, without which, Gods promises not irrevocable. Examples in Scripture. The cabal of Calls, etc. as before.  
LXIII p. 153. Ed. Kelley doubtful again. The parts of the Earth: revealed unto Ptolemy; by an Angel. Some Characters and prophecies of divers places of the World. (Some mistaken, I believe,) Constantinople. The Turk. The Ark of Noe. The place of Paradise. Eli; Enoch, John: where reserved. A contradiction observed by Doctor Dee, not answered by the spirits. Rome.  
¶ The spirits, (upon good grounds) suspected, and answered by Ed. Kelley, for illuders, and cozeners: who is opposed by Doctor Dee, with much confidence, and some appearance of reason. Some mistakes in the writing, from what cause.  
LXIV p. 159. Ed. Kelley very bold (and perverse, as censured by Doctor Dee,) with the spirits: (yet not without good ground of reason; all well considered.) The Book: the leaves, dimensions, and other particulars of it: Not to be written, but by Angels. Al. Lasky yet in favour.  
LXV p. 160. God all in all. The Devil in perpetual opposition. How dangerous (truly spoken, though by the Devil,) to deal with him. Infidelity punished. Anabaptistical prophecies and Promises. Al. Lasky suspected.  
LXVI p. 162. Ed. K. reproved, and exborted to repent; earnestly, yea with tears, in show. Devils and their business, both with good and bad. Some Cabalistical stuff, promised.  
¶ p. 164. Ed. Kelley's Confession of heretical, damnable opinions by him held and believed. His repentance, abjuration of Magical arts and practices; conversion unto God; believed by Doctor Dee (upon great probabilities) to be hearty and sincere. His thanks to God for it.  
¶ 165. More of Kelley's conversion. No Apparition, and why: divers conjectures of Dr. Dee.  
LXXVII p. 166. Apparitions to comfort and confirm Al. Lasky.  
LXVIII Visions and Apparitions to Ed. Kelley, first alone: then in the presence of Doctor Dee: The visitation: the mercies, of God: Great promises. Exposition (by spirits) of the Vision.  
¶ Ed. Kelley tempted, and doubtful again.  
LXIX p. 171. A Vision to Ed. Kelley, and Al. Lasky: with promises out of the Psalms.  
LXX p. 171. Furniture of the Table: crosses, etc. The Table of the Earth: governor, Angels, etc. The Book, (the title of it, Let those, etc.) and doctrine of Enoch, revealed unto him by special favour: counterfeited by D. and Magicians: their Characters. Mystical Tables, Figures, Words, etc. Linea spiritus Sancti (a horrible profanation; but such are most Cabalistical mysteries) mystical crosses, etc. Solomon's knowledge, (if you will believe them) how far it extended.  
¶ LXXI p. 178. The cabal goes on. The wonderful extent of it. Diseases how to be cured, or procured by it. Money coined, and uncoined, given by whom.  
¶ LXXII p. 181. LXXIII p. 183. The secrets of States, (so Trithemius too: we have his Tables: but never was any man the wiser: whereof more in the Preface:) Medicine: Christ his earthly Kingdom. All things in these Tables. Ave suddenly gone: Madimi appeareth: Doctor Dee wanteth money, but can get none. A gingling (but false) prophesy, concerning the Emperor to succeed Rodolph. (See also p. 243.)  
¶ Ed. Kelley, his rage and reviling, much distiked by Dr. Dee; repent of by Kelley himself: taken notice of (his repeutance) by the spirits. An extraordinary extraordinary (so apprebesided by D. Dee) storm of Thunder and Rain.  
¶ LXXIV ibid. More Cabalistical instructions (somewhat like magic, as Kelley thought:) concerning the practice of it. Dreadful prophecies, of sudden alterations in the World. Al. Lasky, in favour. The Book to be prepared, etc. Ed. Kelley a perfect Magician, by his own acknowledgement.  
¶ LXXV p. 185. Patience and Humility, commended. A pretty similitude (if true: whereof see in the Preface:) of the Adders dealing with her young. Infidelity, how great a sin. Yet Ed. Kelley still incredulous, for all this, and very resolute.  
¶ LXXVI 186. Christ, his coming in Triumph, etc. The Book of Invocation. Satan's (Pretended) opposition. Some prophecies, Promises, and Instructions.  
LXXVII p. 187. Some questions, belonging to the cabal, partly eluded, partly answered. Invocations of good Angels. Set Prayers not allowed, and why. Evil spirits, how to be dealt with. The Book of Invocations: and now, Set Prayers allowed of.  
LXXVIII p. 189. Sermon-like stuff, of the use of 〈◊〉, etc. Some promises to Doctor Dee and Ed. Kelley. A progress in the cabal of Calls.  
LXXIX p. 195. Doctor Dee and his fellow reproved. Doctor Dee, with great humility, doth answer for himself. Enoch: the Book delivered unto him (the same in substance, as this, they say:) by God. His Prayer, Humility etc.  
LXXX LXXXI p. 197. The spirits appoint their time, and appear. The precise time of Christ's coming; and other prophecies, not revealed unto men, for three reasons.  
LXXXII LXXXIII p. 198. 199. The spirits, etc. as before. The nineteen Calls, and their beginnings.  
LXXXIV p. 200. More Calls and mysteries; but not without (pretended,) opposition of wicked spirits. Adam's fall. The Curse upon it, and the effect of it.  
LXXXV p. 206. More Calls and airs. An apparent contradiction observed by Doctor Dee; but cunningly evaded by the spirits. Doctor Dee, his hymn, and spiritual (but not from God, because not well grounded:) rejoicing, and thank giving. His son Roland in great danger.  
LXXXVI p. 210. Doctor dees contest with his spirits: he asserts his own innocency, and (to the utmost of his power) obedience: but is baffled by the spirits. Al. L. rejected.  
LXXXVII p. 211. The same contest prosecuted here also: with some threaten.  
¶ Their coming to Prague. ¶ Some chemical gibberish (fit stuff to amuse unsettled brains:) found in the house, concerning the Philosopher's Stone. Read there, (and. si rubeo m. sit nupta m, etc.  
¶ p. 213. Some conjectures, and meditations of Doctor dees, upon some places of Scripture.  
LXXXVIII The VI Viol: in the Apocalypse; as understood by Doctor Dee. A very good blessing, pronounced by an evil spirit. Divers Woes denounced. Somewhat of Doctor Dee's Wife: Al. Lasky. Doctor Dee, sent to Rodolphus Emperor, with a message, as from God.  
LXXXIX p. 217. The Angelical Book. New orders about it. Al. Lasky, though rejected, yet to be great for a while. Inspiration promised to Dr. Dee, about a Letter to the Emperor.  
¶ A Copy of the said Letter (by inspiration probably enough of spirits, as a man may guess by the stuff,) to the Emperor. Secrecy desired.  
XC p. 219. Sermon-like stuff. The power of God. Several Woes. The Trinity, etc. Dr. Dee not being willing to be put off longer, the spirits, (against their wills) make some progress in the cabal. Doctor Dee, in the execution of God's will, to proceed with fury, etc.  
XCI p. 222. Doctor Dee, sharply reproved (by examples out of the Scriptures, etc.) for choosing (when it was put to his choice) rather present performance, than longer delay.  
XCII p. 223. The same matter here also. The years of Doctor Dee's life, 73. and a half; (which perchance might come very near to the truth, if we could certainly know when he died:) determined. Ed. Kelley to die violently: (and so he did: for endeavouring an escape out of prison, he broke a leg, and died of it; as generally reported:) Doctor Dee doth repent and revoke his choice; in very good language, had it been upon a good ground.  
¶ Doctor dees Letter to the King of Spain his Agent (or ambassador) with the Emperor, about his Letter; and means of access, to the Emperor.  
XCIII Several questions proposed by Doctor Dee. The spirits shrewdly put to it about a lie which they had told; and yet by the help of Cabalistical quirks and distinctions, (but especially, of Anabaptistical infatuations in Doctor Dee,) they come off with credit. In what sense Doctor Dee might truly say, That himself had seen, whatsoever Ed. Kelley had seen. ¶ Doctor Dee his Letter, and Present, graciously received by the Emperor.  
XCIV p. 228. Apparitions, not in the Stone. The privilege of apparition in the Stone. The mystery of the Trinity. Reason an enemy to God, (to Delusion indeed, and wildness: sound, and sober Reason:) as the spirits would have it. The Emperor threatened. The names of the spirits now appearing, and how to be found in the Cabalistical Tables.  
¶ Some drunken pranks of Kelley's, and why here recorded. ¶ A letter of the Spanish ambassador his Secretary to Doctor Dee, whereby he doth signify the Emperor's desire and appointment, to have him come to him. Octavius Spinola, Chamberlain, etc. brings him to him. An account of what was said on both sides. Doctor Dee's Monas, (of which, see more in the Preface:) his Revelations and Visions: His Angelical Stone, etc.  
¶ XCV p. 231. Kelly's former miscarriage taken notice of: the cause of it: It is forgiven. Doctor Dee, etc. Their Office magnified. Kingdoms of the Earth to be destroyed. Jerusalem restored. Christ to reign. Other Predictions, very strange, (but not true) and the certain year. Rodolph. Emperor, to be exalted. Stephen King of Poland, to be destroyed. Enoch's Tables. Doctor Dee his Prayer, and Kelley's Vow.  
¶ doctor's dees Letter to Octavius Spinola, to be communicated to the Emperor: but not delivered at that time, by reason of the Emperor his absence.  
¶ XCVI p. 235. Ga. Za. Vaa: spirits invited: that is, called upon by Doctor Dee: their answer interpreted by him.  
¶ The former Letter, (with some alterations) delivered, and the Emperors very gracious answer to it, by the said Spinola. Doctor Curtzius, a Doctor of the Laws, one of the Emperor's Privy Council; accounted very Learned: appointed by the Emperor to deal with Doctor Dee, in his behalf.  
¶ XCVII p. 237. Doctor Dee asketh counsel, (of God, he thought:) but first encountereth with Pilosus, (an evil spirit: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I take it:) and his temptations. Ed. Kelley very penitent still, but desirous, (as unfit) to be out of his Office. The spirits appear. Reconciliation: twofold: (with God, with the Church, etc. Purgatory. The body of Christ, The case of Rodolph. Emperor, in case he obey, or disobey. The spirit of Choice in Doctor Dee, explained. Doctor Curtz allowed of.  
¶ p. 239. Doctor Curtz, and Doctor Dee, (after some compliments by Messengers) meet. Their conference of six hours. Doctor Dee's Relation of himself, his Studies, his Suit; (and therein, though not apprehended by himself, his intolerable presumption, pride, high opinion of himself, etc.) Revelations, Books, and wonderful confidence; as of most, that are so deluded.  
¶ Ed. Kelley strangely tempted.  
¶ Doctor dees mistrust of Doctor Curtz, upon what grounds.  
¶ XCVIII p. 240. Lying: and froward silence: not ordinarily expounded. Reconciliation to the Church. The sin against the Holy Ghost: what it is. Complaints; and prophecies against the Emperor, and Doctor Curtz, because of their infidelity, and disobedience. Doctor Dee in high favour: England given to him, and for his sake, not destroyed: Yet the Crown there, to be transferred, etc. Doctor Dee warranted, and commanded to write to the Emperor, that he could make the philosopher's Stone: though, yet, he could not, but is promised it; and the gift of healing: (which diver Enthusiasis have boasted of; and if they have done any thing really, there is no question but they have done it by the help of spirits. How safe therefore it is to go unto such, let men consider.) Ed. Kelley prays for Doctor Curtz his sudden death, but not heard.  
¶ XCIX p. 243. The same Commission, here again, about the Philosopher's Stone: and the Emperor, here also threatened: and another (Ernestus) assigned to his place. Reported here to be possessed by a Devil.  
¶ C p. 244 Doctor Dee, comforted and confirmed by his spirits, against slanders, and evil reports: out of Scripture, etc. ¶ The spirits here, seem to allude to a passage of the Sibyls Verses, (a counterfeit Book:) as Doctor Dee doth observe at last, to agree with it. They tell Doctor Dee he shall be with the Emperor in spite of the Devil: (so they can play upon themselves, when they list, to fool men:) but did not say true, and in that shown themselves very Devils; and that Doctor Dee might have understood, had not his understanding been so blinded and captivated by them.  
¶ Doctor Dee invited to Dinner, by the Spanish ambassador: who, among other things, professeth himself to be descended of Raymundus Lullius: that this Raym. L. (if we may believe him) by a retired solitude, without Books: (the way commended by the late Method also: but indeed the most ready way to put men out of their wits:) of an ignorant illiterate man, became very learned: and that he had the Philosopher's Stone: whereupon he doth conclude and build, that which Doctor Dee related of himself, his visions, and revelations, etc. might be as possible, and true. The Emperor, by him commended.  
¶ p. 246. The second Letter, written by Doctor Dee to the Emperor. His confidence as great as ever; and particularly concerning the Philosopher's Stone, which he doth here promise to the Emperor, (being so persuaded by his spirits, though as yet, as ignorant of it, as ever.)  
¶ Doctor Dee at Dinner again with the Spanish ambassador.  
¶ Ed. Kelley troublesome: Doctor Dee's confidence in God, and great penury.  
¶ p. 247. Dr. Dee visited by Dr. Curtz, at his own house. His complaints: Dr. Curtz account of the Emperor (his Master) present apprehensions of this business: Some Mathematical Books written by Dr. Dee, and Commandinus (a very famous man) etc.  
¶ p. 248. Another Letter of Doctor dees to the Spanish ambassador. His wonderful confidence, declining (wisely: his spirits had so instructed him,) the test of humane reason. (rostris, for mentis to be corrected, here.) ¶ An account, (in a Postscript) of his last conference with Dr. Curtz.  
¶ CI p. 249. After a swelling Preface, (fitted for the Scene, and auditors) a long discourse (upon occasion of Doctor Dee his Wife's sickness:) of true physic, and the causes of diseases: much savouring (whereof more in the Preface:) of Paracelsus his style, and spirits. Rare stuff, most part of it, for a Quack.  
¶ CII p. 252. CIII p. 253. The same matter prosecuted, and particularly applied to Jane Dee, (the wife of Dr. Dee,) her present ease: Her Disease: and the Remedy.  
¶ CIV p. 253. 〈◊〉 Dee reproved, as not sensible enough of what God had done for him: which is pompously set out by the Spirits. Money not to be expected from these spirits, who nevertheless promised them (after a while) great plenty of all things: power to make, and mar, whom they please, etc. Ed Kelley reproved for contriving how to deal away: Al. Lasky to prevail against his enemies.  
¶ Another meeting of Doctor Curtz, and Doctor dees. The Emperor's Answer, (by Doctor Curtz) to some passages of Doctor Dee's message, delivered unto him, as from God. Doctor Dee doth interpret himself. Accepts of the Emperor's proffer, to do him good, etc. ¶ Dr. Curtz and Doctor Dee, together again: but no account of his two Letters to the Emperor yet given. Mathematical inventions, of Doctor Curtz, etc. ¶ A draught for a pass, to be obtained of the Emperor for Doctor Dee, etc. Doctor Dee takes notice of the respects of two Spanish ambassadors, and another great Man, done to him publicly ¶ The account of some two months, from 8 Octob. 1584. to Decemb. 20. are wanting.  
¶ p. 353. Their second arrival to prague. Doctor Dee's Letter to the Spanish ambassador; His wonderful progress (as he thought) in high mysteries and revelations, etc.  
¶ His house there. ¶ p. 354. Doctor Dee's Letter to Doctor Curtz: (one of the Emperor's privy Council, etc. as before,) Complaint of aspersions, (& minis: not nimia, as printed:) Profession of good intentions towards the Emperor, etc.  
¶ CV p. 355. (ad 361.) Long parabolical, enigmatical Apparitions; (which Doctor Dee did not like very well, nor understand; as appeareth by p. 361.) and some wild Doctrines, of the fear of the Lord; innocency, sanctification in Christ, etc. cabalistically set out. The Philosopher's Stone, promised to the Emperor by Doctor Dee.  
¶ CVI p. 361. God's mysteries not to be dispensed but by degrees, etc. The Philosopher's Stone, a great mystery.  
¶ CVII p. 362. A progress in the Corbale. Opposition as before. The Lesson (see p. 387.) out of the Book of Enoch.  
¶ CVIII p. 364. ¶ CIX p. 365. ¶ CX p. 366. ¶ CXI and CXII p. 367. A further progress. The mysteries of that worthy Lesson highly set out, and some kind of exposition of it: but as Ed. Kelley rightly judged, ignotum per ignotius. Reverence required. Doctor Dee in a swound. An illusion, (so pretended.)  
¶ CXIII p. 367. Doctor Dee, etc. excepted against, as unworthy, because of their sins, and unthankfulness, for so many mercies. Another, (whomsoever Doctor Dee would choose) upon certain cautions and conditions, to be substituted in Ed. Kelley's place. Doctor Dee's sorrow, and humble request about the Philosopher's Stone. His desire to be instructed (by his spirits) about the Sacrament of the Lords Supper. The mystery of it cabalistically unfolded. The Trinity, Adam's fall, Christ's Incarnation. The Doctrine of Transubstantiation: Of receiving under one kind: Of adoration of the Eucharist: But receiving of it, not allowed.  
¶ CXIV p. 373. The former Doctrine highly magnified: as also the Lesson, in chemical gibberish, of multiplication, dignification, etc.  
¶ CXV ibid., More of their unworthiness, (through sin) and incapacity, for such high things. Doctor Dee prayeth. Al. Lasky rejected. Doctor Dee much troubled.  
¶ CXVI p. 375. Doctor Dee very earnest for the secret of the Philosopher's Stone, so often promised: but eluded with Sermon-like stuff of reproof: of patience, afflictions; worthy partaking; 〈◊〉, etc.  
¶ CXVII p 378. Doctor Dee himself heareth, and feeleth. More reproofs. Doctor Dee to prevail against his enemies: but commanded speedily to 〈◊〉 for Prague, to prevent imprisonment, etc.  
¶ CXVIII p. 379. Here again, hastened to be gone. Al. L. his case.  
¶ CXIX ibid. They begin their journey; but by an Apparition in the way, after some goodly promises made to Doctor Dee, for his obedience: and Predictions (all false) of judgements upon the Emperor, and exaltation of Stephen King of Poland, etc. they are commanded to return back again, and to return to Prague. ¶ Which done, Doctor Dee's Child is christened, some of the chiefest in the Emperor's Court being Godfathers, and Godmothers.  
¶ CXX p. 382. The Prophets of old times summoned: why visited, etc. The eternal generation of Christ, the Son of God, Platonically set out. Divine Necessity, the cause of all things: Election: Perseverance, etc. Earnest 〈◊〉, and exhortations. Christ again: The Church Militant, and Triumphant. Doctor Dee and Ed. Kelley much taken with this goodly stuff, and confirmed in their error.  
¶ p. 387. The precious Lesson, before spoken of, of revealing the secret of the Philosopher's Stone.  
¶ CXXI p. 388. The Lesson, and some obscure words of it, expressed in English. Ed. Kelley, desirous to be rid of his office.  
¶ CXXII p. 389. Jane Dee (Doctor Dee's wife) her earnest and humble Petition to God, (so the poor woman thought) and his Angels, for relief in her great necessity. The Petition answered, first with reproof; but commendation, and promises, afterwards. The spirit confesseth, he had no power to procure them money: but instead of it, pretends to give them good counsel, to get out of prague speedily, etc.  
¶ A Record of a hot conflict between Doctor Dee, and Ed. Kelley, about some Magical papers: in which conflict Doctor Dee thought himself in danger of his life, and was feign to cry out for help.  
¶ CXXIII p. 391. An Apparition fitted for the occasion. The fault of Ed. Kelley's refractoriness, laid upon the malice and envy of the Devil, and some places of Esdras, applied to that purpose, Ed. Kelley rebuked; but comforted and confirmed with a promise of no evil spirit to be suffered to trouble him henceforth: and many good exhortations: with a Parable also to that purpose. ¶ Some questions proposed by Doctor Dee, who is referred to the Book of Enoch  
¶ CXXIV p. 395. Doctor Dee, etc. sharply reproved for not fulfilling the command of a speedy departure, with more expedition. He acknowledgeth (convicted by some plausible considerations,) his fault, and prayeth fervently.  
¶ CXXV p. 396. The Stone shut up for twenty days. Their journey (from prague, to Cracovia:) and in the way, strange whirlwinds. Some strife about their house. Al. Lasky, by whom Doctor Dee is brought to the King: (sustinem, for sisterem, to be corrected, etc.) delivers his Commission, etc. He receives the Communion: so doth Ed. Kelley.  
¶ CXXVI p. 398. The King's presence required by spirits, at these Apparitions.  
¶ CXXVII ibid. Superstitious prayers (by appointment of spirits) to the Angels, governors of Kingdoms and Nations. Stephen (King of Poland) greatly in favour (with God) and to be the Minister of great things.  
Doctor Dee doth apprehend, (which Kelley doth often profess to have found in himself) that the spirits knew his thoughts.  
¶ Ed. Kelley, very unquiet, and blasphemous: Yet confirmed again, by some Apparitions; to Doctor Dee's great comfort, who still (very devoutly and innocently, had not he brought this grievous delusion upon himself, by tempting God so grievously:) doth submit unto, and comfort himself in God.  
¶ CXXVIII p. 400. Apparitions in the presence of Al. Lasky. Promises to Doctor Dee, and to King Stephen. Al. Lasky upon conditions to be received into favour again. ¶ Doctor Dee receives the Communion again.  
¶ CXXIX p. 401. Apparitions at the Court of the King of Poland, in the presence of Al. Lasky, (one of the Prince's Palatine of the Country) who is offered by the spirits, sudden destruction of the King, (if he desire it,) or to see him struck with leprosy; or otherwise corrected, if so rather. Al. Lasky his pious and religious answer, and choice: for which he is commended. The spirits will not endure, though requested, to deal with the King, in the Hungarian Tongue. They promise to speak to him in Latin. A good blessing, and formal absolution, pronounced by evil spirits.  
¶ CXXX p. 402. ¶ Doctor Dee, etc. brought to Stephen, (King of Poland,) who upon some conditions, is willing to be present: yet makes an objection out of Scripture, as not fully satisfied that these apparitions, etc. were from God. To which Doctor Dee makes an accurate answer: (by which it doth appear, that either he had studied the case very well, or was helped: as other real Enthusiasts, by his spirits:) but very full of faults in the Copy, and so printed. More here, I think, then in all the Latin of the Book besides. We take notice of it in the Errata.  
¶ Before the Action, a fervent Prayer of Doctor dees, of his calling, revelations, Al. Laskie, King Stephen, etc.  
¶ In the Action, or Apparition, King Stephen, sharply reproved for his sins. But upon condition of repentance, and submission to God (in this way) the Kings of the earth (intoxticati calice Meretricis: a phrase often used in this Book: that is drunk with the cup of the Whore,) are to do homage unto him; and he, (right anabaptism,) to work strange execution, etc. Very lofty language, here used: Fige pedem in Aquil. etc.  
¶ XXXI p. 406. Sad complaint, (as from God) of incredulity: The Incarnation of Christ, and thereby privilege of Christians above the israelites. Tears. Doctor Dee, sent with an errand to King Stephen: and a direct promise, and proffer of the Philosopher's Stone.  
¶ Doctor Dee delivers his errand in Latin: (but here our records, I know not by what chance, are very defective. King Stephen, it seems did not prove so credulous, as was expected.)  
¶ CXXXII p. 408 The spirits are angry, and command all to be shut up, for a season, till further order. (the account of some months is wanting.)  
¶ CXXXIII p. 409. The power of God. The Jews, and Jerusalem to be restored. And now, one Francis Puccius (a Florentine, a zealous and learned Papist,) being entertained, and admitted to these secrets: with great hopes of some good to be done by this fellowship: Rome also being designed henceforth for the Scene: (see p. 417.) the spirits apply themselves, and fit their speech to this end and occasion. The interpretation of Scriptures. The Fathers. The Church. Luther and Calvin, condemned. The Pope of Rome, cannot be (say the spirits) the Antichrist: and think they prove it. Exhortations to return to the Church: and a form of Prayer, or Thanksgiving, to that purpose. In the conclusion, the spirits apply themselves to Puccius, personally: He is to rebuke the present Pope, (here called, a wicked Monster,) against whom, if he will not be persuaded, terrible judgements are denounced.  
¶ The same Action (because the spirits here rather chose to speak English, than Latin: whereof somewhat is said in the Preface: in Latin by Doctor Dee.  
¶ CXXXIV p. 417. The sum of Francis Puccius his commission, in high Language. Future Actions, in Rome. ¶ But here followeth a hiatus of some 6 months: which bereaves us of many particulars. In the mean time happened the sentence of banishment against Doctor Dee, by the Pope's mediation and authority; (as his Nuncio, p. 434. doth acknowledge) and so broke the purpose of going to Rome: though much driven on by Puccius, etc. as will appear.  
¶ p. 418. Doctor Dee's record of a strange thing, (a very miracle, in his judgement,) that happened in his presence, and sight; to wit, Books that had been burned by him, (or in his sight) restored unto him whole and entire, by spirits, etc.  
¶ CXXXV p. 419 Prince Rosimberg (you may see his Titles p. 425.) called, and admitted into the Society, to be partaker of the Mysteries; and the Executioner of (so supposed) God's judgements, etc. ¶ Prince Rosimberg, upon relation of what had been revealed, concerning himself, accepts of it thankfully: promises amendment, and prays for the Emperor, (whose viceroy he was in Bohemia, etc.) that he may not be destroyed, but repent rather.  
¶ p. 421. A Letter of his (with his own hand) to Doctor Dee, to the same purpose.  
¶ Doctor dees Journey to Leipsig. ¶ His Letter to Sir Francis Walsingham, Secretary to Queen Elizabeth: wherein is observable his wonderful confidence; and vain boasting, (though not without some grounds:) as a very Enthusiast, and deluded man: though it cannot be denied, that some Enthusiasts, upon less grounds, (when God hath been pleased to give way) have had far better success.  
¶ p. 424. One Jul. Ascanius, his Letter to Doctor Dee, informing him of some reports, and attempts against him in Germany, as a Necromancer, etc.  
¶ p. 425. A Letter of Doctor dees to Prince Rosimberg, complaining of those reports, and attempts, by the Nuncio, etc.  
¶ 426. Another, to the Emperor, of the same subject.  
¶ The sentence of Banishment against Doctor Dee, etc. in the Germane Tongue.  
¶ p. 429. Prince Rosimberg his questions and petitions, miraculously (as was conceived) answered. A white paper being set upon the Altar, whilst mass was said: the said paper after mass, was found all written, and as soon as copied out, all the Letters of it vanished. A Copy of the said paper, or (miraculous) writing.  
¶ ibid. Some observations of Doctor dees, upon Francis Puccius (of whom before) his carriage; whereby it did appear unto him, that the said Puccius did not deal truly and sincerely: which troubled Doctor Dee, who much desired to be rid of him.  
¶ p. 430. A conflict of his, with the said Puccius, about their going to Rome, etc.  
¶ p. 431. A Paper delivered by Puccius, to Doctor Dee, as from the Nuncio; by which they are absolved from all crimes, (were they never so great and heinous) so they will go to Rome. Puccius his inconstancy about that Paper. ¶ Doctor dees Letter to the said Nuncio, upon that occasion: wherein, among other things, to tell him of these Books that had been burned, and were (miraculously) restored; and of many more burned (part of these Records certainly) not yet restored, but promised and expected. ¶ The said Letter after some contest about it, committed to Puccius, to be carried and delivered. ¶ More of Puccius his not faithful dealing. Some Heresies also of his. Some other things, laid to his charge by Doctor Dee.  
¶ p. 434. The Pope's nuntius, his answer to Doctor Dee: grave, and courteous. (At the beginning of it, aut, for autem to be correct.)  
¶ p. 435. A Paper, (here inscribed and styled, Oraculum Divinum) in Kelly's absence, written and delivered (as Doctor Dee doth here record:) by spiritual and divine means: the drift whereof is, to confirm Prince Rosimberg, At whose request, the sentence of banishment is mitigated.  
¶ p. 436. A long and submissive Letter of Francis Puccius, to Doctor Dee, etc. where, among other things, he gives him a very punctual account of what had passed, in discourse, between the Pope's nuntius, and himself, concerning their cause, apparitions, high attempts, etc. (well worth the reading.) His encounter with a Jesuit, before the said Nuncio. What account Prince Rosimberg, and some other great men, made of them.  
¶ p. 444. Kelley, to Doctor Dee: Doctor Dee, to his Wife; but nothing considerable in either.  
¶ CXXXVI p. 444. ¶ CXXXVII p. 445. Apparitions in the Stone, (after 6 month's intermission) renewed, with expressions of great devotion, in Doctor Dee: but with many Woes and threaten, by the spirits: who nevertheless, Prince Rosimberg being present, promise fair to him, and give him some instructions, how to carry himself.  
¶ Francis Puccius very troublesome; but at last quieted with the restitution (Doctor Dee, at this time, abounded with money, 2000 Ducats in one bag: Prince Rosimberg had a good purse:) of 800. florence: which the said Puccius had formerly contributed for the service.  
¶ CXXXVIII p. 448. Doctor Dee makes bold to propose some questions (tending to the secret of the Philosopher's Stone; as I take it:) out of season; but is rejected, and doth humbly submit.    

THE CONTENTS OF THE SECOND PART.  

Part II.  

ACtion I p. 1. Sermon-like stuff: Doctor Dee (having a zeal, but not according to knowledge) mervailously affected with it. Prince Rosimberg his expectation of money answered, and eluded with great subtlety, by example out of Scripture, of Abraham, David, Solomon, etc. The precious Powder he had, how and when, to be used. Judgements to be executed upon several Great ones, (sure enough if they had prevailed) by Prince Rosimberg, as from God. Ed. Kelley, his Wife barren: why. He very weary of his office: reproved for it, and another (Arthur, Doctor Dee's son,) to be substituted in his place: yea, and his portion of the precious Powder to be taken from him, if he do not repent.  
TWO p. 4. Arthur, first presented, and prepared by Prayer, etc. enters upon his Office: seethe divers things in the Stone; Lions, Men, etc. but heareth not.  
III p. 5. Arthur again, as before: Three Exercises in one day.  
IV p. 7. Arthur again, as before: in two Exercises more.  
V p. 8. Ed. Kelley, in his Office again: sees and hears, as before. Uriel, first author of Doctor dees and Ed. Kelley's conjunction. A New Law promsed here again. Anabaptistical Doctrine of committing Adultery, for God's sake, etc. ¶ Of some words here, see the Errata.  
VI p. 9 Here the spirits begin to show themselves in their own likeness apparently, teaching doctrines of Devils: and yet still (as their instruments at this day in divers places) in the name of God. Doctor Dee and Ed. Kelley, are exhorted, yea commanded, to have their Wives in common. The case argued on both sides stiffly and eagerly. Other strange Doctrine of Devils, (noted, and rejected in the Preface) of murder condemned by the Laws of men, approved by God. Saint Paul impiously slandered. Great promises, in case of obedience. The Powder. The Pope here accursed: yet Popery elsewhere justified. Kelley scandalised: Doctor Dee in great Agony. Some secrets of distillation revealed by spirits. The Powder again, and how E. K. came by it. Predictions of England, etc. (all false and foolish) Ed. Kelley his fidelity suspected. Cabalistieal mysteries of Letters, and Numbers: not well understood by Doctor Dee, etc. though much helped by his spirits. But at last, he hath joy, (in spirit as he is persuaded) and resolves to obey  
¶ Doctor Dee, Ed. Kelley, and their two Wives, their sense, apprehensions, and resolutions, concerning this new doctrine of promiscuous copulation enjoined: expressed in form of a Covenant (so by them called) with God: here first exhibited, and afterwards, p. 20. completed, and subscribed by the Parties: ¶ with a most wicked clause, or conclusion, of dreadful imprecations to all that should hereafter come to the knowledge of it, or bring it to knowledge: whereas it is much to the glory of God, and true Religion, that such mysteries of Hell and darkness, should come to light, to be abhorred by all men: and that others may be warned by such sad examples, not to hunt after new doctrines, and pretended inspirations and revelations.  
¶ p. 17. Ed. Kelley his Declaration of his dislike, from the beginning of these Actions, in general His opposition upon occasion. His dislike of this new doctrine (in particular) as contrary to the revealed Will of God: how satisfied in some measure: and thereupon his readiness to obey. But upon the women's professed dislike, and 〈◊〉, resolves to give over all further dealing.  
VII p. 19 Apparitions. The chief Stone carried away by spirits in their fight. More exhortutions and arguments, for compliance to this new doctrine. Offer of a Miracle, for further confirmation.  
VIII p. 21. Another Apparition (upon request made) to confirm them in their purpose of obedience.  
IX p. 22. Yet another to the same purpose. The Covenant torn by Kelley, made whole again by spirits. The great power of God: faith and obedience; the main thing. Great promises. Judgements provornced against Kelley his tearing the paper of Covenant. Against others, (some already executed) for enticing him away: By which it seems Kelley being terrified, resolves to tarry, and obey. ¶ The Stone, strangely taken away, as strangely restored, in the presence and sight of both.  
X The Act of obedience (good words, to countenance greatest villainies, never wanted: as daily seen:) performed, is accepted by shows and speeches. Commendation of Wisdom. Secrecy enjoined.  
XI Cabalistical Doctrine, of the Creation of man: The soul of man, not the subject of sanctification, etc. Great Promises and Predictions: (equally true) entertained, (with the Doctrine:) with comfort.  
¶ p. 28. Prince Rosimberg: (the man now in favour: but miserably abused and deluded:) two Letters of his to Doctor Dee, etc. Several questions by him proposed, as expecting great things; and wholly to be governed by their spirits. His confidence of a great Treasure, in the Powder delivered unto him.  
¶ p. 30. Several Questions, and Petitions of Doctor dees upon the former Proposition, etc. to be offered unto God: among the rest, one for the making of the Philosopher's Stone: Another, for Kelley's being sick: for his Wife, being barren: for his own Wife sick, etc. The Empeperour of Moscovie, his great opinion of Doctor Dee, and favour offered. 
¶ But here followeth that great hiatus, or interruption of Story, which bereaves us of many years (spoken of in the Preface:) account. All from hence, to the end, set out unto us but the sad and lamentable catastrophe of this long Delusion. Kelley is no more heard of now; yet the spirits appear still in the same shape, as before.  
¶ An. Dom. 1607. (Stylo Jul.) Martii 20.  
By this time Doctor Dee was become a very old man: If he were Sexagenarius (as he is styled in Puccius his Letter, P. 1. 439. l. 15.) a. d. 1586. he must needs be fourscore and upwards by this: But we need not take the word so precisely: However if towards it then, (more or less) he must be very old now, as I said before.      

THE CONTENTS OF THE THIRD PART.  

Part III.  

ACtion I p. 32. Raphael (pretended) sent unto Doctor Dee, to comfort him, being (besides old Age) much afflicted with poverty and sickness.  
TWO p. 33. The same Raphael. Of a certain Treasure somewhere under ground, (as was supposed.) Doctor Dee's questions rather eluded, than really answered. Put-offs, and Promises, (of wonderful Wisdom, etc.) still.  
III ibid. A Voice sent to Doctor Dee, than (as it seemeth) alone.  
IV p. 34. Raphael again: who, with many fair pretences, and very forcible rhetoric (to such a one as Doctor Dee) doth deliver a message unto him, of a Journey into a far Country, to be undertaken by him in this his miserable case and condition, of purse and body, through years, and present sickness. 
The danger of his disobedience herein, and reward of obedience; the philosopher's Stone, etc. Doctor Dee is willing. (O rare faith: or rather prodigious, but deserved infatuation!) Salisbury, iand his Devils; if the Devil may be believed.   
¶ p. 36. Some Cases and Questions proposed, and to be proposed.  
¶ It seems Doctor Dee, at this time, took upon him to be a Cunning-man. His necessity which was great, might put him to it to try all means: but I think he was too honest to thrive by it.  
V p. 39 The same Raphael. Some questions (I doubt, how truly) resolved about the Treasure. The Journey hastened. The History of Tobias.  
VI p. 40. Raphael in the Stone: The Jewel; the Powder: in Doctor Dee's possession; but not yet of use to him. His thankfulness, (good man.)  
VII p. 41. Raphael again in the Stone. The Journey. Great Promises of Wisdom, etc. Doctor Dee's enemies at Court. Money intended by the Emperor (so also p. 38.) to Doctor Dee, hindered. Some Cases, concerning others, and himself, at his request answered.  
VIII p. 43. Raphael: Divers Questions and Cases by him answered. One John Pontoys, very ambitious to serve Doctor Dee, in these Apparitions. ¶ Which end here in our Relation: and probably, with his life: or at least, (though his spirits had promised him, p. 34. addition of many years) not long before his death. I cannot yet learn the direct time of his death: but much about this time, (by all reports:) and in England, certainly. Though his sin was very great (as in the Preface is showed:) yet because of his simple and sincere intentions towards God, it may charitably be hoped, that God was so merciful to him, as to let him know his error, and to repent of it, before his death.  
¶ p. 46. That which follows here, is certainly intended for part of that holy Language, which Adam in Paradise is said P. 1 p. 64, 92. to have spoken: and by which great wonders might be wrought. I have neither faith, nor curiosity to inquire into it any further: neither will, (I think) any sober man.     

INstead of other Approbation: the Reader (besides the judgement of the late Archbishop of Armagh: for his Piety and Learning so famous every where; spoken of in the Preface, first page of it: and the judgement of divers others, that read the Book Manuscript, and wished it printed:) may consider, how solicitous the Devil hath been, when he saw his plots (God opposing) not likely to take effect; that these Mysteries (these Papers and Records) might not come to light. First, by p. 418. and p. 431. (Doctor Dee's Letter to the Pope's Nuncio) and some other places of the Book, it doth appear, that they were all burnt, by command; though some afterwards (upon appearance of better hopes) strangely restored again. Again, Part two p. 21. is that horrible imprecation; whereof more in the Table. Lastly, these remaining Papers and Records, here exhibited, were under ground, God knows how long: and since that, though carefully preserved, were even at the very last, when the worthy Owner took care, and was at the cost to have them transcribed: and so at the last, (not unluckily, I hope for the public good:) they fell into my hands.  
M. C.   


ERRATA: Those of the Book.  
MAny will be found in the Book: a good part proceeding (besides ordinary typographical mistakes, even where best care is used:) from the uncorrectednesse of the Copy: which might happen, partly through the illegiblenesse of the Original itself, in many places: and partly from mistakes in the said Original, where most legible. The cause of which mistakes and miswriting, you may find P. I p. 159 l. 20. etc. and besides what is there said, it may be probably collected from P. II. p. 27. l. 43. and p. 23. l. 20. and some other like places that Ed. Kelley for the most part, when he made report to Doctor Dee, of voices and speeches, (such especially as were of some length) did not know what he said himself, and so might the easier mistake. A good part of the Greek. P. I. p. 27. was misreported, and mistaken, as is showed in the Preface p ....) and I believe never throughly understood by Doctor Dee himself: It cannot therefore be expected otherwise, but that there should be many faults in the writing: for which I would not have the innocent (the Printers and Correctors, I mean:) to bear more blame, than comes to their share. Yet however, though many: most are such (those places excepted where the Original was very faulty:) as may easily be corrected by an ordinary Reader that is conversant in books of all kinds: Or if not so easily corrected yet such as will not bereave the Reader of the main sense and matter. Some few passages here and there, it may be, will be found where a reasonable Scholar may be put to it: as P. II. p. 9 L 11. alias vobismet ipsis disimperitis: which certainly must be read, alas vobismet. ipsis disruperitis: there being a man fest (and pertinent) allufion, in the words, to that allegorical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (wing-breeding: or, bearing:) of the soul, so famous in the Books of Philosophers; Platonists especially. That very expression is to be found in Plato, (or Works commonly ascribed unto him:) not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is the same in effect:) but even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alas confringere, as it is here. Some such places here and there, may be found, where the Reader must take some time to consider, (in what is Latin, especially:) if he think it worth the while. I have said as much as I think needful, and my leisure will afford me at this time.  
¶ Since this written, observing that p. 403, 404. the Latin there in both pages, is very full of faults, (far more there, than any where else: that I have observed:) I thought it would not be amiss to correct those two pages. The Reader may the better know what he hath to do upon such occasions, though I dare say he will not meet with the like again in the whole Book.  
PAge 403. line 3, 4. read Cons. in oratione vestrâ r. t. q. capitulâ, in q. totius orationis u. est. m. Pr. de prophetiarum & revelationum cess ib. l. 6 gratum, l. 8. Regiae. l. 9 intelligitur. ib. omnimodae D. pot. l. 12. proph. scilicet de D. f. l. 14. completam & consummatam. l. 17. Nam ob hanc causam c.— scivisset. l. 18. prophetica— praecipuus sc. l. 19 Christianos)— collimatus & i 〈◊〉 l. 20. redemptionis humanae consummatum c. l. 21. Nam cum cons. l. 22. deponentes eum de. l. 23. ipsemet ch. l. 26. Christum— incipiens à M. l. 27. interpretabatur. l. 28. eosdem repetebat; Haec sunt verba quae locutus sum ad vos, cum adhue essem vob. l. 30, 31. nullae ess. prophetiae vel revel. ipsae se.— dicendum c. l. 32. rev. sive notabili illâ B. Joannis Ap. l. 33. 〈◊〉 l. 34. Et in vl. c ei. Ap. sive Revelationis, ter, eandem u. l. 36. Praeterea, quae er. l. 28 Actuum l.— 〈◊〉 C. l. 39 p ipse dicit, si gl. l. 42. & ne magn. revelationum extollat me, d. e. m. stimulus c. l. 43. colaphizet. &. Notum m. f. l. 48. Evangelistus. l. 50. 〈◊〉 pl. l. 52. scimus, & jam hac aet. l. 53. prophetiae. l. 54. u. expressae de m. Divinis Et de locut. l. 55 invisibile q.  
¶ Page 404. l. 1. quid putandum est?— Christi t. l. 2. Actuum. l. 3 supervenerunt. l. 5. quae facta e. s. Claudio. ¶ Ad sec. a. l. 6. asseronovit. l. 11, 12. vere p. r. discr. existimetis D. l. 13. secreta, valde l. l. 16. nostrarum A. l. 19 actiones: Angelorum videl. D. b. l. 20 sunt cens. l. 26. Sempiterne vere, & une D. l. 27. admonuisti. l. 29. syrtibus m.— homicidar. l. 30. expedivisti. l. 33. agnescimus. l. 39 mirificis— sitiebas R. l. 34. qui t. 〈◊〉 & 〈◊〉 ex animo t. s. vir. l. 41. obedientiam exhibeam. l. 42. notos— sustineremus, st. 43. nostras— per 7. m. l. 44. autem— tuâ maximâ gratiâ, f. l. 45. incolumes. 46. n strae o— spurcitiis: l. 50. fermentanda g. l. 51. quidam propositi nis. l. 53. viribus transglutiendo u. l. 54. Mitte ig. n. lucem & v— sempiterne, Vive, & Vere. l. 56 vivum— esse: Me autem. l. 57, fidelem tuum & sincerum e. servum: l. 58. ante m. ¶ In the Margin (as I guess:) In lapide quem Ang. m. adduxit: & perscripta erat nostra a. cum eodem.   

Some things to be corrected in the Preface: the author being then in a Journey when it was printed, and so his intended review being prevented by the quickness of the press.  
FIrst, he desires the Reader to take notice that he finds his orthography altered in divers places: as philosophy, and philosopher; for philosophy, etc. Hippocrates, for Hypocrates, &c, His pointing also: as, full points, for two points: as in the second page. before Although: and before: Yet: which doth much obscure the sense. ¶ Besides this: (but I must desire the Reader first to add the figures there, none being printed:) Page 1. line 17. read: in any age: to read I say, etc. p. 2l. 44. First then, (as from them th'. p. 3. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t. p. 4. l. 14 how that hap. p. 5. l 35. r. and others, some to s. p. 7. l. 4. r. ingenuous prof. p. 10. l. 14. which may eas. p. 11. l. 43. So Justine M So quoted indeed and believed by divers; but not rightly: but however one of the anc. p. 13. l. 19 〈◊〉. saepissimè 〈◊〉 p. 14. l. 7. r. by the out app. Ibid. l. 37. some mischief w. be d ibid. l. 40. r. as the D. p. 15. l. 36. Jul. Caesar 〈◊〉. p. 16. l. 23. and 28. Trallianus. Ibid. l. 43. r. Reason: sight, S. ibid. l. ult. that those m. p: 18. l. 23. these cl. p. 19 l. 37. admisisset ille 〈◊〉 se u. ib. 42. r. se. illi ign. p. 19 l. 7. deseruit n. Ib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid 20. aperirem. Ibid 45. th'. Days among others, one melioris notae, as we say, by S. H. against 〈◊〉. As afterwards (some 3. or 4. years after) Popish impostures (then used and discovered) of the same nature, for the advancement of their cause, occasioned another of the same author, and Subject, (exorcisms) against Papists. I have th'.— p. 21. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. 23. adductos. Ib. 24. cum c. s. p. 23. l. 21. Christians: ackn. Ib. 33. more sex. Ib. 35. Sec. therefore w. p. 24 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 25. 44. true a. s. Chr. p. 26. 28. request t. p. 27. 26. yea ready, wh. p. 28. 11. for'rs. 〈◊〉, p. etc. and p ..... (in Lat. p. 27. 43. presented; and appr. p. 30. 25. true not. but in the o. Ib. 26. obs. dilig. Ib. 30. for that P .... himself f. p. 31. 31. commendeth. p. 33. 7. differences in r. Ib. 11. 12. of thing— hath d. p. 34. 36. delayed a. p. 35. 34. confused or conf. p. 35. 7. Devils w. Ibid 9 He did c. p. 37. 22. lived. Th. 39 6. more probably den. Ib. 17. part it is (if any part at all, and not rather a new counterfeit under an old vizor:) so oft. Ib. 36. hath had a h. p. 40. 7. spirituum— meâ aet. Ib. 11. d. do th'. Ib. 15. Ars. fac. Ib. 23. former a. p. 41. 23. of what is tr. p. 43. 6. they may h. f. som. perchance th'. Ibid. 7. Synes. Ibid. 23. in the T. ibid. 33. conceited. Ibid. 43. some Table. p. 44. 6. about a y. p. 46. 7. priùs oft. p. 47. 25. more of it. It is a. ibid. 27. belonged u. p. 49. 15. who b. ib. 31. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 50. 12. lactucas. 45. of this, occ. p. 52. 30. I knew. p. 53 5. and praying. Postscript l. 22 ministry.  
Besides these erratas: it is fit the Reader should know that the written Copy of the Preface had many references to the pages of the Book M S. which because they did not agree with the printed pages, the Printer thought impertinent to set down: which nevertheless hath bred some confusion in some places; as p. 46. 47. and elsewhere: but may easily be rectified by the Table, at the beginning. Again, some marginal quotations are omitted, which may be supplied. P. 34. against the 3, 4. and following lines: [Treatise of enthusiasm: Ch. 4. and 6. of Rhetor. and 〈◊〉. Enth.] P. 36. against line 11, 12. etc. [Vera ac memorabilis Historia de 3. Energumenis etc. Lut. Par. 1625. dedicated to the King of France.] P. 48. against l. 6, 7. etc. [De arte Gramm. l. 1. cap. 41. p. 141, 142.]  
Lastly, I cannot give a reason of the Italica: or different letter, in some places: but that the Printer, or some body else, have pleased their fancies therein.  
¶ In the Table: Part I Act. vi of the same nature. Act. LI. res. to leave Dr. Dee. Act. LXIII. Some char. and properties. Act. CI. observe: at least. to ag. Act. CIV. no ace. of his second L. ibid. is want. Act. CVII. in the Cabal. Act. CXIII. but reserving of it not all. CXVII. from Prag. Act. CXX. spoken of, rev. CXXX. intoxic. CXXXV. he doth tell b. of those b.  
Part two Act. IX. pronounced ag.    


The HOLY TABLE    


A Specimen of the Tables or Book of ENOCH.    

  

A TRUE RELATION OF Dr. DEES Actions, with spirits.  

Liber Mysteriorum (& Sancti) parallelus Novalisque. 
D. Is Dr. Dee, E. K. Edward Kellet See the Preface.  Lesden MAY 28. 1583.  
Δ. AS J. and E. K. sat discoursing of the Noble Polonian Albertus 
A. L.  Lasci his great honour here with us obtained, his great good liking of all States of the people, of them that either see him or hear of him, and again how much I was beholding to God that his heart should so fervently favour me, and that he doth so much strive to suppress and confound the malice and envy of my countrymen against me, for my better credit winning or recovering to do God better service hereafter thereby, etc. Suddenly, there seemed to come out of my Oratory a Spiritual creature, like a pretty girl of 7 or 9 years of age, attired on her head with her hair rolled up before, and hanging down very long behind, with a gown of 
Green and red.  say, ..... changeable green and red, and with a train she seemed to play up and down ..... like, and seemed to go in and out behind my books, lying on heaps, the biggest ..... and as she should ever go between them, the books seemed to give place sufficiently, dis .... one heap from the other, while she passed between ●hem: And so I considered, and ..... the divers reports which E. K. made unto me of this pretty maiden, and .....  
Δ. I said ..... Whose maiden are you?  
Δ. Sh. ..... Whose man are you?  
Δ. I am the servant of God both by my bond duty, and also (I hope) by his Adoption.  
A voice. ..... You shall be beaten if you tell.  
..... Am not I a fine Maiden? Give me leave to play in your house, my Mother told me she would come and dwell here.  
Δ. She went up and down with most lively gestures of a young girl, playing by herself, and divers times another spoke to her from the corner of my study by a great Perspective-glasse, but none was seen beside herself.  
..... Shall I? I will (Now she seemed to answer one in the foresaid Corner of the Study)  
..... I pray you let me tarry a little [speaking to one in the foresaid Corner]  
Δ. Tell me who you are?  
..... I pray you let me play with you a little, and I will tell you who I am.  
Δ. In the name of Jesus then tell me. 
Jesus.   
..... I rejoice in the name of Jesus, and I am a poor little Maiden, Madini, I am the last but one of my mother's children, I have little baby-childrens at home. 
Proles ipsius Madini.   
Δ. Where is your home?  
Ma ..... I dare not tell you where I dwell, I shall be beaten.  
Δ. You shall not be beaten for telling the truth to them that love the truth, to the eternal truth all Creatures must be obedient.  
Ma. ..... I warrant you I will be obedient. My Sisters say they must all come and dwell with you. 
Madini her six Sisters.   
Δ. I desire that they who love God should dwell with me, and I with them.  
Ma. ..... I love you now you talk of God.  
Δ. Your eldest sister her name is Esémeli. 
dye.   
Ma. ..... My sister is not so short as you make her.  
Δ. O, I cry you mercy, she is to be pronounced Eseméli. 
Eseméli.   
E. K. She smileth, one calls her saying, Come away Maiden.  
Ma. ..... I will read over my gentlewomen first.  
My Master Dee will teach me, if I say amiss.  
Δ. Read over your gentlewomen as it pleaseth you.  
Ma. ..... I have Gentlemen and Gentlwoemen, Look you here.  
E- K. She bringeth a little book out of her pocket,  
..... She pointeth to a in Picture the book.  
Mad. ..... Is not this a pretty man.  
Δ. What is his name?  
Ma ..... My ..... saith, his name is Edward, Look you, he hath a Crown upon his head, my Mother saith, that this man was Duke of York.  
E. K. She looketh upon a Picture in the Book with a Coronet in his hand and a Crown upon his head.  
Ma. ..... This was a jolly man when he was King of England.  
Δ. How long since is it that he was King of England?  
Ma. ..... Do you ask me such a question, I am but a little Maiden? Lo, here is his Father Richard Plantagenet, and his Father also.  
Δ. How call you him?  
Ma. ..... Richard, Surely this was Richard Earl of Cambridge.  
E. K. She turneth the book leaves, and said.  
Mad. ..... Here is a grim Lord, He maketh me afraid.  
Δ. Why doth he make you afraid?  
Ma. ..... He is a stern fellow, I do not know him what he is. But this was the Duke of Clarence. This was Father to Richard Earl of Cambridge. Lo, here is Anne his wife.  
E. K. Turning over the leaf,  
The same was heir to all Mortimers lands.  
Edmund was her brother.  
Lo, Sir, here be the wicked Mortimers.  
E K. She turned over divers leaves, and then she said  
Ma. ..... This same is Roger Mortimer.  
..... My Mother saith this man was Earl of the Marches.  
This same is his wife.  
He had a great deal of lands by her, for she was an heir.  
This same is wild Genvill, her Father. 
Pronounced Jenville.   
Here is a Town they call Webley. Here is Beudley. Here is Mortimer Clybery. Here is wild Wenlock. Here is Ludlow. Here is Stanton Lacy. Genvill his wife was heir of all these. Here is Hugh Lacie her Father. He weareth his hair long, for he was Deputy of Ireland; That maketh him look with such a writhe face.  
My sister hath torn out the other two leaves, I will bring them when you have supped.  
I pray do not tell any body of me.  
Δ. We were earnestly called for to Supper by my folks. 
Nsta.   
After Supper.  
Ma. ..... Here is William Lacie Father to Hugh.  
Here is Richard his Father. And here is Sir Richard his Father, and here is William, Sir Richard's Brother. Here is his going into France.  
Δ. Quo anno Christi?  
Mad. ..... I warrant you my eldest Sister will tell you all. Here is his going into Denmark.  
My Sister will come shortly, and tell you how he married in Poland, and what issue this William 
Her eldest Sister. Her Sister is to tell the rest.  had.  
Δ. I pray declare the Pedigree down to this Albert Lascy.  
Ma. ..... Alas, I cannot tell what's done in other Countries.  
Δ. I know you are not Particular of this Country, but Universal for all countries in the whole world, which is indeed but one country, or a great City, etc.  
Mad. ..... Well, my sister will shortly come and tell you unlooked for, If you judge these things well that I have spoken. Nam vera sunt. Nam verus est qui me mifit.  
Truth is all that is truth.  
The Mortimer I spoke of, is the first of the six: there were six Mortimers Earls of March. Edmond was the last, and Roger the first; that Mortimer was the grandfather's Grandfather of this Edmond.  
E. K. There seemeth some one to call her, whom I hear now.  
Ma ..... I come.  
Δ. She took up her Skrolls on the ground, of which some were very old, and she put up her book.  
Ma ..... This may stand you in some stead.  
Δ. Mitte lucem tuam & veritatem tuam, Jesus Christ, Lux vera, & veritatis perennis Fons. Amen.  
Monday à Meridie hora 4½  
Δ. We presented ourselves, ready for instruction receiving, and presumed not to call my 
Junii 2, 1583.  good Minister spiritual, but by humble prayer referred all to God his good pleasure.  
E K. The Golden Curtain which covereth all the Stone hangeth still, but I hear a voice or sentence thrice repeated, thus.  
A voice ..... Sanctum, Signatum, & ad tempus.  
Δ. The sense hereof may be divers ways understood, and more than I can imagine, but which sense is to our instruction would I feign know.  
A voice. ..... Sanctum, quia hoc velle suum; sigillatum quia determinatum ad tempus.  
E K. Hard speeches, but he could not perfectly discern them.  
A voice ..... Ad tempus & ad tempus (inquam) quia rerum consummatio. All things are at hand.  
The Seat is prepared.  
Justice hath determined.  
The Judge is not yet willing.  
Mercy thrusteth itself betwixt the Divinity. But it is said,  
The Time shall be shortened.  
E K. Saw no creature: But the voice came behind him over his head, till now: when he espied one standing on the Table besides the silk cloth on which the Stone stood; he seemed like a Husbandman all in red apparel, red hose close to his legs, a red jacket, red buttoned cap on his head, yea, and red shoes. He asked E. K. how he did, and E. K. answered, Well I thank God.  
Δ. By your apparel it should seem you have somewhat to say concerning the Commons of this realm, and not of high School-points, or Sciences. I am desirous to know who sent you? What is your message? and what is your name? for a name you have peculiar as all Creatures else.  
Δ. He paused a good while; whereupon I asked him if he considered my speeches?  
..... I consider your speeches, for I have left nothing behind.  
E. K. He kneeleth down and seemeth to say somewhat, his speech is quick, round, and ready. He seemeth to pray in a strange Language. I perceived these words among many other, Oh Gahire Rudna gephna o Gahire, etc.  
His Countenance was directed towards the Stone.  
..... Vestra non mea facio.  
E K Now he standeth up.  
..... Hast not thou said, From whom comest thou? What is thy message? [Δ. He looked toward me] And hast urged my name? Saying, All things have a name. It is true; for so they have because they are. Hast thou left any thing unsaid? 
Δ. All things have a name, vide 〈◊〉 Tert. parte libri Eraconiersis de 30 Aeris exercitibus. The sum of our commanded observation. Note 7.   
Δ. You rehearse my speeches not only in general, but also in particular.  
The will of God be done (to his glory) for the rest.  
..... My message is from him, in whose name thou hast desired it, which hath said lift up thine eyes, and look unto (behold I say) the sum of my Commandments, 1. What I am, 2. Whose Ministers you are, and (as it is said before) 3. To what end and purpose it is.  
Then cease to plead when Judgement standeth in place; For all things are determined already. The 7 doors are opened. The 7 governors have almost ended their Government.  
The Earth laboureth as sick, yea sick unto death.  
The Waters pour forth weep, and have not moisture sufficient to quench their own sorrows.  
The air withereth, for her heat is infected.  
The Fire consumeth and is scalded with his own heat.  
The Bodies above are ready to say, We are weary of our courses.  
Nature would fain creep again into the bosom of her good and gracious Master.  
Darkness is now heavy and sinketh down together: She hath builded herself, yea (I say) she hath advanced herself into a mighty building she saith, Have done, for I am ready to receive my burden.  
Hell itself is weary of Earth: For why? The son of darkness cometh now to challenge his right: and seeing all things prepared and provided, desireth to establish himself a kingdom; saying, 
Antichrist his saying in the spir it of Satan.  We are now strong enough, Let us now build us a kingdom upon earth, and Now establish that which we could not confirm above.  
And therefore, Behold the end.  
When the time cometh, The ..... thy sorrows shall be greater than the sweetness, the sorrows 
Sorrows.  (I mean) of that thou seest; I mean in respect of the sweetness of thy knowledge. Then will you lament and weep for though e thou thoughtst were just men.  
When you earnestly pray it shall be said unto you labour. When you would take Mercy Justice 
Labour.  shall say, Be it so.  
Therefore (I say) thirst not overmnch: For fear least thy capacity be confounded.  
Neither move thou him which hath moved all things already to the end.  
But do 〈◊〉 that which is commanded.  
Neither prescribe thou any form to God his building.  
All things shall be brought into an uniformal Order. 
Al. alasky.   
Whom thou sayest that thou hast not yet confirmed, confirm with good counsel. It is said I have accepted him.  
Are not these News sufficient?  
It is said, 〈◊〉 shall govern me a people: of himself he cannot. Therefore let him believe, and secondly rejoice that the Angel of God hath so governed him. That in Election he shall 
Notes in Election.  govern him a people.  
Desireth he to hear of greater blessedness?  
He hath also said: Then shall it be said unto him, O King. 
O King. Vide tamen de ejus juturo casu in actionibus de Lask. Pride.   
It followeth consequently that he is called, and that to a Kingly Office: For whosoever is Anointed in the Lord, his Kingdom is for ever.  
Will he be the son of perdition? Let him then with his fathers put on the garments of pride.  
Desireth he news? Tell him thou hast prayed for him; the Devil envieth him, and his estate.  
Tell him that I say so.  
Say it is a shame for a King's Son to commit theft; and for him that is called, to do the works of unrighteousness. Studiest thou to please him? Give him sharp and wholesome counsel. For in him (I faith) the state and alteration of the whole World shall begin.  
Wouldst thou know from whence I came? Thoushalt.  
〈◊〉 it Humbly, it is not my part to meddle any further than my charge.  
But as it is said before unto thee, So shall it come to pass.  
Moses had a rod whereby he was known, and the hand of God approved.  
Let him use therefore to carry the rod of righteousness about him.  
For we are seven: and in us is comprehended that rod wherewith Moses wrought. As it is begun 
Moses 7. rod. Sanctum, signatum, ad tempus.  so I end: What ye see here is 〈◊〉 [pointing to the ..... and by him sealed and for until the time.  
Therefore use patience herein until the time that it is said unto thee .....  
Venite, videte, (& loquimini) Judicia mea.  
He that saith thus (I speak of myself, and as concerning my message,) is equal with the greatest Angels, and his name is Murifri.  
Thou hast written my name, and I am of thy calendar, because thy calendar is of God. 
Murifri my calendar.   
In the grounds of all thy Tables thou shalt find my name.  
Δ. I remember not any such name written by me, but it may be contained in some new Composition, or Collection.  
Mur. ..... It is true, for if thou badst remembered all those things which thou hast written, then should not my message need.  
Δ. If I might without offending you, I would move two Petitions unto you, one concerning the Soul, and the other concerning the body: Concerning the Soul, is for one Isabel Lister, whom the wicked Enemy hath sore afflicted long with dangerous temptations, and hath brought her knives to destroy herself withal; she resisteth hitherto, and desireth my helping counsel, which how small it is God knoweth. The other is of another woman, who hath great need, and is driven to maintain herself, her husband, and three children by her hand labour, and there is one that by dream is advertised of a place of Treasure hid in a Cellar, which this woman hath hired thereupon, and hath no longer time of hiring the said Cellar, but till Midsummer next. She, and this dreaming Maiden digged somewhat, and found certain tokens notefied unto her: But so left off. I would gladly have your help herein, if it pleased God.  
Mur. ..... I answer thee, I will come again soon, and thou shalt receive a medicine which shall teach thee to work help in the first. The second is vanity, for it is not so, but to the intent that after great hope of this world hath infected the weaklings mind: Desperation might have the more open and ready entrance. But yet she shall be comforted for thy sake.  
Δ. The praise be unto God.  
Mur. ..... I Go. One thing I have to say, be faithful in all things.  
I have said.  
Δ. I prayed, and gave thanks heartily to God for his mercies, and graces, and so risen up.  
Δ. Then he said write, M. 49. under v 43 under R. 35. 1. and 47. under F. 9 R. 33. I. 42 This shall lead thee to my name, he that sent me be amongst yond. Δ. Amen, Amen, Amen.  
Δ. Note in Tabula Collecta, (which I first gathered of the 49. good Angels) I took the third letters out of the names, it is to wit, out of the 49th. name, and th' ..... 47. 9 33. 42. which agreed very well with the letters, but the five and thirtieth name did not yield R. in his third letter. Therefore I am. .... in the .....  
Monday after supper 1583. 
Junii 3.   
Δ. After supper, as we were together in my study, and attending somewhat the return of the good messenger spiritual, and said that he promised to come again suddenly, he appeared and answered.  
Mur. ..... So I am, writ 7. 30.25. 44.37.35 46.  
To the first S. to the second O. the third L. the fourth G. the fifth A. the sixth R. the 7th. S.  
Δ. That maketh SOLGARS.  
Mur ..... Add the first, and last number together, it maketh 53. let that be the Centre to the rest.  
Δ. To be put to the centre of the Steptagonum.  
Mur. ..... So. The ground hereof is to be found in the third. Table in the first book: I mean in 
The third Tab●e in the first book.  the third of the seven, the Table of B. B. etc. being the first.  
My name is also to be found in the same Table.  
Form this upon a plate of lead: It prevaileth as a cure against such infections. My promise is done.  
Δ. How is this to be used?  
Mur. ..... use it upon the body molested, adding the letters of her name in a small Circle on the back half, not the letters in their forms expressed, but the number of such letters.  
Δ. We know not how to number her name in our letters.  
Mur. ..... Take them out of the second Table (any Table else of the seventh will serve) so that 
Δ The second Table did not serve, & therefore I used the seventh, where all the letters might be had.  thou take the numbers as thou findest them placed with the letters.  
Δ. How is this to be used about her body?  
Mur. ..... As by discretion shall be thought best: It prevaileth sufficiently, so it be done, but thus far I teach thee, and this, as concerning nature.  
The health of him which sent me be amongst you. Amen.  
The forepart of the Lamin.  
Isabel Lister, the back part of the Lamin.  
Wednesday a Meridie circa 2d. 1583. 
Junii 5.   
Δ. E. K. Had been ever since nine of the Clock in the morning in a marvellous great disquietness of mind, fury, and rage, by reason his brother Thomas had brought him news that a Commission was out to attach, and apprehend him as a felon for coining of money. Secondly, 
A mere untruth in every part thereof, and a malicious lie.  that his wife was gone from mistress freeman's house at Blohley, and how Mr. Husey had reported him to be a cosener, and had used very bitter and grievous reports of him now of late; and that his wife was at home with her mother at Chipping Norton, whereupon, I considering his great disorder and encumbrance toward him externally, and his greater offending of God with his furious impatience internally; and remembering the whole premises of God his service to be performed by us two (if we would be dutiful servants to his Divine Majesty) I was touched with a great pang of Compassion, both that any Christian should use such speeches as he used, or be of so revenging a mind and intent as he shown himself to be: and also in respect of mine own credit to be brought in doubt, for embracing the company of such an one, a disorderly person: And thirdly, that the good service of God might hereby be taken from our two executing, to our great danger, both in body and soul: Therefore to do my duty as a man resolute (upon our uniting for God's service) to do for him as for myself: I made 
〈◊〉 〈◊〉 communia.  God my refuge for comfort, counsel, and help in this great affliction, and cross of temptation.  
Whereupon after my vehement and humble prayers for the foresaid purpose, this voice was heard of E. K.  
I had (upon some reasonable respect) set the shew-stone with the mystery in it, on the Table by E. K. also.  
A voice. ..... Let the daughters of light  
Take up their garments, let them open the windows of their secret Chambers, for the voice of man hath said.  
Oh, show thyself to be a God; yea, perform that which thou hast already promised, gather your vestures together, for those that are sick have need of help, you are the children of pity, and in the loins of compassion do you dwell: For I have said, you are. And I have said, my Determination 
Note of Determination undeterminable. Note tentations by the Biting worm.  shall not fail, although with the sons of men my Determinations may be undetermined.  
Come gather up your garments, for the Cankers are ripe, and the Biting-worm seeketh to gnaw into the Lily.  
He hath said, Let me prove them, for they are not just: Yea, let me touch them, for they are unrighteous, I have granted him power, but without prevailing, I have given him weapons, but they are not sharpened, his fingers shall defile, and yet not deface: For I have appointed him a night, and have prefixed an end thereunto, to the intent it may be known: That thus far I have stretched his mouth.  
E. K. I have heard a voice about the shew-stone very great, as though men were beating down of mud walls.  
The thumping, shuffing, and cluttering is such.  
A voice. ..... Arise, I say, for I will be revenged against the scorning of those; yea, of those that are sucklings.  
Δ. After a great silence and pause, appeared one on the Table (without the skirts of the silk sarsenet) like a woman having on a red kirtle and above that a white garment like an Irish Mantle, on her head a round thing like a Garland, green and like a Coronet under the Garland, but not perfectly to be discerned; on her breast a precious Stone of white colour, and on her back another precious Stone; both which Stones were set upon a cross, in the very centre of the Crosse.  
Δ. Your external apparel (you Daughter of Light) you perceive that we have somewhat noted: but by the power and mercy of the external Light, we trust and desire to understand somewhat of your internal virtue.  
She said ..... 〈◊〉 hat do you think I am a jeweller's wife by my apparel?  
Δ. We deem you to be the Messenger of him that hath for mankind purchased the Jewel of eternal bliss, by the incomparable Jewel of his most precious Blood.  
..... Will you have this too? 
A voice out of my Oratory behind me.   
Δ. After a pretty while silence, I said, We expect the execution of the purpose for which you are sent.  
She said ..... It is written that Pride was the first offence.  
Githgulcag knew not himself.  
Therefore he was ignorant.  
E K. She is much fimbling about the Stone on her breast, and regarding it.  
E. K. Now She talketh with other whom I see not, her talk is very short and quick, but I cannot perceive what she saith.  
She. ..... Read what I have said.  
I read the former words.  
She. ..... You will grant me that Pride is the greatest sin.  
Pride was the cause he knew not himself.  
Therefore Pride is the cause of Ignorance.  
Δ. The Argument is good.  
She. ..... Ignorance was the nakedness wherewithal you were first tormented, and the first Plague that fell unto man was the want of Science.  
E K. Now she speaketh to other again who appear not, and they seem to answer her again.  
She. ..... The want of Science hindereth you from knowledge of yourself.  
E K. She looketh upon Δ. and smileth. Now she speaketh to the unseen people again.  
She. ..... Whosoever therefore knoweth not himself, is proud.  
Δ. God help us to know ourselves for his Honour sake.  
E. K. She looketh upon Δ. and smileth.  
She. ..... You have time enough, therefore we may take leisure.  
Δ. [I made speed to write.]  
E. K. She talketh again with her invisible company.  
She. ..... Pride is rewarded as sin, Ergo the first offender was damned. What say you Sir? [speaking to E. K.]  
What difference is between your mind and Pride?  
E. K. Wherein am I proud?  
She. ..... In the same wherein the Devil was first proud.  
Who glorified the Devil?  
E. K. God.  
Δ. God glorified not the Devil, but before he became a Devil he was in glory.  
She. ..... The abusing of his Glorification made him a Devil: So the abusing of the good- A Devil. nesse of God toward this man, may make him a Devil.  
The works of the Spirit quicken; the do of the Flesh lead unto distraction. Art thou offended to be called a Devil? Then extol not thyself above thy Election.  
No man is elected by proper name, but according to the measure of his faith, and this faith is Faith. lively and hath a quickening Spirit in it for ever. Indeed thou art ignorant, and therefore thou art sufficiently plagued: Why dost thou boast thyself and say, This I can do?  
The Reeds pipe, but it is long of the wind, and herein thou showest that thou knowest not thyself, for that thou art proud; pray therefore that thou mayest have understanding, and cast away pride if thou wilt not be counted a Devil.  
By true understanding you learn, first to know yourselves what you are: of whom you are, and to what end you are.  
This understanding causeth no self-love, but a spiritual self-love.  
This understanding teacheth no Blasphemy.  
This understanding teacheth no fury.  
It teacheth a man to be angry, but not wrathful. 
Wrath.   
For we may be angry, and not offend. Wrath is to damnation.  
Therefore considering that Damnation was the end of the first, which was Pride, and Ignorance, the punishment of the second (which is very loathsome.)  
Pray unto God 〈◊〉 mayest avoid the first, and be unburdened of the second.  
Consider by whom thou art counselled, and of whom the counsel is: with us there is no cause of offence, neither is the counsel given with a weak mouth.  
Wilt thou be well rewarded? Why studiest thou not to do well? Wouldst thou be one of the chosen? stand stiff and be contented with all temptations.  
Is God a God of Justice?  
E. K. It is true.  
Be thou therefore a just servant.  
No man inheriteth the Kingdom of Eternity, without he conquer in this World.  
No man can challenge justly a reward, without he be a conqueror, or do the works of Justice.  
Doth the Devil persuade thee? Arm thyself against him.  
Doth the World not like of thee? It is for two causes; either for that thou livest well and not as a worldling, or else because thy wickedness is such as that the World wondereth at it. If thou be in the first rejoice, For blessed are those whom the World hateth; when they laugh at thy godliness, Be sorry and grieve thou at their sinfulness.  
If thou offend in the second fly hastily from the World: Tell the World what thou hast of hers, and let her be ashamed that thou knowest her.  
Is thy flesh stiffnecked? Fast and pray, it doth avoid temptation. 
Be sorry always.   
Be sorry always; For in this World there is nothing to rejoice at. For sin only provoketh to sorrow, whether it be of thyself or of another.  
Be stiff against temptations, for whosoever is not armed as I am, shall be vexed with the weapons of his adversary.  
My Garland is godliness, my breastplate is Humility, and upon my back I wear Patience. 
Her attire exfounded. The attire of spiritual creatures.   
These do I wear to the intent I might show you what you should wear.  
But as these things are placed in their crosses, so do the crosses always follow them that wear them.  
Art thou punished as an Apostle? Rejoice; it is a happy cross.  
Art thou vexed as a Tyrant? thank God it is in this World. For blessed are those that are punished here, to the intent their sins may be forgotten hereafter.  
I persuade to the contrary; Be humble, seek true wisdom, then are you truly fashioned according to your Maker, and shalt 〈◊〉 with us, with Halleluja in Heaven. 
Good Angels.   
I have counselled, I have done my message thus far.  
Δ. Your counsel is perfectly good, and your message merciful. His name be praised and glorified that sent you. Amen.  
As you were called hither, by the name of Daughters of Light: So this other day, there was one sent hither (of that blessed company) who was accounted a Daughter, and had six Sisters more: That Daughter her name was Madini; so of your name we are desirous to be informed, for distinction and instructions sake, in the trade of these mysteries.  
She said. ..... It is good to know my name; to see whether it agree with my Doctrine.  
E. K. What can you (for all your exhortation) accuse me of?  
Indeed I thank you very hearty for your exhortation and good counsel; but how unjustly I am misused at Huseys' hand, and so provoked to this extreme affliction of mind and sundry unseemly spceches, be you Judge between Husey and me.  
She said. Whosoever hath committed sin and is not reconciled, shall have the reward of a sinner. There is a double reconciliation, the one is with God, the other with the Conscience. But this man is not reconciled in Conscience (repenteth not his wickedness) thereby it followeth he 〈◊〉 be reconciled with God: Ergo he 〈◊〉 be rewarded as he is. The reward of sin is to be absent, or rather to be banished in this world from the society of God and his Angels.  
So it falleth out to Regions and Countries, Cities, Kings and Subjects, Authorities and their 
Good Angels our keepers.  Officers, when (I say) they are estranged with absence of their appointed and good keepers.  
Therefore it proved that the Devil is most with him, and nearest with him.  
Whom the Devil is a Lord of, he br useth as his servants, and where his service may be greatest done, there is he most alleged. His subrilties are principal and great: And by these reasons I prove that Husey is easily to be infected, either with envy, malice, slander, or dishonour of God's word. 
John Husey,   
This is one of those Assaul's that is promised should assault you.  
Who is to be blamed, be that consentech, or he in whom the procurement is? Thou didst consent and choose him for a Companion. Be not therefore angry at his malice; for the fire that is, thou hast brought in with thine own hands.  
To me 〈◊〉 the Enemy his industry is impossible to look into, his subtlety is more incredible.  
The Reward of good life is great: But the filthiness that sin carrieth with it in this World, and leadeth with it into the World to come, is most horrible.  
Is it not said, That a skirmish shall be (and that great) but you shall be conquerors? It is written, It is true and shall be never overthrown; so mighty is his strength that hath armed himself with it.  
In the serpent's belly, there is nothing clean: neither with unhonest persons (ungodly I mean) is there any pure society: Light agreeth not with darkness, nor virtue with vice, therefore be you of one, and in one, that you may agree and have the reward of one. 
Our uniting.   
Behold it is said, I will part bounds between the just and the unjust, I will suffer the Enemy to sow discord to the intent that those that are my people may be separated and have a dwelling by themselves.  
Peruse the Scripture, it is always seen that the Spirit of God forceth Satan in spite of his 
The necessity of Satan working against men. De futuris nisi jussi non pronuntiant boni Angels. A Commission out for Kelly.  head to separate the evil from the good by discord, and herein the Devil worketh against himself.  
We good Angels keep secret the Mysteries of God; things that are to come we always keep close with this exception, The form of our Commandment.  
Truth it is that a Commission is granted not only to inquire of thee, but also to attach thee, and that by the Council.  
If he go down he shall be attached, therefore tempt not God.  
Δ. But if he tarry here and his being here so known as it is, it is likely that he shall be attached here to my no small grief or disgrace. What is your counsel herein?  
She said. ..... It is written misery shall not enter the doors of him whom the Highest hath magnified. DIXIT, & DICO, & DICTUM SIT. The world shall never prevail 
1583. The Book, the scroll, and Powder.  against you.  
Δ. In respect of the Book, the scroll, and the Powder to be communicated, What is your judgement or mind, seeing when he was coming from Islington with them, he was threatened to be pulled in pieces if he came with them to me?  
..... All that is spoken of, is in very deed, vanity. The book may be used to a good purpose. 
The Book found.   
They were wicked ones. But as these things are the least part of this action, so are they not much to be looked after.  
Δ. As concerning the Powder (I beseech you) what is your knowledge of it? 
The Powder.   
..... It is a Branch of nature's life.  
It is appointed for a time, and to a purpose.  
Δ. As concerning the earth's of the Eleven places being with expedition .....  
What is now to be done with them?  
..... It was a foresight of God, if they had been there now they had utterly perished. 
The si earth's.   
Δ. O Jesus, that is a marvellous thing.  
..... Helas, that is nothing.  
Δ. By nature they could not have perished in so short time.  
..... I have said.  
E. K. Tell us your name.  
..... If you will remember my counsel, I will tell you my name.  
E. K. Your counsel was by piecemeal told me, that I cannot remember it but in general.  
..... You do, and have, and I am almost HATH.  
Δ. I understand you to be ATH, in sigillo Emeth.  
ATH. ..... So am I in the number of Gods Elect.  
Δ. Shall not I make means to Mr. Richard Young, as one of the higher Commissioners 
Mr. Richard Young.  to do my companion here some good?  
ATH. ..... Trouble yourself when you need.  
E. K. She spoke this somewhat sharply.  
Get your friends to signify down good report of you.  
Come not there in many years.  
Δ. As concerning my writing of the holy Book, how shall I do, by reason of the perfect writing it in the Due Characters? seeing many words are written so, as the pronunciation and the orthography do hardly seem to agree?  
ATH. ..... You shall have a schoolmaster sufficient to read unto you.  
Δ. Where shall I begin?  
ATH. ..... Let him lead you to that, who is within you.  
Δ. As concerning Isabel Lister who is vexed of a wicked spirit, how well have I executed that which was prescribed me; or how well doth it work?  
ATH. ..... Friend, It is not of my charge.  
Remember the true path that leadeth unto true honour, where there sitteth a True and Just GOD, who grant you his Direction and establishment of perfect life.  
Δ Amen, Amen, Amen.  
E. K. She is gone.  
Junii 9 a Meridie hera 5.  
Δ. Very long I prayed in my Oratory and at my desk to have answer or resolutions of divers doubts which I had noted in a paper, and which doubts I read over distinctly, they concerned the preparation of things about the Table of practice, and other things above my Lamin and Stone; but answer came none, neither in the Stone did any thing appear; no, not the Golden Curtain, but the Stone was of his natural diaphanity. But I held on in pitiful manner to request some advertisement, if for any our trespasses or offences this unlooked for alteration from former dealing had happened, etc.  
At length a voice came from behind E. K. over his head, and said thus:  
A voice. ..... The judgements of our God are most profound and hard in the understanding of man.  
There is silence above, let there therefore be patience amongst you. I have said.  
Δ. Upon this answer I began to discourse of divers causes of this silence, and divers manners 
Silence.  of silences; and in the end I became in a great and sorrowful heaviness, and fear of the wrath, or displeasure of God; conceived for some, our misbehaviour towards him since our last dealing, whereupon I prayed long at my Desk, standing for mercy, comfort, counsel, and some exposition of the former sentence. After a long time thus passing there appeared one in the very top of the frame of the shew-stone, much like Michael.  
Who said, ..... writ, for I must be gone.  
Silence there is in heaven, for the governors of the earth are now before the Lord, the do of their seats are now disclosed, every thing is NOTED. For that God will be righteous in all his do.  
There is not this day any one that governeth the people upon earth, but his government is disclosed, and his government is set open, and his faults revealed,  
They without number cry, Lord, let thy vengeance come.  
The earth sayeth. Be it so.  
Satan is before the Lord: He hath garnished himself with Garlands as a conqueror, and 
Satan.  what he saith is wonderful.  
Therefore shall the Lord open his mouth, and curse the earth, and all living creatures. For iniquity hath gotten the upper hand: publicly the States of mankind in the world are condemned. 
Viols ready.   
We are all silent and ready with our Viols to pour the wrath of God upon them, when he saith, BE IT SO.  
Therefore be you patiented. For, our patience in an universal silence.  
We look for the mouth of Justice: But L O: The Lord saith unto the Lord, lift up thy 
Yet awhile.  eyes (O God.) Behold, the Dignity of thy workmanship, yet suffer for awhile.  
I have a people that will forsake their cruelty, and put off their Garments that stink of 
1583.  abomination, in whom thy name shall be magnified, and our glory in heaven more exalted.  
But as thou wilt, so be it.  
Behold, I speak in body, because I tremble, as at the force of thy great indignation: Notwithstanding, we will what thou wilt.  
If therefore these wonders be so great in heaven, wonder thou not at our silence: Therefore be patiented, and say unto the earth? Why groanest thou so hard, or why is thy body so rotten: Hast not thou justly deserved these things for thy iniquity?  
I say, if you be partakers of these secrets, how much more shall you be partakers of that sweetness, which is the eternal dew, and very bread itself of life?  
SO.  
E. K. He is gone.  
Δ. I prayed a pretty while after with thanksgiving, etc.  
Soli Deo nostro omnis laus, potestas, & gloria in seculorum saecula, Amen.  
Junii 14. 1583. Friday, a meridie, Hora 4½.  
Δ. The golden vail, or curtain appeared, covering the whole stone, whereas all other vayls and curtains before did use to cover but the more part, or those things which were the standing implements of the action for that time.  
This appeared as soon as he looked into the stone.  
I made long, and often prayers of thanksgiving, calling for grace, mercy, and wisdom: with such particular instructions as I had written down the doubts requiring light, or resolution in them, etc.  
At length appeared a woman like an old maid in a red petticoat, and with a red silk upper bodies, her hair rolled about like a Scottish woman, the same being yellow: she stood afide from the green sarsenet belonging to the stone, and she said ..... God speed my friends.  
Δ. A good greeting to wish us speed by him, Amen.  
E. K. I never saw this woman before.  
..... It may be you have seen me, but my apparel may alter my fashion.  
E. K. She seemeth to go in a great path before her very speedily.  
Δ. I pray you, whither make you such a speedy journey.  
..... I am going home, I have been from home this seven-night.  
Δ. Distance of place cannot protract time in your journey homeward. 
Marry my maid had angered me on Th●rsday night, with her undue speech.   
..... Jesus, now he will be angry with me, as he was with his maid. Δ. Every Action not yet effected, whether is it at home, or from home?  
Δ. God grant you then to make speed homeward, and to your home, and all we to the home where the highest may be well pleased.  
..... So, so, you talk too wisely for me.  
Δ. God make me to talk wisely indeed, and God take all vanity from my heart. 
All worldly wisdom vain.   
..... You may think me a vain huswife to be going thus long: But by me you may perceive how vain all worldly wisdom is. I am in a better case than many are, for though I be from home, yet am I going home, some there be that neither have home, neither can go home.  
E. K. Now cometh a goodly tall aged man all in black, with a Hat on his head, he hath a long grey beard forked, he saith to the Maid, thus:  
Old man ..... wihther go you maid?  
Maid ..... Belike Sir, you may be some kin unto these men, for they are also desirous to know whither I do go.  
Old man. ..... Me thinks I should have known you before?  
Maid. ..... If you knew me before, you may the easier know me now.  
[Old man] Where have you been? and if thy gravity were as good as thy ancient dissembling, I would tell thee.  
Old man. ..... These words be very large, what is the cause thou wilt not be acquainted with me? (I never did thee harm) and I have desired to be acquainted with thee a long time.  
Maid. ..... With counterfeit gravity I will never be acquainted, neither thy age, and thy fame, nor thy hairs, nor the soberness of thy countenance can move me to any acquaintance for that thou never delightedst in true wisdom.  
Old man. ..... Then go your way Like an Harlot.  
Maid. ..... If wicked words do prove an Harlot, than thou hast judged thyself.  
E. K. Now she goeth on forward, and the Old man is gone out of fight.  
There appeareth now a young man, sitting on the side of a Ditch, and to him she said.  
Maid. ..... What aileth you to weep?  
Young man. ..... I weep for thy discourtesy.  
Maid. ..... Thou canst 〈◊〉 move my conscience: No, (I say) thou canst not move me to pirty.  
E. K. She licketh his tears, and saith.  
Maid. ..... Every thing else hath some saltness, but here is none.  
Young man. ..... Oh, I pray thee, do something for me.  
Maid. ..... Oh, to qualify these tears, is no other than to dry rotten Hemp with a mighty fire.  
Young man. ..... I will see thee hanged before I will weep any more.  
Maid. ..... Every thing commonly teacheth of itself.  
E. K. The young man went away stamping, and angry, and now she is come where a multitude of young Children are, there is much meat on a Table, and the Children being not high enough to reach it pulled the maid by the clothes, and pointed to the meat; she goeth round about the Table there is but one dish-uncovered, and that seemeth to be like dew, she putteth her fingers into the Dish, and letteth the Children lick, and they fall down dead.  
Maid. ..... Blame Justice and not me, for if the Children had ever tasted of this meat before they might have continued.  
E K Now she meeteth a thin visaged man very feeble, who staggered on his staff, and he said.  
Feeble. ..... Help me for God's sake.  
Maid. ..... I will do my best.  
E. K. As she came toward the man, the man fell down; She heaveth him up, and again he falleth down, and she lifteth at him still.  
Maid. ..... Good will forms, but the matter is not sufficient: This is long of thyself.  
Feeble. ..... Oh, I say, help me.  
Maid. ..... It is too late to help thee, I came this way many times before, and thou never soughtest help at my hands. It is written, he that desireth not help, till he be helpless, he shall be void of the benefit of an helper.  
E. K. The feeble man goeth away, and she departeth from him: Now she cometh towards a man going up an hill, who had torn all his clothes off with brambles and briars. There stand a great many of mammets, little ugly fellows at the top of the hill, who threw stones against him, and so force this climbing man (or goer up the hill) to tumble down again to the foot of the hill. The skin doth seem to be off his hands and his feet, and they very raw, with his excessive travail with hands and feet up that hill; Now there appear men eating meat below at the foot of the hill, who offered him meat to eat; But he laboureth up the hill again, one of these men said, come let me bind up thy feet.  
The Clymer. ..... unto him that hath no weariness, there belongeth no sorrow.  
E. K. She standeth and vieweth him.  
The Clymer. ..... I pray you help me.  
Maid. ..... It is impossible for thee to get up here.  
Clymer. ..... Of myself it is: I will never be of the mind. It is impossible.  
Maid. ..... Come on, I will do the best I can.  
E. K. She leadeth him over stones, and rocks.  
Maid. ..... Thou wilt be knocked in pieces, ere thou come to the top.  
Clymer. ..... Do you your good will, I feel no harm.  
E. K. Now she leadeth him in a place, where Springs, Quick-mires, and Bogs are.  
Maid. ..... Surely thou art best to go down, for thou wilt be drowned.  
Clymer. ..... I pray you help, I will go as long as I may.  
E. K. He goeth forward, and sinketh almost to the throat.  
Maid. ..... It is deeper on the further side, thou wert best to go down again.  
Clymer. ..... I feel the ground hard under my feet: I will not yet despair.  
E. K. Now he cometh out of those deep places, and he seemeth to come to a place like the bottom of a hedge, where stand stiff thorns, piked upward, very sharp.  
Now come two, or three handsome fellows, and said, Alas, let him tarry here and drink, we will lead him up another way to morrow.  
Maid. ..... Farewell.  
Clymer. ..... I pray leave me not so, let me go with you.  
Maid. ..... I must needs be gone, I cannot tarry for thee.  
Clymer. ..... I am yet neither hungry nor thirsty, and feel no weariness: Why therefore should I stay.  
E. K. He goeth, as though the thorns pricked him, and grindeth his teeth for pain.  
Now they are come to a fair place, and then she said to one.  
Maid. ..... Fetch meat and drink and clothes, and cure his wounds: For unto thee belongeth 
Δ labour improbus amnia vincit.  the felicity of this place: For neither from the highest to the lowest is there any whom I pity, but such as this is.  
Clymer. ..... I know not how I shall use these things.  
Maid. ..... The true Heirs have always discretion.  
To thee it belongeth, and for thee it is prepared.  
Use it therefore without offence as thine own.  
E. K. Now both he and she go into a Castle, and the doors are shut after them, and she cometh out again.  
Maid. ..... This is written for your understanding: Let therefore your eyes be opened, and be not blind. Neither forget what here hath been opened.  
Δ. We perceive that Felicitas via ardua est, multis obsita difficultatibus & periculis; sed constantia & patientia perveniturad Falicitatis arcem, which we beseech the Almighty God to grant unto us.  
Maid. ..... Well, I will be going till you have supped: And then I will tell you more of my mind. It will be yet six, or seven week's journey before I can get home.  
Δ. Sat benedictus Deus noster nunc & semper, Amen. 
Δ Note 42. or 49. days, remaining till the first day of August next inclusive. GALVAH.   
After Supper we stayed awhile, being come to the place, and though nothing was seen, or heard, yet I spoke, assuring myself of the presence of the foresaid maid, though as yet to us insensible.  
Δ. We would gladly know thy name.  
Maid. ..... My name is Galua'h, in your language I am called Finis.  
E. K. She suddenly appeared as she spoke this.  
Δ. That [Finis] is Latin. Gal. ..... I.  
Δ. You are none of those that are called filiae lucis, or filiae filiarum. Gal. ... No. 
filiae lucis. Filiae filiarum.   
Δ. You will not be offended, if I propound a doubt somewhat impertinent to our matter in hand, yet of importance for us to hear your judgement in the same. Tritemius, sayeth that never any good Angel was read of to have appeared forma muliebri. I pray you to give us an 
An Angeli boni in forma 〈◊〉 aliquando appareant?  answer to this so great 〈◊〉 Clark, his words, which are to be read in his little book, Octo Questionum Maximiliani cesaris. ..... There Quastione Sexta. Sancti autem Angeli, quoniam affectione nunquam variantur semper apparent in forma virili. Nusquam enim legimus scriptum quod bonus spiritus in forma sit visus muliebri, aut bestiae cujuscunque, sed semper in specie virili.  
Gal. ..... You think then I have some understanding.  
Δ. Yea, God knoweth, I do.  
Gal. ..... First it is evident that the Spirits of God are incomprehensible to those that are their inferiors: For the higher order is incomparable unto God, And by degrees, those that are their inferiors are also incomparable unto them. It followeth therefore, that in respect of that degree in Angels things are incomprehensible.  
Angels (I say) of themselves, neither are man nor woman; Therefore they do take forms 
Angeli 〈◊〉 seipsis neque mares, neqne 〈◊〉 neque sunt.  not according to any proportion in imagination, but according to the discreet and appliable will both of him, and of the thing wherein they are Administrators: For we all are spirit's ministering the will of God; and unto whom? unto every thing within the compass of Nature: only to his glory and the use of man. It followeth, Therefore, considering that we minister not of our 
Angetoram Ministeria.  selves that we should minister in that unsearchable form within the which our executions are limited: But if Tritemius can say, That woman also hath not the Spirit of God, being form and fashioned of the self same matter, notwithstanding in a contrary proportion by a degree; If Tritemius can separate the dignity of the Soul of woman from the excellency of man but according to the form of the matter, then might his Argument be good: But because that in man and woman there is proportion, preparation, of sanctification in eternity; Therefore may those that are the eternal Ministers of God in proportion to Sanctification take unto them the bodies of them both. I 
Hic Hac home.  mean in respect of the Form; For as in both you read Homo, so in both you find one and the self same dignity in internal matter all one. But Tritemius spoke in respect of the filthiness (which indeed is no filthiness) wherewith all women are stained; and by reasons from the natural Philosophers: as a man tasting more of nature indeed then of him which is the Workman or a supernatural Master. He (I say) concluded his natural invention. In respect of myself, I answer Tritemius 
Galvah.  thus: I am Finis, I am a beam of that Wisdom which is the end of man's excellency.  
Those also that are called Filiae and Filiae filiarum are all comprehended in me, and do attend 
Apparition in the form of woman.  upon True Wisdom; which if Tritemius mark, he shall perceive that true Wisdom is always painted with a woman's garment; For than the pureness of a Virgin, Nothing is more commendable.  
God in his judgement knoweth how Tritemius is rewarded 
Tritemius rewarded.   
If you think these arguments be not sufficient, the one in respect of the first ground, and the other in respect of the measure of my name, I will yet allege greater.  
Δ. These Arguments do satisfy me: But to have wherewith to stop the mouths of others who might use Cavillation upon such matters, it were somewhat needful to have heard your judgement: Whereas indeed our own affairs in hand are rather to be followed at this present, and of greater Arguments or Instructions in this matter I trust hereafter to have understanding: But as now I chief regard our Action in hand.  
Gal. ..... Begin the Book next Tuesday.  
Myself will be thy Director; And as my name is, so I will lead unto the end. All other things use, according to thy judgement and proportion of his Spirit that guideth you.  
Gal. ..... I myself will be the finger to direct thee.  
Δ.  
Gal. ..... The finger of God stretcheth over many mountains.  
His Spirit comforteth the weakness of many places. No sense is unfurnished where his light remaineth For understand what I am, and it is a sufficient answer.  
Δ. At the beginning to write the Book, shall I require your instructions?  
Gal. ..... Do so.  
The Mountains of the World shall lie flat; But the Spirit of God shall never be confounded.  
E K. She sitteth on a rock, and hath done ever since supper.  
Gal. ..... Ah sirrah I was a weary.  
Δ. As concerning the Polonish Lord Albertus Lascy whom we are certified to be of God elected to govern him a people, whom we are willed to love and honour, What have you to say of him? etc.  
Gal. ..... Ask me these things to morrow.  
E. K. She smileth and casteth a light from her. 
Smiling.   
Gal. ..... I smile because I speak of to morrow; yea I seem to smile.  
Δ. As concerning Isabel Lister, I pray in what case is she? in respect of the wicked spirit A. L. which long hath molested her?  
Gal. ..... Believe, For that is the chiefest:  
What is spoken by us we give but our consent to.  
For he that speaketh in us is to be asked no such question. 
note.   
For when he saith, it is measured.  
As it was said before; The Hills and Mountains of the World may be made plain, but the Spirit of God never confoundeth.  
Δ. He that is the end of all things, and the end of ends (unto whom all honour praise and thanksgiving is due) bless us, endue us with his graces, and abundantly power forth his mercy upon us.  
Gal. ..... Understand my name particularly, and not generally. 
Δ. .   
I speak it to avoid error.  
Persevere to the end.  
Δ. Qui perseveraverit fidelis (Deo nostro) usque ad finem hic salvus erit: which faithfulness with all constancy and patience the Blessed and Almighty Trinity grant and confirm unto us for the glory and honour of his Name, Amen.  
E. K. She is gone with a brightness.  
Saturday afternoon, hor a 6. After that the noble Albertus Laskie had been 
1583. I nii 15.   
Δ. I used some discourse with me, and was new gone to London, by prayer to God, and afterward protestation to Galuah in respect of her willing me to ask certain matters again this day which .... yesterday were not answered: But very long it was, above half an hour, before any thing appeared, more than the Golden Curtain all over the show ....  
At length appeared divers confused forms of divers Creatures, and then, by and by, vanished away.  
Δ. I prayed to God to banish all confusion from us and our actions, and to send us lucem & veritatem, per unum & propter unum, & constantiam rerum ....  
Then appeared he by whom (before) we were called Il, and seemed to scorn at E. K. 
Il.   
E. K. Here appearech Il, and he seemeth to mock me.  
Il. ..... That is a gird to you Sir for your fishing.  
Δ. E. K. had spent all that afternoon (almost) in angling, when I was very desirous to have had his company and helping hand in this Action.  
Δ. Shortly after this, appeared Galuah and to be in a field closed round about with a hedge.  
Gel. ..... Here is no way out.  
I ..... 〈◊〉 I will do somewhat for you; It is a strange thing that wisdom cannot find a way . 
Wisdom.   
E K. This Il pulleth down the hedge:  
Gal. ..... Go thy way, thou hast done but thy duty.  
Il. ..... Farewell Dee, Farewell Kelly.  
E. K, He is gone. 
Dee, Kelly.   
Gal. ..... Those that taste of everlasting banquets, far well, and desire the same to others.  
E. K. Now she is come to a great Castle-gate, all of stone, with a drawbridge before it. There is like a Greyhound graven or cut in the Stone over the 
Note.  Gate.  
Gal. ..... It is very late, I will look if I can have my entertainment here. 1583.  
E. K. She is gone in.  
Δ. After a while she came out again.  
Gal. ..... be it spoken.  
〈◊〉, lefa ed, and damned be this place.  
Gal. ..... And why? Because they have puffed up their flesh, follow their own imaginations, 
A voice out of the Stone.  wallowing in their 〈◊〉, as Swine that tumble in mire.  
Behold it is too late with this people, I can get no lodging. O ye my feet, be a witness against them, let the winds move the dust to report their unkindness.  
E K. Now she goeth a long a great Way, like a common highway; and the light of the Air about her seemed somewhat dark like Evening or Twilight.  
Gal. ..... Yea though you have too much light, I have too little.  
I did but overhear you, when you saw me not.  
Δ. [Note. I had spoken of too much light coming from the west window of my Study toward the Table, where the Shew-stone stood, when we began now to attend her coming, and thereupon she spoke this.]  
E. K. Her own garments cast a light.  
E. K. now she cometh amongst a company of men having gowns furred with white, and some of them having Velvet Caps, and some Hats.  
One of them said to her, What art thou?  
Gal. ..... I know not what I am myself  
Will you buy any precious Stones of me?  
E. K. She taketh out of her bosom a great many of precious stones uncut, or unpolished.  
E. K. These men look on them.  
Gal. ..... truly, they are pure and good.  
E. K. They say also; Surely they seem to be good, delivering them from one to another.  
E. K. There appear two fat men; who said, let us first get money before we buy such trifles: besides that, they have not their perfect form.  
Gal. ..... I pray you, buy one of them of me.  
Will you buy none neither?  
E. K. She speaketh that to them, who first praised the stones.  
..... Tush, I pray thee go about thy business, dost thou not perceive how they are found fault 
Those men.  withal?  
Gal. ..... Tush, Tush, they be not cut for your fashion. 
A voice from the stone.   
Be it said.  
..... Their senses are glutted with transitory vanities.  
Gal. ..... Let them (therefore) perish vainly, because they are transitory.  
E. K. Now she cometh where she must clamber up a wall, having steps in 
This Parable, or Prophesic is divers times spoken afterwards in the troubles of England.  it of ragged stones; There is a fair building beyond it. There go many up those steps: and when they are almost at the top, there meeteth them some, who take them by the hand, and help them up and over into the place. Then one of them that stood at the top of the wall (who had a furred Gown) and helping of men up, said to her; Come away woman, wilt thou come up?  
E. K. She saith nothing to him, but standeth still, and looketh away from him.  
E. K. Again, that man said to her, come away wilt thou come up?  
Gal. ..... unhappy are those whom thou helpest: And whose breath hath infected many, your hands are too bloody, for me to come anigh you.  
E. K. Now come handsome women to the wall, and some said, good sister, I pray you come away.  
Gal. ..... Your voluptuous father knoweth me not, for his daughter, I deny you ..... 〈◊〉  
E. K. Now come two, or three brave fellows with Rapiers by their 
The attire of the wanton youth of the Court.  sides, and having hats without bands, and their hoses pinned up, and with no garters; these help up people that come, and one of them said: Tarry a little, woman, and I will help thee shortly.  
Gal. ..... fie upon you: your clothes are infected with abominations of your Chamber, I will tarry time.  
E. K. Now cometh a big stout man to the top of the wall, and a boy with a Crown on his head. He seemeth to be about 18. years old.  
..... So it is, and please your Majesty: Therefore let this way be razed. 
The stout big man.   
E. K. He spoke to the young King upon former talk between them which I heard not.  
..... Be it done.  
E. K. The wall quaketh and falleth down: And some of the jolly fellows, 
A voice out of the stone.  which were on the wall before, fell down, and other fellows came and digged 
The wall broken down.  a great hole, or breach in the wall.  
Gal. ..... Thanks be to God: Now, here is entrance enough.  
E. K. She goeth in.  
The young man, or striplin (with the Crown on his head) and the other big man embraceth her: His Crown is a Triple Crown; or three Crowns one upon another. He hath a little thing in his hand, which he holdeth close, and over-gripeth, so that it cannot be discerned.  
..... Though thou hast traveled as a woman, thou shalt now be known to be a man. 
The big man.   
E. K. He spoke to Galvah. They embrace each other. They fetch clothes for her, and put upon her a black Gown, a man's Gown, as the Gown of a counsellor.  
She kneeleth down like a man in form, her head and all. 
Galvah transformed into a man.   
E. K. Then the young King spoke to her, saying,  
..... What this Rod may do, work.  
E. K. He giveth the transformed man a Rod; one half being blood, and the other half white, the partition of these two being long-wise.  
Quae justa sunt faciet & meas mensurabit virtutes. 
A voice out of the stone. The transformed man. A voice out of the stone. NOTE.   
For until it was appointed, I sought it not.  
Let us cleanse the Court, and examine the multitude;  
For error is always covered in many.  
Cursed are those that are judged by a multitude.  
E. K. All they that fell off the brickwall, and they that would have helped her up, they come in bound hand and foot. 
The transformed.   
..... Root them out, O King, pity no such persons, for those be these that never had mercy on themselves.  
E. K. now cometh a woman out, having a Crown on her head: she hath a long visage.  
..... Nay, let her drink as she hath deserved. 
The big man.   
E. K. The transformed man layeth down the Rod before him, and beginneth to weep; and said, Let it not be said, but I pity the anointed.  
..... Let her die, for she hath deserved death. 
The big man.   
E. K. Other men about her lay hand on her, and pluck the Crown off her head.  
The transformed man taketh up his Rod, and layeth upon the top, or Crown of that woman's head.  
E. K. The young King sayeth unto her, What wilt thou?  
..... If it please you, pardon for my life and dignity. 
The woman.   
E. K. The big man, and the young King talk together aside, the woman holdeth her hands abroad, and knocks her breast? And a great company of them about her are hewed in pieces, by torments armed.  

1582.  
Adjwabo. 
A voice out of the stone.   
E. K. The King and the big man come in again.  
E. K. The King said to the transformed man; Be it as thou wilt, Be you 
The transformed man.  two joined together. For I wish you both well.  
E. K. The woman boweth down with obeisance, and thanketh them.  
E. K. The big man taketh the King by the hand, and the transformed man taketh the woman by the hands, and putteth her hands to the hands of the King, and the big man; they take each other by the hand, and kiss her.  
E. K. All is now on the sudden vanished away, and the transformed man is returned again to her woman's shape, and she said.  
Gal. ..... Now I will go with you, Sir, your journey.  
E. K. She speaketh to you Δ.  
To Δ. .... I will lead you, if you will follow me up.  
But you must have broken shinns.  
Δ. By God's grace, and with his help I will follow you, and in respect of my shinns breaking, the joy of the consequent effect will utterly take away the grief of the shinns breaking.  
Gal. ..... And to you Sir, you were best to hunt and fish after Verity.  
[Δ. She spoke so to E. K. because he spent too much time in Fishing and Angling.]  
Gal. ..... Whom thou sawest here shall govern over 21 Kingdoms. 
21. Kingdoms.   
〈◊〉. If there be no mystery in that speech, the Conquest must be great, and the trouble great and strange.  
E. K. She goeth on her way along a lane.  
Δ. We know not who should be that King so showed.  
Gal. ..... Sure thy demands are fully answered.  
Consider thou what thou seekest,  
And of whom thou seekest,  
And by whose help.  
Then look to that which is declared.  
I will follow my office, for in those things wherein thou art inquisitive I have showed the End. 
The End.   
Δ. truly the occasion of my present ask you some questions, arose upon matter concerning this Noble Polonian, of whom you bade us yesterday ask as this day.  
Gal. ..... Vanity hangeth not at mine Elbow.  
Believest thou that already spoken? spoken (I say) of him?  
Δ. Yea forsooth, I do believe it.  
Gal. ..... I say unto thee, His name is in the Book of Life: The Sun shall not pass his course 
The Prince Alb. Laskie.  before he be a King. His Counsel shall breed Alteration of this State; yea of the whole World.  
What wouldst thou know of him?  
Δ. If his Kingdom shall be of Poland, or what Land else.  
Gal. ..... Of two Kingdoms.  
Δ. Which I beseech you?  
Gal. ..... The one thou hast repeated, and the other he seeketh as right.  
Δ. God grant him sufficient direction to do all things so, as may please the Highest in his calling.  
Gal. ..... He shall want no direction in any thing he desireth.  
Δ. As concerning the troubles of August next, and the dangers then, What is the best for August. him to do? to be going home before, or to tarry here?  
Gal. ..... Whom God hath armed, No man can prevail against.  
Δ. In respect of my own state with the Prince, I pray how much hath he prevailed to win me due credit: and in what case standeth my suit, or how am I to use myself therein? 
The promises are an answer to this question.   
Gal. ..... I have told you that at large even now, and if thou look into those things that are now told, and are now done.  
Δ. Concerning Charleses Sled, his nose gushing with blood twice yesternight and this morning upon my charitable instructions giving him to virtue and godliness.  
Gal. ..... I know him not: nor any name hath he with us.  
Δ. Meaneth he well towards me?  
Gal. ..... Whatsoever a wicked man meaneth it is not well; but in that sense it is demanded he meaneth well.  
The evil spirit that possesseth him was cast out of him, even at his nose, at the presence of those 
Charles Sled.  that were present with thee.  
Δ.  
Gal. ..... Believe me we know not his name; Trouble me not move with him.  
Δ. O Lord, though men be frail, faulty, and filthy, yet thy mercies are most praiseworthy (among all generations) of all thy do.  
Gal. ..... Hold thy peace, we are now to execute the Justice of God.  
Δ. I spoke a great while of the mercies of God and his Justice, and gave thanks for over Calling and Election into this blessed state.  
Gal. ..... I will take up my lodging for this night.  
Δ. God grant me worthy of such godly guests, God grant me a dwelling with you where his name is eternally praised, glorified, and sanctified: To him all Creatures render thanks, honour, and glory. Amen.  
..... Amen.  
Δ. This voice out of the Stone being taken to be the voice of God, importeth as much as 
〈◊〉 〈◊〉 〈◊〉 of the Stone.  if God himself had sealed to that as his will and decree, That all Creatures should render thanks unto him and glory; fiant: Dignum & Justum est. Amen.  
Tuesday Junii 18 An. 1583. ante meridiem circa 9  
Δ. I prayed first, and declared our attending this day the promise of God to be performed, etc.  
Ga' ..... Are four hours yet to come? and I will be ready.  
Are the works of wisdom secret, until I have ascended this Hill?  
Is the Harvest ready when the Corn is ripe?  
Are the Labourers ready when their Instruments are prepared?  
I have said.  
All wisdom is reckoned by the eternal Will; and until it be said, there is no action 〈◊〉; 
Note.  When the Sun shineth I will appear amongst you; when it is said Come, lo I am ready. The days of your fathers were blessed; but the hour when this Book shall be written shall be sanctified, yea in the midst of intellectual understanding.  
For herein is the Creation of Adam with his transgression. The Dignity and wisdom be had.  
The error and horror wherein he was drowned, yea herein is the power spread of the highest working in all Creatures.  
For as there is a particular Soul or fire inflaming unto every body (I mean reasonable) So there is an 〈◊〉 fire and a general brightness giving general light unto them, which is but One, and 〈◊〉 through the whole, yea is measured equally unto every thing from the beginning.  
〈◊〉 〈◊〉 of all things is here known:  
The reward of death to those that are rewarded for life.  
None are rewarded but according to their deserts: of the which there are two kinds.  
1 These are rewarded with death for their wickedness.  
2. So are they rewarded with life for their constant living.  
Amongst the Angels there may be error, and sin may make them fall from the brightness of their glory.  
But to the Soul of man (being once glorified) sin is utterly, yea most largely opposite: Neither shall that dignity ever be lost, stained, or defaced, that is obtained here with the works of righteousness and true wisdom.  
Whatsoever hath been from the beginning (since it was said in Divine Determination, Be it done) is here enclosed.  
Therefore should this day be Hallowed and Sanctified before the Lord by you.  
For if the Prophets, did worship this day of his ascension, much more ought you (which have tasted of the first, and shall now taste of the 〈◊〉 of 〈◊〉 Judgements) 〈◊〉 his coming: But with you Satan is busy; His bristles stand up, his 〈◊〉 are cast abroad. 
Satan.   
Therefore watch and pray; For those that go to 〈◊〉 put on their upper 〈◊〉. Amongst you therefore is no sound belief; Neither do you consider the 〈◊〉 of this 〈◊〉: But such is the greatness and excellency of his foreknowledge, that be 〈◊〉 the enemy to carry a burden, yea sometimes to preach upon a Stage: For it is said, He shall 〈◊〉 unto the end, and place himself 〈◊〉 as he would have done above: Neither shall he be thrust out of doors till the end be determined. Therefore watch and pray, and look about with diligence; for those things shall be opened unto you which have not been disclosed unto the Holy Ones.  
Oh, how hard a thing it is for flesh to continue in the works of Justice!  
Yea, oh how hard a thing it is for Wisdom to be acquainted with a hodgepodge of filthiness?  
〈◊〉 your garments, Lift up your hearts, and rend your faults in pieces, that there may be one 〈◊〉 with one consent, and unto one end, unto him which is One and the End of all things: and to him for and in his truth, and for the greatness of his mercies: To whom be praise for ever.  
Δ. Amen.  
E. K. All the while she spoke there came a bright beam from the Mystical Stone to the body of her, and at the end she mounted upward and disappeared.  
Δ. We set up the hour glasses to measure four hours justly after this answer and instructions.  
Tuesday, After Dinner about one of the clock and ½ the hours expired, and we attended the mercy of the Highest.  
Δ. At a great gladsome shining of the Sun (whereas it had not shined but a little and inconstantly ever since his last words) one appeared on the corner of the green silk Sarcener, by the Mystical Stone, She was like a woman as Galvah in face, but her apparel was a man's gown furred with foins, or, as Gentlewomen do wear upon gowns.  
Δ. Upon the diversity of your apparel we are to ask whether you be Galvah or no? or have you also, as I have done, put on your Holiday-cloths?  
Gal. ..... FEAR GOD.  
E. K. She steppeth forward one step.  
Gal. ..... My Garment is called HOXMARCH, which in your speech is called .....  
Δ. Initium sapientiae est Timor Domini: we accknowledge it to be an old and a true Lesson, and also the first step of the pathway to felicity.  
Gal. ..... What is fear?  
Δ. Fear is of two sorts: one is called filialis, the other servilis.  
Gal. ..... unto the Just all fear is joy; and therefore the beginning and entrance into quietness. True quietness and rest is wisdom; For the mind that knoweth hath the greatest rest and quietness. The Daughter of despair unto the wicked is fear.  
This fear is the first that accuseth unto damnation: But he that is perfectly wise, or hath tasted of wisdom, knoweth the End.  
And his fear is of the thing that is done. This is the true fear of God; and when we fear sin, we do it because we hate it.  
When we study to do good, it is a token of our fear, in that it is a token we fear him, whom we love and for whose honour we study to do well.  
This is all that may be said of lively and unlively fear.  
Touching the Book, it shall be called Logah: which in your Language signifieth Speech from 
The Title of the Book.  GOD. writ after this sort LOGAETH: it is to be sounded Logah.  
This word is of great signification, I mean in respect of the profoundness thereof.  
The first leaf (as you call it) is the last of the Book. 
Δ. I understand not this unless-it be the first leaf, being indeed the last, is of the wicked hellith one, etc. vide post 4. Folio.   
And as the first leaf is a hodgepodge without order; So it signifieth a disorder of the World, and is the speech of that Disorder or prophecy.  
Writ the Book (after your order) backward, but altar not the form of letters, I speak in respect of the places.  
E. K. Now a beam shooteth through him from the Stone and so through his head and out of his mouth, his face being from E. K. toward Δ.  
..... writ the 49. You have but 48 already. Writ first in a paper apart. 
49.   
E. K. Said that Galvah her head is so on bright fire, that it cannot be looked upon: The fire so sparkleth 
Loagaeth seg lovi brtnc Larzed dox ne'er habzilb adnor Now Seas appear. doncha Larb vors hirobra exi ur zednip taiip chimvane 〈◊〉 lendix nor zandox.  and glistreth as when an hot iron is smitten on an Anvil, & especially at the pronouncing of every word. It is to be noted also that upon the pronouncing of some words, the Beasts and all Creatures of the World every one showed themselves in their kind and form: But notably aH Serpents, Dragons, Toads, and all ugly and hideous shapes of beasts; which all made most ugly countenances, in a manner assaulting E. K. but contrariwise coming to, and fawning upon Galvah. It is to be noted also that by degrees came a second beam, and a third beam of light into Galvah from the Stone, and all the three together appeared: the third participating of the other two.  
The second beam came at the word Larb, pronounced; when also Frogs and Serpents appeared, etc. The third beam upon the word Exi pronounced. Note also, that the manner of the fiery brightness was such, and the grisly countenances of the Monsters was so tedious and grievous and displeasant to E. K. that partly the very grief of his mind and body, and partly the suspecting the Creatures to be no good Creatures, neither such grievous sights necessary to be exhibited with the Mysteries delivering unto us, had in a manner forced him to leave off all: But I again with reasonable exhorting of him, and partly the providence and decree Divine, wrought some mitigating of his grief and disquieting.  
Gal. ..... These are these seven.  
Δ. Blessed and praised for ever be He who is one and three: and whom mighty ministers or governor's do incessantly glorify.   

1583.  
Gal. ..... Thy folly and weakness is great, God comfort thee.  
[Δ. He spoke to E. K. for his excessive disquietness and suspecting of the verity or goodness of Galvah.]  
Δ. Note. Now the beams were all retired into the stone; again likewise all the Creatures and vermin or ugly shaped Beasts are all gone. We were willed also divers times to 
Pray  pray. At sundry pangs of E. K. his grief and disquietness, sundry speeches were uttered by the spiritual Creature: among which these noted.  
..... He that is angry cannot see well. From him that is perverse, God turneth his face. 
The Elect. Reconciliation.   
The hindrance of punishment, is the mercy of God, which imputeth not sin unto them whom he bathe Chosen; Therefore be patiented, and reconcile thyself too God.  
E. K. I do it with all humility and sincerity of mind, and beseech God to help me with his grace; for of myself I cannot do so, yet I am Thomas Didymas, I will believe these things, when I see the fruits of them.  
Δ. He seemed yet again to doubt, whether this Creature and the rest, (partakers of this action) were sound good, and void of all halting, or abusing us.  
E K. How can you persuade me that ye be no deluders?  
Gall. ..... I will prove it by contrary. 
Arguments to prove our Instructors to be good Angels.   
The servants of darkness have their Garments stained: their mouths stink of blasphemy, and lies, but our Garments are no such, neither do our lips speak any untruth: and therefore we are of God, for whosoever is of the truth, is of God.  
Moreover, the Devil is known by his works: for the spirit of God controlleth them, the spirit of God agreeth with us, and useth no controlment against it, therefore it is not Daulesse.  
In one thing thou mayest know us differing from Devils.  
The wicked spirits always abhor this word Mercy. 
Mercy.   
But it is the Doctrine that we preach in respect towards you, we are not now (then) evil.  
But this way teacheth hardness, and is a stumbling block to the wicked: but the beauty of the 〈◊〉 is not able to be expressed.  
Happy are they, which are covered with the Pearls of righteousness, and on whose head there is a 
The 〈◊〉 before.  Garland of godliness: For unto those belongeth to taste of the Fountain of true wisdom.  
Is it not written of this book, that it teacheth nature in all degrees?  
The judgement hereof is Intellectual.  
And wash your feet, and follow me.  
Δ. Lord wash thou our feet, or else we shall not be clean.  
Gall. ..... How thou art God knoweth: But comfort yourselves in this.  
That neither this Testimony can perish, neither unto you can remain any slavery: Quia vestra 
This Testimony victory.  erit victoria, in him, and for him, to whom I leave you.  
Δ. What shall I do with these 21 words now received;  
Gall. ..... There are only the words of the first leaf.  
Δ. I pray, how shall I bestow them, or place them.  
Gall. ..... In them is the Divinity of the Trinity.  

The mystery of our Creation. 
The first leaf of the book.   
The age of many years.  
And the conclusion of the World.   
Of me they are honoured, but of me, not to be uttered: Neither did I disclose them myself: For, they are the beams of my understanding, and the Fountain from whence I water.  
Δ. I beseech you, how shall I write these names in the first leaf.  
Gall. ..... They are to be written in 5 Tables, in every Table 21 Letters.  
Δ. How shall I place the 5 Tables upon two sides: three in the first, and 2 in the second, or one in the first, and 4 in the second, or how else?  
Gall. ..... As thou seest cause.  
Δ. Shall I write them in Letters of Gold?  
Gall. .... The writing hath been referred to thy discretion with colours, and such things as appertain to the writing thereof. Upon the first side write three Tables, and on the second two.  
Δ. How, thus?  
Gal. .... Set them down, I will direct thy judgement.  
Δ. When, now?  
Gal. .... Not now.  
E. K. She is gone.  
Δ. Deo Nostro sit Laus, honour, & Gratiarum actio perennis. Amen.  
Wednesday 19 Junii. Hora 2. a Meridie.  
Δ. I made a prayer to God: and there appeared one, having two Garments in his hands, who answered.  
..... A good praise, with a wavering mind.  
Δ. God make my mind stable, and to be seasoned with the intellectual leaven, free of all sensible mutability.  
E. K. One of these two Garments is pure white: the other is speckled of divers colours; he layeth them down before him, he layeth also a speckled Cap down before him at his feet; he hath no Cap on his head: his hair is long and yellow, but his face cannot be seen; at the least it was turned away-ward from E. K. continually, though E. K. changed his place.  
..... You shall see my face, lo, it is white.  
E. K. Now he putteth on his Pied Coat, and his Pied Cap, he casteth the one side of his Gown over his shoulder, and he danceth, and saith,  
..... There is a God, let us be merry.  
E. K. He danceth still.  
There is a heaven, let us be merry.  
Doth this Doctrine teach you to know God, or to be skilful in the heavens?  
..... Note it.  
E. K. Now he putteth off his clothes again: Now he kneeleth down, and washeth his head and his neck, and his face, and shaketh his clothes, and plucketh off the uttermost sole of his shoes, and falleth prostrate on the ground, and said:  
..... Vouchsafe (O God) to take away the weariness of my body, and to cleanse the filthiness of this dust, that I may be apt for this pureness.  
E. K. Now he taketh the white Garment, and putteth it on him.  
..... Mighty is God in his great Justice, and wonderful in his immeasurable mercy: The heavens taste of his Glory: The earth is confounded at his wisdom. In hell they tremble at him, as at a Revenger. This showeth thee (O) to be a God, and stretcheth forth thy Glory from the East unto the West; for thy Heavens are Statutes, and thy Creatures Laws: that thou mayest be accounted a God of Justice and Glory. Because thou art a God, Therefore there is a Heaven: For unto the Prince of righteousness, there belongeth a place of Glory; Into the which there entereth none that are defiled, neither such as are blemished with the spots of iniquity. Manus Haec bona est ..... E. K. putting forth his right hand, Haec Autem mala ..... E. K. putting forth his left hand, Qui Habet aures intelligat.  
E. K. Now he sitteth down on the Desk-top and looketh toward me.  
Δ. This Parable is in general, somewhat understood of us: but in particular, how it may be, or is to be applied, presently we understand not.  
..... Beware lest error enter within the dwelling place of righteousness. I have said.  
E. K. He seemeth now to be turned to a woman, and the very same which we call Galvah.  
E. K. Now he is come down to the usual place, on the Table.  
Δ. I have assayed divers ways to place the five Tables, on the two sides on this first leaf; Is it to your liking as I have done it, in the five little Triangles?  
Gal. ..... As concerning the setting down of the five Tables. it is sufficient as it is done.  
The cause why I appeared thus, was that you might avoid error.  
Δ. I pray you to show us the means how that error was or is to encumber us.  
Gal. ..... Whosoever taketh servants of the wicked, to prove the Glory of God, is accursed. 
Note.  But, O Satan, how many are thy deceits?  
Note, my Companion (E. K.) would have caused personal apparitions of some of the reprobate spirits, before the Prince Albert Laskie in my Study, thereby to show some experience 
A. L.  of his skill in such do: But I would not consent to it: And thereupon Galveh gave judgement and warning of such an error, of my Companion his intent, etc.  
Gal. ..... Behold, it is said, before he go from hence I will pour water into him; And my Angel shall anoint him, as I have determined: Hid therefore Nothing from him; For you belong 
Note of A. L.  unto him. Neither can flesh and blood work those things that I have Glorified in him (All things that are established in God, are Glorified. I speak this for thy understanding) Neither let your hearts be hardened; for the Earth is condemned, and these things shall come to pass. Credit is all that I seek (saith the Lord;) for when I come, I shall be sufficiently believed. 
An Oath.   
I take the God of Heaven and Earth to judge; and swear by him as a witness, that these words are true, and shall endure unto the end. The general points of man's Salvation are concluded already; 
Note of General points, and special gifts.  but the special gift belongeth unto God. God strengthen you against his adversary.  
Δ. Amen.  
Gal. ..... Soon you shall know more.  
Δ. This Prince would gladly know, Whether it shall be best for him, with the first opportunity, to be going homeward.  
Gal. ..... It shall be answered soon, and what questions soever he also demandeth.  
Δ. May he be here present at the action doing?  
Gal. ..... Those that are of this house, are not to be denied the Banquets therein. 
A. L. may be present at Actions.   
Δ. May I request you to cause some sensible apparition to appear to him, to comfort him, and establish his mind more abundantly in the godly intent of God his Service?  
Gal. ..... If you follow us, let him be governed by us; But whatsoever is of the flesh, is not of us.  
E. K. She seemeth to weep; for the water cometh forth of her eyes.  
Δ. You perceive, how he understandeth of the Lord Treasurer his grudge against him; And perhaps some other also, are of like malicious nature: What danger may follow hereof, or encumbrance?  
Gal. ..... The sum of his life is already appointed, one jot cannot be diminished: But he that is Almighty can augment at his pleasure. Let him rejoice in poverty. Be sorry for his enemies. 
A. L. poverty.  And do the works of Justice.  
E. K. She seemeth to put the air over her, and so to enter into a Cloud of invisibility, and so disappear.  
Δ. Deo gratias agamus.  
Wednesday afternoon, circa horam 5. The Lord Albert à Lasky being present.  
Δ. We attended of Galvah some instructions or discourse concerning the Lord Laskie.  
E. K. At length appeared before the Lord Lasky (in the air) an Angel in a white Robe, holding a bloody cross in his right hand, the same hand being also bloody.  
Δ. In nomine Jesu Christi Crucifixi, a te requiro qui Crucis Trophaeum hic Gestas ut illa nobis signifies, quae sunt ad Christi gloriam, cui sit honour & Laus perennis.  
E. K. Now he is come from before the Lord Lasky, and standeth here on the Table: he turneth himself to all the four quarters of the World; he kneeleth down.  
He prayeth.  
..... O God, Why should the people upon earth rejoice? or wherein should the pleasures of their sensual delights be fixed? Why doth the Moon hold her course? or why are the Stars observing an order? Why are thy people thus scattered abroad? Because iniquity hath caught the upper hand. The Doors of our God are polluted with blasphemy, his Temples desolate, his Commandments violated, and his Glory accounted as nothing. But wilt thou suffer; or canst thou hold thy hand from thy great and mighty strokes? Most High God, Most Mighty God, Most Honourable God, have mercy upon thy people; respect the Creation, (the Creation I say) of those, wherein thou hast delighted. Suffer not the Serpent to extol his head above thy Altars, neither let thy holy Vessel be poisoned with his venom; For thou art Mighty and overcomest all: and who can rebel against thy prowess? bend down thy mereiful eyes, Behold this confusion: look upon thy Temple and see the desolation thereof. And then in thy mercy (O) show thyself to be a God, and such a merciful governor, as hath compassion upon those that are diseased, yea even unto death. Grant this Camascheth galsuagath garnastel zurah logaah luseroth. Amen.  
Δ. I pray you to declare unto us your name.  
..... My name is Jubanladace.  
Δ. If I should not offend you, I would gladly know of what order you are, or how your state is in respect of Michael, Gabriel, Raphael, or Vriel.  
..... Jub. Unto men, according unto their deserts, and the first excellency of their Soul, God hath appointed a good governor or Angel, from amongst the orders of those that are Blessed: For every Soul that is good, is not of one and the self same dignification; Therefore according to his excellency we are appointed as Ministers from that order, whereunto his Excellency accordeth: To the intent that he may be brought at last to supply those places which were Glorified by a former; And also to the intent, that the Prince of darkness might be counterpoised in God's Justice. Amongst the which I am one which am the Keeper and Defender of this man present: which carry the Triumpt and Ensign of Victories continually before him, as a reproach to my adversaries and his, and to confirm the dignity whereunto he is called by the presence of this Character.  
E. K. Now he heaveth up the Crosse.  
..... I have also sealed the same in his heart: For unto him belong great Victories, in 
A. L. Judei. Victoriae.  the name, and for the name of his God. The Jews in his time shall taste of this cross: And with this Cross shall he overcome the Saracens, and Paynims: For I will establish one Faith 
A. L.  (saith the Lord of Justice) That I may be known to be the same that I was first among all people. Moreover I will open the hearts of all men, that he may have free passage through them, and will not suffer him to perish with the violence of the wicked. I will hereafter visibly appear unto him, 
A. L. An year to come. Hindiance breedeth exception, and sin breedeth hindiance.  and will say, This is to be done. But a year is not yet come, and these things shall, be finished. But (thus saith the Lord) I have hindered him, because he harkened to the provocation of those that are wanton. And hath consented to those that blasphemed my name. Bid him look to the steps of his youth, and measure the length of his body; to the intent, he may live better, and see himself inwardly.  
Δ. Note. At this Instant Tanfeld came rashly upon us, into my Study: we thinking that the Study door had been shut; the Lord Laskie being gone out of my Study, the other way through my Oratory, to take Tanfelds' message from the Court, and having dispatched him, rested without: and Tanfeld having commendations to me, as he said, from 
This Tanfeld served the Lord Laskie.  some at London, fearing lest he should be be sent away by and by, without doing these, came undiscretly upon us, to our no little amazing, and great fearing his rash opinion afterward of such things, as he could not perceive perfectly what my Companion and I were doing: Hereupon, Jubanladace gave this sentence, or declared this the fatal end of Tanfeld.  
Juban. ..... It is said, He that entereth in thus rashly, Lo five months are yet to come, and fishes of the Sea shall devour his carcase.  
..... As before, whatsoever he taketh in hand shall prosper, for my name's sake. For thus it 
A. L. his anointing. Miracula & signa non sunt petenda à Deo.  is said, and these words are the words wherewithal I do anoint him; for than the comfort of the Highest, there is not a sweeter Inunction. Look not for the marveiles of this World, as the wicked man in his heart doth; but study to please him with whom ye might rejoice for ever. You sons of men, What do ye seek after? Do ye hunt after the swiftness of the winds; or are you imagining a form unto the Clouds? or go ye forth to hear the braying of an ass, which passeth away with the swiftness of the air? Seek for true wisdom; For it beholdeth the brightest, and appeareth unto the lowest. Cecil hateth him unto the heart, and desireth he were gone hence. Many 
The Lord Treasures.  other do privily sting at him; I cannot properly say sting him; But (I say) I will pour down my wrath upon them, and they shall be confounded in the midst of their own iniquity. Let my faithful live and be like the fruitful Vinyard. Be it so.  
Δ. For his return homeward, What is your advice? perhaps he wanteth necessary provision, and money.  
Juban. ..... He shall be helped here, and elsewhere, miraculously. I speak as it were to himself. Let him go, so soon as he can conveniently.  
Δ. I say again, perhaps he wanteth money, but the Treasures of the Lord are not scant, to them whom he favoureth.  
Jub. ..... His help shall be strange which hath not been often seen. The Queen loveth him faithfully, and hath fallen out with Cecil about him: Leicester flattereth him. His do are looked into narrowly. But I do always inwardly direct him, and I will minister such comfort unto him, as shall be necessary in the midst of all his do. When this Country shall be invaded, 
England.  then shall you pass into his Country, and by this means, shall his Kingdom be established again. This is more than my duty. This is the first time he hath been here, and it is wonderful. 
A. L.  The second coming is not long unto, and then shall he be wonderful. Destitutus à me, premitur à malo. He is now destitute of me.  
Δ. Note, as soon as he had said this sentence, he seemed to sink through the Table like a spark of fire; and seemed to make haste to his Charge, I mean the Lord Laskie: whereby we perceive-the frailty of man to be great when he is Destitute (yea but after this manner) of this good Angel.  
Benedictum sit nomen Dei nostri nunc & in sempiterna saecula. Amen.  
Thursday 20 Junii 1583. After noon Circa 6.  
Gal. ..... Labour in the writing of this Book diligently. See thou cleanse thyself on both sides. Be alone while it is done: that is to say, while thou art in doing it, henceforth and till the time come use speech with us no more; every seventh day accepted. 
Every seventh day. Mondays.   
Δ. How shall those days be accounted?  
Gal. ..... From Tuesday last: Tuesday being the first of the seven, and the next Monday, the seventh, and so forth every Monday is the seventh. In a pure action all things ought to be pure.  
Δ. May I be writing every day, and at any time, when it shall come in my mind?  
Gal. ..... Ever as thou shalt feel me move thee. I will stir up thy desire. 
Good desires stirred up by good Angels.   
Δ. How shall I do for the letters? Shall I simply translate the letter; as I find them?  
Gal. ..... I.  
Δ. The titles of the fides, are they to be written only in the holy Characters?  
Gal. ..... As thou sayest, even those words do make the holy, that thou callest them holy.  
Δ. I believe verily, that they are holy and sanctified.  
Gal. ..... In the last seven of the 40 days, the words of this Book shall be distinguished. 
Distinction of words and accents.   
Δ. And accented also? Gal. ..... I.  
Δ. How shall I do, for the Tables where certain letters are to be written in all the void places, seeing they will not justly agree?  
Gal. ..... There is one superfluous: it is to be filled in order as it showeth.  
Δ. I shall not dare adventure on it without direction when I come to it.  
Gal. ..... Thou shalt want no direction.  
Δ. For the inequality of the first 49 lines I require your advice.  
Gal. .... It is no question.  
Gall. .... Thou beginnest in the world to look up to heaven: So was it begun in earth to look up to the doing above.  
The last life is Hotchpotch of the wicked in the World, and damned in the Hell.  
E. K. What is a Hotchpotch, etc. 
The hotchpotch sup. ante 4. folio. To E. K.   
Gal. ..... The greater thy folly is, the greater thy wisdom will be hereafter.  
..... There are the Souls of the wicked and damned in Hell. Those that are in the world cannot describe the least joy of those that are in heaven: Much less those that are ignorant, declare the manifest beauty of wisdom. There shall come a day with you, when you shall rejoice. In the mean season, rend your hearts, and turn unto the Lord.  
Δ. Deus in adjutorium nostrum intend, Domine ad juvandum me festina, Gloria Patri, & filio, & S. etc. Amen.  
Saturday, ante Meridiem. Hora 10. Junii 22.  
Δ. Whiles I was writing certain prayers to good Angels, and ad proprios nostros Angelos for A. Lasky, there appeared one very big in the air, all in a white Garment full of plaights, and tucked up very double, with a myterlike Attire on his head, and a cross on the forepart of it; He willed E. K. to speak to me, and to tell me of his being there: But he refused, and expressly denied it, partly by reason Galluah said that he would not deal with us, but every seventh day (being every Monday) till the actions were ended: and therefore he supposed this Creature to be an illuder, and partly he urged some evident token, or proof of their wellmeaning towards us in Act, etc. He went down, and still this Creature followed him with a drawn sword, requiring him to declare these words to me; but E. K. a long while bade him declare them himself unto me, if he would: and said, why should he not, etc. At length my Companion came, appeased, and contented to hear what this Creature would say, who at length said thus:  
.... The Eagles have food for their young ones, by Divine providence, and not of themselves. Lord let me diminish the power of this wicked spirit that doth so provoke, and stir him to mischief. 
E. K. was yet somewhat repining to report modally this creatures good words.   
.... If the love of the fathers (O God) be great towards their Children, much greater are thy blessings in those whom thou hast chosen.  
Δ. So, (O Lord) so.  
.... Behold, I will draw threads together, and make him a Net, which shall always be between 
Now he came from the air, he eared towards my westside, and came and stood by my .... on the Table.  him and the Adversary: neither shall it diminish his understanding from the true sight of me. It hath been said, The place is holy. Writ that shall be here spoken, with devotion upon thy knees. Great is thy name (O God) and mighty art thou in all thy workings: Thy help is strong to those that delight therein. O magnified be thy name from generation to generation.  
Oratio.  
Speritu & ment dico,  
Sit mihi verus orandi modus: nam bonitatem Dei Laudo: O, Iram Patris meritus sum, quia 
He covereth his face. Now he prayeth somewhat in his own language. Now he lieth prostrate. Not that every sentence be used, some distinct in the bowing of his body, or lying prostrate, or holding up his hands, etc. He holdeth his hands upon high.  lumen ejus elongatur a me: Verum in nomine Christi remissionem delictorum meorum, & confirmationem in suo Sancto Spiritu exopto. Per te, Halleluja, resurgam, me accuso, me condemno: omnia male feci.  
Omnia per te (Pater) sunt. Paratus esto exaudire. Oculos ad Coelos Elevare nolo, egestatem quia meam nosti. Quid differes Domine, Cor meum in melius Confortere? Vivus & non mortuus sum: Igitur Credo in te. Exaudi me Antidotum mihi 〈◊〉 monstra, quia malum meum agnosco. mitte mihi auxilium tuum de sede Majestatis tuae: Et per Angelos bonos tuere me. Audi, Exaudi, O tu igitur Angelus meus adfis mihi. Defend me, nec trade Corpus & animam meam in manus inimicorum; meorum sed secundum magnam misericordiam Dei, (per potestatem tibi traditam) me besiege, adsit mecum prudentia tua, quâ Diabolum & Sathanicam fraudem vincam. Adjuva me derelictum, Confirma me debilem, Cura me sanum, sana me aegrotum: Mihi esto spiritus super humanam sapientiam. Fac me fidelem Operatorem: Adduc tecum Angelos de Coelis demissos Sanctos, qui me tecum in adversis tueantur & ab omni Custodiant malo, donec illa hora venerit, quam nemo evitare potest: Sustinuit anima mea in verbo ejus. Amen.  
Glorify God ye sons of men, and praise him in the midst of your wickedness: For he is a God that showeth mercy to his people, and beholdeth those that are afflicted: All honour, praise, and glory be unto him, now and for ever. Amen.  
Δ. I beseech you, what is your name, that this mercy of God may be Recorded, to have been bestowed upon us by your ministry.  
.... Gabriel.  
Δ. Shall I signify to the Polonian Gentleman, that we received this .... prayer from you, and so make him partner thereof.  
Gabriel .... Do so.  
The help of the Lord is with those, that he loveth, and so be it.  
Δ. He made the sign of a cross over our two heads, and so went away.  
Gloria sit in excelsis, Deo nostro & in terra Pax hominibus bonae voluntatis, Amen.  
Saturday, Junii 22. a Meridie, Circa 6.  
Δ. Upon the perusing and examining, this prayer Gabriel revealed unto us, I found certain imperfections, and some doubts, wherein we thought it good to ask counsel, and require Gabriel's advice: That the prayer might be perfect, as he might well like of to God's honour and our comforts. At the length: Nothing appearing to the eye, but the noise of a sound about E. K. his head, and withal a mighty weight, or invisible burden on his right shoulder, as he sat in the green Chair, by the holy Table, or place: And unto certain places of the prayer, which I noted and repeated, those words, and answers were by Gabriel given.  
Gab. .... The Preface must be in, for if our hearts be not prepared unto prayer, our prayers are in vain.  
Quid differs Domine, Cor meum in melius Comfortare.  
Per te & in nomine tuo resurgam; id est, Halleluja.  
The first way is more effectual. Say Angelo me, but the other is more effectual, Cura me sanum. Regard me, and look unto me, being whole.  
Δ. As concerning the inscription, which I have written before the prayer: I would gladly know, whether it be to your well liking of it.  
Gab. .... Fiant omnia ad laudem Dei. My do are of no such regard: What I have done be it done, so that your additions be to the honour of God, it is sufficient. The effect of his prayer is greater, than is the form. The former is greater than the forming. That is to say, he that hath form it, is mightier than any virtue, wherein it is form. Wheresoever, therefore the mind formeth it with you with perfect humility and consent, there is also the former. As form of him therefore, I leave you to the end of his workmanship, which continually formeth all things according to his own fashion.  
Sins. .... Your sins have banished me, from saying those things I would.  
Δ. O cleanse our hearts, and wash away our sins, amplius lava me ab iniquitate mea & a peccato meo munda me.  
Gab. .... Sins are never washed away, or forgotten with the highest, but with such as are sorry, and also make satisfaction. 
Satisfaction.   
O Lord, full sorry I am for my sins, and what satisfaction is ... required I would gladly know.  
Gab. .... The offence was not thine. Every one must satisfy, or else he shall be damned.  
Δ. Good Lord expound to us the mystery of satisfaction.  
Gab. .... When the Soul offendeth, and is consenting to wickedness, he is then to make a spiritual satisfaction, which is the end and perfect fruit of Contrition. For those that are truly Contrite, do truly satisfy. Another satisfaction there is, which is external. This satisfaction is to be made for sins committed against thy Neighbour: For if thou offend thy Neighbour, and do him wrong, or take any thing from him, by fraud, or violence, it is a great sin. For this, thou canst never be Contrite if thou make not satisfaction, not only confessing it, but in satisfying his desire that is 
NOTE. Good Angels are to be used reverently. E. K.  offended, and that with sorrow. This is true Doctrine, and shall never be overthrown by the spirits of false invention: which indeed is the first eye unto the Devil. If you may offend your brother, and be therefore accursed: How much more shall you be accursed, when you offend the messenger of him that is your Father. Behold, he sayeth not, I have once done amiss. God be merciful to you, that his mercies might be the greater upon you. Be mindful of my say.  
Δ. Deus misereatur nostri, & benidicat nobis, Cor mundum Creet in nobis, & spiritum rectum ponat in proecordiis nostris,  
Amen.   

1583.  
Wednesday, Junii 26. Hora 9½. praesente D. Alberto Lasky.  
Δ. As we were together in my study, and I standing at my Desk. There appeared to E. K. a round Globe of white smoke over my head. Thereupon I perceived the presence of some good spiritual Creature, and strait way appeared the good Angel. I. L.  
Δ. I said, Benedictus qui venit in nomine Domini, & igitur nobis est gratus laudis adventus.  
I. L. Et quid tu dicis? [ad E. K. locutus est.]  
E. K. Si bonus es, & lucis spiritus, bene venisti, I. L.  
I. L. Et bene tibi fiet. E. K. He hath a bosom in his hand.  
E. K. What will you do with this besomei  
Δ. Quid cum tua scopa decrevisti facere?  
I. L. Secundum Dei beneplacitum.  
E. K. Here cometh a big tall creature, forma humana quae facile non possit discerni, oculi ejus videantur esse duo Carbunculi Lucentes & mirabiliter micantes. Caput ejus videtur aureum, os videtur valde largum esse, & Caput videtur mobile & quasi ab humeris separabile, totum reliquum Corpus videtur esse marmor quasi.  
Vox. ..... Fecisti tu?  
[E. K.] he said so to IL.  
IL. ..... Feci. Decedite in Oratorium, nam magna hic dicenda sunt. 
Suspicor hoc factum esse ut quietior esset antmns ipsius, E. K. & non eos suspi iendo in 〈◊〉 ejus destruereter.   
Qui decedent? I L. Princeps, & tu. (Bow down thy knees brother) and here what I do say. [too E. K. he spoke.]  
Magnus ille ..... Filioli hominum quid vultis?  
Δ. Cupimus mundari à peccatis, & illuminari sapientia divina, ad ejus honorem.  
E. K. Est lumen quoddam in Aere: & ipse osculatur lumen illud.  
IL. ..... 〈◊〉, Propitius esto mihi peccatori.  
K E. Propitius esto mihi peccatori, O Deus, crescit jam Corpusistius magni in immensum quantum, quod non possit facile discerni.  
Mag. ..... Filii hominum, quid vultis?  
Δ. Sapientiam veram.  
Mag. ..... O vos pueri & filii hominum, quid vultis?  
Δ. Sapientiam in Deo, & propter Deum, veram.  
Mag. ..... Audite, quia Justus & verus sum (inquit Dominus;) Vos nihil impium, iniquum, vel injustum suscipite: Nam quaecunque feceritis mala, vel negligentia, vel inscitia, vel contemptu, 
Singula dum profert verha, flammam ex ore evomit.  vel etiam nimia superstitione sunt, (Sicut Scriptum est) potestate tradita spiritibus mendacibus, ut vexarent bonos, dum affligerent malos. Sed dixit Deus (Deus sum quidem vester) qui Spiritum Sanctum non aufero a vobis: Nam estis, quos per potentiam confirmabo meam: Nolite igitur Cacomagi Cum perversis fieri, qui inaniter rebus & Idolis hujus mundi potentiam ascribunt meam. 
Note. De Sublunaribus Spiritibus. Argeli boni ubi sedes habent.  Sed Credite perseveranter & ad finem usque & fidem habete: quia, (per me) omnia mundana superat sigillum, & subjiciet Daemones voluntati vestrae. Daemons sub regionibus permanentes, & inclusi Lunaribus, Angeli mei non sunt: Sed Caelestes, Sancti & veri boni. Nun vos homines & mortales & non sine peccato, Cui voluntatem liberam, simul & peccare permissi: ut intelligendo exinde malum, & me Deum vestrum agnoscatis vos. Audite igitur, Audite filii mei, ..... Calamitatem 
Pene omnium principium interitus. Turaci Imperii ruina.  totius terrae omniumque viventium praedico. Bella erunt undique horrenda & tristissima, Et peribit ad tertiam usque partem gladio & fame Terra. Erunt caedes multorum, (penè omnium) Principum interitus, Terrae motus, quales non ab initio mundi; Terrestris Daemonis (Turcae viz.) Imperii ruina. Nam sic constitui.  
[E. K.] Nunc respcit vos.  
Δ. A. L. and I were in my Oratory.  
Stephanus, Poloniensis, miserrine in bello jugulatus, Cadet. Iterum dico: Stephanus, Poloniensis Rex, miserrime in bello jugulatus, cadet. Vocabant te iterum [respicit Alb. Lasky] add Regnum Principes: quem etiam ego Poloniae, Moldaviae & populi mei Ducem & regem constituero. Tunc attinges desideratam metam & non errabis a Scopo. Quia ego sum Deus tuus, & docebo te utilia & vera. Et dabo tibi Angelos meos adjutores & comites etiam ad secretum quodlibet mundi. Vigilato, Orato. Igitur, Pius esto, donec venerit potestas mea & in te, & supra vos. Interum sigillate quae vidistis, & me in publicum producite.  
[E. K.] Now he shaketh: he seemeth to turn his head about his shoulders. 
Ne in publicum producite.   
E. K. Nunc accipit ensem & percutit nubes, & crucem format antese, ab utroque latere & post se. Crede mihi, est finis rerum: Dimitiuntur Peccata vestra.  
E. K. Cadit, quasi distractus, (vel se separans) in 4 parts, & avolut.  
Vox. ..... Habet is que adeo Decreta sunt.  
Δ. Misericordia Dei, sit super nos nunc, & semper. Amen.  
Saturday Junii 29 à meridie hora 4.  
Δ. While I was about to write the Title of the second side of the seventh leaf: and (E. K. sitting by me) Madini appeared as before like a young girl, and I saluted her in the Name 
May 28. 1583. when he began Alb. Laskic his Pedigree.  of God, as coming from God for good, and said to her, that I was wonderfully oppressed with the Work prescribed to me to perform before August next, and desired her to help me to one to write the holy Book as it ought to be written: seeing I did all I could, and it seemed almost impossible for me to finish it as it is requisite. Madami promised to help me to one to write the Book; and thereupon appeared to her (but unseen of E. K.) her Mother  
..... Madimi said also, that she was now learning of Greek and Arabic, and the Syrian Tongue.  
Mad. ..... Mother I pray you let him have one to write his Book.  
Δ. I pray thee tell me Madimi, what was his name which yesterday tempted my friend and accused me most unduly and untruly to E. K. as a murderer, and hypocrite, and one that had injured a thousand.  
Mad. ..... His name was Panlacarp.  
Δ. Can the wicked Conjurers have their Devils to write Books at their commandments, and shall not an honest Christian Philosopher have the help of God his good Angels to write his holy Mysteries so greatly redounding to his Glory? And seeing you are the Mother of Madimi here, I beseech you tell me your name here: as the order of all our do are distinctly and orderly noted.  
Mother. ..... I am of the word, and by the word: I say, Seal up those things thou hast: And I myself will take charge of Galvah to the end. Ad evitandum 〈◊〉.  
Δ. Truth it is, it must grow to a great mislikeing grudge, that God should seem to have laid burdens on our shoulders, greater than we are able to bear: and then if we fail and fail under them, he would find a cause not to perform his promises made for carrying of those burdens.  
Mother. ..... Whatsoever is thy part, the same will I perform. I will put thy yoke (in this one thing) upon my shoulders.  
Δ. Will you then writ it as I should have written it?  
Mother ..... I have said I will.  
Δ. Where shall I leave the Book?  
Mother. ..... Leave it where you will: your locks are no hindrance to us. Even when 
Our locks.  the time cometh believe and you shall find it written.  
Δ. You have eased my heart of a thousand pound weight.  
Mother. ..... Because ye shall not fall into error. Dost thou believe?  
Δ. Yea verily.  
Mother. ..... Then verily will I do it. Fides tua erit instrumentum operationis meae; Erit, & videbitis, & nunquam peribit.  
Galvah. ..... One thing I will teach thee. The End is greater than the Beginning, or the Midst; For the End is witness of them both: But they both cannot witness of the End.  
Mother. ..... He that appeared yesterday is fast enough, now: Maiden, Say your lesson, when I am gone.  
Δ. I pray tell me your name.  
Mad. ..... Mother I pray you tell your name.  
Mother. ..... I A M; What will you more?  
E. K. She flieth away like a fire. Madimi falleth down prostrate on her face a while.  
Δ. Now I shall have leisure to follow my suit, and to do all Mr. Gilberts business.  
Mad. ..... My Mother will speak to the Queen for you shortly. Serve you God while I do pray.  
E K. She prayeth vehemently. Now she cometh near to us.  
Madimi. ..... I pray you teach me to spell. [She spoke to E. K.  

Mad. ..... This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Nisi caveas isti, amic. s hoc opus subvertet, etc.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
It is the Syrian Tongue you do not understand it.— (to Δ.)   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
forte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
alicitur, vel abstrahitur  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
That was with Mr Henry Lee his offered friendship as he confessed after.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
E. K. unless you speak some Language which I understand, I will express no more of this Ghybbrish. Now she prayeth again. Now she is gone.  
Δ. Benedictus sit Deus, Pater Noster, Deus totius Consolationis, qui respexit afflictionem servuli sui, & in ipso puncto necessitatis meae praestitit mihi auxilium; ipse Solus Cordis Scrutator est & renum. Ipse est Lux mea, & Adjutor meus, & Susceptor meus est. In Domino speravi, & liberavit me ab angustia maxima propter gloriam Nominis sui, quod sit exaltatum & magnificatum nunc, & in sempiterna secula. Amen, Amen, Amen.  
Δ. My heart did throb oftentimes this day, and thought that E. K. did intent to absent himself from me, and now upon this warning I was confirmed, and more assured that it was so: Whereupon seeing him make such haste to ride to Islington: I asked him why he so hasted to ride thither: And I said, if it were to ride to Mr. Harry Lee, I would go thither also to be acquainted with him; seeing now I had so good leisure, being eased of the book writing: Then he said, that one told him the other day that the Duke did but flatter him, and told 
Fifty pound yearly to be provided for E K. by John Dee.  him other things, both against the Duke (or Palatine) and me, etc. I answered for the Duke and myself; and also said, that if the forty pound annuity, which Mr. Lee did offer him, was the chief cause of his mind settling that way (contrary to many of his former promises to me) that then I would assure him of fifty pound yearly, and would do my best by following of my suit, to bring it to pass as soon as (possibly) I could, and thereupon did make him promise upon the Bible. Then E. K. again upon the same Bible did swear unto me constant friendship, and never to forsake me: And moreover said, that unless this had so fallen out, he would have gone beyond the Seas, taking ship at Newcastle within eight days next: And so we plight our faith each to other, taking each other by the hands upon these points of brotherly, and friendly fidelity during life, which Covenant I beseech God to turn to his honour, glory, and service, and the comfort of our brethren (his Children) here in earth.  
Tuesday, Julii 2. à meridie, Circa Horam. 2.  
Δ. While I was writing of Letters to Mr. Adrian Gilbert, into Devonshire, Madini appeared by me in the study, before E. K. sitting in the Chair, first on the ground, then up higher in the air; and I said, How is the mind of Mr. Secretary toward me, me thinketh it is alienated marvellously.  
Mad. .... Those that love the world, are hated of God. The Lord Treasurer and he are 
The Lord Treasurer, and Secretary Walsingham.  joined together, and they hate thee. I heard them when they both said, thou wouldst go mad shortly: Whatsoever they can do against thee, assure thyself of. They will shortly lay a bait for thee; but eschew them.  
Δ. Lord have mercy upon me: what bait, (I beseech you) and by whom?  
Mad. .... They have determined to search thy house: But they stay until the Duke be gone.  
Δ. What would they search it for?  
Mad. .... They hate the Duke, (both) unto the death.  
Δ. And why?  
Mad. .... Take heed that you deal uprightly. ..... [She spoke to E. K.]  
E. K. God the Creator be my witness of my upright dealing, with, and toward him, (meaning Δ.) ever since my last coming to him.  
Mad. .... It is good to prevent diseases. 
E. K. his second oath.   
E. K. By this book (taking the Bible in his hand) I swear that I do carry as faithful a mind to him, as any man can, ever since my last coming.  
Mad. .... Look unto the kind of people about the Duke: and the manner of their diligence.  
Δ. What mean you by that? his own people mean you? or who?  
Mad. .... The espies.  
Δ. Which be those?  
Mad. .... All, there is not one true.  
Δ. You mean the English men.  
Mad. .... You are very gross, if you understand not my say.  
Δ. Lord, what is thy counsel to prevent all?  
Mad. .... The speech is general, The wicked shall not prevail.  
Δ. But will they enter to search my house, or no?  
Mad. .... Immediately after the Duke his going they will.  
Δ. To what intent? what do they hope to find?  
Mad. .... They suspect the Duke is inwardly a traitor.  
Δ. They can by no means charge me, no not so much as of a traitorous thought.  
Mad. .... Though thy thoughts be good, they cannot comprehend the do of the wicked. In sum, they hate thee. Trust them not. they shall go about shortly to offer thee friendship: But be 
Trust them not.  thou a worm in a heap of straw.  
Δ. I pray you expound that parable. Mad ..... A heap of straw being never so great, is no weight upon a worm, notwithstanding every straw hindroth the worms passages. See them, and be not seen of them, dost thou understand 〈◊〉?  
Δ. I pray you make more plain your counsel.  
Mad ..... My counsel is plain enough.  
Δ. When, I pray you, is the Duke likely to go away?  
Mad ..... In the middle of August.  
Δ. If in the midst of August he will go, and then our practices be yet in hand, what shall be done with such our furniture is prepared, and standing in the Chamber of practice.  
Mad ..... Thou hast no faith.  
His going standeth upon the determinated purpose of God. He is your friend greatly, and 
A. L. Service.  intendeth to do much for you. He is prepared to do thee good, and thou art prepared to do him service. Many men purpose, but one setteth in order.  
Δ. As concerning Adrian Gilbert, what pleaseth you to say of him, and his intended voyage.  
Mad ..... He is not in the true faith.  
Δ. How hath it been said, then, That he should be the setter forth of God, his faith and religion among the infidels.  
Mad ..... That is a mystery.  
Δ. Whether shall it be good, that the Duke resort hither oft, or tarry for the most part at his house at London.  
Mad ..... Humane policy cannot prevail. As many as are not faithful in these causes, shall die a most miserable death: and shall drink of sleep everlasting. As in one root there are many divisions, so in the stem and branches are many separations.  
Δ. Give some more light (I beseech you) to the particular understanding.  
Mad ..... The fire that kindleth all these, and wherein thy live is One, forming them according to (whatsoever) the substance whereupon they are grounded. So by the less you may prove the greater: That as in particular, so likewise generally, All emanations are from one. In the first workmanship lieth secret in one unknown: And is sealed, and therefore it hath an end. The son through the Circles and massy body, The heart in the body, The intelligence in the inward man, The son from his own Centre spreadeth out the beams of his limited virtue, The Hart life to two; and yet 
The heart. The 〈◊〉 〈◊〉 on a fiery shape.  the Centre of life to the whole body, understanding quickeneth the mind; that mind I speak of putteth on a fiery shape. It followeth therefore, that every thing (what substance soever) hath a Centre: From the which the Circumfluent beams of his proper power do proceed. When these are perfectly known: Then are things seen in their true kind. I speak this to prove, that the good Angel of man, which is the external Centre of the Soul, doth carry with him the internal Character of that thing whereof he seeketh to be a Dignifier, within the which doth lie secret, the Conjunction and Separation of the proportion of their times, betwixt the soul and body of man. O happy (therefore) is that Soul, which beholdeth the glory of his dignification, and is partaker with him that is his keeper. This known unto men, the thickness of the earth doth not hinder their speeches; neither can the darkness of the lowest air obscure, or make dark the sharpness of their eyes. This Character, (at his next coming hither) shall be made manifest unto him.  
E. K. He showeth a bloody hand, holding a bloody cross with letters on it, like our holy letters.  
Δ. I beseech you, how shall his provision of money from home serve his turn, or how shall he here have help for his charges bearing?  
Mad ..... Your words make me a child. Those that fish for Dolphins do not stand upon the 
Note the form of a child.  ground. Those that sit in Counsel call not in the harvest people, nor account not their works. He that standeth above the Moon, seethe greater things than the earth: Is it not said, The Lord will provide? I stand above the Moon, for that I dispose his life from above the disposition of the Moon. To ask what Jacob his servants did, was a folly; because their master was 〈◊〉: A greater question to ask how blessed he was, then to ask how many sheep he had.  
Δ. I am desirous to know what you meant by saying, That my words made you a child.  
Mad ..... Because you ask me Childish questions. His good Angel shall reveal his Character unto 
Reverence to good 〈◊〉. 〈◊〉 〈◊〉. Perhaps 〈◊〉.  him, and thou shalt see it, [pointing to E. K.] But take heed thou say truly; And use great reverence, or else the feet that love thee shall carry thy carcase out of the doors. If be carry it upon him, it shall be a token of the Covenant between him and God.  
Δ. The image, or similitude thereof (mean you) made in pure Gold.  
Mad ..... I ..... So those that shall see his Standards with that sign in them shall perish utterly.  
Δ. You mean, if the same be painted, or otherwise wrought in his Banners and pennons, etc.  
Mad ..... Let him use it as a Covenant, between God and him.  
Δ. How shall he frame it in Gold, solid-wise, or Lamine-wise?  
Mad ..... His own Angel shall reveal it.  
Δ. Because it hath been said, that in the beginning of our Country troubles we should be packing hence into his Country; What token shall we have of that time approaching, or at hand?  
Mad. ..... Your watchword is told you before: When it is said unto you, Venite, etc.  
Δ. But (I beseech you) to be ready against that watchword, hearing what is to be done, as concerning our wives and children into his Country.  
Mad. ..... Miraculous is thy care (O God) upon those that are thy chosen, and wonderful are the ways that thou hast prepared for them. Thou shalt take them from the fields, and harbour them at home. Thou art merciful unto thy faithful and hard to the heavy-hearted. Thou shalt cover their legs with Boötes, and brambles shall not prick them: Their hands shall be covered with the skins of Beasts that they may break their way through the hedges. Thy Bell shall go before them as a watch and sure Direction: The Moon shall be clear that they may go on boldly. Peace be amongst you.  
E. K. He is now gone away in a fire. AEterno Deo nostro, sit Laus honour, & Gloria in seculorum 〈◊〉. Amen.  
Thursday Julii 4. hora 11. ante Meridiem. 1583.  
Note. Δ. When I came home yesterday from the Court, and from London, and from the Lord Laskie, I found that E. K. was purposed to ride forth of Town, and intended to be away (as he expressly told me) five days: Certain Companions and his acquaintance having so appointed with him, some tarrying for him in Mortlucke, and some at Brainford (as was perceived this day afterward, and as he confessed unto me.) Whereupon I thought good to signify so much unto the Lord Laskie who meant to come and refresh himself at my house, as he was wont before; either this day, or within two or three days after: Who also delighted in E. K. his company, etc. Hereupon about the time of E. K. his rising I wrote these lines, intending to send them presently to the Lord Laskie, that word might be returned of his intent before E. K. should ride, I meaning and hoping to persuade E. K. to tarry so long, and upon such respect.  
NObilissime Princeps, in reditu, nostrum Edwardum inveni, fancy quidem laeta: sed itineri tamen, ut dicit, quinque dierum, se accingentem: Hocque matutino tempore abitum vel iter istud ingredi 〈◊〉; Reversurus (ut affirmat) post quinque dies. Quid sit ipsa veritas, novit ille qui verus & Omnipotens Deus est noster. Hoc volui, isto mane summo, vobis significare, ut, quid factu optimum sit, Cogitetis: De aliis, suo tempore,  
Vaestrae Celsitudinis fidelissimus Clientulus Joannes Dee. Julii 4. 1563.  
This Letter being now written, and not yet folded up, my friend E. K. was ready and came out of his Chamber into my Study; and I told him, that I was even now sending word to the Prince Laskie of his riding out, and return after five days; and so shown him the Letter: who when he came to the phrase, Quid sit ipsa veritas, he was samewhat offended, saying, What secret meaning hath this, upon some of your two former conference? Truly (said I) even such as the circumstance of the Letter doth import, that is; Whereas you said that you intended to return within five days, or at the same day's end, it is uncertain whether you will, or shall, return later or sooner: and therefore Quid sit ipsa veritas of your return, or intent to return, only God doth know. He would by no means admit that my sincere exposition, but seemed suspicious of some other undue constructions of those former words; thereupon I took the Letter and tore it in three pieces, and sent none: But in my mind referred all to God his disposition, assuring myself of God his most constant proceeding in his own affairs. Shortly after said E. K. to me, Certainly here is a spiritual Creature in my right shoulder, who sensibly saith to me, Come away: So (said I) did one say to Sowle, when 
Sowle. Evil spirits.  they would have had him away to have drowned him, whom I stayed in this Study by force, and so hindered the Devil of his purpose then; as appeareth by that unhappy man yet alive. Nay said E. K. they have told me that if I tarry here, I shall be hanged; and if I go with this Prince he will cut off my head, and that you mean not to keep promise with me; And therefore if I might have a thousand pound to tarry, yea a Kingdom, I cannot: Therefore I release you of your promise of 50 pounds yearly Stipend to me, and you need not doubt but God will defend 
Fifty pound yearly stipend.  you and prosper you, and can of the very stones raise up children to Abraham: And again I cannot abide my wife, I love her not, nay I abhor her; and there in the house I am misliked, 
E. K. his wife.  because I favour her no better. To these, such his words spoken in great pangs and disquietness of mind, I reposed and said, That these his do and say were not of God, and that by my whole proceeding he might perceive what confidence I reposed in his dealing with the spiritual, our friends, seeing even to the uttermost penny (and more than my ability served unto conveniently) I laid out still about the .... ming of such things, as were by me to be done, etc. Well, on the sudden, down he went; upon his Mare, and away toward Brainford. After whose going, my Wife came up into my Study, and I said, Jane, this man is mervallously out of quiet against his Wife, for her friends their bitter reports against him 
E. K. his wife's friends.  behind his back, and her silence thereat, etc. He is gone, said I, but I beseech the Almighty God to guide him and to defend him from danger and shame; I doubt not but God will be merciful to him, and bring him at length to such order, as he shall be a faithful servant unto God, etc.  
Note within three hours after, came E. K. up my Study stairs unbooted, for he was come in a boat from Brainford. When I saw him I was very glad inwardly: But I remained writing of those Records as I had yet to write of Tuesday's last actions. I have lent my Mare out (said he) and so am returned. It is well done said I, and thereupon he sat down in the chair by my Table where he was wont to sit: And it was ten of the clock then. He took up in his hand the Books which I had brought from London of the L. Laskie, written to him in his commendations, etc. And as he was looking earnestly on them, a Spiritual Creature did put the Book on the outside of the parchment cover, divers times; and once would have taken it out of his hands: Divers times I heard the strokes myself; At length he said, I see here the handsome Maiden Madimi, and have done a pretty while. Then said I to him, Why told you me no sooner? Whereupon I took paper purposely to Note what should seem noteworthy as followeth.  
Δ. mistress Madimi, you are welcome in God, for good, as I hope; What is the cause of your coming now?  
Mad. ..... To see how you do.  
Δ. I know you see me often, and I see you only by faith and imagination.  
Mad. ..... [Pointing to E. K.] That sight is perfecter than his.  
Δ. O Madimi, Shall I have any more of these grievous pangs?  
Mad. ..... cursed Wives, and great Devils are sore Companions.  
Δ. In respect of the Lord Treasurer, Mr. Secretary, and Mr. Rawly; I pray you, What worldly comfort is there to be looked for? Besides that I do principally put my trust in God.  
Mad. ..... Madder will stain, wicked men will offend, and are easy to be offended.  
Δ. And being offended will do wickedly, to the persecution of them that mean simply.  
Mad. ..... Or else they were not to be called wicked.  
Δ. As concerning Alb. Laskie his Pedigree, you said your Sister would tell all.  
Mad. ..... I told you more than all your Dog painters and Cat painters can do.  
Δ. You spoke of William Laskie and Sir Richard Laskie his brother, of which William going into France, and then into Denmark: and his marriage into Poland, came this Albert Laskie, now Paladine of Soradia, etc.  
Mad. ..... Those were two pretty men for me to meddle withal. When you set yourselves together, and agree together, I will make all agree together.  
E. K. Will you Madimi lend me a hundred pound for a fortnight?  
Mad. ..... I have swept all my money out of doors.  
Δ. As for money we shall have that which is necessary when God seethe time.  
Mad. ..... Hear me what I say. God is the unity of all things, Love is the unity of every Congregation (I mean true and perfect love.) The World was made in the love of the father. You were redeemed in the love of the Father and the Son. The Spirit of God is (yet) the love of his Church. Yet (I say): For after it doth Triumph, it is not called a Church nor a Congregation: 
Δ. we use to call it Ecclesiae Triumphans. Note. The Angels were not redeemed.  But a Fruitful Inheritance and a Perfect Body in Christ. Take the love of the Father from the World, and it perisheth. Take the love of our Redemption away, and we are dead. (I will not offend) put your instead of our. Take the light of the Holy Ghost, which is the love of the Father and the Son from the Church, and it withereth. Even so take love from amongst you, and you are members of the Devil; Therefore it is said unto you Diligite ad invicem. For love is the Spirit of God uniting and knitting things together in a laudable proportion. What dost thou hunt after? Speak man, What dost thou hunt after?  
[This was said to E. K. upon some secret judgement of Madimi in him.  
E. K. I hunt after nothing.  
The love of God breedeth faith; Faith bringeth forth (on the one side) Hope; and (on the 
1. Faith. 2. Hope. 3. Charity.  other side) the works of Charity. Dost thou love God? Seekest thou to be among his Elect? Why dost thou not (therefore) love those things that are of God? Herein thou showest the want of faith; Herein are thy bragging words confounded; for thou sayest, No man can accuse thee of evil. But thou hast no faith because thou hast no hope. Wilt thou say, that thou hast faith? Show it me by thy love: Whosoever (therefore) loveth not God, is accursed. Thou lovest not God, Lo, behold, thou breakest his Commandments. Oughtest thou not to love him? And hast thou not faith through the love in God? Truly thou oughtest so to do. Wilt thou let me see thy hope on this side; Let thy works stand on the other side. And show thyself to have faith that therein thou mayest love God, and be beloved of him: But if thou hast none of these, thou hast hate. If thou hate God, the reward thereof is great; but the greatness is unquenchable fire. Whosoever followeth not the Commandments, hateth God; If sin be the breach of the Commandments, etc. Dost thou love Silver and Gold? The one is a Thief, the other is a Murderer. Wilt thou seek honour?  
E. K. No.  
So did Cain. But thou hast a Just God that loveth thee; Just and virtuous men that delight 
Note this came to pass Anno 〈◊〉. when he was made Baron of Bohemia Anno 1590.  in thee; Therefore be thou virtuous: For thou shalt tread the World under thy feet: I promise thee, I have driven the Skullen-drab out of our Kitchen long ago.  
Δ. Do you mean worldly covetousness?  
Mad. ..... Yea, and the first heavenly covetousness.  
Carma geta Barman.  
Δ. I beseech you, what is that to say?  
Mad. ..... Veni ex illo Barma.  
E. K. Felt and saw a spiritual Creature go out of his right thigh.  
Mad. ..... Where are thy 14 Companions?  
Bar. ..... They dwell here.  
Δ. [He that was come out, seemed a great handsome man with a Sachel of a dog's skin by his side, and a Cap on his head, etc.]  
Δ. O the hand of the Highest hath wrought this.  
Mad. ..... Venite Tenebrae, fugite Spiritu meo.  
E. K. Here appear 14 of divers evil favoured shapes: some like monkeys, some like Dogs, some very hairy monstruous Men, etc. They seemed to scratch each other by the face. These seem to go about Madimi and say, Gil de pragma kures helech.  
Δ. What is that to say?  
Mad. ..... Volumus hic in Nostris habitare.  
Δ. Quae sunt illa vestra?  
E. K. One of them said ... Habemus hominem istum Demicilium nostrum.  
Mad. ..... The vengeance of God is a two-edged Sword, and cutteth the rebellious wicked ones in pieces. The hand of the Lord is like a strong oak, when it falleth it cutteth in sunder many 
The casting out, and utter displacing of 15 wicked spirits, etc.  bushes. The light of his eyes expel darkness, and the sweetness of his mouth keepeth from corruption. Blessed are those whom he favoureth, and great is their reward; Because you came hither without licence and seek to overthrow the liberty of God his Testament, and the light wherewithal he stretcheth unto the end, and for because you are accursed it is said, I will not suffer mine to be overthrown with temptation, though he were led away, Behold I bring back again.  
Depart unto the last Cry: Rest with the Prince of darkness there is none. Amen, go you thither. Et signabo vos ad finem.  
E. K. He sealed them all in the forehead: the 14 and their principal, their sealing was as if they had been branded. They sunk all 15 downward through the floor of the Chamber, and there came a thing like a wind & plucked them by the feet away.  
E. K. Methinketh I am lighter than I was; and I seem to be empty, and to be returned from a great amasing; for this fortnight I do not well remember what I have done or said.  
Mad. ..... Thou art eased of a great burden ..... Love God, Love thy Friends, Love thy Wife.  
E. K. Now cometh one with a red cross in his hand and leadeth her away, and so they vanished. We prayed the Psalm of thanksgiving 14 of Roffensis for E.K. his deliverance from Barma and his 14 Companions. Amen.  
Δ. first papers, E. K. Sal. by appeared often to him, whipping before as 6. or 7. miles distant from him think that the blessed Jubanladace had been sent to have said somewhat unto us of his Charge (the Prince Laskie) But I found in the end that it was a token that the Princce Laskie was pensively careful of us, and that his good Angel was his witness and message, by that token his peculiar Caraster as is before taught.  
Omnis Spiritus Laudet Deum nostrum Vnum & Trinum. Amen.  
Sequitur liber Tertiarius Sexti.    

LIBER PEREGRINATIONIS PRIMAE: Videlicet A Mortlaco Angliae, Ad Craconiam Polomiae.  

Saturday, Septemb. 21. 1583. Die Sancti Matthaei.  
WE departed from Mortlack, about three of the Clock after noon: The Lord Albert Lasky, (Vaywode of Siradia, in Polonia) meeting me on the water, as we had appointed: And so brought night to London; and in the dead of the night, by Wherries, we went to Greenwich to my friend Goodman Fern the Potter his house: Where we refreshed ourselves, and thither came a great Tyltboat from Graves end to take us in, (by appointment of me and Mr. Stanley) to go to our ships, which we had caused to lie seven, or eight mile beyond Graves end. To which ships we came on Sunday morning by Sun rise: In the greater of them (being a double flyboat of Denmark) my Lord Laskie, I, and E. K. with my Wife and Children, etc. went: And in another ship (by me also hired for this passage) went some of my Lord his men, two horse, etc. that ship was a Boyer, a pretty ship. With little wind we straightway hoist sail, and began our voyage in the ship.  
This 22. day we were in great danger of perishing (on the sands, called the Spits) about 
There arose great raging wind, N.E. almost.  midnight: We had (by force of wind contrary) anchored by them, and the Anchor came home, no man perceiving it, till the ship was ready to strike on the sands. Then, upon great diligence and policy used by our mariners in hoisting sail, and cutting our Cable, (to leave our shoot anchor) and committing ourselves to the hands of God, and most earnestly praying for a prosperous wind: It pleased the Almighty, and most merciful God, suddenly to change the winds, which served us to bear from the sands, and to recover Quinborrough, back again.  
The 23. day (being Monday) we came to the mouth and entrance of Quinburrough Creek, or 
The evident help of God at the very minute of danger deadly.  Haven. And as we made to land in small Fisher-boats, the Lord Laskie, my Wife and Children in one boat, and I, with E. K. marry, Elizabeth, and John Crokar, in another, it fell so out, that at the ships side, our fisherboat his sayl-yard and sail was entangled on the Maynyard of the flyboat (being struck down) so that, in our setting from the ships side, the top of our Boat being fast above, and the winds and stream carrying the Boat off below, it inclined so much on the one side, that the one half of the Fisher boat (well near) was in the water, and the water came so in (by the intangling before specified, not easily to be undone, or loosed) that my Lord, my Wife, and all that saw us thought that of necessity our Boat must sink, and so, we to have perished. But God in his providence and mercy had greater. ..... of us, so that we became clear; the Boat half full of water, so that we sat wet to the knees, and the water with the billow of the Sea came still beating in more and more: And in this mean trouble; one of our two Boat-men, had lost his long oar out of the Boat into the water; and so not only we lacked the help of that oar, but also by reason they would have followed the wind and ebb, for that Oar, (contrary to our course in hand, and not able to become by) with much ado we constrained them with the sail, our one oar, and the Rudder to make such shift as they could to get to Quinborrough Town: And in the mean space E. K. with a great gauntlet did empty most part of the water out of the Boat, else it must needs have sunk by all man's reason. At length (to be brief) we came to the Town side, up the crooked Creek: where, when as the Master of our ship would have taken me out in his arms (standing in the water with his Boots) he fell with me in the water, where I was foul arrayed in the water and Oase. God be praised for ever, that all that great danger was ended with so small grief, or hurt.  
At Quinborrough.  
Wednesday, Septemb. 25. Circa 3. à Meridie, jam pleno mari.  
Δ. Oravimus ad Deum, ejus implorabamus auxilum, Cortina statim apparuit. Oravi denno solus, pro auxilio, tempore necessitatis: Sex pedum altitudine apparebat unus, in aere, quasi altera ex parte nubis, inter E. K. Et illum interpositae.  
E. K. Ego illum cognosco.  
..... Tu habes causam me cognoscendi, & illum qui me misit, vel jam non vixisses.  
E. K. Videtur esse Michael.  
Δ. Gratias agimus Creatori nostro, qui bonum, potentem & fidelem ministrum suum miserit ad nostram protectionem tempore necessitatis nostrae.  
Mich. ..... Loquor de tribus rebus, de 〈◊〉 & illo qui me misit: De 〈◊〉, respectu illius quod estis, & de servitio Dei quod 〈◊〉 est. O vos potestates Coeli & terrae, colligite vos in simul, respicite Deum vestrum: Considerate beneficia ejus; an non vos colligavit simul? Et concatenavit vos in seipso? An non estis glorificati respectu officii vestri, ad quod praestandum potentèr assignati estis, in voluntate ejus, qui glorificat seipsum. Ecce 〈◊〉 vosmet dedidistis principi tenebrarum: vel quare vestri principes contendunt contra altissimum: & colligitis vosmet in simul ad 〈◊〉 contra ipsum, qui est potentissimus, vel illum velletis subjugare, cujus arma sunt super omnem fortitudinem: Quo modo audetis contendere cum ejus fortitudine? Vel quae est causa quod tam impii esse velitis? Sed ita oportet esse: quia vobis siigilavit gubernationem, & in vestras manus dedit violam destructionis. Sed date locum fini vostro: Quia in ejus fortitudine dispersi eritis: Et omnium rerum conclusioni ostia vestra debent esse aperta. Ne mirentur servi Dei, de fortitudine temptationis: Quia magna est potestas impii & hiantis Leonis, quando illi est cum sigillo tradita. Ne dedignemini, hac hora, scio 
Government.  vestram gubernationem per illum. Ecce clavis justitiae aperta mihi est. Nihilominus vestra adhuc erit major iniquitas, & vestrum regnum erit dispersum in ejus potenti superbia. Quam magnus est Sathan qui resistit fortitudini Dei? Quam magna, igitur, debet esse vestra humilitas, quae debet vel superare vel mori. Sed vobis sic 〈◊〉 Dominus. Aperiant venti ora sua, & rabientes aquae profunda & potentia guttura. In omnes partes navium vestrarum. Aperiat terra as 
Let the forkots' light. Michael. Gabriel.  suum, & dicat, quòd devorare vellet. Tamen non Praevalebunt Quia 〈◊〉 addam (inquit Dominus) qui es fortitudo mea, Potentiam meam praevalescentem: Et vos eritis duae flammae ignis, imò, ignis potentis suffocantis os totius Malitiae. Idcirco, vobis bene fit: Quia inimicus est fortissimus, ubi praeda est maxima. Mementote, quòd Homines sitis. Mementote, quòd terra sitis. Mementote, quòd 〈◊〉. Mementote, quid eratis, & ne tradatis oblivioni quid estis. In illo enim vivitis qui omnia in sua habet subjectione. Sed ille, qui cum illo est, Crucifixus ad gloriam, debet in medio mortalitatis componere se ipsum ad Immortalem Potentiam. Servi Dei, semper 
Hath provided you. Finis 〈◊〉 〈◊〉.  praevaluerunt: Sed semper per Adversitates. Qui non est de 〈◊〉 mundo, vos praeparavit, Nihilo minus debetis ea implere, quae ipse providit. Quod mundus possit fieri novus, & ipse agnosci. Potens ipse est, Potens est ille, Aquila illa quae cooperit magnum montem alis suis. Sed potentior est ejus fortitudo qui numerat stellas, & montes colligit: Nam quicquid ipse loquitur, est veritatis ignis: Et est simul Potentia & Actus, in immediata proportione. Etiam ipse 
Lapped up.  qui fecit Orbem, hominem in simul compegit, & omnia operatus est, Omnia ipse existens. Ipse est qui vobis praeceptum dedit: Et ego vobis dico, Respicite de puncto in punctum, ad medium Coeli, & per Circulum terrae: Considerate omnia in uno, & unum in omnibus. Ponderate, vel per rationem numerentur, vel mensurate quemadmodum Salomon fecit, vel quemadmodum Adamo erat concessum (quod nunc non potes sed facies) Tunc conclude, Observant omnia cursum suum: sed verbum Domini res est. ..... sempiternum. Amate Deum quia Justus est. Amate vos invicem quia. ..... justificati. Observate mandatum Dei quia est mensura Justitiae.  
E. K. Jam venit alter ad illum, cum Corona in Capite, quasi .... & accipit gladium Michaelis.  
Coronatus ..... Ecce magna est fortitudo Dei, & Praevalebit.  
Mich. ..... Idcirco est benedictus 〈◊〉, vos justificati & nos sanctificati.  
E. K. jam faciebant signum crucis flammeae tribus vicibus, & si nauta noster cum nova Anchora à Londino hodie redierit nonne est consilium, 〈◊〉 statim 〈◊〉 navigemus, si ita ille velit, etc.  
E. K. Redeunt.  
Coronatus. ..... Ego sum de Coelo: non respicio terram; Nihilominus terra per Coelos vivit. Sequimini vos cursum Terrenorum. Praeparate vos semen, Nos volumus, (O Domine) in te, 
Of worldlings.  esse parati, cum incremento. Vestra Cura non potest praevalere, quia vestri Inimici sunt fortes: sed quare dedecore afficior, cum sale terrestrium vanitatum? Destruat una vanitas, aliam: Ast Electi praevalebunt in fortitudine, contra illum Principem Vanitatis, & Regem stultorum omnium. Quia Deus noster est sapiens, Judicia ejus imperscrutabilia, Patientia immensurabilis. Laborate vos, & Nos gubernabimus.  
E. K. Jam recedunt.  
Vox. ..... Ne disputetis ulterius cum Deo: Victoria vestra erit.  
Δ. Magnificetur nomen Dei nostri solius omnipotentis & optimi. Amen.  
Thursday 26. Of September we went to ship, and lay in it all night at anchor.  
Friday 27. Of September we sailed from Quinburrough, and so by the lands end into the main Sea, N. E.  
Saturday 28. Of September we fell on Holland Coast, and none of our mariners, Master, nor Pilot knew the Coast: and therefore to the Main Sea again, with great fear and danger, by reason we could scarcely get off from that dangerous Coast, the wind was so scarce for that purpose.  
Sunday 29. Of September we came into the Briel-haven, and there were like to strike on ground: at length we came to an anchor, and lay in ship all night.  
Monday 30. Of September we landed, and went into the Briel.  
Brielae, Octobris 2. Mane Hora 9 Die Mercurii.  
E. K. Nihil apparet in Lapide, neque Cortina, neque aliud quid. Oremus constanter, etc. Apparet Domus magna cum multis pinnaculis, valde elegantibus. Et pavimentum videtur esse multis innatis lapidibus distinctum & videntur multi esse gradus per quos ascenditur: & videtur esse area viridis ex dextra parte, & exaltera parte esse vallis, & rivulus ex alia. Pars quae verius solem est, videtur quasi noviter reformata. Et circa introitum est rotundum quoddam aedificium: fenestrae non sunt similes nostris, sed quasi essent Templorum fenestrae.  
A. L. Dixit 〈◊〉 videtur esse illa arx Regia, quae Cracoviae est.  
E. K. Subito descendit ignis & per totum lapidem apparet. Jam venit Cortina solita ante domum istam.  
Vox. Garil zed masch, ich na gel galaht gemp gall noch Cubanladan.  
E. K. Jubanladaa. h jam apparet supra Chrystallum: & Chrystallus videtur esse permagnus.  
Jub. Deus numeravit & dies tuos & posteritatem. [E. K. Respicit A. L.]  
〈◊〉. K. Jam recessit a Chrystallo versus caput ipsius A. L.  
Jub. Et a pectine tuo non cadet Capillus non numeratus. Omnia bene se habent. [Hoc dixit de 〈◊〉 rerum A. L. apud Lask.] Ecce 〈◊〉 vim resistendi: Ast contra legionem pugno.  
Δ. Perditio te novit, & 〈◊〉 annos tuos, & incipit esse fortis: Quia illi est Potestas 
Antichristus.  data, Infernus aperit os suum contra vos, quia sciunt, quòd vos glorificati eritis in Deo. Ego vici quintum sigillum, & mihi jam resistitur in sexto. Quae Deus facit, non participant cum humano judicio. Ecce nunc Discipulos suos congregavit, & docet. O Coelum & terra quam magnae sunt miseriae, quae vexabunt unum & polluent alterum? Quia boni Angeli cadent cum illo & 〈◊〉 Christum metuent. Sed illi ad tempus cadent, none in perpetuum.  
Δ. Salvo judicio Ecclesiae Catholicoe Orthodoxae, videtur mihi quòd Job de ejusmodi Angelorum timore, five casu, & restitutione, sive purgatione prophetaverit, Cap. 41. ubi etiam addit de miraculis ejusdem: Sub ipso erant 〈◊〉 solis, & sternet sibi aurum quasi lutum. Antea 〈◊〉. Cum sum latus fuerit timebunt Angeli, & territi purgabuntur, etc.  
Δ. O Deus quam terribile futurum est tempus illud, etc.  
Jub. ..... 〈◊〉 Dei mysteria, & Deo gratias agatis pro vestro salvo statu: Quia mare illis abundabat contra vos, & multi perierunt. Ejus potentia praevalebat, & commutavit vestrum cursum in locum illis incognitum: quia ab illis non erat expectatus. Sed fugite ab hac terra, quia Maledictio Dei est super illam. Cum illo est una veritas: Ille qui in duabus viis erat, non placet Deo. Qui ad finem usque perdurat, quiescit cum 〈◊〉. Sed ille qui pedem non ponit inter Scorpiones non potest intrare super Gozlach.  
Δ. Quid hoc?  
Jub. ..... Gaudium in vera sapientia.  
Jub. ..... Hoc nostrum est Manna, quo alimur. Sed ego sum sanctifica tus per Creationem, 〈◊〉 & ex Divina voluntate. 〈◊〉 vos sanctifico: non cum mea propria sanctificatione, sed illius Justitia, qui meam originem sanctificat. Estote Montes in Fide, sed quasi infantes patientia. Facite quod Justum est, & ne 〈◊〉 tradatis vestram Justitiam.  
E. K. Infinitae quasi locustae vel Araneae cum faciebus humanis illum circum volitant, & quasi ignem in illum evomunt.  
Jub. ..... Et levavit se contra vos. [Tollendo Crucem suam.]  
Jub. ..... Fiat Justitia ejus.  
E. K. Jam avolant praecipites, & quasi deorsum ruentes.  
Jub. ..... Cavete a stramine: quia incensum, tota domum incendit.  
Δ. Quem sensum hic perpendemus nos: Mysticum ne, an materialem?  
Jub. ..... 〈◊〉 fragilissimarum. Diabolus cum illis fraudulenter operatur: magna est merces quietis, Sed qui apperit fores contentioni, intromittit Serpentem. Maledicti sunt invidi: Quia illi sunt 〈◊〉 qui se mutuo diligunt. Pax inter vos sit; quia est necessaria. Quia pacis inimici sunt potentes contra vos.  
E. K. Jam loquendo, videtur minor & minor paulatim fieri.  
Δ. De nostro decessu ex Anglia quid tandem jam Regina & sui 〈◊〉 statuerunt?  
Jub. ..... Aperit os suum, sed liquor non est satis frigidus. Jam est intus calida, neque restingui potest. Corda sui populi do fall away. Her 〈◊〉 are weakened, her legs weaker, her shoes are full of sorrow.  
E. K. The furious Monsters assail him again.  
Jub. ..... Quis est, qui potest vivere, si transgrediatur preceptum Dei? Vel quid de illis judicare 〈◊〉, whom God imputeth sin unto?  
E. K. They 〈◊〉 him again, and he putteth his cross toward them.  
Jub. ..... Their misery beginneth, and shall have no end, till he that sitteth here do end it.  
E. K. The Monsters assail him still.  
Jub. ..... The wall must be broken down, and then shall It be said. Happy art thou which hast dwelled amongst us. But if thou live righteously, and ascend the slippery mountain, Then shall God be merciful to them for thy sake. Because thou mayest be beloved, where thou art now despised, 
Angliae bene erit propter Δ. ex 〈◊〉 Dei misericordia.  and hast vanquished thy enemies, with the truth of virtue. He that entered into the lowest hell, and shed his blood for your sins, be merciful unto you, and give you peace; which is the spirit of Patience, that you may live, not like men, but as those that do separate themselves from the world, to the true contemplation of God his mercies.  
E. K. Jam intrat in Caput, A. L. cum flamma ignis.  
Δ. Omnis laus, honour, & gloria sit Deo nostro Omnipotenti vivo & vero. Amen.  
Thursday, Octobris 3. We came from Briel to Roterodam in a Hoy of Amsterdam, to go within land, here we lay all night.  
Friday, Octobris 4. We came to Tergowd hora 3 à meridie: where we lay within the Town in the Ship.  
Saturday, Octobris 5. We came by Harlem to Amsterdam, and lay before the Town all night in the Ship.  
Tuesday Octob. 8. We sailed from Amsterdam to Encusen, and Edmond Hilton went with my goods by Sea toward Dansk.  
Wednesday, Octob. 9 We set off from Encusen early: but by reason of a contrary wind, we came very late to Herlinghem.  
Friday, 〈◊〉. 11. We went within land in little Scutes from Herlinghem (by Frainker) to Lewarden.  
Saturday, Octob. 12. From Lewarden, we came to Dockum (in small boats) about 3 of the clock after noon.  
〈◊〉 Octob. 〈◊〉. Apud Dockum in Frisia Occidentali.  
Δ. Diu Chrystallus tanquam lapis nigerrimus apparuit. Tandem in ipsa lapidis nigredine, apparuit homo nudus Crucifixus super crucem: sed tamen non mortuus; Crucis partes infra manus, omnes sanguinolentae videbantur. Fascia linea circumdabatur Corpus 〈◊〉, (a pectore deorsum) & fines ejusdem fasciae pendere videbantur circa genua: & sanguinolenta apparebat: & ex quinque vulneribus (〈◊〉 erat) videbatur sanguis guttatim cadere. Tandem disparuerunt haec omnia: & quasi deorsum subsidere videbantur; & lapis clarus factus est, & apparebat Cortina aurea: 〈◊〉 erat haec mutatio.  
E. K. Jam videtur lapis esse valde magnus, & ante lapidem stare quidam magnus, (quasi Michael) cum gladio ancipite evoment ignem ex utraque acie 〈◊〉.  
Mic. ..... Justus & mirabilis & per maximus es tu, O Altissime Deus. [〈◊〉 flexis hac dicit] qui tua judicia manifestas, ut possis super terram cognosci; & ut tua gloria amplificetur, ad 〈◊〉 eorum qui electi sunt, & ad dolorem, & dedecus talium qui crucifigunt lumen mundi (unigenitum Domini nostri, Salvatorem humani generis) quotidie. Ecce portae 〈◊〉 sunt iniquitati. Attollite oculos, & videte quo modo filii hominum stulti devenerunt esse; quia eorum habitatio est facta nigra, Terra sigillata est ad eorum destructionem: quia Deum dereliquerunt, & sibimet ipsis adhaeserunt; & adhuc in parts dissecant Servatorem mundi Jesum Christum [〈◊〉 ensis sui crucem] continuò cum blasphemis eorum sacrificiis. We illis, quia illos 〈◊〉 prosequimur, & ve illis qui inter illos habitant; quia iniquitate sunt polluti. Orate, dum inter illos estis, quia vestri inimici sunt multiplicati, quia vobis dico nuncium Domini exercituum, Regis fidelium. Relinquite infantiam, & vivite, & ambulate per vias prudentiae; & vivite cum Deo in domo sua. Quia 〈◊〉 Iniquorum, non est habitatio vel sedes prophanis, neque potest Nomen Domini efferri legitimè, in illegitima Natione, illegitima facta, quia dereliquerunt statuta 
These words were much worn out.  Altissimi. Hoc dicit Dominus; Ego sum Deus Justitiae: & juravi & non est unus inter illos qui vivet, 〈◊〉 ne una anima. Quomodo 〈◊〉 esse devenerunt? de quibus scriptum est. Absque notitia Dei: Homo ille factus est peeus. Vita illorum, qui devorantur, & talium quos ignis consumpsit sedebit in judico contra istam Nationem.  
Blessed and Sanctified, and for evermore praised art thou. ..... Judge, which hast said, and Raignest for ever.  
Δ Si multiplicati sunt inimici nostri, etc.  
E. K. He is gone.  
Δ. Si multiplicati sunt inimici nostri propter peccata nostra, ut 〈◊〉 nobis incumbat lucta, Misericordiam Dei imploramus ut ipse nostram etiam multiplicet fortitudinem, etc.  
Gab. ..... Pluck up your hearts, bow your knees, & audite quae dicit Dominus. Thus saith the Lord, If you will prevail against the wicked, and rejoice among the sanctified, you must observe and keep such commandments, as are ordained by the God of Truth, unto those that are partakers of his Covenant.  
Ask Counsel of God; Remember it.  
Be mild.  
E. K. Gabriel also noted 〈◊〉 Commandments in a pair of Tables, after he had pronounced them.  
Fast and pray.  
Be Charitable.  
Use true Friendship in the service of God.  
Persevere to the end.  
Are not these Commandments necessary to be kept of all Christian men?.  
Δ. They are undoubtedly.  
Gab. ..... And must of necessity be kept of those that are faithful.  
[E. K. He standeth as though he stood behind a Desk, and preached or taught.]  
Gab. ..... Well thou sayest; Lo our enemies are multiplied, multiply thou therefore our strength O God. Nature is subject unto you for the name of the Lord, not as unto Kings, but as unto the Ministers of his eternal will, whereby your justification is settled above the works of Nature already; for, behold, 〈◊〉 participate the mercies of God through his Son Christ Jesus, in 〈◊〉: in that we open unto you those things that have been sealed; even from the Just, for the which we are become slaves unto Corruption; showing ourselves in divers shapes, to the dishonour of our Creation: Yet are we quickened and revived, because we are become the finger of God: and you are sanctified, and withal justified, because you are touched with the finger of him that reviveth all things. Therefore, rejoice, rejoice, be Joyful and sing Praises unto God, and faint not: saying, Our enemies are risen up against us, yea, they are multiplied; for thus saith the Lord, and it is already spoken by the Holy Ghost.  
[E. K. He maketh now great obedience or reverence.]  
Foelices sunt, quibus 〈◊〉 spes est.  
[E. K. He looketh now up unto a thing like a Throne.]  
Et omne opus operatio Dei.  
[E. K. Now there cometh a beam down into his head, and he is covered with a great thing like a white cloud.]  
E. K. Now the Stone is all on fire. Now the fire ascendeth upward, the streaming beam stretcheth into his head still.  
E. K. There appeareth a little woman a far off, and she is so clear and transparent, that there appeareth a man child in her; She hath a Coat as though it were Crimson, and hath a long little face, and hath a strange silk attire a bout her head. .... as ... Videtur esse uxor mea.  
Gab. ..... Go woman, thy grief shall be less than it hath been.  
E. K. Habet multos tanquam parvos nigros canes post se. Now goeth one and tieth their mouths with packthread.  
Gab. ..... So God useth to give a suaffle to the wicked.  
E. K. A great wind bloweth on Gabriel.  
Δ. De Angliae & meo privato statu cupio aliquid audire: tum ex 〈◊〉 〈◊〉 〈◊〉, tum propter famae meae rationem.  
Gab. ..... 〈◊〉 paululum, & iterum venero. My Lord saith, Let my servants sit up, 
Δ. All this while we had 〈◊〉.  and take their rest, I will visit them forthwith in peace.  
Δ. After a great quarter of an hour, he came again.  
E. K. He appeareth now clothed, with all his garment hanging with bells of Gold, and flaming fire coming from them, with silverish flames. He hath hanging about his Crown as if they were seven labels, the tops of which come from above, from an uncertain place and distance.  
Gab. ..... Venite Morvorgran. E. K. He calleth with a loud voice.  
E. K. Now cometh a big black man, with a white face, and after him hath 24. They stand in four rows, and in every row six.  
Gab. ..... Let me see thy seal.  
Mor. ..... Behold power is given to me: Neither is the liquor that thou ministrest of any taste with me; Neither shall I be overcome, for I have placed my seat here.  
Gab. ..... But by whose permission? Gag lah nai.  
E. K. Now Morvorgran falleth down on his knees, and the rest on their face. Medicina Dei, malis, Justicia vera.  
E K. They tremble that lie flat on the ground.  
E. K. Morvorgran showeth to Gabriel on his own left breast a Character.  
Gab. ..... For 19 months. Behold the will of God: Because thou hast conspired and risen against the Lord, in his chosen, and hast said; It is to weet those that are subject unto thee, Let us rise up against him, and persecute his soul: let us secretly entrap him, for, without doubt, he is rich. And because your conspiracies are not of theft only, but [also] of murder: Therefore I seal thee with a weaker power; And be it unto thee according unto the word of God, that judgeth Righteously. From evil unto worse. From worse unto confusion. From confusion unto desperation. From desperation unto damnation. From damnation unto eternal death.  
[E. K. Now Gabriel did put another prick to the Character on his left breast]  
Mor. ..... Cursed be that God, and defaced be his power; for he handleth us in unjustice, and dealeth with us without mercy; Because he is not merciful nor just.  
E. K. Gabriel goeth from me to one of the 24. and sealeth them. Now thy go all away; and he breaketh off the points of their Swords. They go by him.  
Δ. Quis est iste Morvorgran, & quo modo haec nobis instituit inferre mala?  
Gab. ..... Dockum, thou shalt carry this malice unto thy grave: But I have made weak thy strength. Blessed be those that entertain those that are anointed in the Lord: for they also shall taste of the oil of his mercy. I had care of you, saith the Lord, neither will I suffer you to perish in the way; Therefore be thankful, and forsake the world; for the world hath forsaken you, and conspired against you. But these things are nothing. Behold lastly, thus saith the Lord.  
E. K. Now cometh a salet or helmet on Gabriel his head, or an half sphere; A great noise of many voices is heard as of Pillars that fell. Now that thing is taken off his head.  
Gab. ..... Thus saith the Lord. The world on both sides, shall rise up against thee, and they shall envy thee.  
E. K. Now cometh a beam from above (again) into Gabriel his head.  
Gab. ..... Gna semeroh Jebusan gonsag vi cap neph Jehuslach omsomna dedoilb.  
E. K. Looking up, he said thus,  
Hoc est Ne paveas repentino terrore: & eruentes tibi potentias Impiorum, Laskie, Dominus. [E. K. Now cometh about his face little things of smoke, and he putteth them from his face. He would open his mouth, and they come upon his mouth. They rise out of a pit before him, innumerable. Gabriel seemeth to be as big as one of us.  [E. K. They swarm continually.]  Dominus ille Abraham [Gab. ..... Adhuc D.. s laboro] E. K. Now cometh a fire down by the same beam that came into his head. [E. K. Now cometh another streaming beam down to him.]   erit in latere tuo,  [Adjutor meus;] E. K. Looking up. ..... Now cometh a bigger fire down on him.]   & custodiet pedem tuum ne capiaris [E. K. Now they run headlong down into a great pit in the earth, and one pincheth me by the head.] Spera igitur in dominum Deum tuum  For thou shalt overcome;  & erit tibi Victoria maxima,  in Deo, & propter Deum,  qui est Dominus & Deus exercituum.  
E. K. Now the aforesaid spirits invade Gabriel again.  
Gab. ..... What I suffer, is not lawful for man to see; Therefore Cease for a while, and suffice nature: But return and hear of my commandment.  
E. K. He is gone, but his Desk standeth still.  
Sunday à meridie hor a 2. Octob. 13.  
Gab. ..... And hereby I teach you, that those afflictions which you suffer in soul either for your offences towards God, or for the imperfections of your minds, being void of brotherly charity toward your neighbours; (And so from you generally hereafter, how great, or how many soever) ought not to be manifested or made open to the world: but perfectly shadowed in Charity, bearing your own infirmities, and so the infirmity of others with quiet and hidden mind. For the anguish of the soul is compared with prayer, dwelling in one house which ought to laugh with the World, and to weep towards heaven. For every sin is noted, and the least thing as well amongst the Celestial bodies, as the terrestrial is perfectly considered of. For sin hath his end, and his end is punishment. And so, contrariwise of virtue, Wisdom (in the one and twentieth Ent ... ie or L ...,) His ground is upon mildness, which mildness purifieth the body and exalteth the soul, making it apt and ready to behold the heavens, receive glorious illuminations, and finally bringeth in the soul to participate, with us, not earthly, but everlasting wisdom. The Son of God was sanctified in his flesh, through mildness, and was not of this world, because he was the mildness of his Father. Therefore be you meek: Be fervent in meekness. Then shall you take up that cross which Christ spoke of, following him: which cross is the Compassion in mildness over thy brethren, for sin sake: Not as worldlings do, looking, but not lamenting. The other part is in suffering mildly the afflictions of the world, and flesh: Hereby you become Martyrs for that you mortify yourselves, which is true Martyrdom. He that forsaketh the world for the love of God, in his Son Christ, shall have his reward. But he that forsaketh himself, shall be Crowned with a Diadem of Glory. Thus saith the Lord, I am jealous over you, because you have vowed yourselves unto me. But great are the temptations of the flesh, and mighty is his strength where the spirit is weak.  
But thus saith God: It is better to fill up the Soul with heavenly contemplation, and coelestical food, to reign in heaven, and to be beloved of him: Then to pamper the filthy flesh, whose delight destroyeth both body and Soul. It is written, He that bridleth not his flesh, is given to riotousness, which is the sleep of death, and the slumber to destruction. But this is true abstinence, when contemning the world you fly the delight therein: refraining from pleasures of the body, Temperating the flesh, and making it weak, and that, for the Lord his sake. For the flesh and spirit rejoice not at once. Neither can the full belly groan out true prayers. Feed therefore the Soul with the love of our society. And bridle your flesh; For it is insolent. One thing, I say, look to your servants. See, that in one house there dwell not delighters in virtue and holiness, mingled with such as harbour vice upon vice: Whose drunkenness is abomination, and whose diet stirreth up fornication. For wickedness is amongst them: and they fear not God, neither do they abstain, according as the holy Ghost by his Church hath taught. Make them clean: Then shall you feel our presence amongst you. And we will all of us defend you from the rage of wickedness. We delight in the God of truth, and in the worshippers of Justice. Thus sayeth the holy Ghost: Lo, I have made me a Tabernacle, where the God of Gods reigneth in Justice. And I will sanctify those places which rejoice in charity. Mingle therefore your Alms with charity. And let your prayers and fasting be mingled with Alms deeds. For he that prayeth and fasteth without mercy, is a liar. Moreover, let your friendship 〈◊〉 such, as is of charity, and not of this world: Neither for the world's sake, but for the service of God: All friendship else is vain, and of no account. Charity is the gift 〈◊〉 the Holy 〈◊〉, which Holy 〈◊〉 is a kindling fire, knitting things together, through Christ Jesus; in the true wisdom of the Father: Which fire is of no small account, neither to be reckoned of, as the Heathens have done. For happy are those which are fed with charity. For it is the meat of us that are anointed, which is the son of God, and the light of the world.  
Δ Is charity the son of God?  
Gab. ..... It is so: He that walketh in charity walketh in God; for charity is the will of the father, is his own delight, and illumination of the faithful, through his Holy Spirit. The charity of the Church, is the Holy Ghost. But he that dwelleth in charity, dwelleth in the blood of the Lamb, which is the will of the father, which is the Holy Ghost. Blessed are those that dwell in charity. Persevere to the end: Not negligently, but with good will, which good will, is called fear. Which 〈◊〉 is the beginning of wisdom, the first step into rest.  
He that continueth to the end, receiveth his reward: But he that leaveth off, is a damned Soul. 
Finis coronat opus.  Many men begin, but few end. Neither is your justification by the beginning, but from the end. Paul was justified: Because he died the servant of God, and not for his preaching sake. He that 〈◊〉 to the end, is the child of God: inheriter of everlasting life; and equal with joy himself: Not the joy of joys, but that joy which God hath made equal with the joys of his son Christ, in the company of the faithful. Even in this place, many persons had conspired against you. But the strength of God hath sealed them: And they shall not be unpunished. For the Angel of the Town is sealed, and his seal is to destruction: Thrice cursed are those which dwell within his government. But you are safe, and shall be safely delivered from them.  
In England, They condemn thy do, and say, Thou art a Renegade. For they say, Thou hast 
England.  despised thy Prince.  
What 〈◊〉 thou know of them? Cease till you hear the number of their destruction. 
England. Δ 〈◊〉 〈◊〉 〈◊〉 concessa si cuperem, etc.  Desire what plague you will (saith the Lord) upon this people, for their ungratefulness, and they shall be afflicted. For the Lord is angry with them: and he saith, Judge you this wicked people, their Town, Men, Women, and Children: And it shall be seen that the Lord, the God of Heaven and Earth, hath mercy on you.  
Δ Non nostra, sed Dei voluntas fiat, ad ejus nominis laudem & honorem.  
Gab. ..... Bid the fires fly from Heaven, and consume them, and it shall be done: Or, say, Let the Earth swallow them, And they shall perish. 〈◊〉 I have made Heaven and Earth (saith the Lord) and .... Justice is for my people. I am a flaming fire amongst you, and the Rod of Justice It is said, Heave up thy hands, and thou shalt be heard. The peace of him that is the spirit of wisdom inflame your minds with love and charity, and grant you continuance to his glory.  
Δ. Amen.  
Deo AEterno, Omnipotenti & Misericordi sit omnis laus, honour, & Gloria. Amen.  
Tuesday 15. Octob. We made hard shift to get from Dockum to Angem by sun set.  
Thursday 17. Octob. We came from Angem to Embden, going without the Isles, and coming in at Wester Emb. We came before the Town, by six of the Clock after noon: but could not get in at the Gates, and therefore we lay all night a shipboard, but my Lord A. L. went over to the lodging on the other shore.  
Friday 18. Octob. We came into the Town: My Lord lay at the white Swan toward the waterside, and I, and E. K. with my Children and Many at the three golden keys, by the English house.  
Sunday 20. Octob. This day morning about eight of the Clock we went in a litte Hoy from Embden toward Lyre, my Lord tarried at Embden. We came late to Lyre: and the same night we went from thence in a less Scute by Styk-husen to open.  
Monday 21. Octob. By nine of the Clock in the morning we came to open: a very simple Village, and from thence we went strait way to Oldenburgh.  
Tuesday 22. Octob. From Oldenburgh, by Delmenhurst, to Breame: and were lodged at an old Widow, her house, at the sign of the Crown.   

Saturday Octobris 26. Hora 12. scil. in Meridie. At bream.  
Δ. The Lord Albert Laskie, being at Styck-husen behind us, with the Earl John of Embden and Friesland, etc.  
E. K. The curtain seemeth to be far backward in the stone: and the stone to be clear between the curtain and the forepart. Under the curtain I see the legs of men up to the knees.  
Δ. Then appeared one, and said:  
Il. ..... Room for a Player. Jesus, who would have thought, I should have met you here?  
E. K. He is all in his ragged Apparel, down from the Girdle steed: But above he hath a white satin Gerken.  
Δ. By the mercies of God we are here: And by your will and propriety, and the power of God you are here.  
Il. ..... Tush, doubt not of me, for I am I. L.  
E. K. My thinketh that the gravity of this Action requireth a more grave gesture, and more grave speeches. Bear with me, though I say so unto you.  
Il. ..... If I must bear with thee, for speaking foolishly, which art but flesh, and speakest of thy own wisdom: How much more oughtest thou to be contented with my gesture, which is appointed of him, which regardeth not the outward form, but the fulfilling of his will; and the keeping of his Commandments: which is God: whose wisdom unto the world is foolishness, but unto them that fear him, an everlasting joy, mixed with gladness, and a comfort of life hereafter: Partaking infallible joys, with him that is all comeliness and beauty. How say you to this, Sir, ha'?  
Ε. K. He turneth up his heels to Ε. K.  
E. K. I do not understand your words: for because I do only repent your say.  
Il. ..... It is the part of him that is a servant to do this duty: Of him that watcheth, to look what he seethe: For the greatest point of wisdom, is, reverently, to consider thy calling. It is said, do that, which is appointed, for he that doth more, is not a true servant.  
E. K. How can that be?  
Il. ..... Speak when they time cometh. Sir, here is money: but I have it very hardly. Bear with me, for I can help thee with no more. Come on Andras, where are you Andras?  
E. K. Now cometh one in a Gown to him. The Gown is bare like a apprentice of London, a young man.  
Il. ..... Did not I bid thee go yonder, and fetch me money.  
Andras ..... Whither.  
Il. ..... This is one of them that forgetteth his business so soon as it is told him.  
And. ..... Sir, I went half way.  
Il. ..... And how then? Speak on, Speak on.  
And. ..... Then being somewhat weary: I stayed, the rather because I met my friends, The third day I came thither: but I found him not at home. His family told me, that he was newly gone forth.  
Il. ..... And you returned a coxcomb. Well thus it is: I placed thee above my servants, and did what I could to promote thee: and endeavoured daily to make thee free. But I am rewarded with loitering, and have brought up an idle person. Go thy way, I will deliver thee to the Officer. The Officer shall deliver thee to the Prison: and there thou shalt be rewarded. For such as do that they are commanded, deserve freedom: but unto those that loytre, and unto such as are idle, vengeance, and hunger belongeth.  
E. K. He taketh him by the arm, and delivereth him to a man with a staff in his hand: and he putteth him in at a door.  
E. K. Now Il himself goeth into a house, which all this while appeared on the left hand.  
Il. ..... Come on.  
[E. K.] Now he bringeth another by the hand.]  
Il. ..... My thinketh you should be a fit man to do my message.  
E. K. Now he whispereth him in the ear, and pointeth out h ....  
Il. ..... I warrant the man, be not abashed. A strange matter. [Pointing to E. K.]  
Il. ..... I have business in Denmark, and this fellow is afraid to go thither: Tell him, thou comest from me, and that I will come myself shortly. I know he will do so much for me, he hath had much acquaintance with me.  
..... I care not, if I had some man to keep me Company.  
[E.K.] This new come man said so.]  
E. K. He whispereth again with this man in his ear.  
Il. ..... These good fellows are not ready, or else they might go with thee. Go thy way in God's name: See that you do your business. I keep such servants, as none in all the country keepeth.  
E. K. He keepeth no servants.  
Il. ..... Meddle with that, you have to do with all. I pray this man, and that man, and every one deceiveth me. Good Lord, where should a man find a true friend now adays? I will go and tell the knave that he provide for himself. For it will be marvellous hard weather. You were best to do so, lest you blow your Nails.  
E. E. He speaketh to one within the house.  
Il. ..... Thus you see me (Masters) how I am troubled with my servants. How now what aileth thee?  
[E. K. There cometh a woman round about his house, and she seemeth to pass by him. She is in English Attire.]  
Il. ..... I will know what aileth her to cry. What aileth thee?  
Woman. One of my Children is dead.  
Il. ..... Alas poor child: How can Children resist cold? she might have kept it warmer. Cold pierceth, where shot cannot enter.  
Δ. This woman is not of our Company? I trust, None of our Children, shall perish in this cold.  
Il. ..... ha', A, your Children? you keep them warm: It will do them no hurt. Those that are warned, 〈◊〉 danger to come: For many things are prevented by the quality of wisdom.  
Δ. I trust, we shall safe arrive at the place appointed, in Cracow, or elsewhere.  
Δ. But as concerning Vincent Seve, brother in Law to the Lord Albert Laskie, I pray you to 
〈◊〉.  show us the truth of his state.  
E. K. I see him walking in a street; and a thick man with him; And Gerlish seemeth to comeafter him. The thick man his beard is somewhat like my Lord his beard, he cometh after Vincent. Vincent hath a black satin doublet on, cut with cross cuts; He hath a ruff about his neck, along one edged with black, or blue.  
Δ. I beseech you. I. L. to show us what Town that is. 
Note.   
Il. ..... Speaking to him that showeth it: for I show it not.  
Δ. O God.  
Il. ..... I remember not the name of any such Town. Quem Deus non amat, non novit.  
E. K. Now the Town appeareth again, the Sea runneth by it. There is an old rotten Church standing at the Town end. The Town seemeth to be 60. or 80. miles off.  
E. K. It seemeth to be Embden in my judgement.  
E. K. But Vincent and Gerlish seem not to be in one Town, or street.  
Δ. I beseech you to say unto us whether A. L. be furnished with money, at Grave John his hand, so as may serve our turn, or no.  
Il. ..... If I have not told you already, I will. You grudge at me.  
[E. K.] He speaketh to E. K.  
Il. ..... Judge my words with reason, and thou shalt find them true, Touch them with understanding, and thou shalt find them profound. My words are true, Because I am sent by Truth: 
Note.  Neither are we to speak gravely, when we take upon us the persons of Buyers and Sellers. Whosoever doth the will of his Master truly in this World, shall be laughed to scorn: But whoso speaketh worldly and sendeth out shadows, is accounted a pillar of the Earth. Happy are those which are not foolish, neither in works say, There is no God; Such request, such answer. Such earthly mind, such heavenly motions. Yet Heaven speaketh truth, and the Earth lieth. This is not my office which I have taken in hand; yet because I have dealt with you as a worldling, I was the fitrest to answer your worldly expectation.  
Δ. As you have dealt with us, not according to your office, but according to our worldly expectation: So now do we desire to understand somewhat according to our higher and heavenly expectation, of our doing the determined will of the Highest.  
E. K. He is gone, and all the Stone as red as blood. 
Vide infrà.   
Δ.  
E K. Now he is come again, and standeth in the fire.  
Il. ..... Thus saith the Lord, I have taught you how to live, I have set you Statutes, and have wished you my Peace; fellow me, and I will be your God: For unto them that are wise, shall 
Supra in fine diei 13. Oct. & saepe 〈◊〉. A Prophecy of An. 1584., 1585. 1586, 1587., 1588.  there be more wisdom given; But unto them that are become foolish, my wisdom is a ...  
These five years to come, are the Deliverance ... Yea, sorrow shall bring forth her Children. My Honour shall be defaced, and my holy Places plucked. No man hath ever seen such a world: For Now shall they say unto the Mountains, Come and cover us, and unto the Waters, Swallow us up: for we know there is no God; neither is there any care of Mankind. I will plague the people, and their blood shall become Rivers. Father's shall eat their own Children, And the Earth shall be barren: The Beasts of the field shall perish, And the Waters shall be poisoned. The Air shall infect her Creatures, And in the Deep shall be roaring. Great Babylon shall be built, And the son of wickedness, shall sit in Judgement. But I will reserve two Kingdoms untouched, And I will root out their wickedness. Yea, thus saith the Lord, 〈◊〉 the North shall come a 
From the North.  Whirlwind, And the Hills shall open their mouths: And there shall a Dragon fly out, such as never was. But I will be glorified by you, and by those that are not yet dead. And you shall have power, such as I will be glorified by. Keep therefore the Statutes which I taught you, Forget not my words: For unto those that look back, there is great wo. Happy are they that continue to the end. Amen.  
E. K. Now he is gone.  
Δ. .....  
E. K. Now he is come again.  
Il. ..... Thus saith Jehova: I am the beginning and the end, The root and life of all righteousness. I say, (By myself) I am with you, And will bless you in righteousness. Cease 
Vide suprà.  therefore to move me; for I am Almighty, And inquire not of me, what I have determined; For Time groweth, and I am a Just God. Therefore Cease, Cease, I say; I in myself say Cease. Call not upon my name in defiled places; lest the wicked ones hear what I determine. I will visit you at your journeys end: I will testify my promise to you. Be in haste therefore: 
At our journeys end.  And fly from sin; And fly the society of such as are accursed: For I am jealous over my people. Yea I will not suffer them to drink or taste of their vessels. Be you unto me a people, that I may behold my people: And I will be unto you both, A God for ever.  
E. K. IL. saith Amen, and falleth all in pieces, as small as ashes.  
E. K. Now all is Clear, and the Curtain is come again.  
Δ. Deo Omnipotenti sit omnis Honor laus & gloria, in secula seculorum.  
Amen.   

Friday 1 Novemb. 1588. Mane At bream.  
Δ. Albeit we were willed (O Lord) to Cease: yet understanding the same warning to have been meant for Enquiring of thy Mysteries and secret Determinations, wherein we intent now not to deal, but in matters before and last moved, and wherein we were not fully satisfied; that now we may more expressly be certified, and that is of three things.  
First for Vincent Seve. 
1.   
Secondly for Edmond Hilton, gone with the Ship toward Dansk. 
2.   
And Thirdly, as concerning help for money for the Lord Alb. Laskie. And herein we 
3.  crave either the ministry of Jubanladaech, or of Il, or whom soever else it shall please thy Majesty to send.  
E. K. A man with a black Gown appeareth with a Cap, falling in his neck, with a big Book under his arm.  
Δ. It should seem to be Aphlafben, my good Angel.  
E. K. He hath a white Robe under the black Gown, which goeth all under his Gown, trailing behind him: but, the white Robe traileth not; his Gown hangeth on him, as though it were falling off his shoulders behind.  
Δ. In the Name of Jesus, the King of Glory, are not you Aphlafben my good Angel, by the mercy and power of God, so assigned?  
E. K. He looketh very anciently.  
..... empire, Most high Glory, and thanks, throughout all Creatures, be unto thee (O eternal God) first ... Secondly redeeming, and Thirdly sanctifying the World in his Creation, Now, and for ever: And as long as it shall be said hosanna in the choir of the High God .... Amen.  
Δ. ..... Amen. ..... Amen. ..... Amen.  
..... Manifold are the Mercies of God towards man, whose baseness deserveth no such grace and most unspeakable blessing: But such is God; what he justifieth himself, in the strength of his mercy, and heveth his honour with his own holiness. For what is man, that can justify himself? or that hath any thing, wherein his bowels can rejoice? Wherein can he determine happiness to himself? Or how can be compare himself with the trees that are fruitful? If the life of man be sin, then is it hateful. But who is he that hateth it? But even he which is above, and is farthest from 〈◊〉. Great, therefore (O man) are thy miseries, when naturally thou art, and lovest to be hated of God, whose service is Justice, and whose delight Peace. Consider therefore the Mercies of God, through his loving kindness towards thy weakness: And acknowledge his Power which maketh those strong which have no force of themselves. Gather not up your own inventions; But be faithful servants, performing the will of him which sanctifieth you with obedience: for of dust you are become flesh, and of flesh the servants of sin; that at length you might be made free, through your own consents in the mercies of him which hath entered into your weakness, and weighed out his blood for your Redemption: Even he which hath paid the uttermost penny of your ransom. And why? Not to the intent you should brag of yourselves. But hath charged in condition you should maintain justice 〈◊〉 the works of righteousness. Unto whom is Heaven a seat? but unto such as are faithful servants: Wherein the Dignity of your Master is known, of whom it is said, Blessed are those that serve the God of Hosts. If anything, now, happen unto you, that is the riches of your Master, Be thankful for it, and consider his liberality: And how much the more he openeth his Treasures to you, Be so much the more thankful; For unto such belongeth the ownership of more, and the reward of such as are ten times faithful. Happy are these to whom it is said, Thou good servant. Be no Gadders, for there is no house to the house of your Master. Take heed also, lest you minister his bread, to such as are his enemies, and so, unworthy: for unto both these belongeth the reward of unfaithfulness. Be not highminded, when you borrow your riches, lest the moths enter in and corrupt your garments: for Pride is the deph of sin .... Cease not to rebuke the dishonourers * as, o .... Neither maintain the honour of any other: For he that entertaineth you, hath sealed you for others, And hath strengthened you with Authority, The Rod of his Justice. Generally these things have been spoken unto you, and these Lessons are not yet to learn: But happy are those whom God sanctifieth; being unholy, And ten times blessed are the Temples wherein his holiness dwelleth. True it is as thou sayest: Generally men are sanctified, the people of the Earth through all Nations, mystically: through the mercies of God: But where the sanctification agreeth not with the thing sanctified, there entereth wickedness. The Spirit of God is not sanctified in Hell, Neither is his holy Temple beautified with the feet of the unrighteous. It is written, Dogs honour not bread, neither defiled places things that are holy: For as Hell dishonoureth Heaven, in respect of unrighteousness: So, those that are wicked dishonour the virtuous, and such as are truly holy, by society: and they stink of their wickedness. For it is written, And Satan went from the presence of the Lord, leaving a stink behind him. The light of the Sun is taken from the Earth, by the congealed cloud. The sins of the people, and filthiness of places, are put between virtue and the things Sacramental. Therefore, it is not true, that thou mayest lawfully call upon the Name of God in unhallowed places.  
Δ. I crave pardon for my ignorance, and error herein: But I required not to know of the heavenly Mysteries; only such things I demanded information of, which not only were above humane power to answer, (and so might seem worldly mysteries:) but also the true good news of them, might, many ways, be comfort unto us and ours.  
..... Behold in Israel, the rough stones are acceptable Altars, And the stinking Caves have been known unto the Lord. And why? Because the place was holy, neither this filthiness here, nor of any thing else created, hindereth: But the filthiness of the place and Country wherein they are defiled; for in pure places, the defield are blessed. David sanctified Saul, with the presence of his anointing, and his Harp spoke out the wonders of the Lord. We come unto you here, because the wild of God in you shineth: But the filthiness of this Country 〈◊〉 the beauty of our message. Not that it is obscured in us, but hindered through wick ..... from you. Therefore flee the company of Drunkards, and such as we ..... their own understanding.  
[E. K. He holdeth up his face and hands to heaven-ward.  
..... Drunkards and such as defile themselves are apt to know things worldly; not as wise men do: but that the World may be a plague to their iniquity. Thou desirest pardon, and called'st th' ... business a worldly mystery. But the mysteries of this world are put under the feet of the faithful: which (overseen through God) are generally comforted and directed. Then, therefore what care remaineth either of the Seas, or of the slimy Earth? where, on the one side, thou regardest the Ship, and on the other side Money. I say unto thee, God correcteth this world and the casualties thereof, lest those that are of thee, should 〈◊〉 his name.  
Δ. Blessed be his holy Name, and his Power magnified for ever.  
..... Thy goods are safe, And the Earth shall provide for you. Be not you careful; for unto the just, yea even the hairs of his head are numbered. I am silent for the World; for it is not my propriety: But notwithstanding ask and thou shalt not be denied.  
Δ. As concerning Vincent Seve, his state and being, we are very desirous to be informed.  
E. K. Vincent Seve appeareth here, going down by Charing Crosse. There is a tall fellow with a cut beard with him in a sky-coloured cloak. Vincent hath a great ruff: This man waiteth on him with a Sword. He is going down into Westminster Ward: He is now talking with a Gentleman on horseback, who hath five men following him, with Cape-cloaks short, and moustaches; And he on horse back is a lean visaged man with a short Cloak and a gilt Rapier; his horse hath a Velvet foot-cloth.  
E. K. In Vincent his forehead is written; Where power wanteth, rigour weakeneth.  
E. K. Vincent laugheth hearty; and showeth two broad teeth before. He holdeth a little stick within his fingers crooking. On his left hand he hath a scar of a cut, on the nether side of his hand. Vincent hath a pair of boots on, which come strait on his legs, and very close. A great many boats appear at White-Hall. One is graffing in the Garden there. Many people are now coming out of Westminster Church. The Gentleman on horseback alighteth now, and goeth down toward the Court before Westminster-Hall. He goeth now up a pair of stairs; and there standeth a fellow with a white staff. Vincent is gone in with him; The servant walketh without. The servant goeth to a Waterman there. The Waterman asketh him, whether that be he; that is the Poland Bishop? The servant asketh him, what hath he to do? Now the servant goeth from the Waterman. Now cometh one down the stairs, and saith to the servingman, that his Master shall be dispatched to morrow. The servant saith, He is glad of it. Now all that show is vanished away.  
Now come there two handsome men, they have Cloaks on their shoulders, and they have hats on like Tankard Crowns.  
One of these said,  
A ..... I understand by the King, that he beareth him great favour.  
The other said,  
B ..... But Kings when they become rich, wax Covetous. But do you think he will come this way?  
A ..... Yea marry, if he be wise; for he shall find no better friendship than in Denmark. Here is the fellow, he hath brought a bag of Amber.  
E. K. He taketh the fellow by the shoulder, and saith; Come away. He hath been an old doer.  
E. K. Now they are gone, and that show.  
E. K. Now is the first man in the black Gown come again.  
..... Thus you see, the World answereth for the World. Be merciful. Flee privy leaks; for the Devil is ready at every corner. Be Humble and Obedient. That receiving the reward of true servants, you may rejoy 〈◊〉 Enheritors of everlasting freedom; The reward of such as are 〈◊〉 〈◊〉 end. God grant you may 〈◊〉. Amen.  
E. K. Now cometh the veil again which all this while was gone behind the Stone.  
Δ. Deo nostro Omnipotenti, misericordi, & justo sit omnis honour, laus, & gratiarum actio, nune & in secula seculorum. Amen.  
Δ. While we were at Bream, among many other things told and delivered to E. K. as he was by himself, by a spiritual Creature, I know not who, nor of how good estate, or what estate he was of: This parcel among them he held in writing, and imparted to me; And I thought my pains not ill bestowed, to keep the same in record here.  

Ganilus that, in house most fiery fairer than the Sun,  
Hath honour great, saith, give place, your former course is run;  
Therefore first framed clouds unknown draw near with mighty storms,  
Wherein such bodies lie obscured, or take ten thousand forms.  
Your bellies strowting long disclose, and on the harlot earth,  
Seem fair to man, as when the waves as Midwife help ... r birth.  
Twice shall the Sun put on the heavens, and once look quarter way, 
〈◊〉 and a 〈◊〉 shall be An 1586, in January.   
And working 〈◊〉 worlds, build up a City, where men say  
The Holiest stood: And bears bring in usurping fire at hand,  
And people spread return, whose new built altars flaming stand.  
Whilst such as strangers were Catesy cry, and bloody knife,  
With privy shame defiled bekyes, a thing n ... sometime rife.  
From midnight unto noon, two parts and more shall slaughter feel,  
And all the World from South, taste all, down force, of fire and steel.  
Small wonder though the earth at shadows fight nothing grieve,  
When mighty Seas shall dry, and heavens lie, who can live?  
That mortal eyes shall see a Temple built with precious Stones,  
Or Creatures strange made new in sight, of old and long dried bones.  
Or Angels dwell on earth: but I whose fiery fingers can  
Unloose thrice sealed Books, and utter worlds unknown to man.  
I see these cursed wights, whose borders lead thy journey on,  
Shall with the thirtieth month, be bought, or sold, or fully gone.  
And England perish first with Moths long harbour in her skirts,  
The Spaniard lose their King, and France rebel and fall by spirits.  
And holy man ten days besieged at home, with these day's whelps,  
Till he at length made free by sudden force of virtue's helps.  
The Polish King hath played, and friendly man shall then bear sway,  
Amongst earthly friends, and such as hope of former faith decay.  
At last wear highest Crown, if fall from virtue makes no loss,  
And midst this coil to come in space of new come lay for toss.  
Then 〈◊〉, Come other times most Holy, and a Kingdom shall,  
From Heaven come, and things forthwith again to Order call.   
Saturday 2. Novembris we rod from Bream, two great mile to a Nunnery called Ostarhold.  
Sunday Novembris 3. we came to Fure or Fureden.  
Monday Novemb. 4. we came to bed to Harburgh.  
Tuesday Novemb. 5. we came to Buxtenhaden, and there by 9 of the clock in the morning we took waterin two great Skutes or Boats, Horse-wagon, and our stuff and all, and ferried down the little water, till we entered the Elb, and so crossed strait over to Blanken nasen: there dmed, and after dinner by coaches we came to Hamburgh, where my Lord lay at the English house, and we at another 〈◊〉, a widow's house.  
Wednesday Novemb. 6. we rid to 〈◊〉 4 mile from Hamburgh, a little Village, having left my Lord behind: and also missing my Children and servants, which were gone before us an other way to my great grief: till by midnight, by sending out messengers to listen and inquire after them, I heard of them. I, my Wife, Rowland, Nurse, and Myrcopskie, my Lord his man.  
Thursday, Novemb. 7. We came to Lubek, and were there at inn, at the sign of the Angel, or rather St. Michael, at a Widow her house, a very honest hostess.  
Saturday, Novemb. 9 I received Letters from the Lord Albert Laskie, of the English men's ill dealing, and consulting with the townsmen of Hamburgh for my stay, and conveying back again into England, etc.   

Wednesday, 13. Novembris, 1583. Mane hora 9½. At Lubek.  
Per horam ferè, per intervalla, varias fecimus petitiones & saepe oravimus.  
At length appeared a sword, two edged, fiery, or rather bloody, and a bunsh of rags hanging at the top of it. The rags seemed of Woollen, and linen cloth: like a bundle of Rags gathered out of a tailor's shop. The sword stood upright in a manner, but leaning from E. K. his face, though it seemed to smite at E. K.  
A voice. So be it, (O Lord) for thou art mighty. Be it so unto them: For they have embraced an Harlot, and have forgotten thy jealousy.  
E. K. The sword shaketh mightily. Many are the Harlots that swarm upon the earth, and innumerable are their Children, and such as they foster. Their reward is ready.  
E. K. The sword now shaketh again mightily.  
..... He that entereth into the house of the wicked is defiled: but he that consenteth with an Harlot is accursed. He that delighteth in her secrets, shall be stabbed. And leprosy shall dwell in his house for ever.  
Δ. O Lord, I trust, this respecteth none of us, in common sense to be understood.  
..... He that delighteth in light, loveth not himself, but desireth the love of him, that illuminateth: But, thus saith God, I will not dally with you: Neither shall you handle me, as you have done. For, your whoredom, is wilful: and your vanities worse. But this I leave amongst you, that you shall know that I am righteous. For, he that despiseth me, is accursed; and unto him that dissembleth my fashion, are miseries without number. So, unto them, that enterinto the house of blasphemy, is vengeance ready at hand.  
Δ. O Lord, what is this? Man is but earth, where the heavens dwell: neither are the works of man acceptable, but with righteousness.  
E. K. There appeareth a man with a Bible about his neck, like a Doctor; and he standeth miserably in fire. And so likewise appeared divers other with Bibles about their necks, and they in fire likewise. Still come flames from the earth, and increase the flames of these men about them. There appeareth, and endless. ... me, most terrible with fire, and other most hideous shows. .... They be suddenly gone away. And all these men be now no more in sight.  
A voice. Happy are those that see, and can remember. Blessed are those that hear, and are not forgetful.  
Δ. These words, and shows, O Jesus, make evident what. .....  
E. K. All is gone, except the sword which standeth in a Cloud, and there cometh a hand and setteth a seal upon the sword.  
A voice. I brought you from iniquity, to the intent you might be purified: But the more I cleanse you, the more you are defiled.  
..... I have offered of old, and it shall be told. I have promised, and it shall be performed.  
You have not kept my Commandments. And therefore you shall be plagued. He that goeth out of the way, shall receive the reward of error. For stragglers, are spotted people. And none can be blessed, but such as dwell in the Tabernacle of righteousness. But behold, I will tell it unto you but with greater hardness. And I will make you know me, before I visit you in kindness. For thus sayeth Satan. Lo, they err still. Do Justice for thy glory sake. They enter into the houses of Idols: And laugh with blasphemers. They are silent, when thy name is blasphemed. Deal with them as a God: or else thou art not righteous. Therefore, be free from Satan, that he may praise your righteousness. Yea, that he may say, as he hath said. Let me touch them. until then; I will be just. I will not forget this wickedness, till you be made clean. For, behold, I have sealed it: and therefore it must be finished. For what is sealed of me, cometh to pass.  
Δ.  
A voice. He that dissembleth the image of Christ, is a liar.  
Δ.  
..... Now cometh a grave man, all clothed in white, with a mitre upon his head.  
..... The God of peace is a comforting Medicine, to such, as delight in him. The peace of the world, is the image of God: God and man, which is Jesus Christ, the son of the living God: Which knit with the father in the spirit of truth, (proceeding from them both ..... everlasting will,) opened his mercies to his Apostles, replenishing them fully and mightily with the will of the father, to the comfort of the world: Which, made messengers thereof, have delivered to the Church, full and perfect Statutes (as the Will of him, whereunto she is united and married) to be kept inviolable, and without transgression. This Will, Covenant, or Decree, (sealed unto the end of the world in the number of the faithful) whosoever breaketh, or dissembleth, is accursed, or damned. Therefore saith the word of God unto you: You have run astray, you have entered into the houses of Idols. I have brought you from fire, but you are entered into flames. And why? Because you defile yourselves with the wickedness of deceivers: Whose images you saw affirmatively, though not verily: Continually overwhelmed with daily, and inextinguible flames: Continuing even so long, as their error is exalted; Yea, even in the professors thereof, to their eternal damnation. For as Christ, and his Doctrine is light and truth: So seem the impositions of Satan to agree, or take unto themselves, shapes or likenesses of the true image of him that saveth: Whereby he trusteth in himself under the colour of meekness, into the company of the faithful: Devouring their Souls with ravening, dissembling, and false likelihoods of truth, unable to be decided by man. happy are those that believe them not: For he, even he it is, that is a liar, and is oldest in deceit. But as the father is eternal: So is the son eternal, which eternity of the father and the son, is the holy Ghost eternal, proceeding equally, as the finger of God, and spirit of truth, to the general workmanship of God's determination knit together, three Persons. [E. K. He maketh a great reverend curtsy] in this omnipotency by spiritual illumination, and through the holy Ghost delivered unto the Apostles, as the pledge of God his mercy and promise, is always certainly linked, joined, and engrafted into the society of those 
Δ Ecclesia Christi.  that fulfil the will of the highest perfectly, and without error, whose strength shall continue, and glory branch out, even unto the end of this world, and beginning of comfort. Therefore, believe: For the spirit of truth worketh wonders, raiseth the dead, and hath power to forgive sins. Through the power of him, unto whom it is ma ..... For, as Christ hath all power in heaven and in earth delivered ..... So hath he delivered all power in heaven and earth to his true Church. Therefore she cannot err. For where power is without measure, error hath no number: Believe not therefore those that lie: saying, The Church of God is infected with errors. For the offences of few are not counted error, but unrighteousness: Neither can the straggling feet of a few drunken, bring infamy 
Δ 〈◊〉, staggeting.  to the whole house.  
Δ.  
..... It lieth not in my power to deliver you, or reconcile you from death and Hell: The tormentry and filthiness of the world, and the wrath of God. But yet, (That Cloud, set aside) which is between me and you) I speak afar of to you, saying, The Justice of God, is vengeance itself: Neither hath it any contrary, but even in the midst, and Centre of itself: Which is the drop and liquor of his eternal, great, and incomprehensible majesty of himself, his mercy: Which, even in the midst of Justice is found out, by sorrowful repentance, and reconciliation: Not in that it is necessary with God: But that it is a Medicine applicable, and most healthful to the infirmities of that man, that coveteth to be healed, released, or recovered from his sores. This is it, that must comfort you. For, as Justice is the reward of sin, so is mercy the reward of repentance. But mercy is the centre of light: and Justice to be cast off, and shut within darkness. Therefore, be not negligent.  
Δ. This whoredom, how is it committed, or of whom?  
..... I teach the ..... Where thy habitation was, error reigned, God called thee from it: and delivered thee by many, but unknown ways: means not to be uttered by man. These places also are shut up from the favour of God. For their obedience is counterfeited, and their prayers, out-cries. Therefore hath the Lord opened him unto you that invented the vanity: that you might be partakers of his knowledge, and secret judgements of the wicked. Here also you entered, and are newly defiled: For the Devil entered in, and found him waking: And lo, he entered yet, and he was not asleep. But he was happy, being kindled with desire of God, else had the judgement of his body for this world been fulfilled. Wickedness followeth him: and the spirits of evil counsel are at hand. You shall feel the sorrow thereof, and your family shall be discomforted. But pray unto God, that it fall not out, that Satan goeth about: Neither that it come to pass, which he hath power to execute. For, this token signifieth your miseries, and it is a sign of that, which is given to execution.  
I have said.  
The peace of God be restored unto you.  
Δ.  
E. K. Here is the man again.  
..... Two words and I have done. Nothing is plainer than that which is spoken: Nothing certainer than that which is appointed. Be you penitent, that God may be merciful. This is all I have to say. Wash yourselves, and I also will make you clean. Resist you Satan diligently, and I will help you mightily.  
Δ. O Lord that seal to the Sword and rags break off.  
E. K. Now he is gone.  
Δ.  
E. K. Now he is here again.  
..... This cloud is a separation betwixt this, yea this glorified company and you. Look not for any light, whilst this darkness is present. Behold, my mouth faltreth, and my lips are stayed: But pray you, and you shall not be rejected. For the stronger you be, the mercifuller is God, and the weaker is, and shall be, your adversary. Love together; Serve God together: Be of one heart together. Always preach God. I am tied.  
E. K. He is gone.  
Δ. Misericordia & pax Dei sit super nos nunc & semper.  
Amen.   

Friday, Novemb. 15. hora mane. Lubek.  
E. K. The cloud appeareth, and openeth, so that the Sword may be seen.  
Δ. O Lord deal mercifully with us, as thy children, to be corrected with rod or whip, and not with thy enemies, with sword to cut or wound us. Let not Satan force thee to justice more mightily, than thy fatherly goodness can incline thee to show mercy upon us.  
E. K. An hand cometh and nippeth off an inch of the top of the Sword, and some of the rage are fallen down; some hanging on the hilts of the Sword, and some are thrust through with the Sword. Now the Sword is shut up again in the Cloud.  
Δ. Have mercy on us, O Lord, and deal with us as thy younglings and novices.  
E. K. Now come in an eleven, all like Noble men. One of them hath a regal Cap, and a Gown faced with Sables. The Cap is like a Polonian Cap, but trimmed up with rich Sables. Now cometh one and bringeth a very rich Chair, beset with precious Stones: Four of the Company set down this Chair, for that Principal man. He that brought the Chair went away. They all do low obedience to this principal. He sitteth down, and putteth his gown over. He is a goodlier man than the Lord A. L. The 4 pluck a thing like a Canopy over the Chair, and they put a round Cushion under his feet. This Principal speaketh as followeth.  
..... Pluck up thy heart and be merry, pine not thy Soul away with inward groan; for I will open unto thee the secrets of Nature, and the riches of the World, and withal give thee such direction, that shall deliver thee from many infirmities, both of body and mind: Ease thee of thy tedious labour, and settle thee where thou shalt have comfort.  
Δ. Thanks be given unto the Highest, now, and ever, of all his Creatures.  
..... Why dost thou ... within thy thought: Hast thou not need of Counsel?  
Δ. Yes, God knows; for I am half confounded.  
..... Then first d ... with thyself to rest thee, for this Winter. Secondly open thy mind to desire such things as may advance thy Credit, and enrich thy Family: Reap unto thee many friends, and lift thee up to honour; For I will stir up the minds of Learned men, the profoundest in the World that they shall visit thee. And I will disclose unto you such things, as shall be wonderful, and of exceeding profit. Moreover, I will put to my hands, and help your proceed, that the World may talk of your wisdom hereafter. Therefore wander not farther into unknown places, contagious, the very seats of death for thee, and thy children, and such as are thy friends. If thou inquire of me where, and how. Every where: or how thou wilt thyself. For thou shalt forthwith become rich, and thou shalt be able to enrich Kings, and to help such as are needy. Wast thou not born to use the commodity of this World? Were not all things made for man's use?  
Δ. Will you give me leave to speak?  
..... What canst thou speak hereunto? Wilt thou thank me for this?  
Δ. All thanks be unto the King of Glory, etc.  
Δ. Is it your meaning that we shall stay here, and go no farther with the Lord Albert Laskie?  
..... Yes, in the Summer; when it is more fair.  
Δ. I beseech you, Where would you, that we should make our .... this Winter?  
..... Where you will. Are you so unwise to go with him now. Let him go before, and provide for himself, that he may the better provide for you. The weather will be hard, and the travel unfit for children. If thou covet to live in ease, heap not up thy wife's sorrow.  
Δ. I desire to live in quiet, that my spirit may the better attend to the service of God  
..... Well, Tarry you, and my promise shall be quickly performed. I will not halt with you. How say you Sirs?  
[E. K. He speaketh to his Company, who make curtsies, and say nothing.]  
Δ. I beseech you to appoint an apt place: This you see is no fit place.  
..... I will stir thee up such friends, as shall content thee. As for dwelling places thou shalt bestow them. Well, you are contented.  
Δ. Is it your will, that in this Town we should part from the Lord Albert Laskie?  
..... What should you do else? Are you mad men? Will you run headlong into danger? wilfully?  
Δ. I beseech you, shall this be nothing prejudicial to our former do, and order already taken and decreed for our going together?  
..... What, is this contrary to reason? Well you are content.  
Δ. As the will of the Highest is, so is mine and none other.  
..... sirrah, do you see this sword? I will be a surety for this (I warrant thee) also.  
Δ.  
..... Your brother is clapped up in prison, How like you that? Your housekeeper I mean.  
Δ. And why I pray you?  
..... For that, that thou mayest be ashamed of.  
Δ. What is that?  
..... They examine him: They say, that thou hast hid divers secret things. As for thy Books, thou mayst go look them at leisure. It may be, that thy house may be burnt for a remembrance of thee too. Well if they do, so it is: if not, as thou wilt. I have told thee my fancy, and given thee my counsel, offered thee my help, and desired to do thee good: The choice is thine.  
Δ. O Lord the Author of all truth, and director of such as put their trust in thee, I most humbly beseech thee to consider these premises, thus to me propounded. If they be true, and from thee, confirm them: If they be illusions, and not from thee, disprove them. For, hardly in my judgement, they do or can agree with our former precepts and order taken by thee.  
A voice ..... He that ascendeth up to the top of the hill, let him believe: For until he come thither, let him do his labour.  
O Lord, I doubt of these things, and promises of ease, wealth, and honour.  
A voice. ..... Judge the Truth, by the last Action.  
O Lord, What is that Action?  
A voice. ..... Wensdaies' Action.  
This Cloud (said the voice of the Lord) is put betwixt us and you: What therefore may come between? Now judge you.  
Δ. I suspect the whole apparition of the eleven to be an illusion. O Lord confirm my judgement or disprove it.  
A voice. ..... The Spirit of the Lord is not amongst you.  
Δ. What misery are we then in? O Lord, Mercy, Mercy.  
A voice. ..... Dispute not with God, where whoredom is great.  
Δ. O Lord, This whoredom we understand not.  
A voice. ..... Pray daily, with repentance, that this cloud may be taken away, and this sword diminished. For the Seal cannot be broken, until Satan have done his uttermost; yea the uttermost of his malice. For it is granted him and he must strike. But pray you unto God, that the sword may be made shorter, or plucked out of the hilt, that in striking he want power. For your sin is abominable, and a sevenfold offence in the sight of the Lord.  
Δ. What this whoredom is (God knoweth) we understand not perfectly. If the Spirit of God be not with us, how can our prayers be acceptable?  
A voice. ..... Thus saith the Lord, Turn unto me and be sorry for your sins, and let my Angels be witness thereof. For I swear by myself, that my Justice shall hang over you: And when I punish you next, I will raze you from the face of the earth. Therefore, Vow yourselves unto me, and make your vessels clean; for your habitations in my sight are nothing: neither is the substance whereof I framed you acceptable. I am the Spirit of Truth and understanding, and will not be dashed in pieces with worldlings; Neither use I to dwell in defiled places. For my Sanctuary is holy, and my Gates are without spot. And with me there dwelleth no unrighteousness.  
Δ. Lord, is it thy will we shall go with Albert Laskie to Lasco?  
A voice. The Lord 〈◊〉, What I have said, is true. Who rebuketh me, saying my words are untrue? The correction of him that reigneth is mighty; who hath numbered it? But to his destruction. Be you holy, that my hand may be weak.  
Δ. O Lord, the fear of thy punishment astonieth my heart: and uncertainty of it in time, and place, doth also increase my grief, etc.  
A voice. The fool saith in his heart: Oh, how great is thy punishment over me. Teach me the place of thy correction: And where thou wilt chastise me. Who is he that desireth to meet God his vengeance, or the punishment of him that confoundeth the damned? Make your hearts clean, and wipe the sin from amongst you: And desire to be forgiven, for miserable are they that meet with vengeance, or that know the place where she taketh up her Harbour.  
Δ. Gloria, honour, Laus & gratiarum actio perennis sit Deo nostro 〈◊〉 Nobis verò a Deo Patre, propter Jesum Christum in Spiritu Sancto, sit Misericordia, Pax & Consolatio in via virtutis & veritatis.  
Amen.   

Monday, Novemb. 18. Hora 9 Mane. Lubek.  
E. K. There appeareth the Cloud, wherein the sword remaineth enclosed.  
Δ. O Lord, be merciful unto us, and rigorously execute not thy Justice upon us, thy weaklings: Nor suffer Satan to Triumph, where thy glory is expected, etc. Converte nos Deus salutaris noster, & averte iram tuam à nobis, etc.  
E. K. Now cometh one in a white Coat, not perfectly to be seen, but as if he were seen through a cypress; and said as followeth.  
..... Who is he that leadeth out the Lion to prey? or who is he that lifteth up the feet of the young ones to devour? Who feedeth the smell of the roaring Bear, or hath taught him to remember the place of his recreation? Hath he also taught the fields, to put forth their voices: and the mighty Trees to flourish in pride? Are not the Hills glad when they bring forth Corn? When the Valleys rejoice with threefold waters. The beasts of the wilderness have they not known Caves: and unto such as are made tame, is there not a ..... understanding? For, who is he that teacheth them, to make subject themselves, which are ravening, or to bridle such as are of their frowardness? Even he it is, that looketh down from Heaven, and beholdeth the earth, and measureth with his feet, saying,  
It is done.  
Which entereth also into the houses of men, and listeneth to that which they call wonders. Which openeth the gates of his knowledge with his own finger; And which sayeth unto you: How are ye become wise? Or from whence is your understanding, are your hearts become Caves to send out Thunders? Or why are your spirits thus vexed with holiness? Are you not a stiffnecked people, and such as are despised? Are you not poor, and therefore hated. Since, therefore, you are become Bastards, who teacheth your lips to speak of my Church? Or hath taught you to urge me with mine own spirit?  
Behold, I am mighty,  
Because I am the joy of the faithful. For I am called the Temple of the Holy ones, and the beauty of Israel. The spirit of man crieth out, and pierceth into the Lord, as the swiftness of an Arrow: And he heard them. Therefore, thus doth the wind of Cabon open her mouth, and sweareth by the Jaspar Pillar that standeth in the Temple of Reconciliation, and it Thundereth, and is said,  
Be it done.  
And behold, the doors open, and the Holy Altar is covered. The beasts with many feet bring up burnt-offerings: And there is a sacrifice that ascendeth up, and it is a mighty wind, such as hath not been since the beginning of days. Open your ears therefore, and prepare yourselves to hear: For this ..... is mighty, for it is of peace. My Justice (saith the Lord) is sealed, and you have sinned mightily: My arm is stretched forth, and I must be magnified: For vengeance is gone forth, and is appeared already. But who is he that resisteth the venom of the earth, or instructeth man to avoid the Darts of poison? He saith unto you. Thus it is, because I have sanctified you, and have made you holy to the earth: Therefore will I help you: But not as you desire: For your prayers and unrighteous life shall become bands of yarn. And I will make a contention betwixt Satan and you. If therefore you labour hard, and open fervent minds, such as are not of the world, and can bind this sword and cloud of vengeance fast from amongst you: Be it so unto you, for it is your own righteousness. For Satan hath reviled, and hath said,  
Then shalt thou see.  
But so long as they are Holy, and become righteousness, they are become safe: but when they fall, Satan entereth in. For the power of righteousness is become a conqueror, if it fight mightily. And Satan shall be confounded by a righteous judgement.  
For I have decreed it: and by myself I swear it.  
I will be a righteous Judge betwixt you. Therefore, take heed you sinnot not, nor go into death: For great is the fall of vengeance. Be not therefore defiled with the filthiness of the wicked: 
Note.  Neither delight in such as counterfeit truth. For I am one fire that judgeth all things. And I delight in people that are joyful with one banquet. For those that fill their bellies at the houses of strangers: Become enemies to me.  
For I have said,  
My spirit is holy, and my anointed righteous. Let the earth rise up, and continue in her wickedness: Yea, let them say, we have found the anointed: But my continuance is truth, and they are become liars. For my spirit worketh, and behold, there are wonders in the sight of men. And wheresoever I dwell, such is my power. Be therefore of One house, that you may eat together: lest you banquet too much, and so become deceivers. I am one, and am known by One: And unto One, Which One I am married unto. (And I am merciful) Whosoever abideth not therein, is an Adulterer. Avoid you darkness, for righteousness is present, and my spirit entereth. Blessed are such as believe. Amen.  
Even to the, Amen.  
E. K. He is gone. There appear some bands linked together, as chains about the Cloud.  
Δ. Welcome be these bands.  
E. K. He is here again; ..... and saith ..... eth.  
..... Why are you become dull? Why are you yet ignorant? Seest thou these ..... [He pointeth, and speaketh to E. K.]  
E. K. I see them, I thank God.  
..... These bonds are your own righteousness: And as they appear before the Lord, so shall they bind vengeance together: But if you become weak you fall. But pray, that you fall not: For they are the days of sorrow. The spirit of God is twofold; present Jah agian, and present Nah gassapalan. Therefore take heed. For, in the first, you are blessed: and it may return. But he that is filled with the second, shall be drunken for ever. The first is power present, and a comfort inmeasurable, glorifying, and strengthening all things that are agreeable to it: But when they differ, it returneth. The other is the spirit of the first, and the second, Almighty, and everlasting, unmeasurable, and inexplicable: drowning the will of man, that becometh strong in the fountain of gladness and understanding: true wisdom herself, and not returning. Pray, therefore, that you may be perfect: and that you may be seasoned: For it is a salt that savoureth to the end.  
The peace of God be amongst you.  
E. K. He cast off his Cloudy Lawn, and went away. He seemed to be 〈◊〉.  
Δ. Yet we beseech you more expressly, and particularly to deal with us, etc.  
..... It is said. ..... It is written. ..... It is true.  
Cease.  
Δ. Gloria, Laus, Honour, Triumphus & Jubilatio sit Deo nostro omnipotenti: Nunc & semper.  
Amen.   

Wednesday, Novemb. 20. Mane hor. 11½. Lubek.  
Δ. As thou hast of thy mercies (O Lord) given us some show of thy favour bend toward us: so are we desirous to understand how our Letters have wrought upon our friend his heart to join with us to call for thy mercies, pardon and help: for if they have, Then do we hope, our bands (of acceptable life) whereby to bind vengeance prepared and intended against us, shall wax more and stronger: by thy great mercy and help to thy wellpleasing in thy service hence forward.  
E. K. The Cloud and bonds appear: But the bands appear fewer.  
Δ. O Lord, is our state since yesterday become weaker with thee? And shall it so narrowly be exacted? Thy will be done, who art holy, just, and most wise, O God.  
E. K. The bonds about the Cloud, now are only two; which before were six, or seven. The bonds seem of a smoky ashy colour, spirally going about the Cloud.  
..... Judgement is the end of Justice: distributing and delivering also to every thing, seen, heard, 
At length a 〈◊〉.  or determined to his proper end uprightly. Are you able to deny this?  
Δ. The end of our actions, words, and thoughts may seem twofold: One of us intended, and meant to be good: The other not depending upon our weening, but according to exact wisdom, what is the end of the same; here deemed the proper end, if I understand right.  
A voice. Lo, judgement is the end of Justice in things that are handled uprightly: whereof you find the omnipotency and Truth of him that judgeth Omnipotently: Which beholding your Combat, hath girded himself together, and beholdeth the Lists, and be judgeth uprightly: For, be hath sworn it. Arm not yourselves therefore as weaklings: But provide as mighty and courageous soldiers, for your own defence. I am without corruption (saith the Lord) and lean not with the winds of Basannah.  
Δ. O Lord, give me leave to request thee, etc.  
A voice. But I am just, and judgement herself. Enter not therefore into my holy places: Neither kneel down before my sanctuaries; saying, the Lord hath Chosen us, He liveth, and it is true for ever. For I have said, It may be undetermined. I will also see, whether you be strong inwardly, or privily rotten. For with the world your weakness is great. Whosoever overcometh shall rejoice. But I will be a God in my Covenant and will hold on my promise: Fight therefore as it becometh you, and cast off the world. Make flesh subject, and strangle your Adversary. For unto such belongeth the entrance into my Chambers, and the use of my will, as the Horn of my glory. For it is written, light dwelleth not in darkness: Neither hath darkness comprehended any light: For darkness is the Cave of error, and the reward of sinners. Thus sayeth he, which beholdeth your sorrows: And it is a fight for many days, which appeareth neither in the one, nor in the other: nor giveth he answer until the end.  
E. K. There is one come in like a Ghost, and he taketh all the hang away, which beautified the place like to Curtains. Now all the sides of the stone are darkish; and the Cloud standeth in the very middle thereof. Now the bands seem brighter than ..... because the place is so darkish.  
Δ. O Lord, many day's Combat is assigned us. And forasmuch as Militia est vita hominis super Terram, we are now in a great uncertainty of our Combat ending.  
E. K. There standeth the number of 40. upon a great label, and nothing else.  
Δ. This 40. (O Lord) what betok eneth it, days, weeks, or years? Well: Whatsoever it be, Blessed be the name of the Highest. Our God, King, and Father.  
E. K.  
Δ.  
E. K. Now is one come in very brave, like a Preacher; I take him to be an evil one.  
Δ. Benedictus qui venit in nomine Domini. 
This Preacher-like Creature, sayeth.   
E. K. He saith nothing; Not so much as, Amen.  
..... Are you so foolish to think that the power of God will descend into so base a place?  
E. K. The power of God descending, descendeth to beautify the place; And whatsoever he beautifieth, he doth it mercifully: And so through his mercy he descendeth among us, that put our trust in his mercies.  
..... It is true; But, unto those that are righteous.  
Δ. Christ his coming hath been to save sinners. His conversation was among sinners, halt, lame, blind, and diseased. So likewise: Now our frailty, or impurity will not exclude his presence, or the ministry of his faithful Angels.  
..... What, in this base manner?  
Δ. Do you mislike the manner?  
..... Can any that hath any drop of wisdom like it?  
Δ. Are you wise?  
..... Or else I could not see thy imperfections.  
Δ. Which be they? Accuse me.  
..... What greater imperfection, then to imagine much more believe, that the Angels of God, will, or may descend into so filthy a place, as this corruptible stone is? Considering the clearness, and bigness of the air, or the places that are prepared in man's body, for such entrances.  
Δ. Who causeth thee to come here?  
..... Thy folly.  
Δ. Art thou good, or bad?  
..... I am good, or else I could not see the bad.  
Δ. Ergo, thou art a liar, for thou saidst, No good Angel, would, or might come here into this stone.  
Δ. Thus will God be glorified against wicked Satan, and his Ministers. His fetch was very subtle: As, To bring in doubt all the Actions performed in this ftone. What canst thou answer?  
E. K. He sayeth nothing: Neither can he say any thing. He seemeth to be a very foolish Devil.  
Δ. Mendacem oportet esse memorem. Now be packing hence.  
..... I will abide here.  
Δ. Where God will permit thee, there mayest thou be: But we will (as now) cease: And we thank God highly of this comfort and victory: We beseech him, that we may as prosperously overcome all other Diabolical assaults or sophistical, or untrue perswafions: and all his Temptations. Amen.  
Glory, Honour, power, and praise be to our Almighty and living God, the Lord of Hosts, Jehovah, now and ever.  
Amen.   

Saturday, Novemb. 23. à Meridie hora 1½. Lubek.  
E. K. Here appeareth the same bad one, sitting, who last appeared. The Cloud with the sword appeareth at last: with two wreaths on one side; and two on the other, spirally. This Creature taketh the cloudy pillar, and throweth it from him divers times.  
He sayeth. Call as long as thou wilt, I will keep thee for seeing any more sights here.  
Δ. Or Lord, attend unto thy glory: Attend unto thy honour, regard the arrogancy of this Luciferine brag against thy younglings expressed.  
Δ. And of the Lord, Alb. Laskie, etc.  
..... He shall come to destruction, as thou and thine to miserable beggary: Because he hath consented to them that are Ministers of iniquity, spirits of falsehood.  
E. K. He looketh on a bare book, when he saith thus.  
..... The power of God entereth into the Soul of man, and doth visit the Chambers of his understanding: openeth his will with power. The spirits of darkness are ready for every place, and can deceive, saying, This is of God. unto these you have 〈◊〉: and have sworn it as a Covenant between God and you. But I am come from God: and am entered indeed, and will make you hungry in your own foolishness, that you may become wise. None hath entered here with power but I. And I will tarry here. And I will be a wall betwixt you, and your imaginations: and betwixt those that have tempted you, and your weakness. For thou hast called upon God: and he hath heard thee, and I am he that sayeth so unto thee. ..... Laws of salvation are ready, follow them. The way into darkness is wide, and easy, and where light is, it increaseth joy. Be thou therefore warned by me.  
Nay, I have said.  
Δ. Thou hast said here, That thou art God, is that true? For thou hast said, Thou hast called upon God, and he hath hard thee: And I am he, that sayeth so unto thee.  
..... I see thee: And thy wisdom is nothing: Make of me what thou canst, I am the messenger of God.  
..... Avoid darkness, avoid darkness, avoid darkness.  
E. K. He plucketh down violently (in the stone) the Clouds, and all becometh light in the stone.  
..... lie here with thy fellows. Those that are of wisdom, let them understand.  
Δ. O Sapientia patris aeterni, illumina mentes nostras, ut tibi serviamus in sanctitate, & Justitia toto vitae nostrae tempore. Amen.  
..... Carmathar, a Knight of the Rhodes, was thirteen years deceived with one that appeared (as he thought) in glory & wisdom in the image of Christ. Antony was beguiled in divers ways. The Prophets & Apostles have doubted in many things; But because they faithfully believed they were not rejected. Their hope became fruitful, and they blessed with understanding from above. If so be also, you repent, and be sorry in that you have yielded unto the instruments of wickedness: and follow on, as they your fathers have done, you shall also become wise: But I say unto you, That which you have consented unto is amiss, and false, worse than error itself. For, where have you tasted any fruit out of that Doctrine. How poor is the power, that hath been long told of in you. You have forgotten your own knowledge, and are become of seers, blind: such as grope their way. Such end, such beginning. For the end 〈◊〉 from the beginning: and is become a means in itself, to bring all things to pass. But neither the end nor beginning of such things as you have handled hath been perfect, or probable: But a deceit, comprehending the image of falsehood: Yea, much more the traps and snares into wickedness; which deserveth destruction eternally.  
If this may advise you, Be it so. If these examples and probable arguments be sound, Then necessarily you ought of duty to be counselled by me: But I have opened my mouth and told you. Be it unto you, according to your disposition.  
Δ. Be it unto us according to the mercies and loving kindness of the Highest; into whose hands we commit ourselves, all our do, and intents.  
..... That is well said ... God be with you.  
E. K. He is gone, and in the place where he stood the likeness of a little Circle, as if a print were made with a Thimble-brim.  
Δ. Soli Deo, honour omnis, & Gloria.  
Amen.   

Monday 25. Novemb. Mane, 8½ Lubek.  
E. K. Here appeareth strait way, (at the first looking) the same fellow 
E. K. A. L. Δ.  that last spoke, and left the print of the little Circle behind him.  
Δ. Orabam diu ad Deum, ut Arbiter esset inter istos. A .... num .... lum confugimus in tempore necessitatis, etc. A te (O Deus) solo pendemus, etc.  
Δ. Sedebamus quasi in triangulo, & se convertebat versus A. L.  
..... Thou, O man, awake, shake off forgetflnesse: Lift not up thyself so much; But close up thine ears against these deluded deluders, which carry thee 〈◊〉 into folly, and transform thee to a shadow: By whose counsel thou art become dishonoured, and by whom thou shalt become a spot in the Book of 〈◊〉 Call to remembrance the Histories of the whole World, Political and Ecclesiastical. Inquire of the Learned that have settled their judgements in the Book of God. Open thine eyes, and behold, if any of the Prophets or forefathers (men grounded in wisdom and deep understanding) have yielded themselves to this unrighteousness, believing liars; consenting to untruths, and lastly dishonouring the Name of God. Then call to mind thine own estate, thy flourishing of thy youth, and possibilities, wherein thou mayst be made perfect. Which if thou truly do, Then banish this dishonour to God and his Angles, listen not to these S ..... ersity: For the sirens are awake, and their song is to destruction. I am sent from God, as a Messenger to call thee home; for thou dishonourest God mightily. Behold thou shalt be made contemptible, and become a laughingstock. Thy honour shall be defaced, and thy posterity spotted with ignominy. Moreover, such as are thy friends shall shake their heads, saying, What wise man hath thus been overcome? What is he that is become foolish? Thou mayst desire it, and consent, as before; But I am a stumbling block betwixt you, and will dwell in all Elements for your purposes.  
E. K. He holdeth up his hands towards Δ and saith,.. Nay I have told him truth.  
E K. He hath now gotten him a Chair, and sitteth down. 
Thou shalt be hanged, he said to E K. Declina, à malo & Fac 〈◊〉. Psalm.   
Δ. If it be truth, than it is a token that God is very merciful unto us; and that we are in his favour highly, to give us this warning to avoid evil. Now resteth the other part, How we shall attain to good, and wisdom, from God; such as by the true and perfect use of his creatures, we might do him some acceptable service, with true obedience and humility, etc.  
E. K. One cometh to him, and saith ..... He goeth about to take you a liar.  
E. K. He goeth away, and cometh again.  
E. K. This man which thus came and went away, and cometh again, is all in white; he hath a silver Crown on his head: he speaketh as followeth ....  
..... Deny that you have done, confess it to be false, Cry you have offended, And let the Angels of God see you do so, (that they may carry up your prayers) so shall you become righteous; But why dost thou write words of contempt against us? For One in our number is All; And we are, all, One. Believe us; for of ourselves we have no power to instruct you, but to deliver you the Commandment of God. rend your clothes, pluck those blasphemous books in pieces; And fall down before the Lord: for he it is, that is Wisdom. I have done for this time.  
E. K. He is gone.  
Δ. Quis est discretor Spirituum?  
E. K. Now he cometh in again and speaketh.  
..... Oh, you are a Learned man. ..... Truth in the second: He it is that discreetly judgeth all things. If his discretion be given to you, thank God.  
Δ. Illi ergo Committemus hanc causam: ab illo hoc donum petentes & expectantes. Nos interim pie in Christo vivere intendimus.  
E. K. He is become a great pillar of crystal higher than a Steeple. He ascendeth upward in clouds, and the little circle remaineth.  
Δ. Gloria, laus, honour, & gratiarum actio sit Deo nostro omnipotenti Trino & uni, nunc, & in secula seculorum. Amen.  
Tuesday Decembris 10. After dinner, we removed from Lubek, and the Lord Alb. Laskie went by Coach to Lord Christopher, Duke of Meckelburgh.  
Thursday night we lay at Wismar. 11. Decemb. vel 12.  
Saturday morning we came to Rostoch. 14. Decembris.   

Monday Decemb. 16. Mane hora 10¼. Rostoch.  
E. K. He is here, that said, he would dwell in omnibus Elementis, etc.  
Δ.  
..... I came from the fountain of light, where is no error nor darkness, and have Power, (because it is given me from the Highest) Which, (Lo) is grown and become a mighty Rock. For it is said of me, Behold I will visit them that put their trust in me, with a comfortable strength in the time of need; For my Rock is an everlasting strength, and the Hills of my countenance endure for ever. If then I be the Countenance of God, and a piercing fire sent out as a flame, not only with his great mercy, but with his good will, and that towards you, overwhelmed, not cast down, but almost for ever buried in a lake of ignorance, and inquenchable flame, such as consumeth with ignorance, deceit itself, and a provocation too manifest, and apparent destruction: If I then with this message (being the message of truth) myself a mean .... sufficient Order for the publishment thereof, can, nor may ..... as of ... n I am) vehemently despised (the fruits of a good Conscience, notwithstanding steadfast) Then is he of no power of whom I am .... because it is written. Such as rise up against my Spirit, I will destroy them in the midst of the same fire, and will deliver their ashes to the winds for a memory of their wickedness. But he is just, and is without measure: knoweth what is, and what is to come, which hath thus said of you. Behold their ignorance is greater, and they esteem not truth. Lo I have heard them, in the midst of their corruption; yet they are become faithless: I minister unto them, but in vain; But behold their mouths are closed up with idleness. O ye of little understanding, are you become so blind, that you will not see? Are the windows of your ears made fast against truth? Are your consciences sealed up, with a thrice burnt iron? Desire you light, and yet refuse it? Have you craved ..., and now deny it: yea utterly disdain it?  
Δ. That is not true.  
E. K Now cometh a head behind him.  
..... Lo the end shall become your comfort, if you listen to the songs of my mouth: if not, everlasting folly: and a reward of such, as are weary to hear of Truth. Now I pinched him .....  
E. K. This he said looking behind him.  
Δ.  
..... Burn those blasphemous books of thine, and I will teach thee wisdom.  
Δ. Will you have me note down that sentence so.  
..... I will.  
Δ. What blasphemous books can I acknowledge, seeing I understand none? If they contain Sentence, make me to perceive it; that so I may compare it, with the Touchstone of God his word, using the talon of such reason, as God hath given me.  
..... I go, I go, I go.  
E. K. Now cometh a great fire down, and there appeareth a great huge man, with a great sword in his hand; sire cometh out at his eyes, and at his mouth. This terrible man said,  
..... Maledicti sunt, qui jurati sunt contra Nomen meum.  
E. K. Now that wicked creature shaketh himself.  
Δ. In nomine Jesu Christi Redemptoris humani generis, Quis tu es?  
[This was spoken to the man with the sword.]  
..... Sume vires.  
Δ. Deus in adjutorium meum intend, etc. Miserere mei Deus etc.  
E. K Now the great huge one kneeleth down, and his face is (now) from meward; he looketh up toward heaven; he hath very long hair, to beneath his girdle; his Robe is long and tucked up. Now he standeth up.  
..... Cursed are they: Cursed are they: Cursed is he for ever. I am, I gave thee power, and sealed thee for a time: Power to use the vehemency of thine own poison; but not to touch my coat. Thus he saith, And (I am) thou art a liar from the beginning, and the fountain of cursedness. Damnation is thy dwelling place; Death is thy seat; Vengeance is the Crown of thy disglory. Because thou hast entered into my seat: Hast exalted thy brightness, blasphemed my name; wherein (in this Action) thou continuest (No point of thy charge, nor of my permission.) Be thou accursed, weakened, overthrown, and defaced. Thou art vanqished, Thy time is shortened. And why? I am. And I say thou fightest against me, and not against men. I am Justice, and the strength of him that liveth, whom thou hast felt, and shalt feel, world without end; Therefore Depart; Depart I say.  
E. K. Now the sword standeth by him, with the rags that appeared before.  
..... Vengeauce, prepared for others, be thy reward: As it was delivered unto thee, so take it with thee; That the malice which thou showest to others, may heap up thine own destruction.  
Jeovah, Jeovah, Jeovascah.  
E. K. The wicked Tempter falleth down into a hole, and this high creature putteth the sword and rags down after him. Now this great creature appeareth as small as he used to do. And it is Michael.  
Mic. ..... Veniat Lux Domini, & fidelium Consolatio.  
E. K. Now is all come in, as was before: The veil, the feet of men appearing under, etc.  
Mic. ..... Thus hath God dealt mercifully with you.  
Δ. His Name be praised for ever.  
Mic. ..... Thus hath Truth vanquished darkness. Even so shall you vanquish the World in him which is the Spirit of Power and Truth. For I have Sworn (saith the Lord) and will be merciful unto you: But cease for these days to come; for they were days delivered: Let them be (therefore) unto you days of Repentance: For the end of 40 days must come: And this Doctrine shall be written unto all Nations, even unto the end of the World. The Grain is yet in the earth, and hath newly consented with the earth: But when it springeth, and beareth seed, The number shall be the last.  
Δ. A dark Parable, to my understanding, is this.  
Mic. ..... The transparent fire of meekness comfort and warm your souls, rectify and make strong your bodies, to the eternal comfort of the World to come; in the pilgrimage which you shall endure, with a heavy cross for the testimony of Truth.  
E. K. A great many voices, say, Amen.  
E. K. Now he is gone, and the golden veil is drawn again.  
Δ. Omnis laus, honour, Gloria, Victoria & Triumphus sit Deo nostro omnipotenti, Vivo & vero, nunc, & in sempiterna seculorum secula. Amen.  
Sunday, 22. Decembris, Mane, we went from Rostoch toward Stetin.  
Wednesday, 25. Decembris, on Christmas Day morning, we came to Stetin by 10 of the clock.   

Anno 1584. Stilo veteri. Stetini in Pomerania.  

January 2. Mane, hora 9  
Δ. Veniat lux Domini, & fidelium Consolatio, etc. 40. dies, jam completi sunt, etc. Expectamus praepotens auxilium Altissimi, etc.  
E. K. I cannot see but an inch into the Stone. The Curtain appeareth, but more deep into the Stone At length cometh one very tall, in along white Gown, all open, and his hair of his head hanging down to his legs. He hath wings upon his head, arms, back, and legs. He seemeth to descend from the Clouds, and upon Clouds which lie sloapes wise for his defcending. He speaketh as followeth.  
..... The pureness of humility, dispersed through the inward bowels of man, is that, which is called (with you) Perseverance. Which Perseverance, beautifieth and establisheth in a true and steadfast Basis those things that are acceptable in the sight of God, the works of man. Hence springeth justification, which .... with the love of God. Herein are you become like unto us, for that we are the image of Perseverance, and the Glory of God. But in us it is dignified: In you it is, and must be imperfect: For nothing is of flesh or blood, that receiveth perfection.  
The Emanations from God, to, and into his creatures (which agree in the centre of the Earth as the knitting up of things) are established: So that one jot of his Will neither can, nor may perish, wax weak, or dwell in error: Which foreseen from the beginning, carrieth in itself the remembrance of all things to the end. Through which mercy and remembrance, you are become the servants of God: Not for your own sakes; but in that it is the Glory of him, which hath called you to this exercise: Troublesome to the World, but rewarded with Glory. 
Our Calling or Exercise.   
If therefore your imperfections rise up and resist the Will of God, saying, blasphemously as you do, Let us seek other ways, than you are not counted perseverers, neither are your works worthy reward: But humane reason can persuade and give judgement against these follies, much more are they damnable, and deserve correction in the voice and judgement of such as are pure.  
He that dealeth with the wicked is a liar, and shall have his reward: But the end of comfort is in the pureness of spirit. But O you of little wisdom, you rise up against the winds, and yoke your wits against the mountains: Nay you cast yourselves down headlong, where there is no mercy. For what blasphemy is it to say, If it be the will of God, it must follow? Is not man subject to the bringing in of his own labours? And are not they allowed to his comfort, being brought in?  
The soul of man is the Image of God, after his form, which keepeth within himself the power of his divinity in the heavenly Spirit, whereby he hath Authority to consent with God in the workmanship of his Will and Creatures: Which Power being sealed already, giveth unto man (as King of himself) to consent to his own salvation, conjoining and knitting himself together, either with perseverance in the assured hope of mercy, or (with wilful drunkenness,) to the reward of such as fall. Therefore, Become Holy. For the soul beautifieth, when it is beautified in itself. Resist not the Will of God, which is mighty on you: Be not obstinate.  
Be humble, rejoice not for this World: But be glad that your names are sealed, and that you shall correct the World. Despair not through weakness; for from whom cometh strength? If puddles become Seas, the end is more wonderful: But yet greater when sinners are called to the knowledge and performance of God his Will, through his mercies. Even as one day perisheth, and is not, although he hath been; Even so it is, and shall be the state of this World. For the Earth must sing O Sanna with the Heavens, And there must be One verity. And Jerusalem shall descend with an horn of glory to the end. The Sun and Moon shall be witnesses, and wonder at their stay. The Kings of the Earth shall become proud in themselves, and are unable to be tamed with man.  
But I will yoke them (saith the Lord) with correction; And force them one to imitate another's steps: Yea they shall tread the grapes alike; For in my Vineyard Corruption shall not dwell with Authority: Neither shall the Prince of darkness usurp my further honour.  
E. K. He speaketh much in a smaller voice than he did. I cannot perceive it.] He turned back and spoke.  
..... I speak these things for your understanding, and that you may be strengthened.  
E. K. He turneth back again (as before) and speaketh I know not what.  
..... My dear brethren, therefore rejoice in Comfort, and the image of Peace: and remain faithful, that you may be fed with that food that shall preserve and always rest before the mighty flames of Zanzor: where there dwelleth no defiled Creature, nor any unrighteousness.  
E. K. He turneth now back again (as before) speaking. He seemeth now to lean against a Pillar of Copper, great and round: And he is become less than he was. Now he standeth on the top of the Pillar, Now he kneeleth down, his back being turned.  
A voice saith to him ..... Swear ..... [1]  
He said ..... It is done.  
He said ..... The first voice openeth his mouth and saith [There is a great rumbling and roushing of falling of Towns or Houses, as it were in the Stone.]  
He said ..... The will of God is sealed in this prophecy, and it shall endure.  
A voice. ..... Swear ..... [2]  
He said ..... I have done.  
He said ..... It thundereth, and it is the second voice. The effect of God his Will, is not of time; and therefore not to be known of man, till that moment and end of time shall appear, wherein it must be published, and finished with power.  
E. K. Now it thumbleth again very terribly, as though a whole Town should fall down into a great Valley.  
A voice ..... Swear. ..... [3]  
He said. ..... I have. ..... And it is the third, and the last voice. All things that are crooked shall be made strait. The wind of the heavens shall walk through all the earth. Wisdom shall sit in her majesty, Crowned, in the top of an Hill, with exalted glory.  
It is the end.  
E. K. Now all dasheth in a flame of fire, Pillar, and he, and all, and so flieth upward.  
A voice. ..... He that hath ears, let him hear.  
Another voice. It shall be. Amen.  
E. K. Now the Curtain cometh before all, as it was at the beginning, this day.  
Δ. O Lord, for thy great mysteries declared unto us (this day) we most humbly thank thee. But on our parts, there remaineth some matter. .... thy hands by some of thy good Ministers, we desire to have some advertisement: as of the Lord Alb. Laskie. Secondly, of Vincent Seve, etc.  
E. K. A very little Creature appeareth, and saith.  
The little one. A word, and away. The hearts of Princes, are the secrets of the Lord: Such they are, as unlock the do of this world.  
Δ. Of A. L. his delay in coming (contrary to our desire and expectation) I would gladly understand the cause, etc.  
The little one. Those things that are of wickedness, are not of our remembrance. This stay shall hinder a third part of his glory. But all your life is not of him: Nor he of you. If he 
Note. Of A. L: and our separating hereafter.  become good: he shall be well rewarded. He is forward, Vincent is in France.  
E. K. He is gone suddenly. This Creature stood between the Curtain, and the forepart of the stone, it was one of the least Creatures that ever I see.  
Δ. All Honour, praise, and thanks be to our God Almighty: now and ever. Amen.  
Thursday, Januarii 9 The Lord Albert Laskie came to Stetin, Hor. 2½. à Meridie:  
Friday, Janurii 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hora prima incipiebat, & per 2. horas durabat. Stetini.    

Sunday, 12. Januarii. 1584. Stetin.  
Δ. After Dinner we were talking together of our affairs. A voice in E. K. his head said,  
Jam venit hora.  
Δ. After Supper, as I had a desire to show to E. K. some places of St. John's Apocalypsis, a voice said to him,  
Equus albus est initium Doctrinae vestrae, Et est verbum Dei. 
A voice. Equus Albus.   
10. & 9 sunt Novemdecim.  
Δ. Hereupon seeking in the 19 Chapter of the Apocalypsis: we found the Text, Equus albus, etc. versu 11.  
A voice. Ne dubites. Sum enim servus Dei. To this purpose appertain these places of Scripture, etc. These are the days wherein the Prophet said, No faith should be found on the earth. 
Vide 〈◊〉. lib. 4. cap. 9 versu 7.   
This Faith must be restored again, and man must glorify God in his works. I am the light of God.  
Δ. Then, by like, He is VRIEL.  
..... I am a witness of the light. These are the times when Justice and truth must take place. Behold, I touched him, and he became a Prophet.  
Δ. Mean you Esdras?  
Vriel. Yea, in his ninth Chapter of the fourth book. There you shall find manifestly the prophecy 
This action in Esdras prophesied of.  of this time, and this action.  
Δ. Alak, we think the time very long, before we entered in the right trade of our true lessons.  
Ur. When you have the book of God before you, than I will open these secrets unto you.  
Δ. But Alak, the time is very long thereunto, the more is our grief.  
Ur. The Bible it is.  
Δ. I meant somewhat of our other book, which is to be written.  
Ur. I will speak of that also.  
Δ. This delay is greatly to our grief, and occasion of many temptations.  
Ur. The temptations of the world are nothing unto the wise, happy are they that feel temptations with emptiness of the belly. The Timber is not yet seasoned, or else thou shouldest prophesy. I mean not thee E. K.  
Δ. Vincat manifesta veritas.  
E. K. He is gone.  
Honour, Gloria, Laus, & benedictio, sit Deo Nostro, qui in ALBO EQUO Justitias suas facturus est.  
Amen.   

Monday, Januarii 13. Mane hora. 9½. Stetin.  
Δ. After our long discourse upon the 9th. Chapter of Esdras, etc. Vriel came, and stood, he ..... Jy. upon E. K. his head, not visibly.  
Ur. Read the sixth Chapter. For faith must flourish. The world is rotten, and is skalden in their own sins.  
Δ. E. K. Read it, and in the 28. verse, thus it is. Florebit autem fides, & vincetur corruptela, & ostendetur veritas, quae fine fra ..... Diebus tantis, etc.  
E. K. A voice saith, Open the Shew-stone:  
E. K. At length appared one in a long white Garment. The Curtain went aside, and the feet of men appear not now. This man seemeth twice so high as Δ. He hath nothing on his head, but long hair hanging down behind him. He is tied, or girded about, as though he were tied with many girdles.  
URIEL. I am Vriel [said this man] The light, and hand of him that created Heaven and 
Vide.  Earth: that talked with Esdras, and did comfort him in affliction, and the same that hath talked with you: Yea, from the beginning of this action. Therefore, gird yourselves together, and hear the voice of the Lord: Listen, (I say) to such things as are hid, (I say) to them that dwell above the Heavens. Behold, this is the last sleep of the world: and the time, that the power of the highest hath armed himself, saying, Come, O ye strength of the Heavens, and follow me. For the earth hath cried vengeance, and hath cursed herself, and despaireth. Come (I say) For I will place the seat of righteousness. That my Kingdom may be in One: And that my people may flourish: Yea, even a little before the end.  
And what is this? E. K. He spoke these four words in another Tune.  
E. K. He looketh up to heaven.  
A voice. Blessed art thou, which respectest thy Justice, and not the sins of man. 
An Angel now taking place.   
Ur. This is the voice of the Angel that now taketh place.  
Δ. May we be so bold as to demand the name of that Angel?  
Ur. No, It is not lawful. I swear by all things that are contained within this holy book: 
* Note, he spoke this, pointing down to the great Bible of the Lord Alb. laskies', upon which the Shew-stone, now, stood.  By the seat of God, and him that sitteth thereon. That the 
An Oath.  words, which have been spoken in this Action, and shall be now spoken, by me, are true: Three years are yet to come; even in this month, (that beginneth 
A Prophecy. an. 1587. in 〈◊〉. Antichristus. Si simpliciter, sic annus est intelligendus, si 〈◊〉 septenarius unus, nostrorum annorum 24. sit habendus pro uno anno mystico: vol 42. menses, etc. Prepend.  the fourth year) shall the Son of perdition be known unto the whole world: Suddenly creeping out of his hole like an Adder, leading out her young ones after her, to devour the dust of the earth.  
Δ. The sentence is dark, in respect of the time. Consider well.  
Δ. I suspect 42 months (now and then) to be understood for an year.  
Ur. This month in the fourth year, shall Antichrist be known unto all the world. Then shall 
Antichristus:  woe, woe, dwell amongst the Kings of the earth: For they shall be chosen all anew. Neither shall there any that ruleth now, or reigneth as a King, or governor of the ..... le, live unto the end of the third year: But they shall all perish.  
Their Kingdoms be overthrown.  
The earth wasted. The Rivers become blood, with the blood of men and beasts mixed together. 
Δ. 〈◊〉. 42. Antichrist. Superbia. A. L. 〈◊〉. Elias. Our sign.  In this time shall the Turkish state be rooted up, and cast from the earth. And instead of him shall enter in that Devil: the father of liars, and such as dwell in the house of Vanity. Behold, This * Prince shall fly through his Kingdoms, as the 
Δ. They are in Paradise, they were carried upward, especially Elias.  Greyhound after his spoil: devouring his possessions, and cutting down the wicked: But he shall become proud. The Prophets of the Lord shall descend from Heaven, clothed with their old Garments very fresh, and not stained. Thy eyes shall see them. Out of these books shall the true Doctrine of the Prophets, and Apostles be gathered: Which are not to be understood, but with the spirit of understanding, the spirit of wisdom, and truth. Behold, I will say unto you myself.  
Come, Hear.  
For, the voice of the Lord is with power. Therefore, be mild, and of humble spirit. For lo, the time shall come. And I have seven books, such as shall be delivered unto one of you. And 
7. Libri 〈◊〉 ipsi Δ.  I will meet thee walking in the fields. And will stretch forth my hand, saying, Come: Then shall thine eyes see those things, that thy spirit doth. And thou shalt become a man of understanding: For I will give thee bread, and thou shalt eat it, such, as shall be the bread of sufficient comfort.  
E. K. It thundereth in the stone. Of thee, [pointing to E. K.] thus sayeth the Lord.  
Thou art flesh, and become stuhborn. Thy judgement waxeth dull, and thy heart sealed: But I 
E. K.  will unseal thee; and thou shalt be partaker: But (because thou hast offended me) not with power in worldly things, I will make thee a great Seer: Such an one, as shall judge the Circle of things in nature. But heavenly understanding, and spiritual knowledge shall be sealed up from thee in this world: For, thou art become stony, and hast cried out against my Saints. Notwithstanding, your life shall be together. Thou shalt be a workman of nature, looking into the Chambers of the earth: The Treasures of men. Many things are plucked from thee, which were thine: But not from you, because I have promised them.  
What is be, that bridled the winds, Δ. At your prayers? Or, who is he that preserved you from the bloody imaginations of men, [and] hatreds of the world invincible? Is it not be, that is God of Heaven and Earth? Is it not he, that made both flesh and Soul? Yea, even he it is, that sayeth. Fly from the wickedness, and society with Devils. Leave off to sin against the Lord: for he is of great power. This is the last time that any show shall be made in this stone. For, lo, 
This sentence is revoked afterward, and the stone dignified.  the promise of the most highest shall be fulfilled.  
E. K. Now I see all those men, whose feet I saw before: And there sitteth One in a Judgement seat, with all his teeth fiery. And there sit six, on one side of him, and six on the other. And there sit twelve in a lower seat under them. All the place is like Gold, garnished with precious stones, On his head is a great stone; covering his head; a stone most bright, brighter than fire. Four bring in a man bound. Now all is gone except Vriel.  
Ur. The end of words, the beginning of deeds.  
A voice. Seal it up: For, it is at an end.  
Δ. What is your will, that I shall do with this stone.  
Ur. All is said: and I am sealed for time to come.  
Δ. Deo omnipotenti, vero, vivo, & aeterno fit omnis honour, Laus, Gloria, Potentia, virtus & victoria: nunc & in sempiterna seculorum secula. Amen.  
Wednesday, January 15. we went from Stetin to Stargart.  
Sunday, January 19 we came to Posen.  
Ecclesia Cathedralis Posnaniensis fundabatur anno 1025. per Winceslaum Regem Christianum factum cujus sepulchrum in inferiori parte Ecclesiae extat, lapide egregiè 〈◊〉.  
Saturday, January 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 E. K. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (i. e. Magnum adii vitae periculum per iniquitatem E. K. contra me.)  
Sunday, January 26. ..... Invisebam Bibliothecam Ecclesiae 〈◊〉.  
Monday, January 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (Rixae cum 〈◊〉 breves.)  
Tuesday, January 28. We went from Posen.  
Thursday, Jan. 30. We came to Komin Town, over the long and dangerous Bridge, with much cumber at one broken place, by reason of the huge Cakes 〈◊〉, which lay there.  
Saturday, Februarii, 1. We passed the dangerous way of Ice, having 25 men to cut the Ice for our (oaches to come through above two English miles long: but for all that great help, we could not get to Vinew City that night, by reason of the great water and Ice hard by the Town, which was broken over the banks into the meadows very deep.  
〈◊〉, Februarii 2. We came over the great water, the Ice being most part (with that night's wind) driven away out of our passage.  
Monday, Feb. 3. We came by Shadek to Lasko Town, and there were lodged in the Provost his fair house by the Church.   

Prima Actio apud Lasko. Tuesday Februarii 11. Stilo veteri, hast 21. Stilo novo.  
Δ. After our prayers of the 7 Psalms, and my particular invitation and calling for God his help, and the ministry of his good Angels: After (I say) more than half an hour space attendance; E. E. seemed and thought that he felt a thing about his head, as if it clawed with Hawks claws. It continued no long time. And toward the Easterly corner of my great Study above, seemed to E. K. clouds to appear, far off, as at a quarter of a mile distance. Then appeared a Sea, endless one way, and a Haven mouth with a River which fell or ran into that mouth. And besides that River doing down into the Haven, did another River appear by running into the Sea, without any Haven making or having. The water of this Sea, is not like Sea-water, but rather like Quicksilver. Now cometh a mountain, and swimmeth upon that main Sea. Now that mountain seemeth to rest and stand before that River mouth, that is by the Haven.  
A voice. ..... Measure me.  
E. K. Now seemeth a great thing like a man to stand, with one leg in the foresaid River, and with the other in the said Sea, by having a corner of the ... 〈◊〉 between his said legs. His right leg is in the River, and his left in the Sea. His right leg seemeth gold, and his left leg lead. The mountain standeth before him. His legs are like two posts, of the substance of the Rainbow. He is very high: he hath a face, but with many eyes and noses, but not distinctly to be discerned. His body seemeth to be red brass. He standeth with his arms abroad, and no hands appear. His right arm is of the colour of silver; His left arm seemeth to be black, twinkling. His head is much of the colour of that Sea wherein his left leg standeth. Now beginneth a right hand to appear; a fair right hand.  
A voice said to this man. ..... Measure the water.  
He answered. ..... It is 250 Cubits.  
A voice. ..... Measure that foot of earth.  
E. K. He pointeth to the mountain.  
Answer. ..... It is a cube twice doubled in himself in a strait line.  
E. K. One speaketh behind me, saying.  
..... Measure the Sea also.  
Answer. ..... It is 750. Cubits.  
E. K. He now stoopeth to it, and taketh of it in his hand. 
3. in 4. efficiunt 12. & 3. & in se efficit 9 〈◊〉 9 in 12. efficiunt. 108.   
He saith. ..... The fourth in the third, and three in himself square. The age of Nature.  
E. K Now all is gone, all is clear, and nothing appeareth.  
Δ, At length after this, E. K. heard from the foresaid corner of the Study, the noise, as of a Ship tossed and jolted of the waves of the Sea. After that E. K. saw one that stood all covered in a white cloud by the Easterly corner of the Table, above the Table in the Air. He said.  
..... Beati sunt, quibus veritas, spes, & consolatio est: & quibus luminaria majora inserviunt, in fortitudine & potentia eterni & Omnipotent is Dei.  
E. K. Now the cloud covereth him, and abideth.  
E. K. Now he cometh out of the cloud, and stepeth three steps forward, and the cloud standeth behind him, like a garment ..... At length he said.  
..... Then is their blessedness, eternal life.  
E. K. I never saw him before: He is covered with a red Purple Robe, such as my Lord, here, useth; but made somewhat like a surplice. His head is covered with feathers like Down: His face is like a child's face: His neck is bare: His legs are ba .... most white: His garment cometh not but to the small of his leg. He standeth upon a white great round Table, like crystal, all written with letters, infinitely. On the middle of the Table is a great swelling or pommel of the same substance the Table is of. Upon that pommel he standeth. He hath nothing in his hands; neither can his hands be discerned. His Robe hath no sleeves.  
He said. ..... Non possum diutius videri: Servus sum Altissimi: Novi Terram in paradiso. Spiritus sum SAPIENTIAE: Nomen meum est NALVAGE.  
E. K. He maketh a cross upon the place where he standeth.  
Nal. ..... Beatus Pater: Beatus Filius: Beatus Spiritus Sanctus. Bea ... tu ... t Mensuratio rerum & substantiarum omnium visibilium & invisibilium, verus & sanctus est Deus in promissis suis & veritas ejus, Talis est.  
E. K. Hereupon he showeth a round Globe.  
..... Caelum, Mundus, Angelus, Homo, Nihil, & non nihil, & omne quod est, vel erit, Nihil est nisi splendour, Gubernatio, & unitas Dei: Quae a Centro formata est reformata est, ab initio ad tempus mensuratum, & in perpetuum, Laus tibi in Coelo, Laus tibi in Terra, Triumphus tibi in inferno, ubi non est Laus, nec Gloria. Quae jam infusa sentio, doceo: Sed modo, lingua, & ideomate praedicto.  
E. K. He turneth round when he speaketh.  
Nal. ..... Omnis Caro maximè est sibi applicabilis, in nature a & perfectione sua. Igitur revelanda sunt Mysteria Dei, non ut audiantur, sed ut intelligantur.  
E. K. Now cometh a great smoke: now I see nothing: now he is gone.  
A voice. ..... Hear.  
[E. K. I see no body.]  
E. K. Methinketh that two speak, or else this voice giveth an echo.  
..... The unpatient and troublesome spirits of indignation, wrath, blasphemy, and disobedience, continually contend, bear arms, and ravenously run wilfully, against those that are the .... messengers and Angles of the Dignified and Triumphant Glory: which is now the ministry of him that is Dignified in his Father: To the honour and glory of those that are humble and faithful in obedience. Yea those wicked ones keep open wars against God, and his anointed in Heaven and Earth, only for the safeguard and true keeping of such as love God, and follow his Commandments, rejoice in Truth, and are visited in righteousness.  
Dark speeches to the flesh: but words mixed with humane understanding; where ein briefly I will manifest the envy between the wicked (in respect of their enviousness) and those that are justified in Heaven; which fight in the government of man's soul in the Creatures of God: Not in that they know they shall overcome: But in that they are envious and proud from the beginning.  
Their contention is evidently amongst you, which are joined in the service of God: Not as Deservers, but as Chosen; whose vessels and power, are best known unto God.  
E. K. One standeth on my left shoulder and saith.  
Sinister. ..... Dost thou not hear, how like a fool he speaketh, without all reason? Thou art a spirit of lying. Thou art one farthest from the glory of God. Thou art a sour of lies, and a teacher of false doctrine.  
E. K. Thus faith he on my left hand.  
Sinister. ..... Speak, for I have power over thee. Canst thou deny it?  
Dexter. ..... Thou thinkest so, because thou hadst power: But the brightness thou badst, is turned into iniquity. True it is, thou hadst power to banish the wicked out of Paradise: But me thou knowest not; because thou hast not banished me. In respect of thy dignification (which sprang with power) I say with the Hallelujab: But in respect of thy 〈◊〉, Thus saith the Lord; Posui tenebras à tergo meo.  
Sinister. ..... fie upon God, that ever he created me.  
Dexter. ..... Even thus, do they seek continually to enter into the weakest vessel: of envy, not to triumph; for they know they shall not: but they hinder the time with man, wherein they may offend his conscience.  
E. K. I hear howling and lamenting.  
Dexter. ..... Such are those of whom thou seekest aid and comfort: Those that appear unto 
To E. K.  thee, have sought thy soul; And the fruit of them, is according to their destruction. Believe them not. It is said before. Thou dealest with devils. What reward shall he reap, that fighteth against the Highest? Or taketh part with such as are banished from righteousness? Much more shall his punishment be, which seeketh help of those that are dishonoured. For dishonour ..... to imperfection, and is become a monster for destruction.  
It is written .... Nothing can stand before the Lord, that is imperfect; Much more that imperfection weakened, which obeyeth the imperfect. Leave, for the kingdom of righteousness is at hand, And thou must vow. Hear the Lord, That thy sins may be forgiven thee: For the prophecies of the Lord are not uttered to the world, with the seals of the wicked. Therefore become holy, that thou mayest augment the benefit of God bestowed amongst you; and render it to the world, as the message of truth, with thanksgiving. Meum est pauca dicere.  
Δ. Sed quis sis, Nescimus, an non idem Naluage, qui nobiscum prius egisti hodie?  
Nal. ..... I am.  
E. K. Why call you those Devils, with whom I deal; not offending my conscience, but intending to do good to myself and my neighbours? If you be of God, where is the fruit of your doctrine? etc.  
Nal. ..... If they were not Devils and enemies of truth, they would praise and honour God in his Messengers of truth. But because these Actions are true, and the truth of them shall be the destruction of their kingdom; Therefore devilishly and enviously they resist the will of God. Denying 
Devils. This Doctrine what it teacheth.  the power; Blaspheming his truth, and infecting his vessels.  
In our Doctrine there is nothing taught but the state of the world, here, and to come. The prophecies of time, and the knitting up of God his mysteries, opened from time to time, to those that are his sanctified: as testimonies in the Creation and Operation of his Creatures; whereof this doctrine is a part. The Prophets in their times were not ignorant by revelation of the good will of their Creator. The Apostles in Christ his Kingdom, were made partakers of the mysteries to come, of the state of man's salvation; and ending of this combat, which is in that day, when all Creatures shall receive their reward. The Church of God is always garnished and furnished with spiritual Revelations: as a Mansion or Dwelling-place of the Holy Ghost.  
These latter days, and end of harvest must have also Labourers: For no Age passeth away, but through the hands of God, who maketh the end of his do known to the World: To the end, the World may consent unto him in Glory. So that this Doctrine, is the mysteries of the word of God, sealed from the beginning, now delivered unto man, for that Reformation which must be in One unity established unto the end. The very part of that Circle, which comprehendeth the 
Reformation. Note this Circle.  Mysteries of the Highest, in his Prophets, Apostles, and Ministers yet to come, which are alive, and shall bear witness of eternal Comfort.  
The fruit of our Doctrine is, that God should be praised. For of ourselves we seek no glory: But we serve you to your comfort, teaching you the will of God, in the self same Christ, that was crucified; sold and died in the patriarches, and published to the World by his Disciples, and is now taught unto you, in the remission of sins .... greatest in the World, for the end of all things. The very key and entrance into the secret mysteries of God, (in respect of his determination on earth) bringing with it reward in the end of eternal glory, which is the greatest Treasure. Those that tempt thee, do it in respect of the fear they have of the power of God, springing in thee.  
Let this suffice. The World is vain in respect of eternal joys. Heaven and Earth passeth away: The reward of the Righteous endureth.  
E. K.  
Nal. ..... What do you see imperfect, in all that hath been delivered?  
Δ.  
Nal. ..... You have 49 Tables: In those Tables are contained the mystical and holy voices of the Angels: dignified: and in state disglorified and drow in confusion: which pierceth Heaven, and looketh into the centre of the Earth: the very language and speech of Children and innocents', 
Δ Infra; in 〈◊〉 Cracoviensi, Aprilis 21. dixit 〈◊〉 linguam nunquam 〈◊〉 revelatam. Let these two places be reconciled.  such as magnify the name of God, and are pure.  
Wherein, the Apostles understood the diffuse sound of the World, imperfected for man's transgression. These Tables are to be written, not by man, but by the finger of her which is mother to virtue [Madimi said her mother would write them, An. 1583.] Wherein the whole World, (to flesh incredible) all Creatures, and in all kinds, are numbered, in being, and multitude. The measure and proportion of that substance, which is Transitory, and shall wax old.  
These things and mysteries are your parts, and portions sealed, as well by your own knowledge, as the fruit of your Intercession.  
The knowledge of God's Creatures.  
Unto me are delivered five parts of a time: Wherein I will open, teach, and uncover the secrets 
Five parts of a time.  of that speech, that holy mystery. To the intent the CABALA of NATURE, in voice, substance of body, and measure in all parts may be known. For there is nothing secret, but it shall be revealed, and the son of GOD shall be known in POWER, and establish a Kingdom with righteousness in the earth, and then cometh the end.  
For the earth must come under subjection, and must be made pure. That death may be swallowed 
Regnum Christi faturum in terra.  in his own Kingdom, and the enemy of righteousness find no habitation. The word of God endureth for ever. His promises are just. His spirit is truth. His judgements inscrutable. Himself universal. He it is of whom you labour. The promises of God in this earthly Noble man shall be fulfilled. Solomon used the places of honour, and was exalted.  
Thus sayeth the Lord.  
I have sealed him against hatred; and have made his seat open. Let him therefore arise up, that the people may see him. For mortal men have places of honour, and in their own Courts, they come to be exalted: Who is he that made the earth, and dignified him with a living Soul? Even he it is that exalteth, and in whose hands the Kingdoms of the earth are settled.  
Behold, the fifth time shall come, (in respect of the parts of time) and it is the day, that hath been promised. Then shall your eyes be open. Then shall you see.  
A voice. Stay there. .....  
Nal. I obey.  
E. K. Now I see him pass away over the crystalline Table, which is round like a Cart wheel, having a great knop in the middle.  
Δ. As concerning our ordering of the Table, and the rest of the furniture, we are desirous to know, what is now to be done: seeing, now we are come to the end of this first journey.  
A voice. Be it thy charge. I will put to my hand.  
Δ. Mean you it to be my charge to order these things, as my imagination shall be instructed, by God his favour.  
A voice. It is so said before.  
Δ. Gloria, Honour, & gratiarum actio Deo omnipotenti Deo nostro Domino & Patri Nostro: nunc, & in sempiterna seculorum saecula.  
Amen.   

Tuesday, February 18. a Meredie hora 3. Lasko. Stylo veteri, hast 28. ..... Die stilo novo.  
Δ. After some prayers made, E. K. saw (as he thought) Nalvage standing at my left hand.  
Δ. In nomine Jesu Christi Redemptoris nostri, Estis vos Nalvage?  
Nal. Tu dicis.  
E. K. The lower part of him is in a Cloud: but all his upper part is out, he hath a thing like a Pall hanging down behind him from his head; He hath like a round .... of bone in his hand, he seemeth to be as fare as the Church. And I see him, as well winking as directing my open sight on him.  
Nal. What is it you require?  
Δ. The exposition of the time delivered to you in five parts.  
Nal. Read it. 
Δ. Folio precedente.   
Δ. I read, and when I came to the place, that death may be swallowed, etc. Nalvage said as followeth.  
Nal. That is the last Conquest. Go forward.  
Δ. In reading?  
Nal. I.  
Δ. I read to the end.  
Nal. The finger of the highest peruseth nature amongst you by himself, and in her own motion. Through which action things become, that were not (by Generation:) And in the same time vanish, as though they were not (by corruption.) A year it is; Wherein nature looketh with many eyes through ..... dwelling places: unto some as a Nurse: and to the rest as a stepmother. And so it is meant in the Scriptures. For, a time is an year, purposed by determination in the judgement of God; which is not known to man, how, or when it shall happen. Another year is a time established, and presently delivered, as the present judgement of God. This is that I speak of. A time is an year. The parts are known amongst you.  
E. K. I never heard any speak so leisurely.  
Nal. Now look to your understanding. I speak of two years. One appointed in the judgement and determination of God to come, and unknown to man. The other the time of the judgement of God (and before determined) now present: Notwithstanding, before determined. There is difference between an year mystically promised, and unknown: and the time that is mystically promised and known. Annus my sticus sumitur dupliciter: Unus, qui est Tempus cognitum Deo, & homini 
E K. He speaketh a language to me unknown, and looketh somewhat on one side.  non revelatum: Tempus, hoc dicitur, apud Deum. Annum nos illud computamus. Aliud est pra finicum, cognitum Deo & Angelis, & revelatum homini: & Annus est praesens. This last is the year I speak of.  
Δ. What are your parts of that year?  
Nal. March, April, May, June, July, August. ..... In illo autem die, invenietis Christum.  
The words of this Doctrine must agree, and times.  
E. K. When come you with the rest of your words?  
Nal. As it is given me, so I give it unto you.  
A great unpatience.  
[Δ. He was thus interrupted by E. K.]— Must end their course in the promise of God: [In] These weeks are the fruits of my labour to be known. For I must unfold unto you, and 
Cabalistical in respect of the receiving.  open the secrets of this mystical, and Delivered speech: Whereby you may talk in mortal sounds with such as are immortal: And you may truly know the nature, and use of God his Creatures. Therefore, be diligent in hearing, and Receiving. For the course of man is contrary: But the determination of God most certain.  
You are answered.  
..... Mean you these Lenten weeks, or the weeks of all the fore-rehersed months?  
..... Of my whole appointed time.  
E. K. He standeth higher up.  
..... May we (without offence) require your ..... at all times, as our case requireth?  
Nal. Your labour is my readiness.  
..... You see I have an Ague: It hat is your counsel therein?  
Nal. I have to counsel you (from God.)  
Δ. Blessed be the Fountain of counsel, and of all goodness.  
E. K. He showeth an house; and six, or seven on the top of it with Torches: They are like shadows.  
..... In the name of God what may this mean?  
E. K. These shadows go up and down the side of the house, thrusting their Torches into the sides of it. The house is like this very house. They go round about the house. There are eight of them. They have claws like Eagles. When they sit, they are like Apes. They set a fire on it, and it burneth mightily; Now your wife runneth out, and seemeth to leap over the gallery rail, and to lie as dead. And now come you out of door, and the Children stand in the way toward the Church. And you come by the yern door; and kneel, and knock your hand on the earth. They take up your wife; her head waggleth this way and that way. You look up to heaven still, and kneel upon one of your knees. The stone house quivereth and quaketh, and all the roof of the house falleth into the house, down upon the Chests. And one of these baggage things laugheth. The house burneth all off. Your wife is dead, all her face is battered. The right side of her face, her teeth and all is battered. She is barelegged, she hath a white petticoat on. Now the apparition is all gone.  
Marie seemeth to be pulled out of a pool of water, half alive, and half dead, her hair hanging about her ears. They hold her up. Now they carry her out at the Gate. You seem to run in the fields, and three, or four men after you. You run through waters. All disappeareth; And now Nalvage appeareth again. He seemeth to have wept.  
Δ.  
Nal. ..... God giveth you warning that you may eschew them.  
Δ. And how shall I eschew them?  
Nal. ..... Thus sayeth the Lord. Behold, I have sealed thee for myself: for my people, and for my servant. Therefore shalt thou not perish; No, not the least hair of thy body. Fear not, be strong in faith. For I come shortly. Harken therefore to my voice, I say, therefore harken to my voice: For the spirits of wickedness, and confusion have risen up against thee: If therefore they prevail against my purposes; Then shall it be no world: Neither are there any heavens. But, this place is not for thee; yet, if thou wilt, be it unto thee. I will seal destruction, both for a time and for ever. Be mighty therefore in me. All the earth rageth in wickedness. And sin smelleth thee ready now to creep out of his hole. If thou move thy seat, it shall be more acceptable. For, even this year shalt thou see the beginning of many troubles: And the entrance of this LASKO, into the bloody service of the world.  
E. K. He seemeth to spit fire, and so vanish away.  
O Jesus Christ, we have committed ourselves into thy hand; and do submit our wills to thy government. What should this mean of terrible destruction threatened to my wife and maiden? And as it were frenzy, to light on me for sorrow. These things cannot well agree with our former assured protection.  
E. K. I see a little wench on the bench, all in white, she sayeth.  
..... How do you sir? ...,. [making curtsy to Δ.]  
Δ. Better it is known to you then to myself, how I do.  
..... Sir, I have been ...... land, at your house, where they are all well.  
Δ. Thanked be God.  
..... Amen .... The Queen said: She was sorry that she had lost her philosopher. But the Lord Treasurer answered: He will come home shortly, a begging to you.  
They were black. Sir, Herry Sidney died upon Wednesday last. 
Δ. Note, at Prague, Aug. 24. I understood that Sir Henry Sidney was not dead in February nor March, no nor in May last: Therefore this must be considered, Doctor Haget his son told me. You may also mark how the Devil at this time did mis-inform E. K. and so it is possible that this being a lie, was his.  A privy enemy of yours.  
..... I ever took him for one of my chief friends.  
..... But this it is: truly, none can turn the Queen's heart from you. I could not come into your study: The Queen hath caused it to be sealed up. You have been used to good Cities: It were good, you did consider 
CRACOVIA.  it. Little words are of great matter.  
Δ. Where, I pray, would you wish me to settle myself first?  
..... My mother would give you counsel to dwell at LASCO.  
Δ. Do you descent from your mother?  
..... I.  
Δ. Upon what.  
..... Jesus, you think that I am an unwise maiden. The Devil bringeth the sound of my mouth 
Note the envy & power of the Devil.  to thy ears. E. K. For I said CRACOVIA, and he spoke LASCO.  
Δ. Seing your mother would wish me to dwell at CRACOVIA, at what other place would you wish me to dwell?  
..... Lux ante faciem, Tenebrae post tergum.  
E. K. Now I feel a hussing thing go from my head.  
..... I pray you be not offended with my simplicity: My mother and I am all one. In us is 
The Concord of time.  no discord: I pray you bear with me, if I say, I be the Concord of time. These are my words. My mother would have you dwell at CRACOVIA. And I consent unto it. Let them that be wise understand. Always pray that you may hear truly, and receive faithfully.  
Δ. May I before I go any further demand if you be Madimi?  
..... I am so, Sir.  
Δ. As concerning this terrible Vision here showed, what, is either the intent, or verity of it?  
Mad. Sir, will it please you to hear me?  
Δ. The verity is most acceptable to me always. 
L. vid. Anno 1583. Jun. 16. Super, ante 〈◊〉 folia.   
Mad. ..... I think your book saith, This man his way is prepared, etc.  
Δ. I trow, the words are, His seat is made open, or made manifest.  
Mad. ..... It is so. Bear with me, I think, it is so.  
Δ. What will you say thereof?  
Mad. ..... And upon earth Princes have h ... in their own Courts. I remember, He was sealed at Mortlake. Contra omne malum. Then cannot the King of Poland, nor the chancellor, prevail against him. Yet Vendiderunt animam ejus.  
Δ. Lord be merciful unto ...; What traitorous dealing? I beseech you to say ... 〈◊〉. in that case; He is our great friend, and for the service of God furthering.  
Mad. ..... You met a man by the way: He is an Irish man. (But as ... me, he said he was a French man) I heard the King, when .... him to go into England. But he could not poison him there ... Therefore he followed him, all the way. But if he return again: They say, We will exalt him. But send thou thy Army, and we will send him. Wherefore hath the King absented 
Conspiracy of the K. of 〈◊〉. with the 〈◊〉 against A. L.  himself, but to betray his Kingdom? Truly, I can tell no other cause.  
My Mother saith within these few days, after be .... calleth it) a little talk, Let him go to Cracovia .... himself as David did before Saul: It may be the people will like well of him.  
Tush, Tush, Timor innatus, will never prevail. Although he hate him, he cannot hurt him.  
E. K. She saith so, turning her head back to one that spoke to her.  
Sir, if you tarry here, you will have great grief in this house.  
Δ. How long (I pray you) would you wish me, to tarry here: or how soon to be rid hence?  
Mad. ..... Hark ... He, E. K. marvelleth what I will say now.  
E. K. So I did indeed.  
Mad. ..... The physician saith, infected air is to be avoided in haste. Many Princes shall be acquainted with you, and Learned men. The good are oftentimes stirred up to offend God, whose offends are both wilful and rash: For temptation is a Touchstone, and is one of the black fellows chiefest weapons.  
Δ. I beseech you, to say somewhat of the time of our going hence.  
Mad. ..... Tush, I pray you, Go hence as soon as you may.  
Δ. To Cracovia, you mean.  
Mad. ..... I. ... I will now and then visit you there: And will become friend with you, E.K. now: for you are become a good man.  
Δ. As concerning that terrible show, what can you say of it?  
Mad. ..... As a warning to beware that, that should be. This is the last Spear.  
Δ. But, if I go to Cracovia, no such thing shall happen, I trust.  
Mad. ..... So, Sir. Therefore, This is your warning.  
Δ. Is it not, then, the will of God, that I shall set up the Table here, as you see, we have prepared.  
Mad. ..... Be contented. This wilderness, is not 40 years. My Mother saith, It must not be here: yet at your request, it may be.  
E. K. How can that be?  
Δ. At man's commandment, the Sun can stand.  
Mad. ..... He saith true, Believe him. .... Therefore I will not urge any thing herein, but defer till we come to Cracovia.  
Δ. At Cracovia, shall I set it up? And shall I require Pernns house there? Or what house else, is, in God his determination, for me and mine?  
..... As wise as I am, I cannot tell, what, yet, to say. It is the Town, where the Sabbath day shall be celebrated.  
Δ. But now, as concerning the house, What is your word?  
Mad. ..... You will not be destitute of an house. Will you believe me; For I am your true friend MADIMI. Here shall be the end of your turmoil. Be of good cheer.  
Δ. Did you not will us to have my chest from Torn before we go?  
Mad. ..... I, when the black m ... hath called home his waters.  
Δ. Assoon as .... n have it from Torn hither, than we are to be going.  
E. K. How will my Lord agree to this?  
Mad ..... Now you are become a new man, both we may dwell in one house. Sir, I promise you of my credit, you shall be to learn nothing of these things by August.  
Δ. By August next?  
Mad. ..... Yea ... Next.  
Δ. Perhaps my Lord his furniture of money will not be such, as to serve for our carriage anew, etc. Besides that, I would wish Kesmark to be redeemed, before he should come to Cracovia: Perhaps then with the people, his credit would be greater.  
Mad. ..... Those that become Kings, care nothing for Farm-houses.  
Δ I would that needless cost, here bestowed, had been saved: or that you had told us this sooner.  
Mad. ..... Silence now, is my best answer.  
Δ. Do you know, (O Lord, what say I?) Have we had any name of NALVAGE, heretofore in our Tables or Books expressed?  
Mad. ..... What have you written, that have you written. He is a near kinsman to my Mother. We call him, with us, Fuga terrestrium. 
Nalvage.   
Δ. We beseech God, that all intermeddling, and sauciness of the wicked in these Actions may cease. You know how one clawed him, here, on the head, as with eagle's claws.  
Mad. ..... He may rejoice, they clawed not his soul. You are content to let me go.  
E. K. She goeth away somewhat bigger, and in a long Gown.  
Δ. Soli Deo Gloria.  
Amen.   

Friday, Februar. 21. à Meridie, Lasko. Martii 2. Stylo novo.  
Δ. As I had talked of Madimi, and IL. to E. K. about Treasure hid in England: and I was desirous to have some advertisement by Madimi, she appeared.  
Mad. ..... I answer your inward man. I am come again.  
E. K. She is bigger than she was.  
Mad. ..... I am a little grown.  
Δ. As concerning a medicine for my Ague, I would gladly ... And as concerning the wife of our dear friend, the Lord ...  
Mad. ..... I pray you, bear with me at this time: I am as willing to answer you (when light cometh again) as you to ask me. You may consider of many things, I can answer them briefly. Such blessing as my Mother bestoweth on me, such I give you.  
E. K She smileth.  
Δ. God grant that his good Creatures may smile on me.  
Mad. ..... When you know me well, you will find, I have been very charitable.  
E. K She goeth away naked; her body being besprent with blood; at the least that side of her toward E. K.  
Δ. Laudetur Deus Trinus & unus, nunc & in sempiterna seculorum secula.  
Amen.   

Saturday, Februarii 22. 1584. ante meridiem. Lasko. [Martii 3. Stylo novo.  
Δ. The questions needful to be required of Madimi.  
1. Good counsel for my health recovering, and confirming.  
2. If the Pedestal (for the holy Table) being here made, shall be carried with us to Cracow, rather than to make a new there: both to save time, and to have our do the more secret?  
3. What is your knowledge and judgement of A. L. his wife, in respect of her life past, present, and to come; for we doubt she is not our sound friend?  
4. It is our very earnest desire, that the Danish Treasurer in England, in the ten places, (seized on by E. K.) might be brought hither, very speedily: whereby A. L. might redeem Keysmark and Lasko lands, mortgaged: and also pay his debts in Cracow, and about Cracow.  
For, else, neither can he come with any credit, to Cracow, (as he is willed) neither can he come to us, there, so commodiously, and oft, as our conferences may be requisite. And thirdly, the day of Keysmark forfeiting (without the Emperor his favourable help) draweth nigh: as in April at St. George his Day next.  
Δ. And by your speech of England, you give me occasion to inquire whether her Majesty doth cause my rents to be received, by my Deputy assigned or no?  
Whether her Majesty, or the Council, do intent to send for me again, into England or no?  
And as concerning the red p .... which E. K. found with the book in England, what it is: And what is the best use of it, and how that use is to be practised or performed?  
Δ. after these Questions written, and a little our praying to God for his light, verity, and help, and to send Madami, according as she willed me to note many things, for that she could answer them briefly: we used silence a while; ... ath she appeared on my right hand between me and E. K.  
..... Blessed be his name that in truth, and for the truth, sendeth his Ministers to instruct them that love Truth. .... Even so ..... Be not pierced too much with sight of me. [too E. K. for he looked mervallously earnestly on her.]  
E. K. She seemeth more bright than she was; And to ... and to stand in a more bright place.  
Mad. ..... All honour be to him that liveth in Heaven and in Earth, and is mighty in all places. Amen.  
1. ..... Your health.  
E. K. Now she is gone to the place on the Cushions on the bench, where she stood yesterday. She doth now as young children do, playing with her coats; and at length sitteth down on the Cushions.  
Mad. ..... Even as spiritual and dignified illuminations, from ascension, and by descending, work the will of God, determined in all Creatures, diversely, according to the measured purpose of the Highest, in dispersing his will upon and into every one, particularly; whereby some become wise, one in this, another in that degree; other some mighty in works, whereby health and help, comfort and joy, is given to the faithful: Even so, ascending, doth Hell infect, sometime with error, and sometime with infirmities: So that from Heaven springeth health, from below infirmities of body and soul. Whereby we find two immediate powers, bringing forth two properties, The one Comfort, 
Two immediate powers.  with Joy; The other Infection with sorrow.  
But this may be objected: Hath it not been seen, that the wicked cure diseases? and restore health? Whatsoever is of death, is sorrow; which is the ground of spiritual and bodily infection so that evil cannot work good. How can it therefore be that the dead revive, or restore health? The cure therefore of all spiritual infection (I mean the infections of such, as are spiritual is in respect of his weakness, and not of his strength; Because Satan infecting, may become weak (whereby he cannot prevail) and so give health, by reason of weakness: Otherwise, with power, bringing death all manner of ways.  
Δ. E. K. thought a thing, whereunto she answered.. and he said ... my thought: she answered .... in my degree, thoughts .... known to me. I, than an .... she is of God and in God, than .... the thought of man.  
E. K. She ... I hear ... a buzz ... ear.  
..... These two immediate and supernatural properties are so dignified in Creation and Determination, that the good Angels cannot cure, or help such infirmities, as are brought in by the subtle infection of the wicked themselves: unless in body the immediate power of the second Person in Trinity be adjoined in the aid and cure of the infected body; which is the true physician. And as he took upon him man his frailty, so he is chief governor over the same in all degrees.  
If the soul be infected, the Angels have no power to ... it or make it clean: but by the will of the Father which is the Holy Ghost, descending through the Angels into the propriety of the Church: whereby the Disease is cured. Therefore, considering, thou art infected not naturally, but by spiritual and wicked inflammation, stirring up thy body unto infection. We that are good Angels, cannot minister help unless we feel the immediate power of him which is the second, and the water of Life. Notwithstanding, as we know how the infection grew, either locally or really: So can we find contrary places and things for comfort.  
When Herod was infected by the Devil to kill very Christ the Son of God; His purpose was not altered by contradiction to the Devil, but by the foreknowledge of God, which appointed Egypt for his safeguard. So it is said unto thee, It is thought good thou shouldst rest at CRACOVIA; 
Cracovia.  for it is a place sanctified, both in fore-determination, and now. Therefore use the Sabbath, and rest from labour: Reap now, and eat the fruit of thy labour; press the Vine, that thou mayest drink, and be comforted: For the promises of God, are not in vain; Neither are the Heavens fruitless. For as it is said, Thou art not bound, but for the service of God: Neither shalt thou 
Riches.  be enriched by Princes: but shalt enrich them. Flesh may speak vainly, and be without comfort: But the promises of God, cease not, neither become uncertain.  
This year to come, is of great bloodshed: prepared to stop the mouth of the Earth, which gapeth for sorrow. Therefore thou must be separated, that the promises of God may be fulfilled: which cometh (not at your request, but at his Determination) most abundantly.  
These boards need not, The paviment shall serve; for it is neither the Earth, nor man's hands, (but the Finger of him that liveth.) that 〈◊〉.  
Behold .... That the power of God might be known, therefore he hath chosen those that are not regarded, to the intent, it may be said: Lo, This is of God... Hast therefore, and stay not, for thy warning is great.  
Those that are wise (to sin) in their fleshly imaginations, are deceivers of themselves: Which with us are not to be accused, but rather unknown. For the Kingdom of Heaven is divided from Hell: and those that are of Hell, are unknown from us. For as ... and ..., naturally, know not, one another, such, and so it is of us.  
Sit tibi satis quod illam non novimus, neque virtutem ullam descendentem ab illa vidimus. Neither is the power of God in him, for his own sake: but for the Spirit that God hath planted in him. 
〈◊〉. L.  For we have known him, and again have forgotten him. And yet we understand him. But (I teach thee a Mystery) by irradiation into him: and not by reflection from himself. As the heavens fly from the stink of the infected powers, even so, fly thou.  
Ganislay, Ganislay.  
E. K. She calleth one, who is now come here. 
Δ. 〈◊〉 ipsius Palatinae.  E. K. He seemeth to have his face half like a man, and half like a woman, his body being all covered with hair, rugged.  
Gan. ..... What wilt thou with me? what wilt thou have?  
E. K. Madimi shaketh her coats, and brusheth her coats with. .....  
Mad. ..... Thus sayeth my Mother. Beware of wild honey, and raw fruit: The one clarified, the other ripened may become good. Those that know not wine become drunken, but to such as know it, it bringeth health. Even so, this Doctrine. For, unto him that it is tasted, being ripe, or ..... or becometh comfort, and the Key of a pr. .... But unto him that tasteth it wildly, and ..... Worket 〈◊〉. Your knowledge is not to have, but to learn to ..... So that you may be, both having and learned. Small are the Treasures of this world, in respect of the wisdom that judgeth nature. For unto him that judgeth truly, what secret is hidden? Those that seek the world shall be contemned of it: But he that flieth from her, shall use her as a slave, or as the second mother doth her daughter. Notwithstanding, of myself, I will be more appliable unto you, than you shall be followers of me. For, for that cause am I become childish. Therefore cease: He is truly 
Why God in his Minister, as a child dealeth with us.  wise, that sayeth, God knoweth at all times what we have need of. Be not tempters. Be patiented.  
5. Even as thy desire is, so are all things in England. Nothing kept back. But for thy sake, such as are thine, are with them friendly used  
6. If thou shouldest not be called home, how shouldest thou enjoy the benefit of God his promise, which hath said: Thou shalt call her back, etc. to her preservation. But, first these things must come to pass. The Country shall be divided, one rise up against another. Great treasons be wrought. Yea, and one cut another's throat: And when the greatest troubles are, Then shalt thou save her life. Then shall the wall be broken down: And free passage shall be made: And such as are skorners, and ascend up the narrow steps, or show themselves on the walls, shall be trodden down and defaced. Here is understanding. ..... That which thou, E. K. haste, is a part of four, and is become the fifth: Yet it is none of the four, dignified in a Cube, whose root is  
..... I will know it shortly. Thou hast no power (for time is not yet come.) But must be brought forth shortly, that it may be known. ..... Made it, was 
* 252.  Holy (but it was made by those that. ..... It: which is not man, neither any thing of wickedness) which for his sins died, lest he should have been destroyed in the second death. Revealed unto thee, neither for thine own sake; nor at thy request: But by the will of God, for a time to come.  
E. K. I pray you to tell me plainly what it is.  
Mad. .... Be content. ..... I speak thus, lest thou shouldest sin, God the father, the Son, and the holy Ghost bless you.  
E. K. Now she is gone, as a mighty tall woman. 
Note. Madimi as a tall woman now.   
Δ. Veritati aeternae, sit aeterna Laus Gloria & Benedictio.  
E. K.  
Amen.   

Wednesday, Martii 4. Mane. 1584. LASKO. Martii 14. Stylo Novo.  
Δ. After my Petition made to God (at the instance of A. L. not present now) to know of Maldavia Kingdom, the state to come: that is, when A. L. and by what means he should enjoy the same (being before at Mortlak, promised unto him.) And at my requesting that Madimi might be the Minister of his will therein: At length appeared Madimi.  
Δ. Gloria Patri, & filio & spiritui sancto: sicut erat in principio, & nunc & semper, & in secula seculorum. Amen.  
Mad. Amen. A certain rich man, father of an household, returned, and found all things out of order: And lo, he looked up, and said unto his servant: Arise, and be ready, for I will set my house in order. Go to Asson, and I will meet thee there: And he arose up, and went unto Asson: But his master came not: At length he said unto him. Behold, I will not dwell h ..... Remove my household 〈◊〉 Banal, and he did so. And the servant prepared a feast: But his master came not. And he said unto him the third time; why art thou sorry, or why art thou angry? ..... Oh unto me, for I am thy master. And he said: Rise, go unto Molschecks, and thou shalt meet me there. But lo, thus sayeth the servant, my master forgetteth. ..... and hath commanded me twice, and I have prepared for him, and he came not, and he saith unto me the third time, Arise, go, and I will meet thee: Thou shalt find nigh there; But he will there also deceive me: And he sent before, and behold, his master .... But immediately after that, the servants messenger. .... The father of the household came; and he looked but his servant was not there. And he sent for him, and commanded him to be .... and to be brought with violence: But the servant said, deal not thus with me, for it is violent: But the master answered, and said: What I command thee. ..... ghtest: For servants have no freedom of themselves. And it came to pass that after the master had gathered together his friends: He said unto them, Arise up, and find me one that is faithful with OBEDIENCE. Then he stretched out his band, and he said unto his servant. Hold, take thy reward: For, from me thou art banished. How say you, was this Justice, that he did unto his servant?  
Δ. O Lord, we appeal to thy mercies, and we acknowledge thy judgements always to be most just and true, etc.  
Mad. The Ark of the Lord was the Covenant of OBEDIENCE. Happy are those that enter.  
E. K. There springeth a thing before her like a Reed, but withered.  
Mad. unto thee, [E. K. pointing to the Reed,] thus sayeth the Lord, Because thou canst not endure the end of winter, Spring on, and grow: But in the midst of [thy] beauty, in the midst of summer, shall thy destruction be.  
A. L. I will anoint thee before thy time, for my promise sake: That thou mayest fall in the midst of thine own time, for thy weakness is great.  
E. K. She standeth and holdeth up her hands toward heaven, and saith nothing that I can hear.  
Mad. Go, make haste: All flesh is abominable.  
E. K. She speaketh another way, not toward us.  
Mad. I am sealed, neither can I speak any more.  
E. K. Now she goeth away like a three cornered Cloud.  
Δ. Oh Jesus have mercy on us. Oh King of Jews have mercy on us. Oh conqueror against Hell, death, and the Devil have mercy on us.  
E. K. Now is he here, who was last here. Are you Nalvage. ... In the name of Jesus. Lord be merciful unto us, etc.  
.... Is sealed; I am excepted .... I am commanded, and my Office is to teach.  
E. K. He turneth about with a great swiftness, at length he standeth,  
Δ. O Lord, and our desire is to be taught of thee, in thee, and for thy service.  
Nal. To him to whom it is said, G O: Thus, I say, let him be going. For God hath stretched out his hand, and he sayeth, I will not pluck it back, but with vengeance.  
E. K. He turneth again.  
Δ. O God, to whom is that G O, said? 
Δ. I was sick of an ague, and thereupon did somewhat differ, awaiting also for the lord A. L. His help, chief, with Coach, Horse, and Money.   
Nal. Thou mortal man, who is the Lord of health?  
Δ. The God of Heaven and Earth.  
Nal. The Lord is angry, and he said unto thee.  
Be gone. 
Δ. Vide Job. cap. 33. ecundum conjecturam meam de tribus modu Divinae Misericordia, 〈◊〉 homines, etc.   
Lo, there is a day past. And if his own Angel had not made intercession for him, he had been nothing: Seal these things, make haste.  
Be going.  
For the Lord is angry.  
Δ. O God, etc.  
Nal. Thus he sayeth ..... Lasky hath rejoiced with an Harlot, and hath measured me, which am unknown: But he shall be rewarded.  
Δ.  
A. L. To thee it is said: Make haste, and be gone. I will fulfil my promise in him for thy sake: But he shall fall, being none of thy acquaintance.  
Δ. Pronounce favour and mercy on me: who in my sin ..... and singleness of heart rejoice to do what I can possibly perform.  
Nal. Thus they have said against thee. Let him not go. Of them thus sayeth the Lord. They shall tarry where they would not. Cease, writ no more.  
Δ. Soli Deo, omnis honour & Gloria. Amen.  
Monday, Martii 9 Hora 9 Mane recessimus a ..... & prima nocte fuimus apud petr .....  
Tuesday, 10.  
Wednesday, 11.  
Thursday, 12 ..... At Michow we lodged at night.  
Friday, martii 13. We came to Cracow, circa tertiam a Meredie, and were lodged in the Suburbs by the Church at ..... Where we remained a seven-night, and then (I and my wife) we removed to the house in St. Stephen's street, which I had hired for a year, for 80 gylders (of 30 gr.) And Master Edward Kelly came to us on Friday in the Easter week (by the new Gregorian calendar) being the 27 day of March, by the old calendar: but the sixth day of April, by the new calendar, Easter day being the first day of April in Poland, by the new Gregorian institution.  
CRACOVIA. Martii 13. An. 1584.  
Omnis honour, Laus, Gloria & Gratiarum Actio, sit Deo Nostro Omnipotenti, Trino & uni 〈◊〉 & semper. Amen. Δ.    

MENSIS MYSTICUS SAOBATICUS, Pars prima ejusdem.  

Tuesday morning, Anno 1584. Aprilis 10. stilo novo Gregoriano. CRACOVIAE.  
AFter our divers prayers and contestation of our humility, obedience, and credit in these Actions: and being come now to Cracovia, the place sanctified, whereunto we were willed to make haste, etc. At length appeared Nalvage.  
E K. He hath a Gown of white silk, with a Cape with three pendants with tassels on the ends of them all green: it is fur, white and seemeth to shine, with a wavering glittering. On his head is nothing, he hath no beard. His physiognomy is like the picture of King Edward the sixth; his hair hangeth down a quarter of the length of the Cap, somewhat curling, yellow. He hath a rod or wand in his hand, almost as big as my little finger: it is of Gold, and divided into three equal parts, with a brighter Gold than the rest. He standeth upon his round table of crystal, or rather Mother of Pearl: There appear an infinite number of letters on the same, as thick as one can stand by another. the table is somewhat inclined on one side: he standeth in the very middle; his garment covereth his feet: his breast seemeth smooth as the down remaining of a Swan, when all the feathers be off, so is his neck, etc. He is lean and long-visaged.  
Δ. The infinite mercies of God be on us: and the light of his countenance shine on us; and his favourable countenance be on us.  
Nal. ...... Amen, unto him that is, and was, and liveth for ever.  
E. K. He looketh earnestly on his table, and turneth him to view it.  
Nal. ...... All things are in order. Thus saith the Messenger of him which is the God of Wisdom. Is your worthiness such, as you can merit so great mercy? or are your 〈◊〉 cleansed, and made apt to receive and hold the sweet liquor, pure understanding itself?  
Δ.  
Hath the Sun entered into your bowels, or have you tasted of the night-dew? Where are your wedding Garments; or after what sort do you provide for your marriage? Unseasoned you are and withered flesh, partakers of those things which make you holy: through which partaking and the secret providence of him that is the Highest, you became dignified to the end, and are sufficiently washed for the time of entrance. O stiffnecked people you deserve nothing, and yet you have the hire of such as labour. But, what, can corruption be partaker of those things that are incorruptible? or man, which savoureth in himself, can you savour also of the Almighty.  
O you weaklings, O you of no faith, O you Cankers of the earth; Where is the shame you have; Where are the tears you let fall; Where is the humility you are taught to? Nay you are such as say in your hearts; if the Spring be fair, the Harvest is like to be good: If these thing come to pass, it is the finger of the Lord. But such is your imperfection, such are the fruits of the flesh, and the vanity of mortality.  
Notwithstanding, consider that you are servants: Do therefore the will of your Master. You are become free: Be faithful and thankful to him that is the giver of liberty: Nay you are become children: partakers of the counsel of him that sitteth and seethe, and saith I am. Therefore be sober, faithful, and waver not, for the inheritance of your Father is great: your freedom is without recompense, and your Master the King of Justice.  
Where are the people, or in what generation did they dwell, that hath been thus acquainted and drawn into familiarity with the true Servants and Angels of God? Unto whom have those mysteries been opened. Is it not said, of those that are sanctified, The Lord appeared unto them in a vision: But he cometh to you when you are awake: Unto them he came unlooked for, unto you he cometh requested. Arise up therefore, and be not forgetful what the Lord hath done for you; for 
The End maketh all. Faith.  the things of this World are not, until they be done, neither is there any thing assured, but by the end.  
It was said unto Abraham, And I will destroy them. He believed it; but he asked not, when. Great is the reward of Faith; for it giveth strength: But those that are faithful are not of this world. Notwithstanding, you have said, (as it was said by the Disciples to Christ, when they were yet unpure, and blind) When shall these things come to pass? Lord, what is meant by 
When Faith.  this, or that? Simple Faith excelleth all Science. For, Heaven and Earth shall perish in their corruption: But the voices of the Lord, much more his promises, are become Angels for ever: For as the Sun begetteth in the earth, and is father of many things that live in corruption and have end: So is the God of Heaven, the bringer forth and begetter of things celestial with life and for ever. For why, Dixit & factum est, Every Idea in eternity is become for ever, and what is 
Idea.  thought, is become a living creature. I teach you a mystery.  
As the tree in sappy life, watering herself throughly, bringeth forth the ornaments of her own beauty: So the spiritual part of man being good and dignified, burnisheth himself, with his sound and faithful thought: I mean the glory and show of his own beauty; for the soul of man groweth, either with beauty to salvation, or with dishonour and filthiness, to damnation.  
I have done my Commandment. I have as a Schoolmaster warned you, and as a friend counselled you: I will also teach you.  
[E. K. He speaketh in a thin small voice.]  
Δ. He used a great pause, and silence.  
E. K. He standeth and pointeth with his rod to the letters of his Table, as if he made some account or reckoning. He went out of the middle, and measured how may steps it is about.  
Nal. ...... Pater, Filius, Spiritus Sanctus: Fundamentum, substantia, & principium omnium.  
[E. K. Thought in his mind, rerum, and he answered his thought, saying, What need I say rerum? The Grammarians will be on my side. Omnium, is more than to say omnium rerum.]  
E. K. This seemeth to be spoken by some other, in my imagination.  
Nal. ...... Omnium, is the thing that is my charge.  
E. K. He still conferreth place to place, etc. So. E. K. Now he standeth still.  
Corpus omnium .... E. K. He pointeth to the whole or round table which he standeth on.  
1. The substance is attributed to God the Father.  
2. The first circular mover, the circumference, God the Son, The finger of the Father, and mover of all things.  
3. The order and knitting together of the parts in their due and perfect proportion, God the Holy Ghost. Lo, the beginning and end of all things.  
E. K. He still counteth and conferreth places and letters together.  
Nal. ...... Lo, it is divided into 4 parts: whereof two are dignified: one not yet dignified, but shall be: the other without glory or dignification.  
E. K. He seemeth to point to some divisions.  
Nal. ...... Understand God, as the substance of the whole, (as above said.)  
E. K. He counteth again.  
Nal. ...... The substance of this part is called Vita.  
E. K. He pointeth to the uppermost part.  
Nal. ...... Called Vita Suprema. See here three small lines.  
[E. K. Those three small lines appear in the uppermost parcel.]  
Say ... Gaudium, [pointing to the uppermost line.  
Say ... Praesentia [pointing to the second.]  
...... Laudantes or Triumphantes [pointing to the third.]  
E. K. Now he beginneth to account in the second portion,  
Nal. ...... The Continent, Vita. [He counteth again.  
E. K. The four portions are of equal wideness, but not of equal clearness; and that about the centre is of fuskish or leadish colour.  
E. K. Now he showeth three small lines in the second portion. He seemeth to speak to himself somewhat.  
Nal. ...... Say ...... Potestas .... to the first line pointing. Motus ...... to the second; Ministrantes ..... to the third.  
E. K. Now he proceedeth to the third circular portion.  
Nal. ...... This Continent is also Vita [pointing to the third portion] none dignificata, sed dignificanda.  
Nal. .... See .... E. K. There are also three lines, Actio ..... in the first line. Factum ..... in the second. Confirmantes ..... in the third. Sirrah, this is true logic.  
[Δ. He said so to E. K. who now gave himself to study logic diligently.]  
E. K. Now he standeth trembling.  
Nal. ...... Oh qualis est Justitia inter miseros?  
Δ. .... Sed, mors est quae peperit hanc vitam.  
Vita est etiam haec, sed quae peperit mors.  
Say ..... Luctus ..... 
Here seem three lines also.  Discordia ..... 
Here seem three lines also.  Confundantes ..... 
Here seem three lines also.   
Those that do their duty shall receive their reward. Let my diligence teach you diligence.  
Be not angry, because you do not understand: These be means to understand. E. K. confessed 
To E. K.  that he was very angry.  
Nal. ..... Pray unto God, for I am resisted.  
Δ. Deus in adjutorium nostrum intend, etc.  
Say .... Vita Suprema. [pointing to the uppermost line of all.] I find it (by addition) in this Language, I add, but written thus, toward the left hand, in three angles I d a   
Say ..... Gaudium ..... Mox. I find it is a name ascending and answereth to the two extremes of I add in this manner.  
I d z a oh  m    
Δ. I pray you, is Mozod, a word of three letters, or of five?  
Nal. ..... In wrote three, it is larger extended. [Δ. z extended is zod.]  
Δ. Will you pardon me if I ask you another question of this extension?  
Nal. ..... Say on: Moz in itself signifieth Joy; but Mozod extended, signifieth the Joy 〈◊〉 God.  
Δ. No word in his radical form is extended.  
Nal. ..... These doubts will at length grow easy.  
Praesentia ..... I find it called Zir.  
So .....  
I d z a oh i m z r  
This Lesson is greater than any that was learned in Cracovia this day.  
Nal. ...... Potentia ..... But say, Vita secunda. I add but thus.  
I d z 〈◊〉 a i a oh i g oh d m z r v r 〈◊〉 b n 〈◊〉    d a z   a i a B  d i  
I will teach you here after the distinction of them.  
Δ. You mean of I add diversely signifying.  
Say ...... Potestas ..... I find it Bab. It doth ascend from the right hand to the left.  
Motio ..... I find it Zna.  
They will not fall out so, but they will fall out well enough.  
Nal. ...... Vita tertia. ...... I ad.  
Δ. I pray you, what is of Ministrantes?  
Nal. ..... Look you to your Charge.  
Actio ..... 
For  Factum ..... 
Gru   
..... Vita, quae etiam est mors.  
Luctus ..... 
Sir  Discordia ..... 
Offa   
f oh s s e a r d i  
If the order of the Table be ex spiritu Sancto,  
The substance of the Father; How shall we gather the Circumference, which is the Son?  
The Son is the Image of his Father: Therefore, in his death, he must be the Image of his father also.  
If substantia be in forma Crucis, than the Son is the Image of his Father.  
............. Laudantes ....... Luach.  
  h e r v    i d z s a i  l a oh i g oh d h v m z r v r r c a b n a f oh s a s d a z s e a s  i a b r d i    l a n g    
Δ. The rest I pray you to deliver us.  
Nal. ...... Bear with me, for it is easy for you, but hard for me.  
Ministrantes ...... 
Lang.  Confirmantes ..... 
Sach.   
Δ. Now.  
Nal. ..... When I know, you shall.  
Δ. As Sach.  
God be merciful to man.  
It is so terrible, that I tremble to gather it.  
Confundantes ..... Urch.  
Thus I have made plain this body generally: The particulars are long, hard, and tedious.  
Thy name be blessed, O God, which canst open a means, whereby thy powers immediate may be opened unto man. Power, glory, and honour, be unto thee, for thou art the true body of all things, and art life eternal.  
E. K. Now he is suddenly vanished away with the Table.  
Deo nostro sit omnis laus & gratiarum actio nunc & in sempiterna seculorum secula.  
Amen.   

Thursday, Mane, Aprilis 12. 1584. 〈◊〉.  
Δ. Some delay upon our prayers made, at length appeared Nalvage in shape and 〈◊〉 as last before: He standeth still.  
Nal. ...... Benedictum sit nomen Domini in aeternum.  
Δ. Amen.  
Nal. ...... Audite mei fratres patienter.  
The Godhead in his secret judgement keeping in his Almighty bosom, the image and form of all things, universally, looked down upon the Earth; for he said, Let us now go down among the sons of men: He saw that all things grew contrary to their creation and nature; either keeping their dignities and secret virtues shut up in obscurity, or else riotously perishing, through the imbecility and frowardness of ignorance: So that it was said, Behold, I delight not in the World: The Elements are defiled, the sons of men wicked, their bodies become dunghills, and the inward parts (the secret chambers of their hearts) the dens and dungeons of the damned: Therefore I will draw my spirit from amongst them, and they shall become more drunken, and their ignorance such as never was: No, not since the fall of heavens.  
For, lo, the time is come, And he that is the Son of unrighteousness, is and liveth: Unto 
Antichristas'.  him therefore shall be given strength and power: and the Kings of the Earth shall become mad: yea, even raging mad; yea even in the third madness, and that in the depth of their own imaginations; and I will build my Temple in the Woods, yea even in the Desert places; and I will become a Serpent in the wilderness: for I have tucked up my garments and am fled away, and She 
In the wilderness.  shall mourn on the Mountains without comfort.  
Lo, the Thunder spoke, and the earth became misty, and full of fog, that the Soul of man might sleep in his own confusion. The second Thunder spoke, and there arose spirits, such as are for soothsayers, Witches, Charmers, and Seducers: and they are entered into the holy places, and have taken up their seats in man. Woe be unto the earth therefore: For, it is corrupted. Woe be unto the earth, for she is surrendered to her adversary: Woe be unto the earth, she is delivered into the hands of her enemy: Yea, Woe be unto the sons of men, for their vessels are poisoned. But even then said the Lord, Lo, I will be known in the wilderness, and will Triumph in my weakness.  
And lo, he called you, and you became drunken, and foolish with the spirit of God: And it was said Descend, for he calleth, and hath called: and Raphael that brought up the prayers descended: 
Raphael: This Doctrine.  and he was full with the power, & spirit of God: and it became a Doctrine, such was never from the beginning: Not painted, or carved: filled, or imagined by man, or according to their imaginations, which are of flesh: but simple, plain, full of strength, and the power of the holy Ghost: which Doctrine began, as man did, nakedly from the earth: but yet, the image of perfection. This selfsame Art is it, which is delivered unto you an infallible Doctrine, containing in it the waters, which run through many Gates: even above the Gate of Innocency, wherein you are taught to find out the Dignity and Corruption of nature: also made partakers of the secret Judgements of the Almighty to be made manifest, and to be put in execution. Which knowledge in you is to be made perfect: two ways, by power, mediate, and immediate. Immediately from God, in respect of his will, and secret Judgements, as unto the Apostles. By means and tradition, as from us, opening the substance and body of nature, according to our own image, which is the thing I have now in hand. I am therefore to instruct and inform you, according to your Doctrine delivered, which is contained in 49 Tables. In 49 voices, or callings: which are the Natural keys, to open those, not 
48 keys, or calls, and their use.  49. but 48. (for One is not to be opened) Gates of understanding, whereby you shall have knowledge to move every Gate, and to call out as many as you please, or shall be thought necessary, which can very well, righteously, and wisely, open unto you the secrets of their Cities, & make you understand perfectly the contained in the Tables. Through which knowledge you shall easily be able to judge, not as the world doth, but perfectly of the world, and of all things contained within the compass of Nature, and of all things which are subject to an end.  
But behold, this charge of mine is tied unto time: Therefore be diligent to learn, diligent to 
Note. Take time while time is, for time will away. August next.  hear, and that with patience: For it is neither a free School, nor a School of continuance. For as power is not given unto me beyond the first day of August next, so have you no strength to learn after, because I am the staff of your Doctrine.  
Nal. ..... I am for the comfort of the world; and not for the hindrance: Thus sayeth the Lord. To them that have Harvest let them reap, and unto such as have labour let them work. As for me, I am tied to time, and am ready at all times: For I measure not your night, nor day.  
Δ. Thanks be unto the highest.  
Nal. ..... Cease now with me, for no more descendeth.  
Soli Deo honour & Gloria.  
Afternoon, the same Thursday. ..... After some short Ejaculations of prayers to God, there appeared a great black masty dog: with whom I would have nothing to do, but expect Nalvage. He said, that he was Nalvage. We rebuked him as an hellhound. At length 
An illuding wicked spirit.  he departed, and Nalvage appeared; but brighter then to day.  
Nal. ..... Have you those things I told your to day?  
Δ. We have them in record and mind.  
Nal. ..... Read them ......  
Δ. I did read them.  
E. K. He laugheth, ha', ha', ha', etc. a great laughter: He hath also a Table, but seemeth not to be like the former Table of Nalvage. There are ten, or eleven divisions in this Table, as was not in the former Table.  
Δ. If thou art Nalvage, proceed in the Doctrine of wisdom, if thou are not Nalvage, depart in the name of Jesus.  
...... I have free will, and therefore I will be here.  
Δ. Now I doubt nothing, but thou art a deceiver. [Audite:] The ignorance of the wicked 
A voice on the one side.  becometh dust: which showing itself is swept out of doors, and thrown on the dunghills.  
E. K. Now appeareth one like true Nalvage.  
Nal. ..... Even so is it of the [] for thou hast opened thy blasphemy: and being discovered, art become more accursed: Therefore because thou art accursed, thou art not dignified; but become a Vessel of iniquity: And therefore hast no freewill. For, freewill either is, or is in 
freewill.  state to be dignified. Therefore, as dust I sweep thee out: and cast thee into that Dunghill; which is the place of the greatest woe: the Dunghill, and the reward of the unrighteous. And, because thou hast thrust thyself into the Judgements of the Lord: and hast heard the secrets of the Almighty: Therefore I seal thee tanquam truncus in Infernum.  
E. K. He striketh him with an yern, like a pair of tongs; in form of a Mould to cast Pellets in: gripping his brain and underchaps, and so he fell down and disappeared: and in his place came Nalvage.  
E. K. Nalvage maketh curtsy toward the four quarters of the world. Nal. ...... My Us is as good as thy Um.  
E. K. In his heart thought that it might be, that now one Devil mastered another, and thereupon said Um.  
E. K. He is now accounting again on his Table as he did before.  
Nal. ..... unto this Doctrine belongeth the perfect knowledge, and remembrance of the mystical Creatures. How therefore shall I inform you, which know them not? 
Δ 〈◊〉 Characters.   
Δ. Mean you as Babyon Boboyel, etc.  
Nal. ...... The Characters, or Letters of the Tables.  
Δ. You mean the mystical Letters, wherein the holy book is promised to be written: and if the book be so written and laid open before us, and then you will from Letter to Letter point, and we to record your instructions: Then I trust we shall sufficiently understand, and learn your instructions.  
Nal. ..... Also in receiving of the calls, this is to be noted: that they are to be uttered of me, backward: and of you, in practice, forward. 
Backward. These calls.   
Δ. I understand it, for the efficacity of them; else, all things called would appear: and so hinder our proceeding in learning.  
Nal. ...... D P C E T E I R S M S S S  
E S A I I M M N S E S. 
24.   
E. K. All this was in one line; in the lowermost portion: and lowermost line thereof.  
Nal. ..... I E E E E T N O E D M E T M M M  
M M D M A E T S E A M. 
27.   
E. K Now he standeth still.  
Nal. ..... A E R T I S A N S S E A S D M M S E A O A 
43.   
V I I I I A O A O I I V I T S E I T T 
E V I I I i   
S D A I N.  
E. K. These seemed to be taken out of divers lines, in the three lower portions; but none out of the uppermost, or fourth.  
Nal. ..... R S H D D S R R E S O L S N R E R E E  
S F R H E I E E E E I E E O E T I S O E  
R T T H D E O I S E O E S M E T F E D E  
T S E E E E E R S E S E O R S M E T 
81.   
D. R. F E D E T S E E E R S E  
(E E R)  
S I S E H E N O E S M E F S F E E D I [I/ E] O E 
I or F.   
S S S I S E O E S H E  
D S D F T E I E O R S O E D H T E T 
[I/ E]   
O E S H E O T R T E R E O E H S E R 
Wheresoever O followeth, it may be E or i   
E E I R E S R I S O E H E E D E I E H E  
D T R N D D H D N.  
The rest of this Lesson, the next morning.  
Δ. After the correcting of certain places before in the Letters he said. I feel no more.  
Δ. Thanks and honour be to the highest for ever.  
Amen.   

Friday morning, Hora 8½. Aprilis 13: Cracoviae.  
Not long after my Invitation, Nalvage appeared, Nutu Dei.  
Nal. .... Our peace, which is Triumphing patience, and glory be amongst you.  
Δ. Amen.  
Nal. ..... It may be said, can there be patience in the Angels, which are exalted above the air? 
Patience.  For, such as were of error have their reward: Yea, forsooth my dear brethren. For there is a continual fight between us and Satan, wherein we vanquish by patience. This is not spoken without a cause: For as the Devil is the father of Carping, so doth he suttlely infect the Seers imagination, mingling unperfect forms with my utterance: Water is not received without air, neither the word of God without blasphemous insinuation. The son of God never did convert all, neither did all that did hear him, believe him. Therefore, where the power of God is, is also Satan: Lo, I speak not this without a cause, for I have answered thy infection.  
Δ. E. K. Had thought that Angels had not occasion of any patience, and so was his thought answered.  
Nal. ..... I find the Soul of man hath no portion in this first Table. It is the Image of the son 
The first Table. The centre Table.  of God, in the bosom of his father, before all the worlds. It comprehendeth his incarnation, passion, and return to judgement: which he himself, in flesh, knoweth not; all the rest are of understanding. The exact centre excepted.  
A (Two thousand and fourteen, in the sixth Table, is) D  
86. 7003. In the thirteenth Table, is I.  
A In the 21th. Table. 11406 downward.  
I In the last Table, one less than Number. A word, Jaida you shall understand, what that word is before the Sun go down. Jaida is the last word of the call.  
85. H 49. ascending T 49. descending, A 909. directly, O simply.  
H 2029. directly, call it Hoath.  
225. From the low angle on the right side.  
Continuing in the same and next square.  
D 225. [The same number repeated.  
A In the thirteenth Table, 740. ascending in his square.  
M The 30th. Table, 13025. from the low angle in the left-side.  
84. ....... In the square ascending.  
Call it Mad.  
O The 7th. Table, 99 ascending.  
C The 19th. descending 409.  
O The ... 1. from the upper right angle, crossing to the nether left, and so ascending 1003.  
83. N The 31th. from the centre to the upper right angle, and so descending 5009. Call it Noco.  
Be patiented, for I told you it would be tedious:  
O The 39th. from the centre descending, or the left hand, 9073.  
D The 41th. from the centre ascending, and so to the right upper Angle, 27004.  
R The 43th. from the upper left Angle to the right, and so still in the Circumference. 34006.  
I The 47th. ascending, 72000.  
82. In the same Table descending the last.  
Call it Zirdo.  
P The 6th. ascending 109.  
A The 9th. ascending 405.  
81. L The 11th. descending 603. ...... Call it Lap.  
Δ. Her, he struck the Table on Saturday action following at my reading over of it backward.  
E The 6th. from the right Angle uppermost to the left, 700.  
G The 13th. descending, 2000  
R The 17th. from the centre downward, 11004.  
80. O The 32th. descending from the right Angle to the centre, 32000.  
Z 47th. 194000. descending.  
Call it Zorge. [Of one syllable.]  
A 19th. from the left corner descending, 17200.  
79. A 24th. from the centre ascending to the left Angle, 25000.  
Q The same Table ascending, 33000.  
Call it QAA. [Three syllables with accent on the last A.]  
E The second Table, 112 ascending.  
L The......th. descending 504.  
C The 19th. Table descending 1013. [That C. is called C Minor.]  
I The 13th. descending, 2005. 
7877.   
C The 14th. descending, 2907.  
Call it cycle.  
E. K. Now is he kneeling, and praying with his Rod up  
76. O The 4th. ascending to the left Angle, 390.  
D The 5th. descending 812.  
O In the same descending, 902.  
Call it O D O.  
Δ. Here he striketh again on Saturday.  
75 
 M N The 9th descending 804. A The 11th descending 2005. 
This A may be an A or an O.  R The 14th descending 5006. N The 16th descending 12004: 
be corrected it M. Zamran.  A The 20th descending 17006. Z The 32th descending 40006. 
Call it Zanran.   
I give it faster unto you, than I received it. E. K. thought it.  
74 T The 4th descending 212 
This may be T or D.  O The 6th ascending from the centre to the left corner 1907. Call it odd 
or OT.  73 A The 9th ascending 500 C The 10th descending 602 
Call it CA, [Δ. two syllables.]  R The 16th ascending 22006. 
E must come after R: but without number, and so, it is Zacare.  A The 19th descending 23012. 72 C The 30th ascending 30006. A The 39th from the left angle descending 42012. Z The 46th ascending 312004. 
Call it Zacar.   
Use your time of refreshing, and return Deo gratias reddamus immortales.   

The same Friday after Noon, circa 3. horam.  
After a short request made by me to Christ for wisdom, and verity to be ministered by Nalvage; he appeared and spoke much to E. K. which he expressed not to me: but a length confessed that he gave him brotherly counsel to leave dealing as an Idolater or Fornicator against God, by ask counsel of such às he did.  
E. K. confessed that he had been that day, and some days before, dealing by himself after his manner, to understand of my Lord Laskie, and of other matters of Lasko, and left his questions in his window written. Nalvage told him the devil had now taken away his questions. E. K. went down to see if it were true, and he found it true.  
Nal. ..... Pray ..... Δ. We prayed.  
There is an error in the last, not in the Number, but in the Letter. I will first go through the Letters, and after come to the Numbers. How many words have you received this day?  
Δ. Thirteen, whereof Jaida was said to be the last of the call.  
Nal. ..... They be more worth than the Kingdom of Poland. Be patiented, for these things are wonderful.  
71 N (The number must needs go to) the sixth, descending 309. A The 7th ascending 360. O The 9th ascending 1000 O The 13th ascending 1050. V The 17th ascending 2004. It is Vooan. It may be sounded Vaoan.  
Add those last Numbers Δ.    309   360 Vooan is spoken with them that fall, but Vaoan with them that are, and are glorified. The devils have lost the dignity of their sounds.  1000   1050   2004   4723   
Δ. They make 4723.  
Nal. ..... It is called the Mystical root in the highest ascendent of transmutation.  
Δ. These phrases are dark; when it shall please God they may be made plain.  
Nal. ..... It is the square of the philosopher's work.  
Δ. you said it was a root.  
Nal. ..... So it is a root square.  
Δ. The square thereof is 22306729 ....  
The word is, by interpretation, Ignis vera mater. The vain Philosophers do think it doth 
Lapis 〈◊〉 〈◊〉 projectionis.  beget bodies: but in truth, it conceiveth, and bringeth forth. 70 D the fifth, ascending, 4. O the 39, ascending, 7806. call it ODD. [Δ. drawing the O long.]  
E L 17 (not 17 and the thirdth: for it is of the thirdth: and 17 it  
L et may be of them both) ascending, 419.  
69 O O the 18 ascending 2017 .... this O must be sounded as A.  
T M M the 24 from the centre to the left angle, ascending, 5069 .... T must be instead of M.  
L A A 30 descending, 9012.  
A I I the 35 ascending, 15079.  
B P P the 43, from the centre to the left angle, descending 159068. 
Aversed.   
Call it Piamo el. It is Piatel Baltale to be sounded.  
As the ear is the chief sense; so, being infected, it is the greatest hindrance. Many there be 
Note Intruders.  that thrust themselves between you and me: and they are increased. Power is given again to the show Stone; and thou shalt not be hindered.  
Δ. Shall I presently bring it forth?  
Nal. ..... As thou wilt.  
Δ. I brought forth the Stone, and it seemed marvellously brighter than before it was wont to appear. 
  
E. K. He seemeth to pray.  
E. K. There appeareth to me in the Stone Michael as he was wont to appear, with his sword in his hand, and in a long white garment, etc.  
Mich. ...... I am the strength of the Highest, and the mighty arm of him that is Almighty: your fellow servant, and the messenger of the Highest: The powers of the earth have risen up against 
God his promise shall be performed.  you: But you shall prevail, and this Doctrine shall be delivered as is promised, and according unto time. But pray earnestly; for lo, the whole host of Angels, such as are blessed, have cried unto the Lord, saying: Not so Lord: Thy bread is torn in pieces, or reproachfully eaten.  
Thus therefore saith the Lord, Be patiented, for the place is holy, and the power of the Highest is amongst you. Receive willingly: for he that is offended is smitten. Be comforted, and beware 
The dignification of the Stone.  of deceivers: for the power of the wicked is increased, and is become mighty: But into this vessel shall enter no unclean thing, not for this time only, but for ever.  
Unto thee Nalvage thus saith the Lord, gather up thy wings and enter: Do as thou art commanded, and be multiplied. Be comforted; for Gabriel shall ascend and stand before the Lord, 
Be multiplied. Gabriel.  and shall have power and descend: and he shall be yoked unto thy loins, and thou shalt become mighty; that thou mayst open the wonders of the Lord with power.  
E K. Now is Nalvage come into the Stone.  
Mic. ...... Be comforted, be comforted, be comforted my brethren in the God of Hosts: for your comfort is and shall be of the Holy Ghost. Therefore let peace be amongst you, and be no more 
The holy Ghost.  babes; for wisdom dwelleth not amongst children. The peace of God be amongst you: And thus much I have comforted you.  
E. K. He is gone.  
E. K. Now here is another.  
Δ. It is Gabriel that came to Daniel.  
Gabr. ...... I did so, and I am that Gabriel, and the World beareth witness of my coming.  
You rebellious winds, you deceivers of the righteous, you naked substances and things lighter than the winds, know not you that the God of your creation hath rewarded you, know you not your own weakness, know you not your state of no return? I say headlong you all (without resistance) fall down to your places: Be gone, sink, for I am of power, and do prevail.  
Behold he hath placed darkness behind him, and hath made the lights of heaven as the Lamps of his beauty. Go you that are confounded without return; for the name of our God in his determination is invincible.  
This night is a Sabbath, and a scourge to the wicked.  
Nal. ...... I promised to expound you a word, the first you had to day, but the last. It signifieth, of the Highest.  
E. K. His Table now appeareth very evidently to me, as that I could paint it all.  
Cease for this time, for it is a time of silence, for the wicked are confounded: in the morning early you shall be taught plentifully: for my power is become a hundred and fifty; and I will finish 
Note.  my charge, long before the time appointed.  
Gabr. We are always present until the promise be ended. Rest in peace.  
E. K. Gabriel seemeth to be all in complete harness, like scales of a Fish from the armpits downward; with a Spear in his hand, all of fire, about a two 
Note this form of 〈◊〉 at this occasion.  yards long.  
Δ. The peace of God, and his mercy, be on us now and ever. Amen.  
Δ. If it should not offend you, I would glady ask your knowledge of the Lord Albert Laskie our great worldly friend, and that for the service of God, if he be passed the chief danger of his present infirmity, etc.  
..... When we enter into him, we know him; but from him, he is scarce known unto us: as of 
〈◊〉. Laskie.  him of whom it is said, he hath consented with an Harlot: we know not the end of God his justice which is upon him.  
His prayers are come to the second heaven, neither hath any received remembrance of him: But we will pray unto God to be merciful unto him, and that for thy sake; Because thou shalt not be made a laughingstock to the wicked. Pray thou for him, that thou mayst work in him that 
Prayer for A. L.  which he worketh not for himself. Hold up thy hands for him; for it is a lawful and a charitable thing: For God hath granted thee a force in prayer: But be patiented and humble. We with thee, give thanks and laud unto the Lord. 
God his gift to Δ in prayer.   
Cease.  
Δ. Laudes Deo nostro incessanter reddantur.  
Amen.   

Saturday, Aprilis 14. Mane. Cracoviae, 1584.  
Δ. Oratione Dominica finita, & brevi illa oratione Psalmi 33. inspecto Chrystallo 〈◊〉 utrique Gabriel & Nalvage.  
E. K. They kneel, as though they were in confession one to another, and .... about half a quarter of an hour.  
Gabr. ......) after me.  
O beginning and fountain of all wisdom, gird up thy loins in mercy, and shadow our weakness; 
Prayer.  be merciful unto us, and forgive us our trespasses: for those that rise up saying there is no God, have risen up against us, saying, Let us confound them: Our strength is not, neither are our bones full of marrow. Help therefore O eternal God of mercy: help therefore O eternal God of salvation: help therefore O eternal God of peace and comfort. Who is like unto thee in 〈◊〉 of incense? before whom the choir of Heaven sing, O Mappa la man hallelujah: Visit us O God with a comprehending fire, brighter than the Stars in the fourth heaven. Be merciful unto us, and continue with us; for thou art Almighty: To whom all things of thy breasts in Heaven and Earth, sing glory praise and honour, Saying, Come, Come, Lord for thy mercy sake. Say so unto God kneeling.  
Δ. I repeated it, kneeling, and E. K. likewise kneeling.  
E. K. They both kneel down again, and put their foreheads together. Gabriel seemeth to sit in a chair on the one side of Nalvage about 30 yards off, on Nalvage his left hand. Nalvage standeth.  
...... Thus saith the Lord, Who is he, that dare resist invincible strength: seal up the East, 
Gabr .... standing said.  seal up the South, seal up the West: and unto the North put three seals.  
E. K. Now sitteth Nalvage in a Chair aside from his round Table, the Table being somewhat before him.  
Nal. ...... Name that I point to. [too E. K. he said so, as concerning the Letters.  
E. K. He fling like a thin brightness out of the Stone upon E. K. he hath his rod, which he took out of his own mouth.  
... ev ... He holdeth up his rod, and saith, I am all joy, and rejoice in myself.  
E. K. He smit the round Table with his rod; and it whirled ábout with a great swiftness. Now that which before seemed to be a circular and plain form, appeareth to be a Globe and round Ball; corporal, when it 
Globe  turneth.  
Nal ...... Say the last.  
Δ. Piamo el.  
E. K. He striketh the Table now, and though the body seem to turn, yet the Letter seem to stand still in their places.  
E. K. Now he plucketh out five Books, as if from under his Chair, and setteth them down by him; the books be green, bright, and they be three corned, Δ a clasp.  
Sal. ..... Read backward ... [too E. K.] Every thing with us teacheth. Read backward. Letter without number.  
Nal. ..... Read backward, letter without number, the letters thou hadst yesterday.  
Δ. After all read, he proceeded thus: 68 P The fourth ascending, 97. 68 PIAP. A The sixth ascending, 112. I The eighth ascending, 207. P The ninth ascending, 307.  
E. K. Now he striketh it again, and it turneth.  
67 A TA. T 
The numbers after.  66 I AAI. 
The first A may be an A an O or an E.  A 
Those are two words.   
E. K. Now he striketh again, and turneth: his Rod seemeth to be hollow like a Reed.  
65 APGOB. 
Call it Bogpa.   
E. K. Gabriel falleth down on his face, and lieth prostrate, and Nalvage holdeth up his Rod all the while.  
DOES. He pointed beyond him in the upper Circle, it seemeth 
Also T  like a Roman C.  
64 LAMAOP. 
Poamal Od. put out the S.   
Make it two words. ..... It may be all one word with S. or T. but it would be hard for your understanding.  
Make a point between Poamal and Od.  
E. K. Gabriel lieth prostrate all this while.  
63 XUDMOZ. 
Call it Zome.   
..... With great difficulty this Letter was discerned: Nalvage himself said, he knew it not yet; but it seemed to E. K. to be an X. Nalvage denied it to be an X. and said he knew not yet the mystery: say the Lords prayer, for I cannot open it. Although my power be multiplied, yet I know not this Letter. At length he said it was v  
E. K. I can remember that word well.  
Nal. ..... Thou shalt not remember it.  
62 PEV. 
It is called Vep.  Make a point there. Δ. A full point? 
Nal. .... No, no, a stroke.  61 OLOHOL. 
Call it Loholo.  Long, the first syllable accented.  
E. K. Now he striketh the Table.  
60 SD. It is the uppermost of 
Call it DS.  59 SIMAPI. Pronounce it IPAMIS. 
Make a point at S. the A pronounced short.  58 LU. Call it UL. Δ, With such sound to U. as 〈◊〉 yew, whereof bows are made. 57 MAPI. 
Labiis claufis, [Span] ['em 'em] ... He bummed twice, signifying two words more, which were not to be pronounced till they were read in practice.  F. K. It seemeth to be an e. DO. ODD. As you had before.  
E. K. Now Gabriel riseth from his lying prostrate.  
56 HOTLAB. Call it BALTOH. 
There is a point.  PAIP. Call it Piap.  
E. K. Gabriel steppeth up, and seemeth to storm angrily against somewhat.  
Δ. Belike some wicked powers would intrude their illusions, or hindrances in these actions.  
E. K. He hath thrown his Dart from him: and it cometh to him again.  
Gabr. .... Count the number of the words you have received to day.  
Δ. Sixteen, if Poamal; odd be made two words.  
Gab. ..... Be packing, and so many plagues be amongst you more than your plague was before.  
E. K. He seemeth to storm still.  
Gab. ..... Come in.  
E. K. Now there come four more.  
Gab. ..... Art not thou Adraman? Which hast fallen, and hast burst thy neck four times? And wilt thou now rise again, and take part anew? Go thy way therefore, thou Seducer, enter into the fifth torment. Let thy p were be less than it is, by as much as thou seest number here.  
E. K. Now they all four fall down into a pit, or Hiatum of the foundation of the place where they stood.  
E. K. Nalvage lieth all this while upon his face.  
Gab. ..... Count now again.  
Δ. Sixteen.  
Gab. ..... It is not so. There is an error.  
Nal. ..... I am deceived from Ipam.  
ODD the next is false, and so are the rest: And so is that that followeth.  
ABOS. SOBA.  
Δ. I had Baltoh.  
Nal. ..... And Piap.  
Nal. ..... What is this? [too E. K.] E. K. ..... G.  
Nal. ..... No, it is an H.  
55 HOT. 
There is a point, showing a stroke, called Virgula.  TOH. 54 MOH. HOM. 53 SD. DS. 52 LIPDAI. Call it jadpil accent ad. 51 ONOG. Call it Gono.  
Gab. ..... Move not, for the place waxeth more holy.  
Nal. ..... Pointeth S. D.  
D S. This was corrected on Monday following to be too much.  
50 ANDA. Call it ADNA.  
E. K. Gabriel did throw a brightness upon E. K. after he had stroked his own face first, E. K. started at it.  
49 AZRNZ Call it Zurza. Δ. As ... Znurza.  
E. K. Nalvage kneeleth down before the Table, and useth many inclinations, and gestures of reverence, as Priests use to do at the altar.  
48 MZRAF  FARZM.  47 HALIP moreover PILAH. Three syllables. 
P Is distinctly pronounced by itself.  46 HANDAI the Ark of knowledge JADNAH. [yadnah.  
E. K. Nalvage cometh and kisseth the Table and kneeleth down, and seemeth to pray.  
45 MRE with ERM 44 BAC a Rod CAB  
E. K. He kneeleth down again, and useth such gestures as before.  
GSN a rod  
E. K. Nalvage said, Adjuva me, O mi Deus. He holdeth up his hand and kisseth the Table, and useth wonderful reverence. He saith again. Fer opem, O mi Deus.  
43 ERNOZ delivered you ZONRENSG 42 SD and Δ which DS 41 RIP the holy ones Pir, there is a point 40 ABAC govern Call it Caba. 39 ALEROHO, I made a Law Call it Ohorela, I 
Nal. ..... There is a stop, showing a stroke made strait down thus I  38 MRASAC to whom Casarm I 
a stop.   
E. K. Now he kisseth the Table again.  
37 MASRG with admiration GRSAM 
a stop at M. Δ. as Gursam.  36 HELOBO your Garments OBOLEH 35 SBRU beautified URBS 34 SD and Δ which DS  
E. K. Now he useth the former reverend gestures again.  
33 IDLA of gathering ALDI 32 EGRP with the fire PRGE 
as purge.  31 PNONG 
Nal. ..... Adjuva me, O mi Deus.  I garnished GNONP 30 LIHT seats THIL 
a point 〈◊〉.  29 ABOS whose SOBA 28 NEIZ of my hands ZIEN 
here a point.  27 HOLBON the palms Nobloh.  26 AT as TA.  25 HAMMOC trussed you together COMMAH A point. 24 DO And As before O D.  23 ZMIZ of my vestures Zimz. A point. 22 AOHTON in the midst Nothoa. Here is a point before the word. A point. 21 AAQ your garments QAA. Three syllables.  
E. K. Now he useth reverence to the Table again.  
20 QLOH measureth HOLQ 
Δ. as Holquu.  19 SD which DS  
Nal. Adjuva me mi Deus.  
18. GRPLAM a through thrusting fire Malprg, as Malpurg. 17 AT as TA.  
Now he prayeth as before, his arms extended.  
16 AARG and the Moon GRAA. A point. 15 DASPZAN a Sword NAZPS AD.  
E. K. Now he prayeth again.  
14 AT as TA. 13 I is a word by itself. 12 ROR The Sun Ror. Here a point. 11 LOZ bands Zol ... zod Δ. as ol: A point. 10 ARBOS in whose Sobra. 9 OHPNOV of wrath Vonpho. 8 ZLAC above the firmamets Calz. 7 HSNAL in power exalted LANSHES as Lonsh.  Adjuva me O Deus.   6 TLAB of Justice Balt. Here is a point. 5 DAI the God jad, as Yad. 4 OHOG saith GOTTO. 3 GSROV over you Vorsg. Here a point. 2 FNOS Reign Sonf. 1 LO I Ol.  
E. K. Now he sitteth down in his Chair. This is the end of the 
The first Call ended.  mighty and first Call.  
...... Pray that you may understand what it is.  
Δ. Mean you presently?  
Nal. ...... I, presently.  
Δ. I pray to that intent.  
E. K. All the Stone showeth fire, and all is on fire, nothing else appearing: not like common fire, but clear, thin, etc.  
Now it waxeth clear.  
E. K. And now Nalvage is on the top of the Globe, and his seat remaineth in the former manner of fire. Now Nalvage holdeth up his right hand, and the same seemeth to be many hands. There is on one of his fingers an I. It vanisheth away; and so on divers fingers are words as follow.  
I midst delivered Reign of you over my a you vestures, rod saith and with the trussed the God you ark of together of Justice, as knowledge, in the moreover power palms you exalted of lifted above my up the hands, your firmaments whose voices of seats and wrath, I swore in garnished obedience whose with and hands the 
60  faith the fire to Son of him is gathering that as and liveth a beautified and Sword, your triumpheth and garments whose the with beginning Moon admiration is as to not, a whom nor through I end thrusting made can fire a not which Law be measureth to which your govern shineth garments the as in holy ones, a the and flame 
60  in Move I  the therefore am  midst and the  of show servant  your your of  Palace, selves, the  and open same  reigneth the your  amongst mysteries God,  you of the  as your true  the Creation, worshipper  Balance be of 60 of friendly the 60 righteousness unto 49 Highest. 49 and me;  169 truth. for    
E. K. Now all the fingers be gone.  
Δ.,  
Nal. ...... It is the sense in your tongue of the holy and mystical Call before delivered: which followeth in practice for the moving of the second Table, the Kings and Ministers of government: 
Second Table.  The uttrance of which, is of force, and moveth them to visible apparition: moved and appeared, they are forced (by the Covenant of God delivered by his spirit) to render obedience 
The covenant of God. Obedience. Many keys.  and faithful society. Wherein, they will open the mysteries of their creation, as far as shall be necessary: and give you understanding of many thousand secrets, wherein you are yet but children; for every Table hath his key: every key openeth his gate, and every gate being opened, giveth knowledge of himself of entrance, and of the mysteries of those things whereof he is an enclosure. Within these Palaces you shall find things that are of power, as well to speak, as to do for every [(1) Palace] is above his [(2) City] and every City above his [(3) entrance.] 
Note these three degrees.   
Be you therefore diligent that you may enter in, not as spoilers, but as such as deserve entertainment in the name, and through the power of the Highest. For great are the mercies of God unto such as have faith. This is therefore the key of the first seven, according to the proportion of the 
Faith. A key of the first seven. A sign to make an end.  first Creation. No more for this time.  
A sign always to make an end.  
E. K. He drew a Curtain before the Stone, of white colour.   

The same Saturday, after Noon, hora 3½ 4.  
The white Curtain remained about half an hour after my prayer to God, and some invitation to Gabriel and Nalvage, at length the Curtain quaked as though wind blew it.  
E. K. Me thinketh that I hear a stir within the Stone. At length they appeared.  
E. K. They have very eyes which twinkle as other men's eyes do, and 
* I had discoursed somewhat with E. K. of the manner of skrimges. Gabr. ...... as I think.  therefore I see them with my external eye, not within my imagination, as .....  
...... There are two kind of visions, the one by infusion of will and descending, the other by infusion by permission and ascending. The first is the image of the Will of God descending into the body, and adjoined to the soul of man, whose nature is to distinguish things of his own likeness, but shut up in prison in the body, wanteth that power; and therefore being illuminated by spiritual presence, inwardly, seethe now in part, as he shall hereafter do in the whole.  
But note, that every vision is according to the soul of man in power: and so is received of him 
E. K. he speaketh hollowly.  that seethe. The boy of man feeleth nothing spiritual until he be of incorruption: Therefore useth no sense in and illumination. The other is to be found out by his contrary.  
E. K. Here is a Devil that derideth these instructions, and saith, you may know his virtue by his wisdom: he never went to 
Herald  School.  
Gab. ..... I know what he is: Power is given to me to resist him, but not to touch him. He hath 
Note. As Pater Antichristi.  ascended, and begotten him a son, wherein the people of the earth shall be accursed. those that are in prison shut up from light, and the use of the day comprehend not any thing, but that which entereth unto them by permission, or free will, so is the Soul of man shut up from all light, except that which entereth by the will, or sufferance of the highest.  
But as obedience is the trial of dignification, so are the Ceremonies appointed by God, the witnesses of justification. For he that violated the outward Law was 〈◊〉: But the very end of Justice to salvation is the obedience, and submission of the Soul. How can it be that the earth and elements shall bear witness against man in the day of Judgement, but in the perverse use of them, contrary to God his Commandments. He is a slow schoolmaster, and of smanll understanding. 
The wicked spirit said.   
Gab. ..... Cease, for the conflict is great, and must have judgement of the Lord.  
Δ. shall I join my prayers with yours to our God, to drive away this wicked scorner, and contemner of your ministry?  
Gab. ..... Not so, you know not the secret judgements of the Lord herein. The white Curtain was drawn.  
Δ. Deo Nostro soli Omnipotenti sit omnis Laus, honour, Gloria, & imperium in secula seculorum.  
Amen.   

Sunday, Aprilis 15. Mane Hor. 7½.  
After a few prayers necessary, and invitation to Gabriel and Nalvage for their instructions.  
...... Our instructions shall grow most plentifully amongst you. But give place to time, for 
A voice out of the stone. Sabaoth. The Serpent laboureth to part us a sunder, and hopeth to prevail.  this is the voice of the highest. Be holy and righteous in the works of your hands, and keep always the Sabbath of your Redeemer hereafter: For even yet, the Serpent is amongst us. For even yet the Serpent is amongst my holy ones, and endeavoureth to cut you asunder. Therefore I say be holy even in the works of your hands, for he thinketh to prevail against you: But let your houses be swept clean, that when the spy entereth, he find nothing to feed on.  
Δ. We ceased and gave ourselves to the Sabbath: considering, intending hence forward to visit the Church and Assembly, to pray and meditate on God his service.  
Solus Jesus Christus est Triumphator contra mortem & Diabolum, Dominus Noster & Deus Noster.  
Amen.   

Monday, 15. Aprilis. Mane, hora 6. Cracoviae.  
Δ. After a short prayer to God for remission of sins, and sending of his graces, and his good Ministers assigned for our instructions: and for the avoiding away of the great enemy, etc. who held conflict against Gabriel, etc. The white Curtain appeared still drawn before in the stone for an hour.  
E. K. There appeareth a face standing upon two Pillars, the Curtain yet remaining drawn: The face is fiery, and hath very great teeth. The Pillars are like Marble spotted grey, and the ground of the Pillars colour white. He said, the works of the highest are become a stumbling block, and have entered into the breasts of a woman, and he is become angry. But when she thinketh herself happy, she shall stumble, where she would not, and become sorrowful without comfort.  
E. K. This face and Pillars became a great water swelling upward, and so vanished away.  
Δ. After about an hour, the Curtain was opened. All appeareth as before: Gabriel sitteth in his Chair, and Nalvage kneeleth.  
Δ. I prayed divers prayers of God, & help against the wicked enemy, yet present, and molesting us as he was permitted.  
Nal. ..... Pray, for the mercy of God. Pray, for thou shalt not be heard? So, well said, fie upon him.  
Δ. Thy judgement light on this wicked Rebel for this blasphemy, O God.  
Δ. This Devil railed against God.  
Gab. ..... Move not, for presence of power is great.  
Nal. ..... Number the words of the first Key.  
Δ. I have counted them, and they seem to be 88  
Nal. ..... There are not so many.  
87 Δ. Where have I misreckoned, I pray you? Perhaps Poamalzod is to be but one word, and so are 87.  
E. K. There is a great cross over all the stone that is red: Not only over to be impressed through the stone.  
Nal. ..... Number the words in thy own language.  
Δ. I have numbered them, and they seem to be 169.  
Δ. While I numbered, the great red cross went away: and shortly after came in again into the stone as before.  
Gab. ..... More not, for the place is holy. You have Zurzads Gono in the Call: the sd is too much.  
Δ. I will then put it out.  
Δ. I find Zurza Adna ds Gono.  
Nal. ..... That ds is too much. I pray you, what is then the number of them, of you allowed?  
Nal. ..... 86.  
Δ. Making also Poamolzod one word? in that account?  
Nal. ..... Set down.  

1— 1  
2— 1  
3— 2  
4— 1  
5— 2  
6— 2  
7— 3  
8— 3  
9— 2  
10— 2  
11— 1  
12— 2  
13— 1  
14— 1  
— 15— 2  
16— 1  
17— 2  
18— 1  
19— 4  
20— 1  
21— 1  
22— 2  
23— 3  
24— 3  
25— 1  
26— 3  
27— 1  
28— 2  
29— 3  
— 30— 1  
31— 1  
32— 2  
33— 3  
34— 2  
35— 1  
36— 1  
37— 2  
38— 2  
39— 2— 71  
40— 4  
41— 2  
42— 2  
43— 1  
44— 2— 80  
45— 2  
46— 3  
47— 2  
48— 1 
.... 80   
49— 5 
you lifted up your voices.   
50— 2 
1 .... and   
51— 1 
1 .... swore   
52— 4 
1 .... obedience   
53— 1 
1 and   
54— 1 
1 .... faith   
55— 2 
.... 102 to him that liveth   
56— 2  
57— 2  
58— 3  
— 59— 1  
60— 1  
61— 3  
62— 3  
63— 3 
of your palace   
64— 1  
65— 1  
66— 2  
67— 1  
68— 2  
69— 2  
70— 1  
71— 1  
72— 1  
73— 1  
74— 1  
75— 3 
show yourselves   
76— 1  
77— 1  
78— 3  
79— 4 
to be friendly unto me   
— 80— 1  
81— 2  
82— 2  
83— 1  
84— 5  
85— 3  
86— 3    

Tuesday, Aprilis 17. Cracoviae.  
After divers Ejaculations appropriate to the action, and the Curtain of white water yet remaining. E. K. thought divers times that he saw through the white Veil, and stone and all, nothing appearing therein. E. K. immediately fell into a new doubting of the verity of these actions, and said he had a Vision by a good Creature the last night, who said these Creatures with which we dealt, would no more appear unto him. Hereupon he said that both the last day's scorner, and these our instructors were all Devils: and that he would no more sit to receive A. B. C. And so by Letters, any Doctrine of theirs, unless they would otherwise expressly, and lively deliver a plain rule thereof: With many other arguments to disprove the verity of our Actions, whereupon he said, that John your boy can well enough deliver you their Letters, and so you need not me, etc. I referred all to God, his will, and mercies: For, as I had at his hands only, and by his order, and for his service required wisdom and true knowledge, so do I not doubt but God will, according to his accustomed goodness, provide for me, that is best for my vocation here in earth, etc.  
E. K. He risen, and went away: and left me alone in my Study, appointed for these actions.  
Deus in adjutorium meum intend, Domine ad adjuvandum me festina. Gloria Patri & Filio & Spiritui Sancto, sicut erat in principio & nunc & semper & in secula seculorum.  
Amen.   

Thursday, Circa 9  
As I was in my upper Study, and had gathered the holy words of the second and third call, and had conferred them with their English delivered also unto us: E. K. came up the stairs, and so went into his Study, and came out again, and as he was going down the stairs I opened my Study door, and saluted him: He thereupon came up again, and came into my Study: And there I shown him what I had done; and how I had some understanding of those holy words, their significations by reason of due applying the English to the word Christus, in tending thereby to have induced E. K. to liken the better of the manner of our friends, due, and Methodical, proceeding with us, and told him that unless of this strange language I should have these words delivered unto us Letter by Letter, we might err both in Orthography, and also for want of the true pronunciation of the words, and distinctions of the points, we might more miss the effect expected: But as on Tuesday last, so now again he said, our Teachers were deluders, and no good, or sufficient Teachers, who had not in two years' space made us able to understand, or do somewhat: and that he could in two years have learned all the seven Liberal sciences, if he had first learned logic, etc. wherefore he would have no more to do with them any manner of way, wished himself in England, and said that if these books were his, that he would out of hand burn them, and that he had written to my Lord (by Pirmis) that he took our Teachers to be decelvers, and wicked, and no good Creatures of God, with many such speeches, and reasons (as he thought) of force to dissuade himself from any more dealing with them: But willed me to use John my Boy as my Skryer, for that these spiritual Creatures were not bound unto him, etc. I answered unto all these parcels and reasons, as time served declaring my perfect trust in God, that seeing I have many years desired, and prayed for wisdom (such as these Actions import) at his hands, and by such means as to his Divine Majesty seemeth best, that he would not either mislike my prayer, or abuse my Constant hope in his goodness and mercy: Therefore I concluded that I referred all to the merciful will of God, and doubted nothing at the length to be satisfied of my request, and prayer made unto him. So he went from me this second time .... God lighten his heart with knowledge of the truth, if it be his Divine will and pleasure.  
Note. Permis. went on last Wednesday morning, and had received our Letters after noon, on Tuesday last: But on Monday before the wicked Prince of darkness did what he could to hinder our proceeding.  
On Thursday, Tabius (brother to my Lord Laskie his wife) brought news to Cracovia, that my Lord, Laskie was coming to Cracovia ward. Emericus came from Kesmarks, and returned back again. Tabius road from Cracovia toward Kesmark.   

Saturday, Aprilis 21. à Meridie.  
After our prayers made, appeared shortly Gabriel and Nalvage. E. K. propounded six questions orderly, which had bred great doubt in this fantafie, and requested their answers.  
Δ. He would have our spiritual friends to promise him the performance of the Prints.  
Gab. ...... If we were Masters of our own do, we might well promise: But we are servants and do the will of our master. But let me ask thee one question:  
Dost thou not think that all things are possible with God?  
E. K. I do so, and I know so.  
Gab. ...... Then is there no cause why thou should distrust. Let him that is a servant, and is commanded to go, go: and let not the earth rise up, and strive against the plough man. What sin is it when the creature riseth up, and saith in his heart, Let the Lord make a Covenant with me, considering he is a bond man?  
[E. K. They seem, both the voices at once, to come to my ear.]  
None but he that becometh disobedient, and refuseth his Master.  
Δ ....... [Δ would do so.  
Gab. Nal. ...... These things, that is to say, this Doctrine, delivered by us, is of God, and of his mercies granted unto you, which cannot be in vain: and therefore to be performed; for the secret determinations of God are unknown unto us.  
He never heard of any man that would ask, if God would perform his promises.  
E. K. By August next?  
What if it were a hundred Augusts? you may be a weary before August next, as the Children of Israel were of their Manna.  
E. K. Why join you numbers with these letters, and added none with those of the former Table.  
Brother, what is the cause that all the World is made by numbers? The Numbers we speak 
Numbers. Numeri Formales. P●●lius.  of, are of reason and form, and not of merchants.  
Δ. I beseech you as concerning the powder whereof he thinketh that he hath made due assay of it, as if it should have been the philosopher's Stone, and so affirmed to be, by the minister of this action? I beseech you so to answer, the thing, as his reason may be satisfied.  
Δ. They gave no answer hereunto, but proceeded in the former matter of Numbers.  
Gab. ...... Every Letter signifieth the member of the substance whereof it speaketh. Every 
Note the property of this Method and Language.  word signifieth the quiddity of the substance. The Letters are separated, and in confusion: and therefore, are by numbers gathered together: which also gathered signify a number: for as every greater containeth his lesser, so are the secret and unknown forms of things knit up in their parents: Where being known in number, they are easily distinguished, so that herein we teach places to be numbered: letters to be elected from the numbered, and proper words from the letters, signifying substantially the thing that is spoken of in the centre of his Creator, whereby even as the mind of man moved at an ordered speech, and is easily persuaded in things that are true, so are the creatures of God stirred up in themselves, when they hear the words wherewithal they were nursed and brought forth: For nothing moveth, that is not persuaded: neither can any thing be persuaded that is unknown. The Creatures of God understand you not, you are not 
Understanding, persuasion, Motion.  of their Cities: you are become enemies, because you are separated from him that Governeth the City by ignorance.  
E. K. Whether is this Language known in any part of the World or no? if it be, where and to whom?  
Gab. ...... Man in his Creation, being made an Innocent, was also authorised and made partaker of the Power and Spirit of God: whereby he not only did know all things under his Creation 
Adam.  and spoke of them properly, naming them as they were: but also was partaker of our presence and society, yea a speaker of the mysteries of God; yea, with God himself: so that in innocency the power of his partakers with God, and us his good Angles, was exalted, and so became holy in the sight of God until that Coronzon (for so is the true name of that mighty Devil) envying his 
. 〈◊〉. Note two be true Languages. Adam his speech after the fall. 〈◊〉 22. Lingua Angelica. Lingua Angelica, vel Adamica in suo innocentia S. 〈…〉.  felicity, and perceiving that the substance of his lesser part was frail and unperfect in respect of his pure 〈…〉 sse, began to assail him, and so prevailed: that offending so became accursed in the sight of God; and so lost the Garden of felicity, the judgement of his understanding: but not utterly 〈◊〉 favour of God, and was driven forth (as your Scriptures record) unto the Earth which was covered with brambles: where being as dumb, and not able to speak, he began to learn of necessity the Language which thou, E. K. callest [1 Hebrew:] and yet not that [2 Hebrew] amongst you: in the which he uttered and delivered to his posterity, the nearest knowledge he had of God his Creatures: and from his own self divided his speech into three parts; twelve, three, and seven: the number whereof remaineth, but the true forms and pronuntiations want; and therefore is not of that force that it was in his own dignity, much less to be compared with this that we deliver, which Adam verily spoke in innocency, and was never uttered nor disclosed to man since till now, wherein the power of God must work, and wisdom in her true kind be delivered: which are not to be spoken of in any other thing, neither to be talked of with man's imaginations; for as this Work and Gift is of God, which is all power, so doth he open it in a tongue of power, to the intent that the proportions may agree in themselves: for it is written, Wisdom sitteth upon an Hill, and beholdeth the four Winds, and girdeth herself together as the brightness of the morning, which is visited with a few, and dwelleth alone as though she were a Widow.  
Thus you see there, the Necessity of this Tongue: The Excellency of it, And the Cause why it is preferred before that which you call Hebrew: For it is written, Every less, consentesh to his greater. I trust this is sufficient.  
E. K. As concerning the power, What is it?  
Gab. ...... What it is, that it is, for the knowledge of it may lead you to error.  
Δ. This answer offended greatly E. K. and thereupon he left off, and would receive no more at their hands. God make him patiented, and a favourer of this Action as soon as it is needful that he should be.  
Δ. Laudetur, magnificetur & extollatur nomen Jesu Christi in omne aevum. Amen.  
Note on Tuesday after Noon, circa horam quartam, as we two sat together, E. K. said that 
24. Aprilis. this after noon.  he thought upon the matter, Et quod jam vellet duas horas mihi concedere singulis diebus ad recipienda illa, quae illi tradere vellent. Ego autem illi & maximo Deo gratias egi, quia hanc esse mutationem dextra excelsi factam verè judicavi; nam ante prandium rigidissimus erat in contraria opinion & sententia.   

Wednesday, Cracoviae, Aprilis 25, Mane, hora 7.  
The veil appeared as at first almost. After half an hour Gabriel and Nalvage appeared, after my manifold prayers and discourses.  
Δ. Two keys we have received by the mercy of the Highest and your ministers, the rest we attend, according to the merciful will of the Highest.  
Gab. ...... Move not from your places, for the place is holy.  
Δ. show a token O Lord when thy will is, whereby to persuade thy merciful deal with us, and the presence of thy faithful Ministers.  
Δ. The frame of the Stone gave a crickling, no hand touching it, or otherwise any mortal 
Note.  or worldly thing moving it. I heard it very certainly, and to E. K. it seemed the sound of a bunch of keys, as if they had quickly been shaken and strongly.  
E. K. Gabriel fitteth, and Nalvage standeth.  
Gab. ...... My Brethren he arken to my voice, for I am the true servant of the God of Abraham, Isaac, and Jacob, the dignity whereof is sufficient both for the verity of the Doctrine, and the confirmation, and persuasion of your minds: for as God is the Father of the Faithful, so he showeth himself unto the faithful: whereby you may prove the great comfort and consolation: that you may justly gather of the mercies of God, as touching your Election.  
For at what time hath God appeared unto the unrighteous? or where do you read that ever he visited the reprobate? For the reprobate hath no visitation, but in the rod of Justice:  
But you may rise up among yourselves, saying lo, we are froward, we want faith. 
An objection. Answer.   
True it is, the acts of faith, but not the roots of faith. But I say unto you, that the power of God in his Election, is the Basis of man's purity and acceptation.  
But here there is a Caveat.  
That man imagining his Predestination and perfect Election, justifieth not himself; for wheresoever this is found, or this Doctrine preached amongst you, either simply in man, or publicly in Congregation, it is the sure sign and token of their perpetual ignorance and confusion: For the Will and Power of God belongeth not to our measure (for it was the cause of rebellion amongst us) much less among men, which are fight yet for the Glory of their reward. Behold it is a sin in him that judgeth of his brother's Conscience; Much more is it a threefold error, to form the imaginations of sin, by whose imaginations they are.  
Be not proud therefore of the gifts of God, but become humble; Neither justify yourself in respect that this is the word of God delivered unto you for your own selves: But the more you receive, be the more thankful; and the more you be in the strength of God, the more use you the pureness of humility.  
Of whom it is said, Behold my Spirit hath entered, yea into my servants, and they are become humble and meek in the sight of men: But if we be the servants of the God of Abraham, then are 
Good Angels.  we the spirits of truth and understanding, for our faith is dignified in the sight of the heavens, and we are become mighty in the power of the Almighty. Therefore ought we to be believed.  
Now if you will confess yourselves to be the children of Abraham, then must you also accept of our Doctrine: For the meat whereby Abraham lived, is the same food we minister unto you: of whom it is said, He believed God, and it was counted unto him for righteousness. Even so do you, that you also may be righteous, wherein do you differ from Abraham? Were you not barren? Who hath made you fruitful?  
Did God make a Covenant with Abraham? Even so he doth with you. Did the Lord in his Ministers 
A Covenant.  appear unto him? so doth he, and will do unto you. Were the sins of Sodom (the fifth that perished) imported into Abraham's bosom, as the secret determination of the Lord? Are they also not manifest 〈◊〉 you (even by the same God) as touching the time and corruption of this world? Risen he not up in the morning, and beheld the confusion, and headlong ruins of the wicked? And shall you not also see the ruin of him that is the son of wickedness. Yes, unless you hinder yourselves. For the promise of your God is without exception. Be mindful therefore of yourselves; and consider your calling: That you may be still blessed in him that is the God of Abraham, who is your Father.  
In these keys which we deliver, are the mysteries and secret beings and effects of all things moving, 
The keys.  and moved within the world.  
In this is the life of MOTION, in whom all tongues of the world are moved, for there is 
Linguae & 〈◊〉.  neither speech nor silence that was or shall be to the end of the world, but they are all as plain here, as in their own nakedness. Despise it not; therefore ..... For unto them that are hungry, it is bread, unto the thirsty drink, and unto the naked clothing: A Serpent it is of many heads invincible. Believe therefore, that with him you way be wise: that your humility may be such, as may be numbered in the world. I have said. Nal. Move not, for the place is holy.  
E. K. What mean you by that sentence or phrase.  
Nal. It is of two parts, the first in respect of the spirit and presence of him that is holy: present and teaching. Secondly in respect of your consent, which is obedience, for obedience confirmeth the will of God in man, and the will of God confirmeth man's salvation; wherefore it is said, move not: and why? because the place is holy. Move neither in mind, neither in body, for obedience is the conclusion, and confirmation of your separations from the Devils. Sacrifice is accepted, but obedience is better. You are surely answered.  
E. K. I like your answer well.  
Nal. Our wisdom, shall prove rhetoric.  
80 Naaq in your creation It is q á an 79 LEANANA of the secret wisdom Ananael. 78 ILPALP partakers It is Plapli. 77 OGUP as unto the partakers It is Pugo. 76 RAMAUMI apply yourselves unto us It is in va mar. 75 DO And Od.  
E. K. This letter turneth so about, that I cannot well discern it.  
74 GALGINU Descend Uniglag.  
E. K. This letter also turneth round.  
73 RACAZ Move Zod a car. 72 AIHOG we say Gobia. 71 GMRASAC in whom 〈◊〉. 70 MOIAA Amongst us A ai om. 69 ZLOACIM mighty Mi ca olz. 68 RAON is become Noar.  
E. K. This Letter moveth.  
E. K. Now he maketh a reverend curtsy.  
67 NIAOODDO and name Odd do o a in.  
E. K. This letter also moveth.  
Odd is and 
it must be sounded with one breath.   
E. K. Gabriel shaketh his spear. Nalvage.  
66 MOCACAC Flourish Ca ca come. 65 ZOSUHEI his mercy's Jehusoz. 64 AMCIM Behold Micma.  
E. K. Now he useth his reverend curtsies again.  
63 NARIMA Yourselves Amiran.  
Nal. Did I not bid thou shouldest not move?  
E. K. He hath thrown down his rod upon the Table.  
[Δ. I had moved to the door, because I heard some going up and down the chamber without: we had forgotten to shut the stair-foot door.]  
Δ. O Lord, I did it not upon any wilful disobedience. But pardon this Fault, and by the grace (O God) I will avoid the like fault henceforward.  
Nal. It was a great fault. Δ. I beseech the Almighty to pardon it.  
E. K. Now he is kneeled down, and all his Face is under the Table. Now he is up again, and taketh his rod in his hand, and maketh a cross with it three times: East, West, North, and South.  
Nal. Sound your word. Δ. Amiran.  
E. K. He pronounceth the i so remissely, as it is scarce heard, and in the pronouncing of the whole word he seemeth not to move his lips.  
62 SUHOG I say Gobus.  
E. K. He made long leisurely reverence.  
61 ROLOHOG lift up. Goholor.  
E. K. He useth reverence again.  
Nal. The next is a name mightier than the power of the same.  
60 DAM of the same your God Mad.  
E. K. He useth long reverend curtsy again.  
E. K. Now he holdeth up his Rod.  
59 PAIOOD In the name Do oi ap.  
E. K. He holdeth up his rod again.  
38 NAOOUDO and truth Odd vooaen. 57 TLAB of Justice Balt. 56 HALANU The Skyrts Unalah. 55 NAON thus you are become Noan. 54 DLIP on the earth Piled. 53 GSOAC continually Caosg.  
Now he useth courtesy.  
52 IGRIPLAM the fires of life and increase Malpirgi. 51 RIPNAP pouring down Panpir 50 LEEANAN my power Na na e el. 46 NUAV you might work Vaün.  
E. K. He useth reverence. Now he holdeth up his Rod and shaketh it about his head.  
48 BAATENG your governments Gnetaab 47 ED of De, is my name 46 GAONIIM the corners Mi i no ag  
E. K. He useth courtesy.  
E. K. Gabriel shaketh his spear.  
Nal. ..... It may be called Mi moag or Diuph  
E. K. Now he extendeth. Diuf  
45 DO and Odd 44 POZIZI 
Gab. ...... Move not.  from the highest vessels Izizop 43 NEFAF to the intent that Fafen 42 BSACOC of time Cocasb 41 LIMOH the true age's Homil 40 ALC 456 Cla 39 SROV out Vors  
E. K. He useth most reverend curtsy.  
38 ILAIMPAC successively Capmiali 37 ASNOL power Lonsa 36 GRAZMOV unto every one of you arg as in barge Vomsarg 35 AGULD giving Dluga 34 BAATEN of government Netaab  
E. K. Many sounds are heard in the stone. He kneeleth down,  
33 SONLIHT in seats 12. Thilnos 32 ALAAH placed you AAla 31 DO and ODD 30 GRAZLAB Stewards BALZARG arg as in barge 29 LO I made you EOL 28 ILI in the first ILI 27 LUZROT shall rise TORZUL 26 DO and  25 ADGRB sleep as burgeon to bud as Burgda 24 TSD which DST 23 NEIZO mine own OZIEN 22 M except E M it is a word  
E. K. Now he useth reverence.  
21 EGSIHCI to are not Kiss I Chisge 20 SIHC are, Kiss Chis 19 GROTLOT the Creatures of the earth org as in george Toltorg 18 NIIUQ wherein Qui in 17 HCOLET of death; as och in hotch potch Teloch  
E. K. Now he maketh †.  
16 HELP SOMQ or the horns Q Mos Pleh as two words 15 NIUPAT as sharp sickles, Ta pu in You may call it Tapui also 14 SIHC are as kiss 13 LDNV the rest Underwit L  
E. K. Now he maketh a cross again. 
it may be ud L or Underwit L   
......... Now he stoopeth down and kisseth.  
12 HAPIGIG of living breath; Gi' gi' pah 11 LIHTO the seats Othil 10 SIHC are as kiss Chis 9 ZRON six Norz 8 HODNOLSO 12 Kingdoms: Os Lon doh  A cross again.  [Os signifieth twelve] Londoh 7 BAIB are Biah Biab 6 NEIZA on whose hands Azien  
He stoopeth and kisseth the ground.  
5 HLESMOC a Circle, Come 〈◊〉 4 RIS I am; Sir 3 DAIP your God Pi ad  
He kisseth the ground. He setteth his hands on the ground.  
2 OHOG saith Goho 1 AMCIM behold Mic ma.  
Nal. ...... This is all.  
Δ. Now, in the Name of Jesus, as it pleased you before, so would we gladly have the sense hereof in English.  
Nal. ..... Let him that hath wisdom understand: For here begin the mysteries of your world.  

1 Behold,  
2 saith  
3 your God,  
4 I am  
5 a Circle,  
6 on whose hands  
7 stand  
8 12 Kingdoms;  
9 six  
10 are  
11 the seats  
12 of living breath,  
13 The rest  
14 are  
15 as sharp Sickles,  
16 or the horns  
17 of death;  
18 wherein  
19 The Creatures of the earth  
20 are  
21 to are not,  
22 except  
23 mine own hand,  
24 Which  
25 sleep  
26 and  
27 shall rise.  
28 In the first  
29 I made you  
30 Stewards  
31 and  
32 placed you  
33 in seats 12 [or] in 12 seats  
34 of government:  
35 Giving  
36 unto every one of you  
37 power,  
38 successively,  
39 over  
40 456.  
41 the true ages  
42 of time;  
43 to the intent that,  
44 from the highest vessels  
45 and  
46 the Corners  
47 of your governments, 
Gal. .... mighty is the God of Hosts, amongst his people.   
48 you might work  
49 my power,  
50 pouring down  
51 The fires of life, and increase  
52 continually  
53 on the earth.  
54 Thus  
55 you are become  
56 The skirts  
57 of Justice  
58 and truth.  
59 In the name  
60 of the same, your god,  
61 lift up,  
62 I say,  
63 yourselves.  
64 Behold,  
65 his mercies  
66 flourish,  
67 and name  
68 is become  
69 mighty  
70 amongst us;  
71 in whom  
72 we say,  
73 Move,  
74 Descend  
75 and  
76 apply yourselves unto us,  
77 as unto  
78 the partakers  
79 of his secret wisdom  
80 in your Creation   
There are three calls in the second part 
Δ. Note.  of Cracovia, and one in the first.  
These four calls are the second, the 3ᵈ. 4th. 5th. for the first Table can have no call, it is of the Godhead.  
E. E. Now all all his fingers disappear.  
K. K. Now Gabriel standeth up.  
Gab. ..... hark, O ye sons of men; is the first of nature, and the beginning of your being in body: Whereby the things of the world have life & live. Let him that hath wisdom understand. Grow together, for this hath its fruit in due time. Albert Laskie hath not done the Commandment of God; he should have been here by this time.  
Δ. Gloria, Laus, honour, & Imperium sit Deo Nostro in infinita seculorum secula. Amen.  
Δ. Remember that on Wedsday night, April the 25. my Lord Albert Laskie came at night to Cracovia, and lay in a little wooden building, among guards, by St. Stenislaus Church: and on the Friday morning following intended to enter his journey toward Kesmark, and the recovering of Kesmark: Jesus prosper his just Cause.   

Wednesday morning, Aprilis 1584. Cracoviae. Jesus—  
Nal. ....... A new Action— Backward, as before.  
52 DAIOI of him that liveth for ever. joiad. 51 RIS I am Zir. 50 PAL for, Lap. 49 PLERV a strong seething; Vrelp. 48 MZAZO make me Ozazm. 47 DO and Od. 46 OZLACIM in power, Micalzo. 45 NARMAZ show yourselves Zamran. 44 DOQONC unto his servants, [as C No quod.  
Gab. ...... The place is become more holy, and he is become more meek.  
Nal. ......  
43 AC therefore Ca 42 RACAZ Move Zacar. 
[Nal. ..... Make a stop there.]  41 LEHOG saith the first, Go hell.  
E. K. Now the cross is come in again thinner than it was before.  
40 UZROT Arise, Torzú 39 NODIAI of the all-powerful. ja i done. 38 NINAM in the mind Manin. 37 QO but O qua. 36 EGAT as is not Tagé. 35 SROC Such Cors. 34 FORT a building, Trof. 33 NAON you are become No an. 32 PAL for Lap. 31 NOGNOZO than the many fold winds: Ozongon. 30 AIB your voices Bia. 29 SIHC are Chis [the I long. 28 PLACIM mightier Mi calp. 27 DO and Odd 26 IRRO than the barren stone Orri. 25 DSUL your feet Lusd. 24 SIHC are Chis [as Xis. 23 JUIG stronger as givi. 22 HOTLAB of righteousness Baltoh. 21 EGOO for the Chamber Ooge. 20 SBRUT in their beauty Turbs. 19 QLSROL the flowers Lors I qua. 18 ATQ or as Quu Ta. 17 ADELCARAP for a wedding Paracleda. 16 OHLAT Cups Talho. 15 AT as Ta. 14 GMARBA I have prepared Abramg. 13 AMRASAC whom Casarma. 12 HPDAIP within the depth of my Jaws Piadph. 11 ZAZAZI have framed Izazaz. 10 GRUPLAI the burning flames I all purge. 9 MABOS whom S o bam. 8 L of the first A word. 7 VIIV O you the second Viiv. 6 DLAS your voices of wonder Sald. 5 PIAAF understand Fa a ip. 4 MOTHER  Om. 3 GNOZ of the winds Zong. 2 HAAPV the wings V pa ah. 1 TGDA Can Adgt.  
The first word.— The first is the last.  
1— Can  
E. K. Now he holdeth up many hands and fingers as before, and on the very end of the fingers distinctly these parcels appeared in English.  

2— The second word— The wing. Vpaah, is the wings, and Adgt, is Can.  
3— of the winds,  
4— understand your voices of winds.  
5— O you  
6— the second  
7— of the first,  
8— whom  
9— The burning flames  
10— have framed  
11— within the depth of my Jaw;,  
12— whom  
13— I have prepared  
14— as  
15— Cups  
16— for a wedding,  
17— or as  
18— the flowers  
19— in their beauty  
20— for the Chamber  
21— of righteousness;  
22— stronger  
23— be  
24— your feet  
25— then the barren stone,  
26— and  
27— mightier  
28— be  
29— your voices  
30— then the mainfold winds:  
31— For  
32— you are become  
33— a building,  
34— Such  
35— as is not,  
36— But  
37— in the mind  
38— of the all-powerful.  
39— Arise,  
40— saith the first;  
41— Move  
42— therefore   
E. K. All the Stone is become very dark.  
The wicked said ....... Thou shalt go no further ......  
Δ. I prayed Roffensis Psalm 9 and the Lords Prayer, and the Stone became clear, and the fingers appeared again, through the mercy of the Highest ......  

43— unto his servants;  
44— show yourselves  
45— in power,  
46— and 
This his and him corrected, were of the wicked his subtle suggestios.   
47— make me  
48— a strong. [See thing,]  
49— for  
50— I am  
51— of him  
52— that liveth for ever.   
E. K. Now appear no more fingers.  
Nal. Compare them now together.  
E. K. Now he is set down in his chair.  
Δ. I have compared the English joints to the mystical words, and I find 12. of each: so that they agree.  
Nal. Thus you have this day's labour. Now The white silk is extended over the stone.  
Δ. Soli Deo nostro, Deo omnipotenti, & Majestatis tremedae, & super omnia amandae, sit omnis laus, 〈◊〉 actio, & Jubilatio.  
Amen.   

Friday, Cracoviae, Aprilis: Mane, hora ferè 9  
Oratione Dominica & aliis  
Precibus ad Deum finitis, pro luce & veritate, in hanc formam, Omnipotens, sempiterne, vere & 〈◊〉 Deus noster, mitte nobis spiritum sanctum & veritatem tuam, ut sapienter, fideliter & constanter tibi serviamus, omnibus diebus vitae nostrae. Amen.  
The white Curtain, or veil, appeared very long.  
Δ. It fell so out by the wonderful providence of God, that E. K. and I quietly considered these actions, generally, & the contrary spiritual informations given to him, apart by himself; (& sometimes) while we were receiving our instructions, by our Schoolmasters, of which contrary power, some would rail on God, and blaspheme his Majesty horribly, as may appear by the record of some late Actions; But this was our conclusion, that we both desired the verity, and that so, as best might please God, in the manner of coming by it.  
Δ. Be Judge. O Lord, between us, sending us the verity of the judgement, for the glory of thy 
Note, 〈◊〉 of God required.  name, for as much as they which impugn these proceed, do (to E. K.) as it seems perfecter, and more wise and fruitful than our Schoolmasters, which I took to be the true and blessed Angels, etc.  
E. K. Now is the note plucked aside.  
Δ. About an eleven of the Clock.  
Δ. Blessed be the highest, who is Almighty.  
Gab. Danida, a mighty Prophet (not the least upon the earth) opened his mouth, and said, Behold, 
14. Dies mensis Sab.  there shall a Whale come from the East, the fourteenth day of this Month, SAB.  
E. K. They seem to speak both together.  
Gab.. Nal. And he entered into the field, and he met with a Merchant, and he said unto him, Thou art not for me: for thy intent dwelleth in the world. He went further, and, lo, there was a field of all kind of people, diversely recreating themselves in their own pleasures: and he yet said, Lo, these are not for me: and he went on; and, lo, he saw, AND IT WAS A NAKED MAN.  
Gab. Nal. Mark, [to E. K.]  
E. K. So I do.  
Gab. Nal. In his hands were divers things; moss, leaves, flowers, and herbs; and he wondered, saying, Why art thou naked? and he said, Lo, I am old, and am without Garments, and these are the things wherewithal I will be clothed. And the Prophet talked with him, and told him of the Whale.  
E. K. They speak both together, that I cannot discern their voice.  
And he commanded him to kneel, and he lifted up hands his to heaven and prayed within himself; and he said also unto him, I am a Prophet, rise up, I will bless thee in the name of my prophecy: and lo, he took him by the hand, and went forward: and the way was rough, stony, and very sound: and, as they went, they found men, huge and big, monstrous: and the Prophet said, These please me not: and, as they talked on the way, they overtook a little child, And the prophet asked him his name, 
A Child  and he answered, He was a man: and he said, Thou pleasest me, for thou mayest be a man.  
There was a Hill, and they ascended, and, after a while, the child became weary, and sat down, 
A Hill.  saying with himself, This hill is troublesome, I am not able to keep company with them; and the Prophet, missing him, went back, and found him sitting. And he began to weep, saying, Whither will you lead me? But the Prophet comforted him, and said: Now thou seest, thou art not a man. And thus he did, ascending sundry times? and, lo, it was the top of the hill, and the Sun was hot and clear in the midst of the day. The Prophet said unto the child, look to the Centre of the Sun, and so he did, stead fastly.  
And the Prophet said unto him, Now I have experience of thee, and I know thou wilt be a man; 
Pen, Ink, & Paper.  And he said unto him, that was naked, Here are Pen, Ink, and Paper.  
And lo thou hast one that can see far off, and he shown him the Seas: saying, look unto the East: and he told him of the Whole and of his coming, and of many mysteries. 
Oriens.   
But the man answered him, saying, I am naked, the air is sharp, and I have no food: How can I therefore STAY so many days? and he said unto him, Sat down, and note, until this Child become a man. 
Note until.   
Feed by comfort. For the Whale shall be thine, in whose belly is a Chest swallowed of 
〈◊〉 〈◊〉 & sui 〈◊〉.  great value, and they were contented. Behold, the people of the country were rich, and had conquered many Nations, so that he was a Monarch in the world; this Monarch was skilful in all Sciences, and knew all things to come, and he called his counsel together, and said unto them.  
Lo, thus it is; the cause why I have made those mighty banks, and have drawn my people from the lower places and the Seas, is for that, I fear a Whale: which, if he land in my kingdoms, will be my destruction, and they told him what the Prophet had said, and he began to rage, and was puffed up with anger, and he opened his books THE SECOND TIME; and his eyes were opened, and he understood that the 〈◊〉 had ascended unto the top of the mountain, and had taken with him a naked man, and a child: and he said to 〈◊〉 Ministers, Ascend, and bring me the child, for I will examine him, and know the prophet's meaning, and he apparelled him richly, and gave him much, but he prevailed not. And he said within himself, Ascend again they shall, and bring down that man.  
And the servants ascended, and they found a Marble stone, and they were angry among themselves, 
A marble stone.  saying, Is this a man? And lo they came unto the King, and said, Thou sendest us forth, but we found a mighty stone not able to be moved. Where is it therefore that thou wilt have us seek, that man; But he said within himself, I will overcome the child, and he took him by the hand, and led him into his Orchard, where he opened unto him the secrets of his books, so that he became skilful. But, lo, the Prophet arose, and, as he walked towards the Hill, to comfort them whom he accounted his friends, he espied the child apparelled strangely, and in company with strangers: 
Strangers,  and he opened his mouth, and began to prophesy, saying.  
The King hath risen up against himself, for he hath CHOSEN THE CHOSEN, and hath opened the secrets of his own Kingdom to his destruction, and he stretched forth his hand, and said unto the child, Come with me: and he was unwilling, for his pleasures were great. And he lifted up his voice and said: and he swore, And, lo, he came with him even unto the mountain: and the Prophet said unto him, When thou wast a child, I led thee, but now thou art become a man. stretch forth thy legs, and labour, and he was unwilling.  
Thus, whilst they were talking, they that waited upon him were at his feet armed, saying, come with us, for we are strong enough to deliver thee.  
But the Prophet said unto them, go back and tell your King, that I found him on the way, and a stranger, and I had pity on him, and I took him for my own. Therefore strive not, for justice must prevail. And they began to stagger as drunkards, for they knew it was true. And the Prophet said, Now come with me, I will yet lead thee: and they ascended. The Prophet held up his hands, and SAID, I SEE, and behold, he that was naked arose: and said, I SEE ALSO.  
And the Seas arose, and a great tempest, and broke down the banks: and entered on the earth, 
Maris inundatio cum tempestate. Ventus.  doing much harm to the people of that Kingdom: And, lo, there arose a wind the SECOND: and there were four beasts, such as are in the world, and were never known. And they came swimming, and so landed on the Hill. And the Prophet said, Arise, draw out your swords and kill them, and so they did.  
Behold, the blood of them vanished into air, and the flesh became earth: The entrails of them 
Ventus 2.  wasted away with the waters: and their bones burned with a 〈◊〉 fire. The second wind arose, and there were five Crowns: in the midst of them sat the Father of life, with a golden head: whose Feet bathed themselves in due and sweet Manna: and the 〈◊〉 〈◊〉, Put forth your hands: and 
Pater vitae.  they did so: But lo they were afraid, for he that stood in the 〈◊〉 of the Crowns, was full of beauty.  
And the Prophet said, Fear not, come with me; and he opened 〈◊〉 them the secrets of the 
Mysteria 5 Coronarum.  Crown, for in every one of them was a golden sentence. And the secrets of the Hill began to shake, and there was a great Earthquake.  
The third wind arose: and the twelve Cedar trees that were never corrupted, came and planted 
Ventus 3.  themselves in twelve places of the Hill, and they brought forth strange fruits, not as Cedar trees do.  
The Prophet said, Gather, for I know you hunger, that you may be refreshed. While they thus 
Ventus 4.  talked, the fourth wind arose, and, behold, all the mountain was a flaming fire, and there were five 
5. Terrae motus  Earthquakes, such as were not since the beginning of the world.  
The Prophet took them up, for they were become as dead. And suddenly The Firmament and 
The Whale came.  the waters were joined together, and the Whale CAME, like unto a legion of storms: or as the bottomless Cave of the North when it is opened: and she was full of eyes of every side.  
The Prophet said, Stand still, but they trembled. The waters sank, and fell suddenly away, so that the Whale lay upon the Hill, roaring like a Cave of Lions, and the Prophet took them by the hands, and led them to the whale's mouth, saying, Go in, but they trembled vehemently; He said unto 
The whale's mouth.  them the second time, Go in: and they durst not. And he swore unto them, and they entered in, and he lifted up his voice, and cried mightily, Come away, and, 〈◊〉. they stood before him richer than an Emperor: Throne, for unto him that was naked, were elothes given: unto him that was a child and a man, were 12 gates opened. And the Prophet cried mightily, and said, This Whale cannot die; and lifted up his voice again and said: Within this Whale are many Chambers, and secret dwelling places, which I will divide betwixt you on the right side (unto the which was a child, and now a man) there are twelve opened, but unto thee that hast provided strange Garments for thy 
12 18 Δ 18  self, and not such as men use to wear, I will give thee head, hart, and left side, whose places 
〈◊〉 36 21 A miracle.  are 46. You shall enter, and be possessed this day together: And behold, the son shall return again 21 times, and in one year, but not all, at one time. You shalt departed hence into a dwelling that shall be all one: where there is no end, the place of comfort and unspeakable glory.  
I have said.  
Δ. As you have delivered us a parable, aenigma, or prophesy, so I beseech you, for the setting forth of God his honour and glory, to expound what is meant by the Whale, the naked man, the child, etc.  
Gab. .... Nal. .... The Prophet is in his name.  

The naked man is Dee,  
The child is Kelly,  
The Prince is the Devil,  
The Hill is the World,  
The waters are the bosom of God,  
The 4 beasts are the 4 Elements,  
The 12 Trees are the 12 parts of the Heavens,  
The Whale is the spirit of God,  
The Chambers are the degrees of wisdom,  
The Thunders and winds are the ends of God his Will and Judgements.   
The rest are not to be spoken:  
This I take to notify to us the judgement and arbitrement of God between us, in respect of our Petition to his Divine Majesty now made, whereby we may be assured what to judge of the Creatures which do deal with us in this action, and of the impugners, or diswaders of the credit of it. This I take to be sent and delivered unto us, of the mere mercy and providence Divine regarding his own glory, and the sincerity of my hope and confidence, which I put wholly in him, and always will.  
...... You are happy, for you believe, E. K. what am I. Δ. as happy if you believe likewise. 
Gab Nal.   
Δ. Are you not to deliver us our lessons orderly, as we have begun to receive?  
...... Understand that, by the Prophet delivering Pen, Ink, and Paper. 
Gab. Nal.   
Δ. As concerning the book writing by the highest, what shall I expect thereof?  
...... There is no point of faith. 
Gab Nal.   
Δ. I believe verily that it shall be written by the power of the highest.  
Nal. ..... The power of the highest confirmeth me, but not my power, the highest.  
Δ. Be it as the will of God is.  
E. K. The white Curtain is drawn.  
Δ. Gloria Patri, & Filio, & spiritui sancto; sicut erat in principio, & nunc, & semper, & in secula seculorum.  
E. K.  
Amen.   

Saturday, 28. Aprilis, Mane hora 8. Cracoviae. Oratione praemissa statim apparebant.  
E. K. They are here.  
Gab. ..... Move not, for the place is holy.  
Δ. Holy, holy, holy, is he, who sanctifieth all things that are sanctified.  
E. K. He maketh Crosses with his Rod toward the four parts of the 
Nalvage.  world, and then kneeleth down a while.  
Gab. ..... Happy is he that hath his skirts tied up, and is prepared for a Journey, for the way shall be open unto him, and in his joints shall there dwell no weariness: his meat shall be as the tender 〈◊〉, as the sweetness of a bullocks Cud. For unto them that have, shall be given, and from them that have not, shall be taken away: For why, the burr cleaveth to the willow stem, but on the sands it is tossed as a feather without dwelling. Happy are they that cleave unto the Lord, for they shall be brought unto the store-house: and be accounted, and accepted as the Ornaments of his beauty: But pray with me.  
O thou eternal foundation and strength of all things, mortal and immortal, which delight in thy face and in the glory of thy name,  
Consider the foundation of our fragility, and enter into the weakness of our inward parts: for we are become empty; whose salt is not, nor hath any savour: fortify, and make us strong in thee, and in thy strength; Have mercy upon us, Have mercy upon us, Have mercy upon us; that in this world our strength may be in patience, and after this life, that we may ascend unto thee.  
Nal ...... Amen.  
Δ. We prayed the same prayer.  
E. K. Now Nalvage standeth up upon his Table of Letters.  
Nal. ..... It is a side-long Letter.  
47 PALOMRON the sons of 〈◊〉 Nor more lap.  
E. K. Now he kisseth the Table.  
46 FAA amongst A of 45 LITSER that you may praise him Rest el.  
Now he kisseth the Table, and maketh most humble and low curtsies, having first laid down his Rod.  
44 GNOSILEBO As pleasant deliverers Obelisong 43 NARMAZDO And show yourselves Odd Zamran  
E. K Now Gabriel shaketh his Dart terribly.  
E. K Why shake you your dart so?  
Gab. ..... scholars ought to give ear to their schoolmasters.  
42 RACAZ Move Zacar. 41 LAAQ of the creator Qa all 40 PIAOOD in the name Do oa ip 39 ALIPADO and liveth Odd Api la 38 ISD which is DSI 37 DAIANERIZ I am the Lord your God Zire nai ad  
Now he useth his accustomed curtsy.  
36 ELGAB for Basilius gle 35 AGSOAGF visit the earth Fgaos ga' 34 ODD and Od. 33 IHASARQRON you sons of pleasure Nor qua sa high 32 VGROT Arise Torgu 31 ALC 456 Cla 30 OLAT as the first Talo 29 SIHC are Chis 28 NIHSNOLDO and their powers Odd lonshin  
Now he kneeleth.  
27 NOAMIPAG the number of time Capi ma on 26 SIHC are Kiss 25 ILAMIPAC successively, Ca pi ma li 24 TSD which also DST  
Now he falleth suddenly on his knees.  
23 GEGUDO and wax strong: as Wedge    Odd Vgeg 22 SIHC are, Kiss    Chis  
Now he kneeleth.  
21 IZDOORC The second beginnings of things Cro odd zi 20 GMRASAC in whom the gas in seurge    Casarmg 19 LPRC but one; CRPL 18 OPMROC hath yet numbered Corm po 17 GA' None as agg in nag    Agnostus 16 MABOS whom So bam 15 MPAM 9639; Mapm 14 〈◊〉 I have placed O a li 13 IMRASAC under whom Ca sarmi 12 VIDVIV in the second angle? Vi v di v  
Now he lifted up his hands.  
11 FNOSD which reign Dsonf  
E. K. Now he goeth off the Table, and kneeleth Down.  
   Pe de 10 DP 33 PD  
Now he lifteth.  
9 PMROC numbered? Cormp 8 OGAVAVA the thunders of increase Ava va go 7 EGSIHCG Are not G Chis ge 6 LOHOG saying, Go haul 5 AHPROD have looked about me, Dor pha 4 DO and Odd 3 EGABAB in the south Basilius bage 2 IDSAL my feet Las di 1 LIHTO I have set O thll  
E. K. The Table turneth continually to his Rod end, and the Letter seemeth to stand on his Rods end distinctly. That is it. This is this Call.  

1— I have set  
2— my feet  
3— in the south,  
4— and  
5— have looked  
6— about me,  
7— saying,  
8— are not  
9— The Thunders of increase  
10— numbered?  
11— Thirty three  
12— which reign  
13— in the second Angel;  
14— under whom  
15— I have placed  
16— 9639.  
17— whom  
18— None  
19— hath yet numbered  
20— but one  
21— in whom  
22— the second beginning of things  
23— be,  
24— and wax strong  
25— which also:  
26— successively, [or by succession]  
27— be  
28— the number of time,  
29 and  
30— their powers  
31— be  
32— as the first  
33— 456.  
34— Arise  
35— you sons of pleasure,  
36— and  
37— visit the earth;  
38— for  
39— I am the Lord your God  
40— which is  
41— and liveth.  
42— In the name  
43— of the Creator  
44— Move  
45— And show you selves [or appear]  
46— as pleasant deliverers,  
47— that you may praise him  
48— amongst  
49— the sons of men.  
50—   
E. K. He hath now plucked the Curtain to.  
Δ. Note.  
Δ. Thanks be to God, now, and ever. Amen.  
Δ. Remember to request information of such a word, as (saith the Lord) is not here to be understood, some where.  
Note, the second Angel.   

Monday Cracoviae, Aprilis 30. Mane hora 6½  
Oratione Dominica finita, & precatiuncula pro prospero successu A. L. (jam apud Keismark, queritantis & petentis jus suum hereditarium, & aliis brevissimis ejaculationibus, pro prospero successu in hac actione tandem post semi horam apparuerunt.  
E. K. Now they are here: and Gabriel is all full of glory, he seemeth to light all places.  
Δ. O the mercies of God increased, though his determination be all one  
E. K. Now he is as he was before: and in the time of this his glorious apparition, Nalvage kneeled down, somewhat regarding towards Gabriel.  
Gab. ..... Give unto him that hath his basket open: But from him that is not ready, depart.  
E. K. There appear here, 7 other like Priests, all in white, having 
BLRAHICAANHDL  long hair hanging down behind: their white garments trail after them: having many pleits in them. Me think that I have seen one of them before, and upon that creature appeareth a B upon his clothes, an L in another place, a R upon his other shoulder, another A upon his other shoulder. There is an H upon his breast; there is an I upon his head, and a C upon his side on his garment; and an A under his waist behind: The Letters seem to go up and down interchangeably in places. There seemeth an V on him, also an N, a D.  
Now cometh a tall man by, all in white, and a great white thing rolled about his neck, and coming down before like a tippet. They all in the Stone (being 9) kneel down unto him.  
The tall man said ...... Take this Key, and power: ascend and fill thy vessel, for the River is not pure, and made clean.  
E. K. Now he is gone (that said this) in form of a great Millstone of fire.  
E. K. Now they go up a Hill, with a great Tankard, as it 
An Hill.  were, of Bone transparent; Now he openeth one door, he, I mean, that had the Letters on his back.  
1. There appeareth a Partridge, but it hath one leg like a Kite: This Partridge seemeth to sit on a green place under the gate, one leg is much longer than the other, being like a Kites leg. This Partridge seemeth to halt.  
He biddeth one of his Company take it up. There goeth a bridge to the top of that Hill, all upon arches, and under it goeth a River.  
He taketh the Partridge and pulleth all his feathers, and they fall into the River: He cutteth off the longer leg just to the length of the other. They about him cry, O just judgement.  
Now he turneth him off over the Bridge, and he flieth away, for the feathers of his wings were not pulled.  
2. He goeth on, and cometh to another gate; and there the third man unlocketh it, as the second next him unlocked the first Gate; he himself having the Key first delivered him, as above is noted. There appeareth a thing like a Kite, all white, very great, it hath a fowl great head, he seemeth to be in a very pleasant Garden, and flieth from place to place of it, and beateth down the Rose trees and other fruit trees. The Garden seemeth very delicate and pleasant. They go all into the Garden: and he saith, Thou art of the wilderness, thy feathers and carcase are not worthy the spoil of the Garden.  
Now the Kite scratcheth and gaspeth at this man; but he taketh the Kite and cutteth her carcase in two equal parts, from the crown of his head, and throweth one half over one side of the Bridge, and the other half over the other side, and said, fowls must be devoured of fowls. The rest say, O justitia divina, clapping their hands over their heads.  
3. Now the next in order openeth another Gate (going up upon the same Bridge still.) The rest of the building from the Gate inward, seemeth very round and bright: yet there appear no windows in it. It is a frame, made as though the 7 Planets moved in it. The Moon seemeth to be New Moon.  
There standeth Armour, and this man putteth on, all white harness. He seemeth to kick down the Moon, and her frame or Orb; and seemeth to make powder of all; For there is no mercy here, saith he.  
4. Now another of them goeth forward to another Gate, and openeth the Gate, and goeth in; there appear an infinite multitude of men.  
There sitteth a man clothed like a Priest, having a great Crown on his head: here are many preaching in this place. He goeth to that Crowned Priest, and he taketh away divers patches of the Vesture which he had, and the patches seemed to be like Owls, and Apes, and such like.  
He saith ...... A King is a King, and a Priest is a Priest.  
He taketh from the rest their keys and Purses, and giveth them a Staff and a Bottle in their hands. He goeth from them. He putteth all that he took from them in a house beside the Gate, and writeth on 
He wrote Cognoscat.  the door, Cognoscat quisque suum.  
Now they proceed to another Gate, and another of them opened that Gate. The Bridge continueth still, ascending upward. Now there appeareth (that Gate being opened) a marvellous great wilderness.  
There cometh a great number of naked wild men to him. He shaketh that Gate with his hands, and it falleth in pieces, one falleth on one side into the River, and the other falls on the other side into the River,  
........ Let both these places be made one. Let the spoil of the first, be the comfort of the last: For from them that have shall be taken, and unto them that have not shall be given.  
6. E. K. Now he goeth, and the last of his Company openeth another Gate; he is longer in opening of that Gate, than any of the rest.  
There appeareth a bushy place, and there runneth a great River on the very top of the Hill, and a great Gate standeth beyond the Hill, and a very rich Tower all of precious Stones, as it seemeth.  
Here he filleth his Tankard in the River, and holdeth his hands up, and maketh show as he would return.  
He said ...... This was my coming, and should be my return.  
E. K. Now they appear suddenly before the first Gate, and there the Principal man diggeth the earth, and putteth stones and brambles, and leaves aside. There he taketh out a dead carcase, and bringeth it to a fire, and stroketh it: a very lean carcase it is; it seemeth to be a dead Lion; for it hath a long tail with a bush at the end.  
He saith ...... Come let us take him up, and comfort him; for it is in him.  
Now the Lion seemeth to sit up and lick himself, and to drink of the water, and to shake himself, and to roar. The man taketh of the segs or flags by, and stroketh the Lion as he would make his hair smooth.  
Now the Lion is become fair, fat, and beautiful.  
He saith ...... Tarry you here, till I bring you word again; for I must follow the Lion into the wilderness.  
E. K. Now all they are gone, except the two our Schoolmasters, Gabriel and Nalvage.  
Gab. ...... This is the Judgement of God this day. Happy is he that hath judgement to understand it.  
Δ. Thou O Lord knowest the measure of our judgement: Give therefore light, understanding, and the grace to use thy gifts duly.  
Gab. ....... Listen unto my words, for they are a Commandment from above. Behold (saith he) I have descended to view the Earth, where I will dwell for seven days, and twice seven days: Therefore let them be days of rest to you. But every seventh day, I will visit you, as Now I do.  
E. K. He speaketh as if he spoke out of a trunk.  
Δ. I understand that this rest is, that every Monday, for three Mondays else next after other, we shall await for our lessons, as now we receive, and that we may all the rest follow our affairs of study or household matters.  
Gal. ...... It is so, for one day shall be as a week: But those days you must abstain from all things that live upon the Earth.  
Δ. You mean on these three Mondays, ensueing next.  
Gab. ...... You shall cover this Table with a new linen cloth.  
E. K. Pointing to the Table we sat at.  
Δ. Most willingly.  
Gab. ...... Moreover a new candlestick, with a Taper burning.  
Δ. Obediently (O Lord) it shall be done.  
Gab. ...... And the candlestick shall be set on the midst of the Table betwixt you two.  
Note ...... That a day may become a week, and a week as many years.  
Gab. ...... For I have put on my upper garment, and have prepared to enter, and it is shortly: and not yet.  
E. K. Now he hath plucked the Curtain, as if he had pulled it round about the Stone; and it seemeth full of little sparks like Stars.  
Gloria patri & filio & spiritui sancto; sicut erat in principio, & nunc, & semper, & in secula seculorum.  
Vide libro ........ 〈◊〉 pro saequentibus.    

LIBRI MYSTICI APERTORII CRACOVIENSIS SABBATICI, An. 1584.  

Saturday Cracoviae, 7 Maii, Mane, hora 6.  
AFter prayers, appeared Gabriel and Nalvage, with the Table, and Gabriel with his Dart in his hand. Moreover there appeared the like furniture of Table with a white Cloth, a Candlestick, and Taper on it, with a Desk and Cushions (which I had caused to be made with red crosses on them:) also E. K. himself and I appeared. 〈◊〉 the same Stone. In effect, all things as we had before us, after half a quarter of an hour, that show of our furniture, and ourselves, disappeared.  
E. K. Gabriel standeth up, and speaketh as followeth.  
....... A mighty City was built on the top of a mountain, in the which dwelled many thousands. Round about the Hill, ran a fresh River, which was the only comfort of the Town: for, of it they drank, their wives, their children, their man-servants, their maidservants, their camels, horses, mules, and all the beasts of their fields. The beginning of which River was a Spring, which was unknown to the City, by reason of the.. i'th from whence it descended. It came to pass, that a Serpent groaned for her time, and lo, she brought forth: and ... were such as herself: and she lifted up her head and leaned upon her twice writhe tail: and beheld the Sun steadfastly, (for her envy was toward that City) and she said within herself: My children are yet young, the time grew, and they became big: and she went unto the Spring, and smiled and said with a laughing voice, The Earth is fallen into thee, thou art choked: but harken unto my voice, Thou shalt receive comfort: But she would not. And she lifted up her voice and roared; for she was full of craft and deceit. And she said unto the shingles, through the which the Spring runs (or rather sith) Thou art full of emptiness, and void places. Let my children (therefore) hid themselves within thee for a season: and they were contented; And she departed willingly, and saith within herself: Now I know I shall be Lady of the City.  
And after a few years, the young Serpents became great; so that the one half of their bodies dwelled within the Shingles, the rest troubled the passage of the Spring: So that the Spring groaned; for, the injury that was done against her, was great.  
A great misery, for the Hill is become desolate without the water, and the City and the beasts perish for want of drink; for the people groan, and are full of sorrow.  
This City and Serpents are 60.. now, and judgement must be had, betwixt the Shingles and the Spring. for between lieth the life and death of the City.  
Thus saith the Lord unto thee [pointing to E. K.] Gird up thyself, and fit down, Consider both parts, and give judgement: for thy mouth shall this day be the judgement of the Lord.  
E. K. Do you mean me?  
Ë. K. As the Lord hath put the Authority of Judgement into my hands, so I beseech him to give me wisdom and understanding to judge right. And because the judgement hereof is committed to me, I suspect some other mystery to lie hidden in this my judgement required: But if it shall please God that my friend here, Master Dee shall give me his advice, I shall think myself well satisfied.  
....... Consider with yourself (saith the Lord) and give judgement against the Shingles, for the fault is plain. Consider two points, the necessity of the Spring, that it must come that ways: and secondly, the health of the City.  
E. K. My judgement is that the Shingles and Serpent should be removed away by an Earthquake from the place which they encumber and let, that there may be a fit new place, and course for that Spring, to the relief of that City as before it was.  
...... Be it so as thou hast said, for it is a just judgement.  
Now harken, what the Lord saith. The people and City of the Hill, is the world, which are from time to time by the mercy and spring of God's wisdom, relieved.. quenched: according to the extremity and necessity of their thirsting: But the people and City are such as are of the Temple and Church of God, which drink of his mercy to their comfort. The Camels and other beasts are the people of the Earth, which delight in sin, and in their own imagination, which also are relieved with those that are of the City: but the diversities of their bodies, doth cause the diversity of the ends of their comfort. The Hill wherein the Spring is, signifieth his Prophets, and such as are drunken in the Lord: through whom, inwardly the mercies and will of God and of the Highest are open from time to time, according to the secret will and determination of such as are within the City of his Elect. But the frailties and affections of their flesh and outward man, are their fond imaginations and lose Shingles wherein the Serpent, the old Devil, hath harboured her children the spirits of darkness and deceit, which always resist the Will of God, and are put between the mercies of God and his people. Moses, Daniel, Esdras, all the rest of the Prophets: Christ his twelve, Paul the Messenger of God, they did all hurt the Congregation of the Faithful in their flesh, until they gave sentence against themselves (as thou hast done) with amendment of life: for who is worthy to know the secrets of our God, but he that delighteth in righteousness, is obedient, full of faith, and the spirit of understanding? Be it therefore unto thee as thou hast said. Let the Shingles and Serpents be separated, that the Fountain may feed as before. All the trash that thou hast of the wicked, burn it.  
E. K. I do not know, they are wicked.  
...... Their do with thee, are the hindrance of the Will of God, and therefore they are wicked.  
...... Thou hast given judgement against thyself: Take heed thou offend not thy own soul.  
Δ. Send down thy Spirit O Lord, and illuminate E. K. his heart with perceiving of his wrong opinion, etc.  
E. K. If Moses and Daniel were skilful in the Arts of the Egyptian Magicians, and were not thereby hindered for being the servants of God, Why may not I deal with these, without hindrance to the Will of God?  
...... darkness yielded unto light: the Greater excluded the lesser. The more a man knoweth wickedness, the more he shall hate it, being called back. The more they knew the shadow, so much more they delighted in the body: For the do of the Egyptians, seem, and are not so. The do of the Lord are, and continue; for as the Painter imitateth the gestures of man in his faculty, so doth the Devil the substances and things created and made by God.  
Stand up and look into the whole World, into her youth, and middle age, for they are passed. Where are the monuments that Satan hath builded?  
E. K. Hath Satan builded any monuments?  
...... Yes: Hath he not builded him a Fort upon the whole Earth? Hath he not the victory over the Saints? Dwelleth he not in the Temple of the Highest? Triumpheth he not in the Cities of the whole World?  
Yes. ...... But without comfort, are his victories: without pleasure his dwelling places. For he knoweth his time is at hand. He that now giveth freedom, shall become bound; And unto whom the whole World is as a Garden, shall there be no one foot left. Therefore are all his pleasures vanity: all his Triumphs smoke, and his Authority, nothing indeed, but a mere shadow: For that that is not, cannot be; where, it is said of the Lord, it shall not be. Neither can truth, light, or wisdom, ascend from the Earth, but descend from the Heavens.  
Compare the Earth, (into the which the Devil is thrust as into his dwelling) with the Heavens, which are provided for the holy. Consider the pain of the one, and the pleasure of the other: The seat of God's Justice, and Fountain of his Mercy: The Cave of darkness, and the Diadem of Light. And then cry, woe, woe, woe, unto such as err, and whose lives are but shadows: For their felicity is such, as from whence it came; and their reward is all one, with the spirit and prince of darkness.  
Compare fond knowledge, with true wisdom, Thy spirits of lying with us, that are the voice of truth: The vanity that they lead thee into, and the reward of our message: And say within thyself, peccavi. Wilt thou be persuaded by experience? Consider thy imprisonments, thy affliction 
His life.. ned.  and shame of body. Consider the love of a few, and envy of a multitude. Weigh with thyself the vanity of thy life; Thy rash footsteps, All that happened unto thee, by the society, and (as thou thinkest) comfort; but indeed the stinging pricks of thy enemies  
...... Since, we came into thee, (sent from the Lord, and calling thee, to God) thou hast be●● delivered from them; from a place full of fornication, and the wrath of God: exalted to the skirts of worldly honour; and hast been satisfied for the necessities of this World. Holy is the money that is gotten righteously; but accursed are the evils that are reaped with wrong. All which things thou hast by us in blessedness, and in the knowledge of the will of God, above all men. Besides our continual presence with thee, to the comfort of thy Soul. Even these things are of us, and of our God. Which swore unto Abraham, and dwelleth in the Temple of righteousness. Now, therefore let experience be a Judge betwixt us and them.  
But, this sayeth the Lord. I deal with you as a child: But the vessels that I must use, must be 
Pure vessels.  pure and clean.  
Δ. Cleanse thou us, (O Lord) Cor mundum Crea in nobis; Crea.  
Gab. ..... They that are incredulous believe not the Lord, but drive away his spirit: But where 
Increduli.  a grain is, it becometh as a mountain. The Lord is upon the earth: Take heed thou sweep thy house clean, for unto him that is naked, shall there be clothes given: But be that is covered already, shall be made bare.  
Consider with thyself: for the Lord speaketh not once more, till thou hast fulfilled thy own judgement.  
E. K. I will be contented to bury them in the field, and not to use 
His own judgement is to be fulfilled.  them, or come at them: and that I will swear upon the Bible to perform: and if they be earthly, I will commit them to the earth: and so separate those shingles from the place near the spring: and in this manner fulfil my own judgement: For, I will not be obstinate, but commit all things to the end.  
Because thou art content to bury them; and withal, upon faith in the promises of God, to abjure them in simplicity of heart, and external use .... simply, as a true meaning before the face of the highest: The Lord accepteth it, and it shall be sufficient.  
Further, thou hast 27. Confirmations of sin, and consent with the Devil, which your intention calleth Characters, whereby those seven and twenty, (like unto their mother) are become familiar 
Characters.  and pleasant with thee, they must be brought before the Lord: and offered into his hands. For so long as they are, the wicked always vex thee: For the Obligation burnt, the condition is void. These must be buried with the rest.  
[E. K. Which rest?]  
...... But must be brought, and burnt here before the presence of God: That, the cause diminished, the effect may perish.  
E. K. I will be contented to bury them likewise, beseeching the Almighty to accept of my intent herein, as of the rest before specified.  
...... He is contented; but let one be burnt. You may suffer one to testify the discredit of the rest. It is but according to the grounds of thy own magic.  
E. K. I do not understand your meaning herein.  
Gab. ..... Radius partis, may be sicut totius Corporis.  
E. K. I understand not that, also.  
Gab. ...... magic worketh effect in things absent, that it doth in their parts, being present.  
The wicked kill the body absent, but the garment present: so are all of one confederacy, disgraced 
Δ. I doubt that I mis-heard somewhat. One 〈◊〉, and abjured obedience.  by the confusion of one. Thou art contented to bury them all, upon the confidence, and sure hope of the promises of the God of light, and to bring one as a confirmation of thy promise to testify thy obedience as concerning the whole: which one burnt and abjured, may be a testimony to the Angels, that thou art obedient for God his sake, and for his testimony and truth. But this you shall burn with Brimstone only. Whose ashes shall be kept as a testimony, till the rest be also consumed. This you shall do the next Monday at the rising of the Sun. That the number of the time may be of one bigness. For, before August shall those keys be delivered unto you: which give entrance, yea, even into the privy Chambers of wisdom, whereof you shall have 14. the next Monday. And this day's action is not the least amongst them. Glory be to 
...ence.  God, and obedience unto man.  
E. K. The Curtain is drawn.  
Δ. We are desirous to know whether thus, this day's action shall be finished: and whether we shall fast still as was prescribed.  
Gab. ..... Detract not from the day, that, which is commanded.  
Δ. We are very desirous to understand of the present estate of the Lord Albert Laskie: for as much as we were willed to go with him, and he linked to us in some part of our actions: To understand of his state, would be to our great comfort.  
Gab. ..... It needeth not, for the world herself is at hand.  
Δ. Verily, I understand not that speech: Is he coming back again? What, We are commanded we know: And further than our Commandment is error. He is in his hand that knoweth how to use him.  
E. K. I see a man climbing over a Hedge, and as he clammereth over the stakes break, and he falleth down. Now he is going up between two Trees into a Medow-ward. Now he hath both the boughs in his hand, standing still on the ground. Now he goeth lower, there is a gap, and through that he is gone into the meadow ..... so it is of Laskie ..... said a voice.  
Δ. This is dark: it may please you to give some light.  
g ..... This is more then enough for the matter.  
Cease to ask these things here, where it is said, no impure thing should enter.  
Δ. Gloria, laus & honour Deo Nostro Omnipotenti, Patri, filio & spiritui Sancto, nunc & semper. Amen.  
Δ. Note, at this present was one come, and in the house (of whom we understood not till he was gone:) whom the Lord A. Laskie had sent to certify us, that first he was in some cumber and hindrance. Secondly, how Fabius (his brother in Law) and another had given him counsel, very rashly to proceed: But leaving that. Thirdly, by the gap and open way with estate of the Commons, or Citizens, by their great Zeal, and favour that he obtained his purpose. This (in effect) we understood at the Messager his return after noon. Which marvellous exactly did answer to the former show. 
May.   
Remember that on Saturday after noon, the chancellor came to Cracow, with 60 Coaches in his Company and train: he bringing in a close Coach (covered with red) the Lord Samuel S. Boroskie Prisoner, whom he took on Friday night before, at his sister's house, being separated from his soldiers and servants, etc.   

Saturday, 14 Maii, Mane hora 6 Fere. † Cracoviae.  
Orationem Dominicam fudimus, etc. Mitte lucem tuam & veritatem, O Deus, etc.  
Δ. E. K. Said, he had done that with the trash specified, as he thought would be acceptable to the Lord: And as concerning one of the 27 Characters he had left it with me, ever since the last action, to be burnt at this day's action, and it lay ready by me.  
E. K. Our instructours appeared at the very first looking of E. K. into the shew-stone.  
Δ. Will you that I shall now execute this burning of the Character here as a sacrifice (to the highest) of our humility and obedience?  
Gab. ..... Not as a sacrifice, but as a victory.  
Δ. Shall I then do it, I pray you? As with the consent of my yoke-fellow, and so all one to be taken as his action.  
...... He that doth righteously offereth up a sacrifice.  
Nal. ..... It is true, that he that is obedient, and doth well, is accepted with the Lord.  
E. K. I did take sacrifice to be only with blood.  
Gab. ..... This is a sacrifice, because it is done righteously.  
E. K. You said, Not, as a sacrifice, but as a victory.  
Gab. ..... He that overcometh his enemy rejoiceth not for friendship sake, but for victory. The friendship toward God is obedience. He that obeyeth God, is a friend unto himself. God needeth not the love, or friendship of man. Therefore you rejoice with God, who overthrew them, and thereby comforted. For he that dwelleth in the Lord is comforted.  
Thou 〈◊〉 thy mouth, and sayest before the Lord, The spirit of God hath descended.  
Δ. Gloria Patri, etc. 
〈◊〉 Δ He noteth some secret discourse, meditation, or prayer, and also action of E. K. as I conjecture.   
And he hath 〈◊〉 into judgement with me, and I am condemned. But where Justice dwelleth, dwelleth also mercy. For, my Idolatry is forgotten before the Lord.  
E. K. Have you committed Idolatry?  
E. K.  
Δ. He speaketh in your behalf Master Kelly.  
...... I will therefore open my mouth, saying, I have erred. I will open my mouth also, and confess my sins: And, I will vow unto the Lord against the wicked. And I will say unto the Lord. Lo, here are the spoils of the bloody 〈◊〉. Behold, O you Angels a blasphemy, and against the highest. Behold, the wickedresse of 〈◊〉.  
Bear witness with me, for I have fulfilled his commandment. Bear witness with me, that I 
... am in ... & si. 〈◊〉 ... no: ... s and ... de ... i e d.  return not, and rejoice; for such are the spoils of the wicked.  
Gab. Art thou contented to consent hereunto?  
E. K. What I have done with the rest, God, and they (if they be of God) know: upon the foresaid conditions I am contented to have this Character to be burnt. Let it be burnt.  
Δ. I burned it immediately, with the flame of brimstone, and brought the burnt black coal or cinder thereof to the Table, and laid it on a paper.  
Now O Lord, darkness is 〈◊〉, let thy light shine in us, and thy truth prevail.  
Gab. It is well. Δ. Blessed be the name of the highest: whose mercies are infinite. Oh, a sweet and comfortable sentence.  
E. K. Now Nalvage turneth round, as he was wont.  
Gab. Move not, for the place is holy.  
E. K. Now Nalvage putteth down his rod to the Table, he maketh a cross upon the Table reverently.  
Nal. All things go forwards, Let us go FORWARD also. Δ. In the name of Jesus. 
〈◊〉. 7.   
Gab. Move not, for the place is holy.  
E. K. Nalvage prayeth.  
Nal. Not BACKWARD, as you were wont to do, but FORWARD.  
E. K. Now he maketh three reverend curtsies, as he was wont to do, before the Table.  
SAPAH Sá pah.  Sa pah.  
E. K. Now he is on the top of the Table.  
ZIMII Zi mii. 
L. 〈◊〉.  DUIV Du iv. ODD Od. 
O D. ... no ... r ... & ... ione 〈◊〉.   
E. K. He maketh curtsy.  
NOAS' Noas'. TAQANIS Ta cue a nis. ADROCH as otch  Ad roch. DORPHAL Dorphal. CAOSG Ca ósg ODD Od. FAONTS Fa onts. PIRIPSOL Pir ip sol. TABLIOR Tá blior. CASARM Casarm. AMIPZI A mip zi NAZARTH Na zarth. OF Af. ODD Od. DLUGAR Dlu gar  
E. K. Now he maketh curtsy round about to all parts of the Table, he kneeleth down.  
ZIZOP Zizop. Zod lida.   
It is a Word and a Letter.  
E. K. He showeth it not in the Table yet.  
Nal. Now I see the word of five Letters together, following letter by letter.  
ZLIDA Z. d-lida.  Z lida.  
Stay there.  
CAOSGI Ca ós gi'. TOLTORGI Toltórgi.  
He maketh now curtsy.  
ODD Odd  
E. K. He seemeth to read as Hebrew is read.  
ZIZOP Zi zop. ZCHIS Zod chis Nal. It is better than the other, I mean that Zod-chis being of one signification, with Zizop that Zod-chis is better to be used. ESIASCH E siach. L L. TAVIU Ta vi u. ODD Od. JAOD I á odd.  
E. K. Now he maketh curtsy again.  
THILD Thild, one Syllable.  
Now he ma—  
DS. ds. HUBAR Hubar. PEOAL Pe o al. SOBA So ba. 
Camps 1. 69. 5. Julii so expounded.   
E. K.—  
CORMFA Cormfa CHISTA Kista.  Chis ta. LA Lafoy VLS' Vls. ODD Od.  
QCOCASB  Q có casb. CA  Ca.   Sa. NIIS  Ni is. ODD  Od. DARBS Obey Darbs-one Syllable. QAAS  Qá as. S. FETHARZI  Featherstone ár zi.  
K. E. curtsy.  
E. K. He hath drawn the Curtain.  
It is not to be seen what he doth.  
Δ. ......... of 4 minutes of time the Curtain was drawn.  
E. K. He is now otherwise apparelled, all the outside of his Gown is white fur, on his head is an attire of fur, wreathed or wrapped as the Turks use; his head is now ike a man's head, with short hair.  
ODD Od. BLIORA Bli o ra 
Cor. 1.  JAIAL ja ial. EDNAS' Ed nas. CICLES Ci cles. BAGLE Bá gle. ........... ie in as ien tle iad-as jade. ............ Goe jad.  i l.  
That is one Call.  
.......... b ....... Move not, for the place is holly. 
... b.   
GAH Gah. SDIU es di u  S di u. — HIS Chis. EM Em. MICALZO Micálzo  
E. K. curtsy, and he kisseth the Table.  
PILZIN pilzen.  Pilzin.  
E. K The Curtain is now plucked again, for three minutes or four. Now the Curtain is opened again. Now is he changed. Now he is 
His apparel.  all in black sarsenet, very plentiful of stuff, girded to him, and with the collar high to the midst of his face.  
SOBAM Sobam. EL. el  argenton. HARK Harg. MIR Mir. PIZIN Pizin. BABALON Babálon.  
Put out the last Pilgin.  
E. K. Why did you give us them?  
Nal. ........ If it stand.  
ODD odd. OBLOC ob loc. SAMVELG Sam velg. DLUGAR Dlugar. MALPURG Malipiero purge. ARCAOSGI Are ca ós gi'. ODD odd ACAM A cám CANAL Sanal.  Canal. SOBOLZAR So bol zar TBLIARD Tbli ard. 
A or o.   
It is better if the T be made an F, and pronounced F bli ard.  
CAOSGI kaosgi.  Ca os gi'. ODCHIF kif.  Odd chif. ANETAB A né tab. ODD odd. MIAM Miam. TAVIV Ta viv. ODD Odd. DARSAR Darsar SOLPETH Sol p. BIEN By en. BRITA B ri ta.  
The Curtain drawn again. Now it is opened.  
He is altered in apparel; one half under the girdle is red, and above the girdle white.  
ODD Od. ZAC.. AM Za kam. GMICALZO G-ni cálzo. SOBHAATH Sob há o'th'. TRIAN Trian. LUIAHE Lu i a he. ODECRIN O de crin.  
〈◊〉.  
MAD Mad. QAAON Q a a on.  
That is the second.  
Δ. Blessed.  
frac37; RAAS Ramires as. ISALMAN I shall man. PARA.. IZ Pa ra di zod. OECRIMI O écri mi. AAO A A ó.  Yal. JALPIRGAH I A L pir gah.  
E. K. The Curtain drawn again, and so remained about 6 minutes.  
E. K. Being weary of sitting, I would gladly have leave to walk a little. His Apparel all one as it was.  
Nal. ...... You may; but to sit, is more obedient.  
Δ. E. K. walked awhile.  
E K. Now, when it please you.  
Gab. ...... I feel a staggaring mind.  
Δ. That God which created you and us, make us to have constant minds in all virtuous purposes.  
Gab. ...... I swear: Move not; for the place is holy.  
QUIIN Qui in. ENAY Enay. BUTMON But money ODD Od. INOAS' In o as. NI Ni.  
E. K. He prayeth.  
PARADIAL Pa ra di al. CASARMG Ca sarmg. The g as dg ármg. VGEAR V gé ar.  Kir. CHIRLAN Chir lan. ODD Od. ZONA.. So nar. LUCIFTIAN Lu cif ti an. CORSTA Cors ta. VAULZIRN Vául zirn. TOLHAMI Tol há mi. SOBA Soba. LONDOH Lon dóh.  
The Curtain is drawn again: and after 6 minutes open.  
Now he is all in a blue long vesture, with a long train; and hath a little Coronet of Silver on his head.  
ODMIAM Odd mi am, or odd Nuám.  Kiss CHISTAD Chis tad. ODES O des.  
Curtsy.  
VM: DEA V má de a. ODD Od. PIBLIAR Pib li ar. OTHILRIT O thil rit. ODMIAM Odd mi am.  Kol. CNOQUOL Cno quol. RIT Rit. ZACAR Za car. ZAMRAN Zam ran. OECRIMI O é crimi. QADA: Q á dah. ODD Od. OMICAOLZ O mi ca ol zod. AAIOM A A I am. BAGLE Ba gle. PAPNOR Pap nor.  
Curtsy he maketh.  
IDLUGAM Id lú gam. LONSHI Lon shi. ODD Od. VMPLIF Umplif. VGEGI V goe gi'. BIGLIA.. Bigli ad.  
Nal. ...... This is at an end.  
Δ. Blessed be he that is the beginning and ending of all things.  
E. K. The Curtain is plucked.  
Now it is open, and he is all in green, with a Garland on his head.  
〈◊〉 BAZMELO Baz me lo. ITA I ta PIRIPSON Pi rip son. OLN Oln. NAZAVABH Na za uábh. OX Ox. CASARMG Casarmg. G or V RAN V rán. CHIS Chis. VGEG V gég. .. SABRAMG Dsábramg. [g not as dg.] BALTOHA Bal to ba.  
E. K. The Curtain is drawn, for a while.  
Now is in a Robe like a Marble colour spotted, white, grey, and black.  
GOHOIAD Go hó i ad. SOLAMIAN So lá mi an.  
Fire came suddenly out of the Stone, that made E. K. start.  
TRIAN Tri an.  
E. K. Now he kneeleth.  
TALOLCIS Ta lól cis or sis. ABAIVONIN A ba i uo nin ODD ODD.  
E. K. He setteth his foot on a letter, pointing to it. He throweth fire on E. K. again.  
AZIAGIAR A zi á gi' oer. 
He 〈◊〉 his feet on all these letters.  RIOT Riot. IRGILCHISDA It gil chis da. DSPAAOX. Dspá a ox. BUFD Bufd. CAOSGO Ca, or Ka os go. DSCHIS Ds chis. ODIPURAN Odi pu ran. TELOAH Té lo ah. CACRG Ca curg. OISALMAN O i sal man. LONCHO Lon cho, or ko. ODD Od. VOVINA Vo vi na. CARBAF Car baf. NIISO Ni i so. BAGLE Ba gle. AUAVAGO A uá va go. GOHON Go hón. NIISO Ni i so. BAGLE Ba gle.  
Δ. He casteth fire on E. K.  
MOMAO More ma o. SIAION Si a i on. ODD Od. MABZA Mab za.  
E. K. He maketh a curtsy, he sayeth Mabza again.  
JADOIASMOMAR jad o i as more mar. POILP Poilp, one syllable. NIIS Ni is, small sound of i ZAMRAN Zam ran.  
E. K. The Curtain is drawn, white, and reddish, more red than white: Now it is away, and all open again: Now all his Gown is yellow and yellow fur in it; and on his head, a Hood of yellow like Velvet, etc.  
E. K. Why change you your Apparel thus:  
E. K. He speaketh very speedily to Gabriel, but I cannot perceive him.  
CIAOFI C I A O fi. CAOSGO Ka.  Ca os go. ODD ODD. BLI .... S Bli o'er. ODD ODD. COR .... Cor si. TA Ta ABRAMIG A bram mig.  
This is the end of that.  
E. K. Now he pulleth the Curtain: Now it openeth again. His Apparel is now changed again of an Ashy and brown colour, in fashion as before.  
Gab. ..... Who is to be compared to our God?  
〈◊〉 MICAOLI Mi ca o li. BRANSG Bransg. P.. GEL Pur gel. NAPTA Nap ta. JALPOR 〈◊〉  I all por. DSBRIN Ds brin. ... FAFE E fa fa fe. 
EFAFAFI  VONPHO Von pho. 
〈◊〉 thus  OLANI O L a 〈◊〉. ODD Od. OBZA Ob za. SOBCA Kae  Sob ca VPAAH V pa ah. CHIS Chis. TATAN Ta tan. ODD Odd TANAN Tra nan. BALYE Ba lie e.  
E. K. Now he turneth round about. He maketh a curtsy. So doth Gabriel.  
〈◊〉 LAR A lar. LUSDA Lus da. SOBOLN So boln. ODD O d. CHISHOLQ Chis haul q. CNOQVODI Cno quo di. CIAL 
96  Simo i.  Ci al. VNAL V nal. ALDON All don. MOM Mom. CAOSGO Ca os go. TA Ta. LA. LLOR Las ol lor. GNAY Gnay.  
E. K. He plucketh the Curtain, and quickly openeth it, 
Δ. This word is the 25 word backward.  and sayeth:  
...... You must after E fa fa fe, put a P.  
E. K. My thinketh that I hear a rumbling, or clattering of Pewter in the stone.  
E. K. After he had spoken, he shut the Curtain again: Now the Curtain is opened again.  
LIMLAL Limb lal. AMMA Am ma. CHIIS Chiis. SOBCA Ka.  Sob ca ADRID Ma drid ZCHIS Kiss.  Zod Chis. OOANOAN O o A no an. CHI. Chis. AVINY A vi ny. DRILPI Dril pi. CAOSGIN Ca os gin. ODD Odd BUTMONI But more ni. PARM Parm. ZUMVI Zum vi. CNILA Cni la. DAZI. Daz is. ETHAMZ E tham Zod. ACHILDAO Kil.  A chil da o. ODD Od. MIR. M irk.  M irc. OZOL O zol. CH.. Chis. PIDIAI Pi di a i COLLA.. Col lal. VLCININ Ul ci nin.. ASOBAMA A so bam. UCIM U cim. BAGLE Ba gle. JA. BALTOH I add bal toh. CHIRLAN Kir.  Changed it lan. PAR par. NII.. Ni i so. ODD Od. IP Ip. O ... AFE O fa fa fe. BAGLE Ba gle. ACOCASB A co casb. ICORSCA 〈◊〉 I Cors ca VNIG V nig. BLIOR Bli or.  
E. K. Now the Curtain is drawn.  
A voice. The end of that.  
Δ. This is the fifth of this day.  
E. K. Now is the Curtain open. All his clothes are ..... ry, very clear, whitish, and bluish.  
CORAXO Co rax o. CHIS Chis. CORM. Cormp. ODD Od. BLANS Blans. .... U .... all Lu call. AZI ........ R A zi a zor. PAEB Pa ebb. SOBA So ba. LILONON Li lo non. CHIS Chis. VIRQ quu  Vir q. EOPHAN E oh phan. ODD Od.  
Between Chis and Virq, you must put in open a word.  
RACLIR Ramires clir. MA ........ Ma a si. BAGLE Ba gle. ........ SGI Ca os gi'. DS ds. JALPON Yal  Jal 'pon. DOSIG as big.  Do sig. ODD Od. BASGIM Bas gim. ODD. Od. OXEX Ox ex. DAZIS Daz is. .... jatris Si a tris. ODD Od. SALBROX Sal brox. CINXIR Cynx it. F .... BOAN Fa bo an. UNALCHIS U n ál chiss. CONST k.  Const. DS ds. DAOX Da ox COCASG gas dg. 
5678.   Co casg. SALMAN Salman. 〈◊〉. TELOC.. Te loch. CASARMAN Caesar man. HOLQ Haul q. ODD Od. Ti Ti. TA Ta. ZCHIS Zod chis. SOBA So ba. CORMF Cormf. IGA I ga'. NIISA Ni i sa. BAGLE Bagle. ABRAMG Ab ramg. g, not us dg. Nonsp. N. NCP Noncp.  
... Curtain is drawn ... The end of this.  
....... This is the seventh.  
E. K. Now is the Curtain pulled away: and quickly pulled again. Now it is open again. He is apparelled, of colour between a blue, and a red mingled; but blue seemeth to be the ground. From the shoulder on the arms, is a trunk of seven pendant labels, with laces. On his head a very broad Hat, between dun and black colour. His apparel is very long.  
NONCI Non ci, si. DSONF Dsonf. BABAGE Ba ba ge. ODD Od. CHIS Chis. OB Ob. HUBAIO Hu bá i o. TIBIBP Tibibp. ALLAR All lar. ATRAAH A troth ah. ODD Od. OF Ef. DRIX Drix. FAFEN Fa fen. MIAN Mi an. ARE Ar. ENAY E nay. OVOF O vof. SOBA So ba. DOOAIN Do o a in. AAI A a i IVONPH I vonph. SOBA So ba. VPAAH Vpa ah. CHIS Chis. NANBA Nan ba. ZIXLAY Zix lay. DODSIH Dod sih. ODBRINT Odd brint. TAXS' Taxs.  
He maketh curtsy.  
H ..... Hu 〈◊〉 ro. TASTE.. Tas tax. YL.. Ill si. ...... Do a limb. ..... E oh lis. ..... Ol log. ..... Orseolo ba. DSCHIS Ds chis. AFFA Of fa. MICMA Mic ma. ISRO Is ro. MAD Mad. ODD Od. LONSHITOX Lon shi tox. DS ds. JUMD. Jumbd. LUSDAN Lus dan. EMOD E mod. DSOM dsom. ODD Od. TLIOB Tli ob. DRILPA Dril pa. GEH jeh.  Geh. ILLS as Yils.  ills. MADZILODARP Mad zi lo darp,  
That is the Twelfth.  
........ ILS. ................ Di alpert. ............... Za car. ............... Go bus. .................. Zamran. ......... O do. ... ICLE CYCLE. QAA Qáa.  
That is a call.  
¶. This is the eighth  
NAPEAI Na pe ai. BABAGEN jen.  B ba gen DSBRIN Ds brin. OOAONA Ux.  O O Ao na. LRING LRING. VONPH Vonph. SOBAIAD So bai ad. IVONPOUNPH I von po unph. AL. ON All don. DAXIL Dax il. ODD Od. TOATAR To a tar.  
E. K. The Curtain is plucked to.  
A voice. That is the thirteenth.  
E. K. Now it is open again.  
E. K. He is now as if he had a pall, or Robe of Gold with a strange Cap of Gold on his head.  
... Ils. ......... Mi ca ol zod. . L. IRT Ol pirt. JALPRG Yal.  I all purge. BLIORS B liors. DS Ds. ODO Odo. BUSDIR Bus dir. OIAD O i ad. OVOARS O vo ars. CAOSGO Ca os go. CASARMG. Ca sar mg. LA ... Là i àd. ERAN E ran. . INTS Brints. CAFAFAM Ca fa fam. DS Ds. JUMD I umd. AQLO 〈◊〉.  A q lo. ADOHI A do hi. QZMOZ Moz. ODD Od. MAOFFAS' Ma óf fas. BOLP Bolp. COMOB.. jort Co more bli ort. PAMBT Pambt.  
Curtain is now plucked to.  
A voice ..... That is all.  
Blessed be the Creator of all, who hath mercy on all.  
E. K. Now he is here, apparelled as he was wont to appear.  
Nal. ..... Thus, hath the Lord kept promise with you: and will not forget the least part of 
Promise of God confirmed anew. 14 To be received the Monday next.  his whole promise with you. Keep you therefore promise with the Lord; for, he is jealous, and not to be defiled. Proceed as you now do. The next Monday you shall have, as many.  
Δ. Will it please you to deliver us the English of these 14 now, as you were wont to do?  
Nal. ..... The English will have a day by itself.  
Nal. ..... The [Δ.] Third Monday to come, you shall have them all. So that, you have but three days to labour.  
Δ. You speak of the next Monday, and the third; and speak nothing of the second Monday: and you said, that the English will have a day by itself: And you say we have but three days to labour, etc.  
Nal. ..... What I have said, is so. Go also, and refresh yourselves.  
[E. K. The Curtain is drawn.]  
A voice. ..... Stay there.  
A voice. ..... Give God thanks, and make an end.  
E. K. Prayed the 145. and 146. Psalms kneeling reverently; and I likewise in heart consenting thereto, attentively listening.  
Note ..... E. K. is very well persuaded of these Actions now, thanked be the Highest, who is Almighty.  
Δ. Laudate Dominum de Caelis, laudate eum in excelfis: laudate eum omnes Angeli ejus, laudate eum omnes virtutes ejus. Quia ipse dixit, & facta sunt nobis. Non 〈◊〉 taliter omni nationi. Soli Deo nostro, laus omnis, Victoria, Triumphus, & Jubilatio,  
Amen.   

Monday Cracoviae Maii, 21. 1564. Mane, hora 5. Actio Tertia, Lunaris.  
E. K. There appeareth neither veil, nor any thing else in the Stone.  
Δ. At length appeared one, but none of them: he is jolly and green, with a long (like green Velvet) Robe: his hair long, like yellow Gold: nothing on his head but his hair. He standeth as though he stood in a cloud, above the usual paviment in the air.  
..... Lo the Sun shineth, and men fear no rain, the clouds are dispersed, and they look not for 
〈◊〉  a tempest: But when it raineth mightily, or the heaven's frown, then keep they their houses, saying one to another, What unreasonable Tempest is this? what hailstones are these? Good Lord, who ever saw such winds? were there ever such winds? So shall it be of the power of God, which holdeth in his hands the winds, and scattereth clouds abroad with his feet: For of his 
A  coming, shall it be said amongst you, My Spirit hath vexed me, and I am troubled: Why hast thou 
God is not tied to time... performance.. meaneth dwelling with him.. see, are mansions.. faithful.. say.. 〈◊〉.  brought in things, greater than thyself? or where shall this power dwell that overshadoweth me? Wanting you shall desire, (as you do) and being filled you shall think you have too much.  
Flesh can never be throughly mortified but with death. Think not, that the Lord is as the Sun, that keepeth his continual watch through the heavens; which because be is made for a time, is also tied to time.  
He that sitteth and judgeth, keepeth no course; but a continual performance of his long-before providence: For he that useth him otherwise, shall be rejected because his [Δ.] dwellings are not in the mansions of the faithful. Lift up your ears therefore; for thus saith the highest: Who made the heavens, or spread them like a garment? Who breathed into man, the spirit of understanding? Who overthrew the proud world with waters? Who smiled at the ruin of Pharaoh? Who rooted the wicked out of their seats? and made them become vineyards for my people: yea the stiffnecked generation? Who threw down the Towers of Babylon, and the great Harlot? Who dwelled upon the Earth, and became flesh, to pay for your wickedness? Who tumbled the stone from the Well, that the Sheep might drink? Even he it is, that gave all these their times. He it is, that is as able to make you understand, as those, that cast into the waters, and said, Let us draw up our 〈◊〉: which always dealeth with the weakest: To the intent he might prove himself the strongest.  
[E. K. He speaketh a great deal of speech as to himself, which I perceive not.]  
..... Even he it is, that will make you strong and wise, If he find you with garments. 
Veste 〈◊〉 opus 〈◊〉.   
He it is, that saith unto you, Waver not, Be steadfast; for the faithful are never unrewarded.  
[E. K. He putteth his right hand out of the Stone, being grasped together. Now he openeth his hand, and it is written in; and it is so far from me, that I cannot read it: yet he seemeth to be nearer to me, very much more than his hand. The writing seemeth to be like the leaf of a Book. Thus it was written.  
..... Have an eye to my foretelling .... Troubles. Sudden sorrow is at hand, in all the earth. 
L.  No, his Ship is almost built. Laskie, if he serve me, shall be King of Poland. If he serve another, his bowels shall fall out, before him with poison. 
Poison.   
E. K. Now he clasped his hand together, and stayed the reading.  
Δ. Whom is Laskie to serve (O Lord) but thee? to keep thy Laws, Statutes and commandments? not to depend upon any creature. 
Turks.   
..... The King and chancellor have sold the people of this Land, and are sworn Turks. Return not home to Lasko (Laskie) for, if thou do, thou shalt offend me. Go to the Emperor; 
Not to 〈◊〉. A. L. Ad Imperaterem 〈◊〉 est. Return by warning.  for I will comfort thee with his favour. Let him not return thence, till he be warned by me.  
Δ. You mean, from the Emperor's Court?  
Δ. I beseech you, by what token, shall he receive your warning?  
..... Be thou his right hand, to his body, and his mouth to me. I will be merciful unto him, and hold up his head. Leave off, till the seventh hour of the day; then cometh the Action.  
Δ. Mean you the seventh hour, as from midnight last?  
Δ. That beginneth at noon, if you make but 12 hours in the day: or at 11 if you reckon common hours.  
..... The seventh from the horizon: Run, that run can.  
E. K. He himself runneth away.  
Δ. All Glory and Praise be to God.  
Amen.   

Eadem die 〈◊〉, hora 7 (inchoante) in meridie. Hora planetaria.  
E. K. After a quarter of an hour (almost) appeared our Instructors, as of.. e time.  
Δ. Gloria patri & filio & Spiritui Sancto, sicut erat in principio & 〈◊〉 & in sempiterna 〈◊〉 seculorum. Amen.  
Gab. ..... Move, move, move not, for the place is holy. Be patiented a little while.  
E. K. Nalvage prayeth all the while.  
E. K. Gabriel riseth out of his Chair again, and warneth as before (thrice) that we should not move, for the place is holy. Nalvage maketh a cross toward the 4 quarters of the World, with his rod, as he was wont.  
Nal. ..... There are 30 Calls yet to come. Those 30 are the Calls of Ni.. Princes and 
 spiritual governors, unto whom the Earth is delivered as a portion. These bring in and again 
〈◊〉  disp.. Kings and all the Governments upon the Earth, and vary the Natures of things: with the variation of every moment; unto whom, the providence of the eternal Judgement, is already 
〈◊〉 12 〈◊〉. The 7 Angels. 91. Good Angels of the Air, or Spirits dignified From the element of the fire to the 〈◊〉. Note. For a time.  opened. These are generally governed by the twelve Angles of the 12 Tribes: which are also governed by the 7 which stand before the presence of God. Let him that can see look up: and let him that can here, attend; for this is wisdom. They are all spirits of the Air: not rejected, but dignified; and they dwell and have their habitation in the air diversely, and in sundry places: for their mansions are not alike, neither are their powers equal. Understand therefore, that from the fire to the earth, there are 30 places or abidings: one above and beneath another: wherein these aforesaid Creatures have their abode, for a time.  
〈◊〉 tota terra distributa sub 12. Principibus Angelis, 12. Tribuum Israel: quorum 12. aliqui plures, aliqui pauciores partes habent sub suo regimine ex 91 partibus in quas tota terra hic demonstratur esse divisa.  
A pocalypsi Johannis Testimonium, de 12 Angelis 12 Tribuum, Cap. 21.  
Quando dividebat Altissimus gentes, quando separabat filios Adam, constituit terminos populorum, juxta numerum filiorum Israel: Hoc igitur hinc egregiè patere.  
They bear no name.  
[E. K. What is without a name?] 
Name.. .or. .th. .e.   
..... Their orderly place: But w.. they have, in respect of their being. Understand them therefore, by the first, second, third.. so, thirtieth Air. ... are so to be nominated, O thou the Twentieth air, O thou sixteenth Air, etc. ... sometime, (yea all together) two or three, of the.. else govern, by times, which are the Kings unto these ... e to be spoken of) and bear rule together, and at one time in the divisions.  
In the first Air, the ninth, eleventh, and seventh Angel of the Tribes, bear rule and govern. Unto the ninth, 7000. and 200. and 9 mini 〈◊〉 Angels are subject. Unto the eleventh 2000, 300, 60. Unto the seventh 5000, 〈◊〉, 60, 2.  
Nal. ..... Count the number .....  
Δ. The whole sum of this Government amounteth to 14931.  
Nal. ..... It is right.  
2. The second is divided into 3 parts, the Angel of the fourth Tribe hath the first; The Angel of the second, the second; The Angel of the second the third. The fourth hath these many 3000, 600, 30, 6. The first second of the second 2000.. 0. 60. 2. The last of the second ... 00, 900, 60, 2. add these together.  
Δ. They are ..... 6660.  
3. The third. The first, The ninth, The second, the seventh, The third the tenth. The ninth ..... 4400. The seventh or the second ..... 3660. The tenth or the third ..... 9236.  
Nal. ..... Number them .....  
Δ. They are in all ..... 17296.  
4. Nal. ..... The fourth hath also his three parts. The Angel of the tenth Tribe hath the first. The tenth hath also the second. The twelfth hath the third.  
E. K. He prayeth.  
The first tenth ..... 2360. Second tenth ..... 3000. Twelfth or the third ..... 6300.  
Number the fourth also.  
..— They are ..... 11660.  
.. is also threeford. The first of the Tribes have the first.. enth hath the second. The eleventh hath the third. The first hath under him 8630. The seventh or second .... 2306. The eleventh, The third— 5000, 800, two. Number them.  
Δ. They are— 16738.  
E. K. He prayeth reverently.  
Be patiented for a while. These govern in the sixth. Δ. If I understand you right, these.  
6. These govern in the sixth place (which is to come) The Angel of the fifth tribe, hath the first part. (for there are .....) The angel of the twelfth hath the second. The Angel of the fifth hath the third part. The angel of the first, that is to say, of the first fifth, hath subjects, 3000, 600, 20, of the second or twelfth, 900, 200, of the third place and second fifth 7000, 200, 20. The fifth governs in this order twice, therefore it is termed the second fifth. Number it.  
Δ. They are— 20040.  
7. The seventh hath also three places. The fourth hath the first. The third hath the second. The eleventh hath the third. The fourth and the first place— 6000, 300. 60, 3. The third angel and second place, 7000, 700, 6. The eleventh angel the third place, 6000, 300, 20. Number it.  
Δ. They are 20389. so, ..... it is the seventh.  
8. The eight air, hath also three parts. The Angel of the fifth hath the first. The Angel of the first hath the second. The Angel of the ninth hath the third. The fifth Angel and first place 4000, 300, 60, 2. She first Angel and second place 7000, 200, 30, 6. The ninth Angel and the third place, 200, 300, 2. Number it.  
Δ. They are— 13900.  
9 The ninth is also of three places. The third Angel hath the first place. The tenth Angel hath the second. The ninth Angel hath the third, the third Angel hath in the first place 9000, 900, 90, 6. The tenth Angel and the second place 3000, 600, 20. The ninth Angel and the third place, 4 000, 200, 30. Number them.  
Δ. They are— 17846.  
10. The tenth hath places also three. The eleventh angel occupieth the first. The seventh Angel occupieth the second. The ninth Angel occupieth the third. The eleventh Angel and first hath 8000, 800, 80. The seventh Angel in the second, 1000, 200, 30. The ninth in the third, 1000, 600 10, 7. Number them.  
Δ. They are— 〈◊〉.  
Nalvage prayeth.  
Gabriel. ..... Take heed you move not.  
11. The eleventh, is three as before. The first is occupied by the tenth. The second by the sixth. The third by the third. In the first place. 3000, 400, 70, 2. In the second place, 5000, 200, 30, 6. In the third place, 5000, 200, 30, 4. Number them.  
..— They are 15942.  
12. The twelfth hath also his divisions. Three first places is of the sixth. Second place of the eighth. Third of the second. The first hath 2000, 600, 50, 8. The second, 7000, 700, 70, 2. The third 3000, 300 90, 1. Number it.  
.— They are 13821.  
13. The thirteenth hath three. The tenth is in the first. The first is in the second. The seventh is in the third. The first hath 8000, 100, 10, 1. The second 3000, 300, 60. The seventh Angel in the third 4000, 200, 10, 3.  
Number it.  
Δ. They are 15684.  
14. The fourteenth hath threefold place as the rest. The fift Angel occupieth the first, The seventh occupieth the second, The twelfth occupieth the third. The first which is the fifth Angel, 2000, 600, 70, 3. The second hath 9000, 200, 30, 6. The twelfth 800, 200, 30. Number it.  
Δ. They are— 20139.  
Nal. Have 〈◊〉.  
E. K. Now he standeth on the top of the Table.  
Mark diligently.  
OCCODON Occodon.  
Answereth to the angel of the ninth, which is of the first, which occupieth the first place of the first air. It is the name of that part of the earth which is governed by the Angel of the ninth Tribe, and those that are under him in the first division. The first air.  
Mark diligently.  
..... Pax comb.  
Answereth the eleventh Angel, and is that part of the Earth which is governed by him and his Ministers, in the second place of the first air.  
Mark  
VALGARS Val gars.  
It answereth to the seventh Angel and to his Ministers, 5562, which are the 〈◊〉 part of the first air.  
Mark diligently.  
DOAGNIS Do ag nis.  
It is the first part of the second, the first part of the earth, which is governed in the first part of the second, as it shall after appear, under the fourth Angel.  
Mark diligently. 
Note and understand this well, how one 〈◊〉 is governed of divers Angels.   
PACASNA Pa cás na.  
It is the name of that part of the world on earth, that is governed in the second part of the second air, BY THE ANGEL of the second Tribe, with his Ministers. 2362.  
Thus you shall understand of all the names that follow.  
D.. all.. VA Di a li v a.  The third of the second: whose governor is the ..... none of the Tribe.  The Third air in the first place. SAMAPH. Sa ma pha.  Samatha hath over it of the Tribe the ninth.  The second of the third is. VIROCHI. Ki.  Viróchi.  Under the seventh of the Tribe.  The Third place of the Third air. ANDISPI An dìs pi.  It is governed by the Tenth of the Tribe.  The fourth air, The first part. THOTANF Tho tanf.  His governor is the Tenth of the Tribe, whose Ministers are 2360.  The second of the fourth. AXZIARG Axe zi arg.  It is governed by the tenth of the Tribe. 〈◊〉 Poth nir.  It is governed by the Twelfth of the Tribe.  The fifth air, The first part. LAZDIXI Laz dix i.  Which is governed by the first of the Tribe.  The second part of the fifth. NOCAMAL No cá mal.  Which is governed by the seventh of the tribe.  The Third of the Fifth. TIARPAX Ti ár pax.  Which is governed by the eleventh of the Tribe, whose Ministers are 5802.  Be patient awhile.  
The sixth.  
Gab. ..... Move not ..... Moses was to seek in these secrets.  
Nal. ..... The first of the sixth whose governor is the fifth of the Tribe.  
S. XTOMP Sax tomp. The second of the sixth, whose governor is the twelfth of the Tribe.  VAVAAMP 〈◊〉 Va amp. The third of the sixth, which is governed by the fifth of the Tribe. ZIRZIRD Sir zird. Whose Ministers are 7220 as before.  The first of the seventh is governed by the fourth Tribe.  OBMACAS Ob ma cas.  
K. E. Ever the Table turneth to the letter under.  
The second of the seventh, whose the third of  GENADOL  Goe na dol. The third of by the eleventh.  ASPIAON. As pi a on. The first of the eighth, whose governor is the fifth, etc. whose Ministers are 43  ZAINFRES' Zá in fres. The second of the eighth, by the first of the Tribe, whose Ministers 7236.  TODNAON Tod na on. The third of the eighth by the ninth of the Tribe, ad under him 2303.  PRISTAC Pris tac. The ninth: the first, governed by the third, whose Ministers, 9996. 
〈◊〉   ODDIORG Odd di org. The second of the ninth by the tenth, whose Ministers 3620.  CRALPIR Cral pir. Move not for the Lord is great amongst you.  The last of the ninth by the ninth of the Tribe. Ministers 4230. DOANZIN  Do an Zin The first of the tenth by the eleventh of the Tribe. LEXARPH Lex arph. Xarph. The second of the tenth by the seventh. COMANAN Co ma nan. The third of the tenth by the ninth. TABITOM Ta by tom.  Whose Ministers are 1617. Have patience.  The first of the eleventh, governed by the tenth.  Ministers 3472. MOLPAND Moll pand.  The second governed by the sixth Ministers 7236. VSN. RDA Us nar da. The third by the third.  Ministers as before 5234. PONODOL Po no dol.  The first of the twelfth, go by the sixth. TAPAMAL Ta pa mal. The second of the twelfth by the eighth Angel. GEDOONS Goe do on's. The third of the twelfth by the second. AMBRIOL Ambriol. The first of the thirteenth governed by the tenth.  Ministers 8111. GECAOND Goe ca and The second by the first of the Tribes. LAPARIN Lafoy pa rin. The last of the thirteenth by the seventh of the twelve. DOCEPAX Do ce pax.  Is Italia. The first of the fourteenth by the fifth of the Tribes. TEDOAND To do and.  
This is England and Scotland too, called anciently by the name of Britania. There liveth not 
Britan.  a man that knoweth the truth of the British Originals.  
Δ. The British Originals.  
The second of the 14. by the seventh. VIVIPOS' Vi vi pos. The last of the fourteenth by the twelfth.  Ministers 8230. OO. NAMB O o a namb.  
E. K. Now he prayeth.  
E. K. Now Gabriel standeth up.  
Gab. ..... The Lord pardoneth your fasting, and accepteth the inward man, labour also to morrow. You shall have the rest.  
Δ. May I be bold to ask you one question?  
Gab. ..... You may.  
Δ. Is the Queen of England, alive, or dead?  
..... She liveth.  
I am nothing near the earth.  
E. K. The Curtain is drawn. We prayed jointly some prayers.  
Δ. Upon my motion, for the Lord Al. Las. how to deal with the chancellor, the Curtain was drawn open. And he in the green, who appeared to day, came into the stone, and said as followeth.  
Thus sayeth the Lord: Join body to body, but let minds be separate, for he is despised in the 
. Md the chancellor. .nd Cracow.  sight of God, and is delivered over to destruction, which doth tarry, till it find him ready. Israel deceived Egypt, and saw Egypt overthrown. Let him do what he will with him, but let him not join his mind with him.  
Δ. We are desirous to know your name. 
Mapsama under Gabriel.   
My name is called Dic illis. I am one under Gabriel, and the name of Jesus I know and honour.  
Δ. Jesus declared his name, and so have other good Creatures before unto us.  
Map. My name is Mapsama.  
Δ. Is, dic illis, the Etymology thereof?  
Map. It is.  
Δ. How much it importeth for us to understand the best counsel that is to be given to A. L. you know, etc.  
Map. ..... I am commanded, and I have done my commandment. But see, that thou, and he fulfil those things that are commanded you by me.  
Δ. You said I should be his mouth to you: How shall I execute that, I pray you?  
Map. ..... Not to me, but to God.  
Δ. By prayer mean you?  
Map. ..... Yea, and by presence.  
Δ. By presence, with whom? 
The 〈◊〉.   
Map. ..... Thou shalt go from hence with him to the Emperor: God will stir up farther matter, by thy presence there.  
Δ. Shall all our Lessons be finished, and sufficient power delivered unto us according to the promise of God?  
..... you shall be able to practise by Sunday.  
Δ. By which Sunday?  
..... But the practices that are the instructions of the Highest, are not but in lawful causes and for necessity, to glorify God; and against 〈◊〉.  
Δ. What shall, then, be the hability of my skill to practice, before Sunday nex 
Gates Visible Apparition. Note. Observe permission. All taught by Sunday next practice, being called first, than practice.   
Map. ..... These Calls touch all the parts of the World. The World may be dealt withal, with her parts; Therefore you may do any thing. These Calls are the keys into the Gates and Cities of wisdom. Which [Gates] are not able to be opened, but with visible apparition.  
[Δ. And how shall that be come unto?  
Map. ..... Which is according to the former instructions: and to be had, by calling of every Table. You called for wisdom, God hath opened unto you, his Judgement: He hath delivered unto you the keys, that you may enter; But be humble. Enter not of presumption, but of permission. Go not in rashly; But be brought in willingly: For, many have ascended, but few have entered. By Sunday you shall have all things that are necessary to be taught; then (as occasion serveth) you may practise at all times. But you being called by God, and to a good purpose.  
Δ. How shall we understand this Calling by God?  
Map. ..... God stoppeth my mouth, I will answer thee no more.  
Δ. Misericordia Dei sit super nos, veritas ejus fulgeat & floreat in cordibus nostris.  
Amen.  
Δ. E. K. read this prayer devoutly, and I joining my mind to his pronunciation thereof kneeled by.  
Domine Jesus Christ, Deus salutarium nostrorum. Cnjus nomen fit benedictum 〈◊〉 & quotidie: 
This prayer 〈◊〉 miswritten in this place 〈◊〉, it should have been written the 22 of May following.  qui ascendisti super Coelum 〈◊〉, ad dextram Dei patris: denuo venturus ad judicandum in nubibus, cum potestate magna, & majestate mirabili, educ nos vinctos in peccatis in fortitudine 〈◊〉 〈◊〉: ut dealbemur per remissionem peccatorum super nivem; adeo ut beneplacitum sit tibi habitare in nobis, & nos 〈◊〉 te. Amen.  
Δ. Ex Psalterio post 67 Psalmum.   

Tuesday Cracoviae, Maii 22. 1584. in whitsunweek, Mane circa 7.  
After our sitting, and some prayer used, appeared a very little Creature, on the Cushion, by the Stone: saying, Put out your Candle; for you shall have nothing to do, to day. 
〈◊〉.   
Δ. What is your name that we may 〈◊〉 your message for our excuse: seeing we were bid yesterday to labour to day.  
E. K. He is gone.  
Δ. After that about half an hour, there appeared our Instructors, as before time.  
Gab. ..... Move, move, 〈◊〉 〈◊〉, for the place is holy.  
E. K. Gabriel standeth up, and after a while said.  
..... The heavens are called 〈◊〉, because of their obedience. The earth accursed, because of her frowardness. Those therefore, that seek heavenly things, aught to be obedient; lest 
Obedience.  with their frowardness, they be consumed in the end, burnt to ashes with fire, as the Earth shall be for her unrighteousness.  
Therefore, be you obedient, and full of Humility; using the instrument of righteousness, (which is faith) That you may be 〈◊〉 of the celestial comforts; which are the hire of such as forsake 
Faith.  their frowardness It hath been said unto you, .... Measure not out God's building. It hath been said unto you, .... Continue to the end It hath been also told you, ... That the Determinations of God are not as yet established upon you.  
For it is written, It may, again be 
* Vide 1. Reg. cap. 2. F. de 〈◊〉 determinatione Dei super 〈◊〉 Levi: Vide etiam. Verba 〈◊〉. 3. Reg. 〈◊〉 cap. 2. ut 〈◊〉 Dominus sermons 〈◊〉, etc. Si.  〈◊〉 I speak this for your instruction: For many have the power of God, but not unto righteousness: as was evident amongst the Jews in the choice of their Kings. In the very 〈◊〉 of God, amongst those that entered into the holy place. For, all that the prophet's 〈◊〉 were not good. Not, that they were evil in the time of their anointing, but because 〈◊〉 〈◊〉, and the dignity of their office was defiled in them in the end, through their own frowardness. 〈◊〉 〈◊〉 also were chosen in righteousness, and by the spirit of God: but they became Rebels in the 〈◊〉 house: and such as of whom it is said, Altissimus autem fuit scandalum illis. Even so 〈◊〉 〈◊〉 may it be with you.  
Δ. Jesus defend us from that 〈◊〉.  
For although, it hath pleased 〈◊〉, 〈◊〉 show himself unto you, yet are you not ashamed to say: If the harvest cometh not in, at the 〈◊〉 appointed, I will become a runagate.  
But Euge (my brethren) Hath the Lord need of you? It needeth not be told you; you know the contrary. Then it 〈◊〉 you have need of God. But for what? and why? That your 
For what?  souls may overcome this World, overcome the body, to the dignity of an Angel.  
And because you are 〈◊〉, and turned out to the field, full of brambles and misery, lean, naked, and unarmed, to fight against him, that resisteth against the might of God. Consider these last two, and then answer yourselves, for the rest.  
I give you a short warning. God will fulfil his promises: And (as he hath said) by this August, 
Cave. 〈 ◊〉 〈◊〉 〈◊〉.  you shall understand.  
1. How to know and use God his Creatures, good and bad.  
2. But when, and for what, is the gift of the Highest, and shall be fulfilled in you (If you will 
Note the second 〈◊〉 or 〈◊〉 of the Highest. The Actions the greatest.  be obedient) when it pleaseth him: even with a sound from his own mouth, saying, Venite & audite.  
For these Actions are two fold: Consider it, if you can: and they are the greatest, because they are the last, and contain all that hath been done before them. Which if you consider well, and to what you are called; you shall perceive, that the Judgements of God, are not a Tennis-ball.  
Thus much I thought to warn you my brethren. Have a little patience for the Action. 
Move not from place.   
He that stirreth from his place shall find the reward of it.  
Δ. After half an hour?  
Gab. ..... Move not, Move not, Move not.  

..... The fifteenth.  
Three parts.  
The ninth hath the first,  
The tenth hath the second.  
The twelfth the third.   

The 16 hath 3 parts.  
The second hath the first,  
The third hath the second,  
The twelfth hath the third.   

17. ..... The seventeenth.  
The second hath the first,  
The first hath the second,  
The ninth hath the third.   

18. ..... The eighteenth is of three.  1 hath the fifth, 2 the seventh, 3 the twelfth.  
E. K. He threw like dust out of the Stone toward my eyes.  

19 ..... The ninteenth is also threefold.  
1 ..... The twelfth.  
2 ..... The eighth.  
3 ..... The eleventh.   

20 The twentieth is also threefold.  
1 ..... fifth.  
2 ..... third.  
3 ..... seventh.   

21 The one and twentieth, is also threefold.  
1 ..... twelfth.  
2 ..... eighth.  
3 ..... sixth.   
E: K. There standeth one, at one of my ears, and at another, another, 
A tempting 〈◊〉 〈◊〉 come in place.  howling like Dogs; and said, Ah you beggars!  
Gab. ..... He will deceive you, take heed lest you move.  
E. K. He seemeth to be telling money behind me.  
Δ. Look not back in any case.  
The ninth of the fifteenth hath under him [Δ.] of the 12. 1000 300. 60. 7. 
Δ 15. Sup... of this 〈◊〉 Ternary.   
The tenth of the first [Δ.] hath under 1000 300. 60. 7. [Δ.] of the 12.  
The twelfth of [Δ.] the first 1000 800. 80. 6.  
The first of the second [Δ.] hath under him 9000. 900. 20. and he is the second of the twelve.  
The second of the second, which is the third of the 12. 9000, 200, 30.  
The third of the third, which is the twelfth of the twelfth, hath under him 7000, 200, 40.  
The first of the third (the second of the 12) hath under him 7000, 600, 20, 3.  
The second of the third, which is the first of the 12. 7000, 100, 30. 2.  
The third of the third, which is the ninth of the 12. hath with him, or under him, 2000, 600, 30, 4.  
18. The first of the fourth, which is the fifth of the 12. 2000, 300, 40, 6.  
The second, which is the seventh of the 12. under him 7000, 600, 80, 9  
The third of the fourth, which is the twelfth of the 12. under him 9000, 200, 70, 6.  
The first of the fifth, which is the twelfth of the 12. under him, 6000, 200, 30, 6.  
The second which is the eighth of the 12. under him, 6000, 700, 30, 2.  
The third of the fifth: which is the eleventh of the 12. under him, 2000, 300, 80, 8.  
The first of the sixth, which is the fifth of the 12. under him 3000, 600, 20, 6.  
The second of the sixth ..... the third of the 12. 7000, 600, 20, 9  
The third, which is the seventh of the 12. under him 3000, 600, 30, 4.  
21. The first of the seventh, which is the twelfth of the 12. under him 5000, 500; 30, 6.  
The second of the seventh, which is the eighth of the 12. under him 5000, 600, 30, 5.  
The last of the seventh, which is the sixth of the 12. under him 5000, 600, 50, 8.  

Number every air.  
Δ.— The 15.— 4620  
The 16.— 28390  
The 17— 17389  
The 18— 19311  
The 19— 15356  
The 20— 14889  
The 21— 16829   
The first of the fourth seventh hath three parts.  

Have patience for a while.  
1— is the twelfth of the twelve.  
2— is the first of the twelfth.  
3— is the twelfth of the twelve.   

23. The first of the second.  
2— the seventh of the twelve.  
1— the seventh of the twelve.  
3— the eighth of the twelve.   

24. The third.  
1— the fourth of  
2— the tenth.  
3— the twelfth of the twelve.   

25. The fourth.  
1— the fourth.  
2— the second.  
3— the twelfth of the twelve.   

The fifth.  
1— the twelfth.  
2— the eighth.  
3— twelfth of the twelve.   

27. The sixth.  
1— the second.  
2— the fourth.  
3— the fifth.   

28. The seventh.  
1— the tenth  
2— the ninth  
3— the sixth of the twelve.   

〈◊〉  
The first of the first, which is the twelfth of the twelve, under him 2000 200. 30. 2.  
The second of the first, under him 2000 300. 20. 6.  
The third of the first, which is the eleventh of under him 2000 300. 60. 7.   

.. The first of the second, which 7000. 300. 20.  
The second under him 7000. 200. 60. 2.  
The third of the second, which is the second of the 12. under him 7000. 300. 30. 3.   

24  
The first of the third, which is the fourth of the twelve, under him 8000. 200.  
The second of the third, which is the tenth of the twelve, under him 8000. 300. 60.  
The third of the third, which is the eleventh of the twelve, under him 8000. 200. 30. 6.   

25  
The first of the fourth, which is the fourth of the twelve, under him 5000. 6000. 30. 2.  
The second of the fourth, which is the second of the twelve, 6000. 300. 30. 3.  
The third of the fourth, which is the twelfth of the twelve, under him 6000. 200. 30. 6.   

26  
The first of the fifth, the which is the twelfth of the 9000. 200. 30. 2.  
The second of the fifth, which is the eighth of the twelve, 3000. 600. 20.  
The third of the fifth, which is the twelfth of the twelve, 5000. 600. 30. 7.   

27  
The first of the sixth, which is the second of the twelve, hath under him 7000. 200. 20.  
The second of the sixth, the fourth of the twelve, 7000. 500 60.  
The third, which is the fifth of the twelve, 7000. 200. 60. 3.   

28  
The first of the seventh, the tenth of the twelve, 2000 600. 30.  
The second of the seventh, which is the ninth of the twelve, under him 7000. 200. 30. 6.  
The last of the seventh, the sixth of the twelve, under him 8000. 200.   

Δ. The 22th. .... is ..... 6925.  
23— 21915.  
24— 24796.  
25— 18201.  
26— 18489.  
27— 22043.  
28— 18066.   
They ..... I kneel to prayer. Then the Curtain was drawn.  
E. K. There appeareth like the snuff of a Candle on the top of the stone, it is like a little spark of fire. After this, Gabriel said by voice, Have patience.  
Δ. After half an hour. A voice said ... look to .... to E. K.  
E. K. The Curtain is drawn open. Nalvage standeth on the top of the Table.  
Nal. ..... The first part of the first seven you bad to day.  
The ninth.  
TAHANDO. Ta ban do. The tenth, the second of the first, which is the tenth.  NOCIABI No ci a by. The third.  TASTOXO Tas to x o. 16 The first of the second.  CUCARPT Cum carped. The second.  LAVACON La va con. The third is governed by the twelfth of the twelfth. Ministers 9240. SOCHIAL Ki  So chi al. 17 The third. The first, which is the second of  SIGMORF Sig morf. The second.  AYDROPT Ay dropped. The third, whose governor is the ninth of the twelve.  TOCARZI To car zi. 18 The first of the fourth.  NABAOMI Nam ba o mi. The second.  ZAFASAI Za fa sai. The third.  YALPAMB Yal pa M B. The first of the fifth.  TORZOXI Tor Zóx i. The second.  ABAION A ba i on. The third.  OMAGRAP O ma grap. 20 The first of the sixth.  ZILDRON Zi L dron. The second of the sixth.  PARZI. A Par zi ba. The third of the sixth.  TOTOCAN To to can. The first of the seventh by the twelfth.  CHIRSPA Chirs pa. The second of the seventh.  TOANTOM To 〈◊〉 tom. The third of the seventh.  VIXPALG Dg.  Call it, Vix palg. Nal. .... The last seven.  The first.  OZIDAIA O-zi-dai a. The second of the last seven.  PARAOAN Pa ra o an. The third.  CALZIRG Dg. Calzirg. 23 The first of the second.  RONOAMB Ro no amb. The second.  ONIZIMP O m Zimp. The third of the second.  ZAXANIN Zax a nin. 24 The first.  ORCAMIR. Or ca mir. The Ki. CHIALPS Chi alps. The third of the third.  SOAGEEL So á ge el. The first of the fourth.  MIRZIND Mir zind. The second by the second of the twelfth.  OBVAORS Ob va o'er. The thirds.  RANGLAM Ran glam. The first of the fifth by the twelfth of the twelfth.  26 POPHAND Po phand. The second.  NIGRANA Ni grá na. The third. kim. BAZCHIM Baz chim. The first.  SAZIAMI Sa zi a mi. The second.  MATHULA Ma thu la. The third.  ORPANIB Or pa nib. 28 ..... The first of the seventh.  LABNIXP Labernele nin p. The second.  FOC. SNI Foyes cis Ni. The third.  OXLOPAR Ox lo par.  
E. K. Now he standeth off the Table.  
Nal. ..... Have patience for a while. Say on.  

The twenty ninth hath three parts.  
The first part hath his governor the third of the 12.  
The second the fourth of the 3 ..... the fifth of the 12.   

30. The thirtieth ..... hath 4 parts.  
1— the twelfth. of the 12.  
2— the fourth. of the 12.  
3— the third. of the 12.  
4— the sixth. of the 12.   

The first of the nine and twentieth hath under him, 9632.  
The second ..... by the fourth of the 12. under him 4236.  
The fifth of the 12 that governeth under 7635.   

30 The twelfth of the 12. 4632.  
The second ..... by the fourth of the 12. under him 9636.  
The third ..... by the third of the under him 7632.  
The last ..... by the sixth 5632.   
〈◊〉 The earth in the first division of the 29.  VASTRIM Vas trim. The second part of 29 air.  ODRAXTI O drax ti. by the fifth of the 12.  The third, whose Ministers are 7635.  GOMZIAM Gom zi am. 30 ..... The first of the 30 ..... under the 12.  TAOAGLA Ta o a gla. The second under the fourth of  GEMNIMB Gem nimb. The third under the third.  ADVORPT Ad vorpt. The last ..... by the sixth of the 12.  DOZINAL Do zinal. 
The ... with ... none ... re: but ... 30.   
Nal. ..... I have done.  
Δ. As you gave us taste, or warning of Italia and Britania, so if it be thought good to you, we are desirous to understand of the rest, the Application to such names as we understand.  
Nal. ..... Make an end for to day: Give over. Make yourselves ready for to morrows Action.  
E. K. The Curtain is drawn.  
Δ. Deo omnipotenti, Optimo, & maximo Universa machina creata laudem gloriam & honorem reddat, nunc & in perpetuum. Amen.  
Δ. There is a prayer written after the Action of Monday Maii 21. next hear before beginning Domine Jesus Christ, etc. which I misplaced there; for after this day's Action, it was said by E. K. and me.    

LIBRI SEPTIMI APERTORII CRACOVIENSIS MYSTICI, SABBATICI, Pars Quarta; Anno 1584. Maii 23.  

Wedensday, † Cracoviae, Maii 23. Manè, hora 7. ¼ ferè. Post orationes nostras.  
THe Curtain appeared, at the first looking.  
Δ. There happened a great storm or temptation to E. K. of doubting and misliking our Instructors and their do, and of contemning and condemning any thing that I knew or could do. I bore all things patiently for God his sake, etc. At length the Curtain was opened, and they appeared.  
E. K. I am contented to see, and to make true report of what they will show; but my heart standeth against them.  
Gab. ..... The time shall come, that the oak that is beaten with every storm shall be a Dining-Table in the Princes Hall. 
able doubting ½   
Gab. ..... M ve not, for the place is holy. He that doubteth, doth the property of the flesh, but he that hath faith, hath the gift of the Holy Ghost. The Swallow flieth swift, but where she lighteth, there is no remembrance of her being: such are the words of man. But our words are like unto a swift arrow, that entereth and sticketh where it lighteth.  
As man loveth the hour for the Gold that is in it, and for the end of his use; so God loveth the dungbills of the World, etc. But the enemy, the more he lifteth up himself, the greater shall be his 
Δ. I suspect this place to be imperfect.  fall: for instead of joy, shall enter in an hundred, and instead of hundred a thousand. But beware of those Rebels; for they are like the small stones which are in every place of the Earth. But move not. Let us do that which is our part: unto others be it as they deserve. 
The earthly Globe appearing.   
E. K. There appeareth a great thing like a Globe, turning upon two axell-trees.  
Nal. ..... 〈◊〉 to the first Air ..... Δ. I have done.  
Nal. ..... The Earth in the first air, is this, [E. K. pointing on that Globe to it.]  
Δ. We beseech you to bond or determine the Countries or Portions of the Earth, by their uttermost Longitudes and Latitudes, or by some other certain manner.  
Nal. ..... Our manner is, not as it is of worldlings: We determine not places after the forms 
.. wards... th' 15 Prin An Angel appeared to Ptolemy.  of legs, or as leaves are: neither we can imagine any thing after the fashion of an [Δ] horn: as those that are Cosmographers do.  
Notwithstanding the Angel of the Lord appeared unto Ptolemy, and opened unto him the parts of the Earth: but some he was commanded to secret: and those are Northward under your Pole. But unto you, the very true names of the World in her Creation are delivered. 
ms ... ng ... any.. Poles. Diviniatione.   
Δ. There appeared a great water, long and narrow, reddish, and thereby appeared ...  
There appeared written Egypt. He hath in his hand written Syria. And of that he said, that it was the second of the first.  
Now appeared a very fine Land and Region in which appeared a great City, in the edge of it. There appeared written ..... Mesopotamia. The third of the first.  
Now appeared a large portion of the Earth, wherein appeared bears, a great River from 
The first of the second.  a Hill going into the Sea with three mouths. The word written Cappadocia.  
The second of the second.  
written in his hand Tuscia.  
Δ. I pray you, do you mean Tuscia by Italy?  
The third of the second: written Parva Asia.  
The first— Hyrcania— Δ. Mare Caspium appeared by it.  
The second— Thracia—  
The last Here appear people going into Caves of the ground, and dwelling in 
Gold Mines under the Pole Arctic.   
Caves: they are long haired men, naked; Here appear great Hills, and the veins of the  
Gold Mines appear: the men seem to have baskets of leather. This is one of the places under the Pole Arctic, written ..... Gosmam.  
Δ.— Is it so called, of the people of the Country?  
Nal. ..... Even at this hour.  
E. K. Here appeareth a mighty great Hill, and about it a great Cave of water. Here appear beasts divers: some like a Swine, with feet like a bear, his neither jaw hanging to his and divers  
and a mighty Hill running, with branches: there by lie things with husks on them.  
The first.  
he appointeth, written The b a idi.  
The second— Here the Sun shineth fair. Parsadal.  
The third— Here appear people very beastly, with Mantles on their shoulders: and beasts with long snouts.  
India.  
Here appear great rotten trees, very old, great Woods of them. Beyond the Woods are great Hills. Great Fens appear, and great Marish-ground: fowls as big as Swans, green, scaled on their backs, in the water.  
The first of the fifth— Bactriane.  
The second— Cilicia.  
The third— Oxiana.  
6. The first of the sixth— Numidia.  
The second— Cyprus.  
The third— Parthia.  
7. The first of the seventh— Getulia.  
The second— Here is a great desert: no Trees. in his hand— Arabia.  
The third— Phalagon.  
Δ. I never heard of it.  
E. K. It is toward the North, where the veins of Gold; and such people appear as before were noted. On this side them a great way 
Δ. 〈◊〉 as I think.  appear men with swinish snouts, their visage is so strouted out; but to be perceived to be of humane visage. The women have about their privities very long hair down to their knees. The men have things on their shoulders of beasts skins, as instead of a Jerkin or a mandilion.  
8. The first of the eighth— Mantiana.  
People appear here of reddish colour.  
The second— Soxia—  
On the one side of the black men  
The third—  
like Spaniards appear very high men with Spanish Capes without Swords by their sides. Here appear great Towns; divers; The name being not evident we urged, and Gallia appeared.  
8. The first— Illyria.  
The second—  
..... If thou 〈◊〉, thou shalt never see more— To E. K.  
— Sogdiana.  
The third— Lydia.  
The first Caspis.  
The second Germania.  
Men like Dutchmen with leather nether stocks.  
The third.  
Here appear monkeys, great flocks.  
Trenam.  
The people have leather Coats, and no beards, thick leather, and Garthers. They gather up thinkg .....  
Nal. ..... These people are not known with you.  
Δ. Are they not in Africa?  
Nal. ..... They be. Now a dark fog covereth all the stone.  
Nal. .... Stay awhile.  
E. K. I pray you let us go to dinner. Move not, I say.  
E. K. Nalvage prayeth. Now he pointeth to a place.  
11. The first of the eleventh. Bythinia.  
The second. [A great city, and the Sea hard by it.] Graecia.  
Δ. Is not that great city Constantinople?  
Nal. ..... It is. There is the seat of that great Devil the Turk.  
Nal. ..... He is but Tenant at will.  
The third. Licia.  
12 The first of the twelfth.  
E. K. Here appear handsome men, in gathered tucked Garments, and their shoes come up to the middle of their legs, of divers coloured leather.  
Nal. ..... These be those beyond Hispaniola.  
E. K. It is a low country. Here appear great piles of stones like St. Andrews Crosses. Two Notable Rivers are here, The women have great covertures over their heads, coming from their shoulders, as the Hoyks in Flanders.  
O ni Gap.  
There are on this side of it, (a great way) a great number of dead carcases.  
Nal. ..... It is beyond Gia pan.  
Δ. Then it is that land, which I use to call Atlantis.  
Nal. ..... Theny stretch more near the West: They are 25 Kingdoms in it.  
The second ..... beyond a place where the Gese.  
I India.  
India in the heavenly government is divided into two parts. This is called the greater Ind.  
The third ..... a great many little Isles.  
Orchenii.  
Δ. Do you mean the Isles of Orkney.  
Nal. ..... No.  
Δ. They seem to be the Isles of Malacha.  
The first of the thirteenth ..... Achaia.  
The second ..... Armenia.  
E. K. A great old Castle standeth on the side of the top of a very high Hill. It seemeth to be made of wood, It seemeth four corner'd.  
Δ. I beseech you what is that Castle?  
Nal. ..... It is the Ark of Noe.  
The third ..... Cilicia.  
Nal. ..... You never knew this Cilicia. This is Cilicia, where the Children of Nemrod dwell. Nimrod.  
It is up in the Mountains beyond Cathay.  
E. K. This people, some great giants, and very fair. Their Apparel is Gowns tucked up, they are very costly apparelled, and in their faces they have great Jewels like precious stones hanged, they are marvellously rich apparelled in silks.  
14 The first ..... Here seem as if many houses were thrown down, and Castles. Paphlagonia. Only one Hill appeareth in it very long.  
The second ..... Phaziana.  
The third ..... Here be men with broad Caps like Egyptians, and many Mountains are here on one side Chaldei.  
5 The first ..... Itergi. Here appear Woods, Waters, and fair Towns, but the people are 〈◊〉, 〈◊〉, and have great lumps of flesh under their Throats. They are to the South of the last Ciliciens.  
There are 14 Kingdoms of them.  
The second ..... Macedonia.  
The Th●rd ..... Garamantica. People of a low stature, black, swarthy people, naked.  
The first of the sixteenth ..... Here like men of wild gesture, clothed like Polonians.  
This country is ..... Sauromatica.  
The second ..... AEthiopia.  
E. K. Here are some naked, some not naked, covered with red Garments. The houses seem like Tents, made of cloth and leather. There are great Rivers.  
The third.  
E. K. Now he showeth by the North-pole, and the great Mountain.  
Fi a cim. ..... Here be seven Kingdoms, their chief city is called Fiacim, all that are of that King's Counsel are Astronomers. The King's name that now governeth is Gapsacar.  
The first.  
Seest thou this country? ..... Colchica. To E. K.  
The second ..... Cireniaca. ..... E. K. Hard by a great water.  
The third ..... Nasamonia.  
The first. ..... Carthago.  
The second ..... Now appear many Crocodiles, long necked, scaled on the body, with long tails.  
..... Cox lant. A great place appeareth, covered about with fire. Many great Serpents appear here of 200 foot. It appeareth very Eastward. No people appear here.  
E. K. There cometh from Heaven like a Mist, and covereth a great place, about 300 mile long, like a Park, enclosed with fire. It is on a high ground. There come four Rivers out of it, one East, another West, another North, and another South. The pales, or enclosure of it seem to be Arches, beset most richly with precious stones. In the Gate of it stand three men like us, one is in a long Gown with many pleats, the other like in a Cassek. The third in the rough skin of a beast. In the name of Jesus: Is this the Paradise that Adam was banished out of?  
..... The very same; from hence he was turned out into the earth. This is the true Vale of Josaphat.  
Δ. Will you give me leave?  
Say on.  
It should seem this must be on the earth, not in the air.  
..... It is upon the earth.  
You said that from hence he was turned out into the earth.  
..... The curse of God in Adam caused the earth, whereinto he was cast to be accursed. For, if Adam had after his fall tarried in Paradise, his wickedness would have altered the innocency of the place. Therefore is Paradise distinguished from the earth, in respect of her purity: because the earth is defiled, and corrupted with man. The earth is said to be sinful in respect of the sin of man.  
Δ. Till 45 degrees, both Northerly and Southerly, all is known in the most part of the world: But of any such place there is no knowledge nor likelihood by any History of these days, or of old time.  
Nal. ..... Therefore this is cunning, and the wisdom of God. There dwelleth flesh in it that shall never die, which were taken up for a testimony of Truth..  
Δ. Elie and Enoch, by the apocalypse do seem that they should suffer death, under Antichrist, if we understand right. There is Elie, Enoch, and John: They shall seem to be dead, by his power, but not dead.  
The third— Idumea.  
Ninteen The first— Parstavia.  
I know it not.  
The second— Celtica.  
..... That we understand commonly now for Gallia. It is that which you call Flandria, the Low Country.  
The third— E. K. Here appear men with talons like Lions.  
They be very devils. There are five Isles of them. These be they that can dwell in any part of the Earth, and are called Pilosi.  
Nothing differeth them, but in that they have bodies.  
Vinsan.  
20—  
The first.  
E. K. Under the South Pole.  
Here appear little men with long beards: their 
Under the South Pole.  bodies as children's bodies.  
Nal. ..... There dwelleth the wonderful Emperor of the World, and the wonderful City of the 
Δ. A wonderful great City.  World: Here are an hundred and twelve Kingdoms. This City is a hundred forty six leagues about.  
Δ. You understand two English miles for a league, as in France?  
Nal. ..... I. There dwelleth the true generation of Cham.  
Tolpam.  
The second— Carcedonia.  
The third— Italia.  
Δ. Italia and Britania were before applied: the third of the 13. and first of the 14.  
..... Therefore these two places to be reconciled.  
He pointeth to a great City with a River by it.  
..... This is that City which shall not have one stone standing in it. This City is in Italia  
Δ. Is it Rome, I pray you?  
Nal. ..... It is Rome.  
E. K. Now there is come a white mist in the Stone.  
Cease, said a voice.  
A voice ..... Stay for a while.  
E. K.  
Nal. ..... Read them in my hand as thou seest them [Δ. He spoke to E. K.]  
21 The first— Britania.  
The second— Phenices.  
The third— Comaginen.  
22 The first— Apulia.  
The second— Marmarica.  
The third— Concava Syria.  
23 The second of the seventh—  
The first— Gebal.  
The second— Elam vide 〈◊〉.  
The third— Idunia.  
Nal. ..... It is beyond Greenland.  
24 The first— Media.  
The second— Arriana.  
The third— Chaldaea.  
Δ. I beseech you, what differeth this Chaldea from Caldei before?  
Nal. ..... You shall find the difference of it, in practice.  
25— These people Serici.  
The second— Persia.  
The third— Gongatha— E. K. Toward the South Pole.  
26 The first— Gorsim— bears and Lions here.  
The second— Hispania—  
The third— Pamphilia—  
27 The first— Oacidi.  
Gal. ..... There be 9 Kingdoms— Fair made people, but tawny.  
The second— Babylon.  
The third— Median— E. K. It is much Northward.  
28 The first— Idumian.  
Nal. ..... They are two Isles environed with an arm of the Scythian Sea, which goeth in at Maspi. 
Maspi.   
The second— Felix Arabia.  
The third— Metagonitiden— It standeth very Southerly.  
29 The first— Assyria.  
The second— Africa.  
The third— Bactriani.  
30 The first— Afran.  
Here appear people with one eye in their head, seeming to be in their breast, toward the Equinoctial.  
The second— Phrygia.  
The third— Creta.  
The fourth— Mauritania.  
Δ. I remember of people called Arimaspi.  
Nal. ..... This day's Lesson is as much worth, as all between this and Mauritania.  
Note. ..... Here are 15, which were never known in these times.  
..... The rest are.  
Δ. I hear nothing of P lonia, Moschovia, Dania, Hibernia, Islandia, and so of many other which I could name; what is to be thought of those? in respect of the distribution of the whole face of the forth?  
..... Polonia and Moschovia, are of Saromatia; Denmark, Ireland, Frizeland, Iseland, 
Δ. Are under the Regiment that 〈◊〉 chief denoteth, etc.  are of Britain: And so it is of the rest.  
Δ. I beseech you to what part, is Atlanta's and the annexed places, under the King of Spain called the West-Indies?  
Nal. When these 30 appear, they can each tell what they own. Prepare for to morrows Action.  
Δ Most 〈◊〉—  
E. K. If you prove yourself true, you shall win me to God.  
Nal. ..... You may be answered with the first words I spoke to day.  
Δ. Deo, Opt. Max. sit omnis honour, laus & Gloria nunc & semper.  
Amen.   

Thursday Maii. 24.  
Δ. Because E. K. came not, (according as it was bidden yesterday) to follow the Action: I went to his Study door, and knocked for him: And I requested him to come; and he refused so to do, and gave me a short and resolute answer, That he would never more have to do with these Actions. I asked him the reason why: He would give none: But earnestly denied to proceed. I told him that his words 
* Those words he spoke after the Action ended more than an hour in the Chamber before my Study of practice.  yesternight (that he could not this day deal) did very much grieve me, etc. whereof he made small account. So I went into my Study again, and committed the Cause to God.  
After half an hour and less, he came speedily out of his Study, and brought in his hand one Volume of Cornelius Agrippa his works, and in one Chapter of that Book he read the names of Countries and Provinces collected out of Ptolomeus (as the Author there noteth) Whereupon he inferred, that our spiritual Instructors were 〈◊〉 to give us a description of the World, taken out of other Books: and therefore he would have no more to do with them. I replied, and said, I am very glad that you have a Book of your own, wherein these Geographical names are expressed, such as (for the most part) our Instructors had delivered unto us: and that, according to the Tenor and form of my request to him, so to have them expressed: for 〈◊〉 more perfect information, by those known names; to understand those 91 unknown and unheard of names, of seven letters every one: whereby they (our Instructors I mean) are very greatly to be thanked, and to be deemed (in all reasonable men's judgements) most friendly, and far from cozenage, or abusing of us: And farther I said, that I myself, had here set down on a paper, all the 91 names together orderly, as we received them, and that 
91. Names of the world or earthly habitation.  I had here brought the description 
* 〈◊〉 Universal Chart of the World.  Geographical of the whole earthly Globe: and also Pomponius Mela set forth in English with the Chartes thereunto belonging, fairly described by hand: To the intent he might see the verity of their words yesterday delivered unto us: for the performance of my request made to them, on Tuesday last in this form of words, as the Book hath it recorded thus;  
Δ. As you gave us a taste, or warning of Italia and Britania, so, if it be thought good to you, we are desirous to understand of the rest, the Application to such names as we understand.  
Whereby you may perceive (said I to E. K.) how your reason is marvellously confounded by your wilful fantasy: For so much as, wherein you would find fault, in our spiritual Instructors do, Therein they have done that which I requested them: as appeareth; and that to the intent, of known Countries we might understand which Angels had the government: for such purposes, as occasion might offer or require our practices to be tried in.  
This (quoth I) is to gross your error, and to wilful your wrangling: But I do in narrower points peruse and consider their words and do; In which though sometimes my writings (after your declaration) hath been amended by them, yet the occasion of miswritting for the most part, hath been either in your misreporting what you saw and heard, or in my wrong hearing, or writing: and sometime by the spiritual present correcting of my writing, and sometime longer after, etc.  
But for all this, E. K. remained of his wilful intent; and so departed to his Study again: And I committed God his Cause, into his own hands, care and ordering, as may be best for his honour and glory. So be it.   

Monday, Maii 28. hora 10½ ante meridiem.  
Δ. I said the Lords Prayer.  
E. K. Here appeareth nothing but the clear Stone.  
Now there appeareth a white circle, more than usual: it is as it were a white smoke, very large comprehending all the heavens in manner, having as it were, the breadth of my finger in the circumference or border of it.  
Δ. After this, an hour and an half, after divers our discourses of my Wife her speeches and usage toward E. K. etc.  
E. K. Here appeareth one like him in the green that appeared last day: the etymology of whose name is Dic illis, and his name Mapsama.  
Δ. In the name of Jesus, and for the honour of Jesus, we beseech you to deliver the verity of your message.  
Maps. ..... He liveth, and he saith, Arise up, and say unto them. How many times have I opened my arms to embrace you? How oft have I wept over you, as a father? But you are still, stiffnecked and disobedient children. Lo, I cease yet, and will not impute this wickedness unto 
Forte, Cease not or Cease: and that is to be understood From 〈◊〉 you.  you.  
[Δ. O blessed God, blessed God, blessed God of mercies.]  
Maps. ..... Because my promises may be: notwithstanding, that the sons of men, may not say, such a day cometh in the Bridegroom; nor at such a time shall the lily spring: Let the day, that I will visit you in, be unknown unto you. 
A 〈◊〉 speech.   
E. K. I thought you would say so.  
Map. ..... But this you shall do utter part.  
..... Bind up together, 48 leaves; whose skin shall bear Silver: Whose Perimeter shall be 〈◊〉. 30 inches, in length; 8, in breadth 7. 
  
Δ. Do you require it to be parchment, or paper?  
Map. ..... I have said.  
Δ. What shall I, then, do, after I have caused 48 leaves to be bound?  
Map. ..... This done, rise up, and perform your Journey, as you are commexded.  
Δ. I have heard only of the binding of the book: Mean you after the binding of the book 
Our going to the Emperor's Court.  that this journey shall be entered into?  
Map. ..... I—  
Δ. What shall I do with the book, after I have bound it?  
E. K. I will answer for him .... burn it. 
Δ Perverse. Invitatio Bonorum.   
Map. ..... The fourteenth day of your rest, even this tablecloth, and none other shall be spread for a banquet.  
E. K. He pointeth to this Diaper tablecloth.  
Whereunto, you shall invite the Angels of the Lord: In the midst of the Table lay down the 
The writing of the book by Divine means. The Emperor. Four 〈◊〉, Vide lib. 19 Septemb. 1. 184. Sulden alteration in this year.  book and go forth; make also the doors after you. That the heavens may justify your faith, and you may be comforted. For, man is not worthy to write that shall be written: neither shall there be found many worthy to open that book.  
I have entered already into the Emperor's heart.  
But it may be he will become wilful. If he do, a hundred and twelve days remain, and he is not.  
For, I have cut down the banks, the waters may rush out, that there may be a sudden alteration In this, now, time.  

* Return warned, as before was bidden, May 21. But he meant not to warn us of any returning as appeareth by the nineteenth book: I herefore with humility that doubt must be moved. Be ready always.  When I warn you, you shall return: But you please me much, if you believe. If time govern not my providence, (repine not) but let my providence govern time: Look neither for the Sun nor Moon, but be ready always.  
For, whom I find apt, shall be made 〈◊〉: And to him that is barren, shall there be little added.  
Three days before you take your voyage, shall you meet me here. 
Three days before our journey to the Emperor.   
For, I have something to say unto you, which shall be hidden 
* Vide Junii 4. in fine.  till then.  
Let Lasky stretch out his limbs: For I will 
* A L. Father. Son. God Holy Ghost.  love him, and let him gape wide: And take much for the Vessel is wide, that he shall drink of.  
Let him not despair: for he that governeth the winds, and dwelleth not in the hands of man, be it is that shall comfort him.  
Glory be to God the Father. Glory be to God the Son. Glory be to God the holy Ghost. All the Heavens rise up, and glorify God.  
Δ. Amen.  
Map. ..... Hallelujah.  
Δ. I beseech you, as concerning the rest of the Calls, or invitations: we are most ready to 
The Calls, or Invitations.  receive them now.  
Map. ..... Pray, that those three days to come, may satisfy those three days that are past. 
Δ. Thursday, Friday, Saturday last, were lost by E. K. his disquietness, God be merciful unto us.   
Δ. I beseech you to let me understand, whether I shall take with me only this tablecloth.  
Map. ..... With the shew-stone that is made for yourself.  
A voice. ..... 'cause the book to be made all ready.  
Δ. I understand that I shall cause the leaves to be silvered, and so prepared.  
Δ. Misericordias Domini in eternum cantabo: Ejus nomen sit benedictum ex hoc nunc & in sempiterna seculorum secula: Ille solus est Deus Noster, Omnipotens, eternus & vivus: Illi soli omnis honour, laus & Gloria.  
Amen.   

Saturday, Cracoviae. 2 Mane circa 7. Post preces aliquot & 〈◊〉 meas: statim ferè apparuit.  
E. K. I see him, that we call Gabriel, sitting in his Chair alone.  
Gabr. ..... God is a spirit essential and in himself: Essential and working by himself: Essential in all works, and dignifying them by himself: So that the beginning and ending of all things, that 
GOD.  are already, or are in him already, and to come, is placed in the fountain, and wellspring of all life, comfort, and increase: Whereby we see, that the heavens and the mighty powers therein from the highest unto the lowest, things that shall have an end, and the earth with all that she bringeth forth; yea, the lower parts (though after another manner, and by another course) do all hang, and are established, in and upon the unspeakable 〈◊〉 in the providence of him. How, therefore can the Heavens run awry? Or the earth, (for the 〈◊〉 sake) want a comforter? Or the lower places look for comfort? If it be so (therefore) that the heavens cannot err: Or if the power of God be so mighty, and so full of prevailing; If in the house of light there be no darkness, or from the Heavens can descend no wickedness. (And why? because they are dignified in the power of God.) What is he that should live, and distrust the Lord? But 〈◊〉, The power and quality of the 
The Devil.  Devil is not only manifest, but also still contendeth against the power and will of God: stirring 
〈◊〉, misliked of the Devil.  up, and provoking man to fast at full banquets, to study for good and evil. To rise up against the Lord, and against his power. And to vex the Lord himself: which cannot be vexed at the wickedness of the Devil. Even for this cause, sayeth the Lord unto you: How long will you wallow in wickedness? How long will you be drunken with folly? How long will you rise up against the 
Δ. 〈◊〉 praevalescentem: Haec enim 〈◊〉 nominis ejus est. Blasphemies. A punishment of further and longer time yet of God his most merciful visiting of us. Dealing with Devils. I he devil's 〈◊〉.  Lord and against me? * Saying, And if this be the power of God, Are these the messengers of the highest? Is this the will of God? Or can it be, that he hath care of the earth? But these are the blasphemies of your mouth. But I see, I must differre myself for a time, and must raise up a Table where there shall eat more worthy. Consider what it is to deal with Devils: Is it not to take part with Rebels? Is it not to be Traitors against the anointed in his own Kingdom? Is it not a greater sin than the sin of the Devil? For why, The Devil sinneth in himself, and therefore had his fall. But your sin is in yourselves and by the Devil, and therefore it is the greater. But, as it is said before, Where is there a monument upon the earth that the people have raised up, in the remembrance of wickedness? Many there be that say, Lo, there is Jerusalem. Lo, there was the Lord buried. Lo, there the floods divided themselves with all the rest; in remembrance of the Lord: But none there is that say, Lo, in this place the wicked have risen up and prevailed. Therefore to cleave unto the Lord is good, and to follow a sensible Doctrine, which bringeth with itself the loathsomeness of wickedness, and the study to do well, that the wicked may be confounded. Alas! let the whole earth rise up, [thrusting up his hand] even this hand, can gather them all together: what therefore can the Lord do when he frowneth? O unreasonable Creatures, and worse than beasts, more ignorant than the beasts that graze in the Mountains: Are you not afraid of the power of God, when it becometh a scourge? For, doubt you not, to deal with those that are wicked? (you of no faith) wherefore hath the Lord made the earth, but to be glorified in the creatures thereof? And what is he that glorifieth God on earth but man? Think you [not] (therefore) that the Lord bathe not care of his people? Think you that there is a Seat upon earth, wherein he hath not hidden the might of his free power? Doth Satan get a Soul that he is not privy of? Believe, O you of little Faith, for it is 
Faith. Faith is the Key of man's conscience. The Devil is the picklock. E. K. Very vehemently spoken. A figure of the time to come. Vide lib. 19 Praga, 27. Aug. Vnum ovile, 950. years. Vide 〈◊〉. cap. 20. Paradise. Paradise was first made, and last to be enjoyed. Regnum Dei mille annorum de quo, cap. 20. Apocalyps. Δ. Antichristus. Dies novissimi isti sunt. The last prophecy. Bella & 〈◊〉. Necessity of things, vide 〈◊〉. Election. The twofold manner of this Doctrine. The shyle for God his Barn.  the power of God, it is the Key of the whole world, which is the Key of man's conscience: If he lock not the door, but depart and leave it open: woe be to that Soul, for the Prince of darkness entereth, and is possessed to the eternal woe of his dwelling place. If, therefore the earth be a Cave unto him that made it, (as appeareth by his Prophets, and by the Son of God.) What are you? Or how empty are you? When you think it is in vain, that the Lord hath appeared unto you.  
But in you two is figured the time to come: For many shall cleave unto the Lord, even at the first call: And many shall doubt of the Lord, and not believe him for a season. But as you two shall dwell in one centre, (if you (yet) do look forward, and step right) So shall the face of the whole earth be, for 800. one hundred and fifty years.  
(For, the fruit of Paradise shall appear, that nothing may be on earth without comfort.  
For, lo, the first shall be last,) and it shall be a Kingdom without corruption.  
Now, now, hath the Serpent wallowed his fill.  
Now, Now, are all things in the pride of their wickedness.  
Now, now, is the Heir ready, most like his father. But woe unto the earth through his government.  
For, his Kingdom shall have an end with misery. And these are the latter days. And this is the last prophecy of the World.  
Now, now, shall one King rise up against another: And there shall be blood shed throughout all the World: fight between the Devil his Kingdom, and the kingdom of light.  
Contentions and quarrels on the earth between man and man, father and son, wife and husband,  
Kingdom and Kingdom; yea, even in the very beasts of the field shall there be hatred. And into  
them shall the spirits of Contention enter.  
For, now cometh the necessity of things.  
E. K. He now kneeleth down.  
Gab. ..... As for you, thus sayeth the Lord.  
I have chosen you, to enter into my barns: And have commanded you to open the Corn, that the scattered may appear, and that which remaineth in the sheaf may stand. And have entered into the first, and so into the seventh. And have delivered unto you the Testimony of my spirit to come.  
For, my Barn hath been long without thresher's. And I have kept my flails for a long time hid in unknown places: Which flail is the Doctrine that I deliver unto you: Which is the Instrument of thrashing, wherewith you shall beat the sheafs, that the Corn which is scattered, and the rest may be all one.  
(But a word in the mean season.) 
, 〈◊〉 Note, bidding.   
If I be Master of the Barn, owner of the Corn, and deliverer of my flail: If all be heaven.  
(And unto you, there is nothing: for you are hirelings, whose reward is heaven.)  
Then see, that you neither thresh, nor unbind, until I bid you, let it be sufficient unto you: that you know my house, that you know the labour I will put you to: That I favour you so much as to entertain you the labourers within my Barn: For within it thresheth none without my consent.  
For, in you shall many people be blessed, and in you shall there be no division: For Esau and 
Our uniting promised. Esau & Jacob.  Jacob shall be joined together; and their Kingdom shall be all one: For as the Sacrifice is, so must the Priests be.  
E. K. Now he kneeleth down again. Me thinketh, I hear them 
A. L.  say, What shall become of Laskie?  
E. K. And so the people say.  
[Ask me no Questions: but hear, what I have to say.]  
As those that desire to make a speedy Dinner, and to entertain their guests, go suddenly out, and gather the driest wood in the wood-pile: Not because it is more wood than the other; but because it is dry, and most apt for the speediness of the kitchen. So, it is with me, saith the Lord. 
A. L. A. L. The aptest in the world for some purposes of God. 〈◊〉   
For, I respect him not in that he is a man, but in respect of the manner of his mind and inward man, which I find in respect of my purpose, aptest in the world: because be naturally hateth the wicked, Therefore naturally I love him, of whom I say I swear, If he follow me (saith the Lord) I will be with him, as I was with my 
† 〈◊〉, cap. 5. & 6. Michael 〈◊〉 〈◊〉 etc.  Warrior at Hiericho: And I will be mighty with him in this world, and a lover of him for ever. But me thinketh he will be 
† Pride of A.L. suspected. Deusignis: nos autem, materia. Necessity.  proud. If you find me weak: know you, that I am not weak, of myself; but your own weakness may be your confusion. For I am a fire, and take hold of such matter as I find apt.  
E. K. He kneeleth again.  
1. I have now told you (my Brethren) of, and of the manner of the power of God.  
2. Of the nature of Hell, and of her wickedness.  
3. Of the course of the World, and of the necessity of things.  
4. Of your election, and of the end thereof.  
5. Of Laskie, and why he is elected.  
6. Now I am lastly to persuade you, by the power of God, that you make yourselves apt and 
Note. Apt and meet matter. Humility. Perseverance. A great Caveat.  meet matter: and that you may stand before the Lord as acceptable: which you shall perform if you intent your former Lessons. The ground whereof is Humility and Perseverance, which because they have been often spoken of, I pass with referring you to the consideration thereof.  
Giving you one warning, That this Action shall never come to pass, until there be no remembrance of wickedness, or hell, left amongst you: and yet, after, for a time, you must have patience. For, your offices are above a Kingdom. Hinder not the Lord in his expeditions. Remember he hath commanded you to go to the Emperor. Happy is he, that cometh when 
We must go to the Emperor. The place for which my Angel of Creation is sealed.  he is bid Go. And foolish is he, that goeth not, when he is bidden.]  
There, use thyself: for it shall be a key of thy habitation: And for that place, is the Angel of thy Creation sealed. Love together: Be humble and continue to the end.  
Δ. Deo nostro immortali, invisibili, omnipotenti, & Patri misericordiarum, ejusque filio Redemptori nostro, & Deo Spiritui Sancto, sit omnis laus, gloria & gratiarum actio. 
Δ. I understand as yet, either the Emperor's Court, or prague, etc.   
Amen.   

Monday, † Cracoviae † 4. Junii, Mane, hora 8.  
Orationem dominicam genibus flexis recitavi, variasque juxta propositam materiam ejaculationes habui, variasque inter nos collationes, considerationesque ultimorum verborum ipsius Gabrielis, etc. After almost an hour after our sitting to the Action, he appeared.  
E. K. Gabriel is here again in his Chair, and his dart upright in his hand, his dart is like a flame or staff of fire.  
Δ. Blessed be God.  
Δ. After his appearing, he stayed almost a quarter of an hour before he began.  
Gab. ..... As God in his essential being, is a Spirit, without demonstration, so are his profound providences, works, and determinations, unable to be measured.  
[E. K. He maketh curtsy: but nothing appeareth in the Stone.]  
Gabr. ..... Hereby may you find, that the love of God towards you (O wretches and sinners) is more than a love: and more than can be measured, which was the cause, that with his own finger, (delighting in the sons of Jacob,) he sealed this saying; yea with his own finger, this show and sign of his excellent, and more than, love toward his people.  
I am a jealous God; which is as much to say, Lo, I am your friend: nay, rather your father, 
God his jealousy.  and more than that, your God: which delighteth in you, rejoiceth in you, and loveth you with that affection [jealousy] which is more than love: which is as much to say, as my love is such toward 
Exod. 20. a. Deut. 5. a.  you, as I am to myself. But, O ye stiffnecked Jews, O ye Strumpets, you despised the love of God, you committed adultery, and ran into the Temples of Idols: which was the cause, that the same mouth, that praised you before,  
[E. K. He maketh curtsy often.]  
.... Said also of you; It repenteth me that I made this people. Let me raze them out, and make a people of 
* To Moses Exod 32 B 〈◊〉. 9 C The I ws. The unmeasurable love of God toward us A. L. Δ. E K. Exhortation to 〈◊〉 and amendment of life.  thee. This Idolatry was the cause, from time to time, that you became Captives, and of inheritors, runagates, and without a Master. Unto you also, thus saith the Lord (unto you my Brethren, I say that are here) More than the love of a father is, is the love of God toward you: For, unto which of the Gentiles, bathe the Lord shown himself? Where dwell they, or where have they dwelled, into whose houses have the Angels of the Lord descended, saying, thus and thus, doth the God of Heaven and earth mean to deal with the World.  
Think you not, that this is more than love? Look therefore narrowly into yourselves: uncover the do of your life, and secret Chambers: Enter into judgement with yourselves. Unto thee I speak [To E. K.] Hast thou not run astray from the Lord, and committed Idolatry?  
Δ. He told E. K. of his faults, which E. K. would not express to me, and I desired him to listen to them, and to do as it appertaineth to a Christian, etc.  
Gab. ..... But thus saith the Lord, I am a pure Spirit that participateth not with the defiled: 
God.  neither can I enter in mercy into that house which is defiled. A great saying, my Brethren: For hereby you are monished to make your consciences clean, to open yourselves in pureness, to the Lord, that he may enter into you with comfort. For, so long as thou dealest with wicked spirits, will the Lord keep back his hands: and thou keepest back the Lord. For shall 
The Lord kept back.  it not be said hereafter? Lo, is not this man known to have dealing with the wicked? And (as the foolish voices of the people are) Is not this he that can constrain the wicked? with further arguments, by repetition of thy do. Well, if thou wilt be the Minister of God; If thou wilt go forward in his works; If thou wilt see the happy times that are to come, thou must abstain from evil, and thou must sweep thy house clean: Thou must put on thy best garments, And must become 
The chief Lesson. The essential Characterisation of E. K. his soul, and so the cause of his election. 〈◊〉 〈◊〉. Of God his finding thee fit in matter, unfit in life.  humble and meek. Let not thy life be a scandal to the will of the Lord, and to the greatness of his works: For the power that is within thy soul (in respect of his essential quid,) is of great force and ability to perform those things that proceed with power: which is the cause that the wicked ones obey thee; for they fear themselves, when they see the seal of thy Creation.  
This is therefore the Cause, that God finding thee (as he passeth by, by his Angel) fit in matter, but, my brother (God knoweth) far unfit in life. O Consider the dignity of thy Creation; Consider that the affection of God toward thee, is more than love. See how he beareth with thy infirmity, from time to time. O, I say, (yet) Enter into judgement with thyself: And consider, that thou art now at a Turning where there lieth two ways: One shall be to thy comfort, The other to thy perpetual wo. Let not good ground bring forth weeds, lest it choke herself.  
Δ. We will call unto God for his mercies, graces, and help, etc.  
O, consider, my brother that the appearing and works of the devil are but of necessity. That is 
The necessity of the Devils do. 1 either with good men 2 or with evil men.  to say, that he that is good, by resisting of the devil may manifest and make plain to the powers and spirits of Heaven, the strength of his faith, and assurance of his Hope: and so, necessarily, by the promise of God, inherit everlasting life, to the which he is elected. To the wicked, that because of their disobedience and partaking with them, that are the Angels of darkness, (even those, that strive against the Lord) they might worthily be damned: according to the necessity of God his judgement. See, therefore they appear unto thee, either for the greatness of thy wickedness, or else because they suspect thee to be elected. If thou, therefore think thyself elected, despise them; If thou therefore think to be a spirit dignified, and in glory, Then be faithful in the assurance of hope, and resist the devil: that we may testify thee, before the heavens, and before 
Testification Angelical of E. K. his Conversion.  the God of Justice.  
E. K. He weepeth.  
Δ. E. K. and I also could not hold our tears.  
Ah, my brother, great are the joys of Heaven. Remember what Hell is; for to thee the 
* An. 2582. Novembris 20. at Mortlake.  furnace was open: Remember the vision thou hadst of hell, and of her powers, at Mortlake. For nothing (my brother) is done without a cause. Remember thou couldst not abide it: No not to see::. Think thyself accursed (therefore) if thou feel it: For, if Sodom had seen it, they would have been converted.  
E. K. He prayeth.  
1. I have now told you of the jealousy of God, and of the cause thereof.  
2. I have also told you that the house of God must be clean, and without spot.  
[E. K. Now there cometh a brightness about him.]  
3. Lastly, I have told you, of that necessity which causeth the devils to work, and appear: and have exhorted you to the love of God and repentance, which were the things I only had 〈◊〉 speak of.  
Δ. O Lord, seeing we are uniformly desirous that the Action may proceed, and that we crave thy mercy and graces, as well for the pardoning of our wickedness past, as for the confirmation of us in thy service, What shall we look for touching the proceeding, being thus stayed to our great grief?  
Gabr. ..... You have to receive the will of God (but what it is, I know not) those three days, you begin your Journey. And you are also, to learn, what the Angel is, and how many 
Vide Maii, 1 28. 2 3 Hyle. 4 5 6 7  Subjects he hath.  
Δ. Which Angel?  
Gab. ..... That governeth Hyleich: which is the matter of the 4 Elements: And which only is an Element. The Princes and governors also of the 4 Elements, (and of their Generation, how they receive mixtion, and in what quantity) With their Ministers that are under them.  
Δ. I said to E K. These shall be part of your practice and portion.  
[Gab. ..... You are all to join jointly in the Harvest of the Lord] The Angels also of the † 48 angles of the heavens, and their Ministers: For they are these, that have the thunders and the winds at Commandment. These make up the time, and then, cometh the Harvest. 
The 〈◊〉 〈◊〉.   
E. K. He is gone.  
Δ. Non nobis Domine, non nobis, sed nomini tuo da gloriam. Tu enim Altissimus, Omnipotens, sempiternus, vivus, & verus Deus noster es: unus & Trinus: Cui Angelicus caelestisque chorus decantat perpetuò, Sanctus, Sanctus, Sanctus, Dominus Deus Zebaoth.  
Amen.   

Friday, Cracoviae, Junii 8. Mane hora 7½.  
Post preces, & ejaculationes varias & gratiarum actiones pro magna misericordia Dei, erga nos & propter E K. qui jam patefecit mihi horrenda & multiplicia heresium, 
NOTA.  & blasphemiarum dogmata, quibus illi hosts Jesus Christi illum imbuerant, & quòd jam (onfessione 〈◊〉) vellet sacrosanctum mysterium corporis & sanguinis Christi recipere, issisque malis Angelis renunciare, & omnes illorum fraudes detegere, etc.  
Conversio E. K. ad Deum, abdicatis omnibus Diabolicis experimentis, etc. Nihil apparuit hodie.  
Albeit the like had never happened to us, (that I remember.) but that either Cloud, Vail, or some Voice was perceived by E. K. Yet this 
† Unaccustomed absence and silence.  doing we not only took patiently; but E. K. used many good reasons to prove, that servants ought to attend so long, as it pleased their Master to have them await his coming to any place, to them.  
And that, about our own affairs we are contented to use patience for a long time, but to await the Lord his coming or message, is a time better spent, than in any humane affairs, etc.  
He very plainly, and at large made manifest his conversion to God from the practices with wicked spirits: Yea, that he was ready to burn whatsoever he had of their trash and experiments. That he would write in a book the manifold horrible Doctrine of theirs, whereby they would have persuaded him  
..... That Jesus was not God.  
..... That no prayer ought to be made to Jesus.  
..... That there is no 〈◊〉.  
..... That man's 〈◊〉 doth go from one body, to another child's quickening or 〈◊〉.  
..... That as many men and women as are now, have always been: That is, so many humane bodies, and humane souls, neither more nor less, as are now, have always been.  
..... That the generati n of mankind from Adam and Eve, is not an History, but a writing which hath an other sense.  
..... No Holy Ghost they acknowledged.  
..... They would not suffer him to pray to Jesus Christ; but would rebuke him, saying, that he rob God of his honour, etc.  
And so. of very many other most blasphemous Articles and Points of Doctrine, whereof more shall be spoken in another place.  
This forbearing of our Instructors presence, I did expound or conjecture to be done greatly for the honour of God, many ways, if the same were recorded somewhat near to the very manner of the thing as it was: for so, should appear to the posterity, how truly it had been said before, that he should be converted to God: How truly God did prepare E. K. his soul to be a vessel cleansed, and so made apt for his visiting of him, in mercy and comfort. 
The matter made apt.   
whereby the life of E. K. (now being amended, and his dealing with the wicked clean left off) should not be a scandal to the will of the Lord, and to the greatness of his works: as was noted unto us in the last Action.  
Also I said, that not only his Conversion recorded should be a more evident argument of his so oft repeated Election: But his patiented attending this present day, ([Δ] two hours and 
Δ We lest off 〈◊〉 11.  a half, and taking all things in such sort as became an humble and patiented servant,) will be a more sure and evident argument that it was no light pang, such as he hath made outward show divers times before, but a very hearty and sincere conversion, such as without all doubt, will be found very acceptable to the highest.  
Moreover, he declared that about nine, or ten days past, he did intent to have gotten away secretly by the help spiritual of those, with whom he had so long dealt: And therefore that till now, he dealt hypocritically.  
But, whereas they to fore were ever accustomed to threaten him beggary, (a thing which he most hated and feared.)  
That now he careth not if he should have want; yea, he took it neither to be shame, or sin to beg: and that he now made more account of God his favour and life eternal, than he doth of all transitory wealth and riches, and to be entangled within the danger of these wicked spirits their snares, with all.  
Also he now perceived his great error wherein he was of late, when he would for an assured temporal maintenance have forsaken the dealing with the wicked, and so more willingly would have followed these actions without repining: Saying now, that he is no perfect Christian, who for money must be hired to forsake the Devil and his works, etc.  
And as for the issue of these actions he would never either doubt, or mislike, howsoever they fell out; assuring himself: That God would do all things best, and for his honour, etc. Many other his say very glodly I omit, thinking these sufficient here.  
Δ. O Almighty, eternal, and most merciful God, we thank, glorify, and praise thee; O blessed, and most glorious Trinity, we will for ever magnify thy unspeakable providence, 
Conversion.  favour, Election, and Conversion unto thee.  
O Blessed Jesus, we will for ever extol thy loving kindness, and long suffering toward us, and thy Triumphant proceeding against Satan and his Ministers, for thy Elect sake.  
O holy Ghost, the director into all truth, and comforter of thy Elect, confirm, and establish our 
Confirmation prayed for.  hearts with thy gracious, and continual zeal, and love of truth, purity of life, Charitable humility, and constant patience to thy wellpleasing until the end: That after this life (through the mercy of the father, and Merits of our Lord Jesus Christ, and thy charitable embracing of us,) we may for ever enjoy the heavenly Kingdom, among the blessed Angels, and all the dignified company of mankind.  
Amen. Amen. Amen.   

Monday, Junii 11. Mane hora 7¼. Cracoviae.  
Δ. After our prayers due, and thanks to the Almighty for his great mercies and power shown in the conversion of E. K. we stayed still attending some show, as we were accustomed to receive: and among divers our short discourses of our faith, hope, patience, constancy, humility, and other our duties requisite in this action, and in the service of God: E. K. of himself said these sentences worthy to be recorded, as the evident token of his sound and faithful turning, and intent to cleave unto the Lord.  
1. E. K. I acknowledge my sins have deserved, that this seven years I should have no show, or sight of his good Creatures.  
2. E. K. If I should sit thus for seven years, attending the pleasure of God, I would be contented.  
3. E. K. I repent me nothing of that I have done, in forsaking those I was wont to have to do withal, etc.  
E. K. In the stone nothing appeared all this while of our sitting here.  
Δ. Nihil visible apparuit in Chrystallo sacrato, praeter ipsius Chrystalli visibilem formam: ut E. K. dixit.  
Δ. Hora 11. we left off, so we attended 3. hours and 3. quarters.  
Δ. I will affirm nothing in this case, but this my conjecture may be recorded: The cause of the non-appearance the last Friday, and now this Mounday may be this:  
1. That, as we lost and refused three days assigned by our instructours, to finish all in; 
The 〈◊〉 of God.  So now we shall call, and request three days, and have nothing: as, these two days it hath fallen out: and it is possible, one day more we shall have the like non-appearance.  
Or else.  
2. According to the premises; only, three days before our journey shall be begun, 
Vide sup.  we shall have that delivered us, which in the three last days we should have received, etc.  
Or else.  
3. That great Caveat before noted, (on Saturday Junii 2. last passed) may have some forewarning 
The conversion of E. K. 〈◊〉 made 〈◊〉.  of this our patience to be used, after our Conversion unto God: The words then recorded are these:  
This Action shall never come to pass, until there be no remembrance of wickedness, or Hell left amongst you: And yet, after, for a time you must have patience. For, your Offices are above a Kingdom.  
To conclude; whatsoever, with God, is known and used as the true cause, we are contented: Nothing doubting of the goodness, and wisdom, and power of God to perform his promises and Covenant made to, and with us, for our services to be used to his honour and glory.  
Most willingly, and patiently we will attend the will and pleasure of the highest herein. Intending hence forward (by the help of God) not to give ourselves over unto, nor easily to be inveigled, or alured of the temptations of the world, the flesh, or Devil.  
For which our disposition of mind, and all other benefits received from above, we render most humble, hearty, and entire thanks to the Almighty, most glorious, and blessed Trinity.  
Amen, Amen, Amen.   

Monday, Junii 18. Mane, hora 8. Cracoviae.  
Δ. After the Lord's prayer, and some other peculiar prayers and thanksgiving, for the exceeding great mercies showed in the Converting and Reforming of E. K. & my promising to record the Act thereof, as well as God should give me grace: and also craving earnestly for comfort to be given to A. L. being somewhat oppressed with pensiveness to see his own subjects, and servants to triumph against him in his low estate from high, and all for lack of money and wealth, etc.  
Suddenly appeared a mighty long, and big arm and hand in the air, to catch at the shew-stone: and E. K. meaning to save it from him, put his hand on the stone, and immediately the stone was out of the frame, we know not how, and lay by on the Cushion, etc.  
And then soon after appeared Gabriel, in all manner as he was wont, and on the right side 
〈◊〉 mediam 〈◊〉 ab 〈◊〉.  of the stone (that is against E. K. his right hand) as he was wont.  
Δ. Gloria Patri, & Filio, & Spiritui Sancto, sicut erat in 〈◊〉, & nunc, & semper, & in secula seculorum. Amen.  
Gabr. ..... The comfort and peace of the Father, Son, and holy Ghost be amongst you, quicken and confirm you.  
Δ. Amen.  
E. K. I pray you what was that, that would have snatched the shew-stone?  
Gab. ..... Let his house come, that his iniquity may be seen.  
E. K. I see many houses, and besides them a fair House, separated 
This seemeth to be 〈◊〉 Castle in Littaw, where the King now is.  by itself, the House is of stone and wood, and a square thing in the end of it, like a Turret. The houses of the Town are low wooden houses, small: There appear in that odd house fellows in red Coats, like Poland Coats. Now I see a big man sitting within the house afore the window: and the house is hanged with Turkey Carpets, and there is wrought in one of the Carpets (just afore the door) a man on horseback, 
The Arms of 〈◊〉.  with a sword in his hand: and the man is like the man I saw at Mortlack with a Wart on his cheek: There stand by him two boys, they have red Coats on, one of them is a little fair boy: There standeth a man by with a sword, which he delivereth to him that sitteth, and he looketh on it, being gilded and graven on it, and layeth it down on the 
Δ: There seemeth to be Magical characters.  Table.  
Gab. ..... This is a sword, wherein he putteth his trust, but it shall fail him.  
E. K. Now that man calleth the lesser boy to him, and the boy thereupon runneth along a Gallery. Now that man with the Wart goeth out after, strutting himself, and no body with him: Now he calleth that lesser boy to him, and maketh sign to him, smiting one hand on another, and drawing it under his throat: as though he threatened the boy, unless he kept secret. Now he cometh to a door and knocketh, and one like an Italian letteth him in. There he hath in the corner a frame of wood, and a great stone in the middle of it (of about 16 Inches square) and there is a fire on that stone, on the middle of it. Now he taketh that engine, or frame with the fire between him, and that man (like an Italian) and carrieth it into another Chamber. There they have a dead man's hand. Now he taketh out os his Casket a black box of yern (as it should seem by the blackness of it) The box is about a foot long. Now he hath set down the box, and the same is open, and therein appeareth an image of wax of blackish colour, like shoemakers wax. There is one like an Angel, made of red stuff, standing at the head of the image, holding like a scarf over the face of the image. The image is marvellously scratched and razed, or very rudely made with knobs and dents in the legs of it.  
Now he looketh four ways: And speaketh (the man with the Wart 
The man with the Wart 〈◊〉.  on his face.)  
The house aforementioned seemeth to stand without the stone, and 
Note, because no wicked power can enter within this stone.  beyond the stone.  
Now they pour blood out of a basin upon the fire, and lay the hand upon it: and it frieth in the fire.  
Now he, and the Italian-like man, have put on Apparel, black, like 
Close without any 〈◊〉, but where their arms are put out.  Gowns: each of them, and the engine seemeth now to be set in a Chimney.  
Gab. ..... Be it, as it was.  
E. K. There be six smokes, like six men standing about them: and 
Δ. Fumi 〈◊〉 sunt spiritus qui 〈◊〉, vocati ante.  they go like smokes out at a window, and there standeth one like a giant man, and he taketh them, and windeth them up as they come out at the window. Now all that show is vanished away.  
Gab. ..... This is the cause that Lasky is poor. This is the seventh image that he hath scraped so.  
Δ. As it is the seventh, so (I trust) it is the last. 
Δ. Ergo, An. 1581. 6. 〈◊〉 inceperunt die Lunae. The Angel standin at the window, winding up the 6. smokes.   
Gab. ..... This is three years four months, and ten days, since they begun; so long hath the Angel of the Lord been ready, for thy safeguard, (O Lasky) standing at the window: and ready to bind up mischief prepared against thee.  
This mischief shall light upon his own head.  
But if thou remain my servant, and do the works that are righteous, I will put Solomon behind thee, and his riches under thy feet.  
Be therefore comforted in me: for the breath thou breathest is mine, and the body that thou dwellest in, is the work of my hands.  
The earth from whence thou camest is mine also.  
It is I, therefore, that cast down, and none but I, that raise up again.  
E. K. All the stone is become full of a smoke.  
Gab. ..... Art thou sure that the Sun shineth? 
[pointing to Δ.]   
Δ. I am as much as my eye may judge. 
A. L.   
Gab. ..... So sure it is, that he shall reign: and be the King of Poland.  
Δ. always I understand a condition, if he do, etc.  
Δ. The will of God be done, to his honour, and to the comfort of his Elect.  
Gab. ..... Make haste for your journey.  
Δ. O Lord, the man is ready (in manner) but hability wanteth: and to ask thy help herein, we dare not, but as thy will is, so be it.  
Gab. ..... To talk with God for money is a folly, to talk with God for mercy, is great wisdom.  
Δ. Lord, this mighty arm and hand, which here appeared, and would have snatched at the stone, what was it, and who sent it?  
Gab. ..... It is a wicked power, which the King's Enchanters have sent amongst you, but be hath his reward for returning.  
Δ. What was his intent, I beseech you? and I marvel that his Enchanters were able to detect any of our do to the King.  
Gab ..... The King knoweth not your do.  
Δ. I beseech you, as concerning the 48 leaves, being commanded to be bound, and to be silvered; what, if I caused seven white leaves to be bound before, and seven behind, for the more aptness for the binding?  
Gab. ..... use thine own judgement. God will appear no more unto you, until you take your 
Note.  journey.  
Δ. We believe, The Lord will perform his promises.  
Gab. ..... According to your faith be it unto you.  
E. K. Now he hath pulled a white Curtain about the stone, and the 
The white Curtain.  stone is dark.  
Δ. Semper laudetur qui Trinus & unus est, Omnipotens & sempiternus.  
Amen.   

Wednesday, Junii 20. à Meridie. 1584. Cracoviae.  
Δ. It is first to be noted, that this morning (early) to E. K. lying in his bed, and awake, appeared a Vision, in manner as followeth: One standing by his beds head, who patted him on the head gently, to make him the more vigilant. He seemed to be clothed with feathers, strangely wreathed about him all over, etc.  
There appeared to him [E. K.] four very fair Castles, standing in the four parts of the world: out of which he heard the sound of a Trumpet. Then seemed out of every Castle a cloth to be thrown on the ground, of more than the breadth of a tablecloth.  
Out of that in the East, the cloth seemed to be red, which was cast.  
Out of that in the South, the cloth seemed white.  
Out of that in the West, the cloth seemed green, with great knops on it.  
Out of that in the North, spread, or thrown out from the gate under foot, the cloth seemed to be very black.  
Out of every Gate then issued one Trumpeter, whose Trumpets were of strange form, wreathed, and growing bigger and bigger toward the end.  
After the Trumpeter followed three 〈◊〉 bearers.  
After them six ancient men, with white beards and staves in their hands.  
Then followed a comely man, with very much Apparel on his back, his Robe having a long train.  
After him came five men, carrying up of his train.  
Then followed one great cross, and about that four lesser Crosses. 
These Crosses seemed not to be on the ground, but in the air in a white Cloud. The great cross seemed to be of a Cloud, like the rainbow.   
These Crosses had on them, each of them ten, like men, their faces distinctly appearing on the four parts of the cross, all over.  
After the Crosses followed 16 white Creatures.  
And after them, an infinite number seemed to issue, and to spread themselves orderly in a compass, almost before the four foresaid Castles.  
Upon which Vision declared unto me, I strait way set down a Note of it; trusting in God that it did signific good.  
After noon, as E. K. sat by me, he felt on his head some strange moving: whereby he deemed that some spiritual Creature did visit him; and as we were continuing together, and I had red to E. K. some rare matter out of Ignatius Epistles, Policarpus, and Martialis; some of the Sacrament, and some of the cross, a voice answered, and said, That it is true, that the sign of the cross is of great force and virtue.  
After this, the spiritual Creature seemed to E. K. to be very heavy on his right shoulder, as he sat by me in my study: And as E. K. considered the numbers of such as he had numbered to pass out of the four Gates, (it is to wit, 1.3.6.1.5.) The spiritual Creature said, the number 16. is a perfect number, consisting of 1.3 6.1. and 5. He said further more, God the father is a standing Pillar.  
Δ. Upon which word I asked him, if I should write such matter as he was to speak. And he answered to E. K. at his right ear.  
..... If thou 〈◊〉.  
Δ. His voice was much like unto a man's voice, not base, nor hollow.  
..... Divided with a strait line, is one and two.  
Δ. What is to be divided with a strait line?  
..... The Pillar.  
Δ. In the name of Jesus, who art thou?  
..... The servant of God.  
Δ. Art thou sent from God, with good tidings or message?  
..... What I am he knoweth, of whom I bear witness.  
Δ. What is your name, either as you are notified among the blessed Angels, or called by, of any mortal man? If you be of Verity, and so of Charity, you cannot mislike my speeches.  
E. K. He sayeth nothing.  
Δ. Belike he is not sent unto us by God: for if he were, he would do his message.  
..... I am AVE.  
Δ. This AVE is one ex filiis filiorum, of whose order Rocle is, vide sup. lib. 2. & 4.  
Δ. If you be AVE, In the name of Jesus, say, that all wicked Angels are justly condemned: and, that, by the mercy of God, in the merits of Christ, mankind, elect, is to be saved.  
Ave. ..... The 
* E. K. and I said now in our talk 〈◊〉, That God would not visit us but at the days of journey taking (as was last affirmed) Therefore whatsoever came before was to be doubted as an illusion. He therefore answereth first our doubt, and then to my request he maketh answer.  visitation of God, is twofold: [1.] In respect of his secret will and purpose: and in particularity. And in that he hath [2] sealed us, with the good will of mankind to their comfort. But if I be a scandal to the word, then am I not of righteousness: But my righteousness is of the world: Therefore, That I visit you of myself, can be no offence. Those that are, and die in wickedness, are dishonourable, and far from the mercies of God: For it is written, I am a God to the living. Therefore, do I dishonour them: such (I say) as are wicked.  
The mercies of God, (which is the true Manna) comforteth the comforted, and giveth hope of 
〈◊〉 Dei.  amendment, of such as run astray, are sinners, and may return: Therefore, I say, The mercies [of God] (which is the Fountain and sweetness of the love of God) is a thing most blessed, most holy, most to be desired in Heaven and Earth, and of me, the creature and servant of God, to be reverently spoken of, and required: For, it is the food wherewith we live: even the very bread wherewith we are rejoiced. Thus much, thou hast required.  
Δ. I did so: for so, is his Justice against the impenitent, and his mercies to his Elect testified truly.  
Ave. ..... Have patience: I will return after a few moments.  
Δ. Hereupon, (in the mean space) we considered the premises: and liked very well of the scandal, or offence, avoiding: Because it was lastly (Junii 18) said, God will appear no more to you, until you take your journey.  
And secondly he answered my request of God his Justice against the wicked Angels, and also of his mercies towards mankind.  
Δ. About a quarter of an hour after, there seemed a thing to come again on E.K. his right 
Note this manner of a thing felt warm on the right shoulder.  shoulder: and (as before) he caused his shoulder to be very warm where it lighted on.  
Δ. Benedictus qui venit in nomine Domini. Hallelujah.  
E. K. Amen  
Ave. ..... The place is sanctified.  
Δ. Sanctus, Sanctus, Sanctus, est Dominus Deus Zeboath.  
Ave. ..... I, in the favour of God, considering (and by force of his secret love toward you) how Satan purposeth, yet, and daily to over come you, thought good, (through the mercies of God) to prevent his malice, and the effect thereof.  
Δ. O blessed, be thou, our God of mercies and all comfort.  
Ave. ..... That, (although, yet, the Harvest be not) the Vineyard might yield some fruit: whereby God might be glorified, and you, (in despite of the world) revived and comforted, 
For the glory of God.  might rejoice, and shake off the present cares to come. For if those that be unworthy, can seem to be lifted up, and to enjoy the fruits of the Earth, by the Tempter: Much more ought the true servants of God, to feel his fatherly goodness. Those that trust in me (saith the Lord) shall not be driven to despair; neither will I suffer the beast of the field to tread such as I delight in under The Earth is mine, and the glory thereof: The Heavens are mine also, and the Comforts that are in them. Why hath, (Therefore) the father of darkness, risen up saying.  

1. I will shut up the Earth from them?  
2. I will seal up the minds of men: and they shall become barren towards them?  
3. Their miseries shall be great, even unto death?   
For this cause: That he might waken the Lord, when he is asleep: That those that trust in him, 
The malice of Sacan provoketh his own 〈◊〉 when he thought to that the 〈◊〉 might be 〈◊〉, and the 〈◊〉 confounded. Governors of the Earth.  might be comforted. He hath sealed the Earth from you, and I will open it unto you: He hath said, you shall be poor: But I say, you shall become exceeding rich.  
1. I will bless you with a twofold blessing: That the Earth may be open unto you (which at last, you shall contemn.  
2. And that my blessing and laws may dwell amongst you: wherein you shall rejoice unto the end.  
Δ. O blessed, blessed, blessed, God of power, goodness, and wisdom.  
Ave. ..... This was the cause that I appeared to thee, E. K. this morning. Now therefore 〈◊〉 unto me: for I will open unto you the secret knowledge of the Earth, that you may deal with her, by such as govern her, at your pleasure; and call her to a reckoning, as a Steward doth the servants of his Lord.  
I expound the Vision.  
The 4 houses, are the 4 Angels of the Earth, which are the 4 Overseers, and watchtowers, that 
4 Angeli Terrae.  the eternal God in his providence hath placed, against the usurping blasphemy, misuse, and stealth of the wicked and great enemy, the Devil. To the intent that being put out to the Earth, his envious will might be bridled, the determinations of God fulfilled, and his creatures kept and preserved, within the compass and measure of order.  
What Satan doth, they suffer; And what they wink at, he wresteth: But when he thinketh himself most assured, then feeleth he the bit. 
King.   
In each of these Houses, the Chief Watchman, is a mighty Prince, a mighty Angel of the Lord: which hath under him 5 Princes (these names I must use for your instruction. The seals and authorities 
5 Princes.  of these Houses, are confirmed in the beginning of the World. unto every one of them, be 4 characters, (Tokens of the presence of the son of God: by whom all things were made in Creation.)  
Ensigns, upon the Image whereof, is death: whereon the Redemption of mankind is established, and with the which he shall come to judge the Earth.  
These are the Characters, and natural marks of holiness. Unto these, belong four Angels 
4 Angels.  severally. 
The 24 Seniors in the apocalypse.   
The 24 old men, are the 24 Seniors, that St. John remembreth.  
These judge the government of the Castles, and fulfil the will of God, as it is written.  
The 12 Banners are the 12 names of God, that govern all the creatures upon the Earth, visible 
The 〈◊〉 names of God.  and invisible, comprehending 3, 4, and 5.  
Out of these Crosses, come the Angels of all the airs: which presently give obedience to the 
The Angels of the thirty airs supra.  will of men, when they see them.  
Hereby may you subvert whole Countries without Armies: which you must, and shall do, for the glory of God.  
By these you shall get the favour of all the Princes, whom you take pity of, or wish well unto. 
The use in practice.   
Hereby shall you know the secret Treasures of the waters, and unknown Caves of the Earth.  
And it shall be a Doctrine, for you only, the instrument of the World.  
For, the rest of your Instructions, are touching the Heavens, and the time to come: of the 
The higher instructions.  which, this is the last and extreme knowledge.  
This will I deliver unto you, (because I have yielded you before the lord)  
Upon Monday next, I will appear unto you: and shall be a Lesson of a few days. 
On Monday next 25 Junii.   
E. K. The will of God be done.  
Δ. Amen.  
Ave. ..... In the mean season, desire you of God, such things, as are necessary for you.  
He that filleth all things, and from whom all things live, and in, and through whom, they are 
A blessing.  sanctified, bless you, and confirm you in peace.  
Δ. Amen.  
Δ. I beseech you, to notify this morning's Vision, by words: as all other holy Prophets have recorded theirs.  
Ave. .....  
A Vision.  
The sign of the love of God toward his faithful. Four sumptuous and belligerant Castles, out of the which sounded Trumpets thrice.  
The sign of Majesty, the Cloth of passage, was cast forth.  
In the East, the cloth red; after the new smitten blood. 
Red. White. Green. Black.   
In the South, the cloth white, Lilly-colour.  
In the West a cloth, the skins of many Dragons, green: garlick-bladed.  
In the North, the cloth, Hair-coloured, Bilbery 〈◊〉. The Trumpets 〈◊〉 once. The Gates open. The four Castles are moved. There issueth 4 Trumpeters, whose Trumpets are a pyramid, six cones, wreathed. There followeth out of every Castle 3, holding up their Banners displayed, with 〈◊〉, the names of God. There follow Seniors six, alike from the 4 Gates: After them cometh from every part a King: whose Princes are five, gardant, and holding up his train. Next 〈◊〉 the cross of 4 Angles, of the Majesty of Creation in God attended upon every one, with 4: a white Cloud, 4 Crosses, bearing the 〈◊〉 of the Covenant of God, with the 
* King. 40. Angels, on the 4 Crosles, attending on the 〈◊〉 16 Angels.  Prince gone out before: which were confirmed, every one, with ten Angels, visible in countenance: After every cross, attendeth 16 Angels, dispositors of the will of those, that govern the Castles. They proceed. And, in, and about the middle of the Court, the Ensigns keep their stand, opposite to the middle of the Gate: The rest pause. The 24 Senators meet: They seem to consult.  
I, AVE, STOOD BY THE SEER:  
It vanisheth.  
So I leave you.  
Δ. Omnium bonorum largitori, Omnipotenti Deo, sit aeterna laus, gratiarum actio, honour omnis, & Jubilatio.  
Amen.   

Junii, 22, 23. Note.  
On Friday, and especially Saturday, E. K. had great Temptations not to credit this Action, and was said unto by a voice, how our Instructors would use cavillation of our disordered life, to forsake us, and not to perform, according to our expectation of the former promises to be performed by them.  
A voice said, likewise, to him, that A. L. should not go to the Emperor's Court, for lack of money: for he should get none here. Likewise, it willed him to go up into his Study and he would show him all the effect of our Instructions received. E. K. complained to me how he was thus greivously molested by such means, and almost brought in despair. But I comforted him as well as I could (my self being inwardly, most sorrowful) and made my moan to God by prayer when I was alone: for him, and our Cause. Moreover he could not be persuaded by me that good Angels would undertake to help us to any relief by money or treasure: affirming that it appertained to the wicked ones: seeing they were the Lords of this World; and the kingdom of God was not of this World, etc. .... Said, that the wicked were in the world, and of the world: but the Elect were in the world, but not of the World.  
Si de 〈◊〉 〈◊〉, 〈◊〉 quod suum est diligeret: quia vero de mundo non estis sed ego elegi 
Joan. cap. 15. C  vos de mundo, propterea odit vos mundus.  
Ergo dedi eis sermonem tuum, & 〈◊〉 eos odio habuit, quia non sunt de mundo, sicut & ego 
Joan. cap. 17. 〈◊〉  non 〈◊〉 de mundo. Non r go 〈◊〉 tollas eos de mundo, sed ut serues eos à malo. De mundo non sunt: sicut & ego non sum de mundo, etc.  
To be of the world, was to be in love with the trade of the vanities of this world, and to follow them: And that money and riches were things indifferent: good, if they were well used; and evil, if they were evilly used: And that, Bonis omnia cooperabantur ad bonum; Therefore the godly (as the patriarches and many now adays) might have money; but to use, not abuse it: and that such is our case and necessary request to God, etc.   

Sunday, Cracovie, Junii 24. à Meridie horam circiter tertiam.  
Δ. Note, while at my lodging (by Saint Stephens) I was writing the Note, (on the page going next before) of the Tentations of Friday and Saturday: E. K. was at my Lord A. L. his lodging (at the Franciscan friars where he lay at physic) and at the same time, this happened, as followeth;  
As my Lord A. L. and E. K. face together, conferring and consulting of our affairs, of God's mercies, and of sundry tentations of the spiritual enemy, and afterward, as the Lord A. L. was reading Rofensis psalm. de Fiducia in Deum, suddenly, upon E. K. his right shoulder, did a heavy thing seem to sit, or rest, whereof he told the Lord A. L. And afterward was this voice uttered by that Creature in Latin.  
Lasky, veniet tempus, cum tu portabis versum sedecimum, illius Psalmi undecimi, in vexillo tuo, & vinces inimicos tuos.  
Then A. L sought in David's Psalter for the eleventh Psalm, and sixteenth verse thereof: and while he was so about that Psalm, The voice said that he meant not that Psalm of David, but the eleventh Psalm of Roffensis: which Psalm the Lord A. L. was then in reading to E. K. and was about the verse, Hic labor ac dolour, etc. being the sixth verse.  
By and by after, the voice said in English.  
— Trust thou in God.  
Hereupon the Lord A. L. did read forth that Psalm of Roffensis, and when he came to the sixteenth verse thereof, being  

Si ambulavero in medio tribulationis, me custodies adversus inimicos tu ...  
Manum tuam extends, & dextera tua me salvabis.   
Thereupon the voice said: Put to the first line of the next verse: And that was Domine tu omnia pro me perficies.  
And as he would have read further, the voice willed him to stay at those words, and said as followeth:  
— I swear unto thee by the true and living God, that this shall come to pass. 
Vide Anno 1585. Junii 12 Cracoviae.   
Then E. K. said unto the Creature: In the name of God, Who art thou? And he answered in Latin, and said,  
Ego Sum AVE, cras plura audietis.  
Δ. Gloria, laus, honour & gratiarum actio perennis sit Deo Nostro, omnipotenti & Misericordi.  
Amen.   

Monday 25. Junii, Mane hora 7. Cracoviae.  
Δ. Orationem Dominicam pronunciavimus, & aliquot ali●● or atiunculas ex Psalmis, etc. After we had sit awhile together conferring of Ave his Vision, etc.  
A voice said, bring up the shew-stone. 
Ave.   
Δ. I had set it down on the Table, behind the Cushion with the Crosses, for I had furnished the Table with the cloth, Candles, etc. as of late I was wont: Hereupon I set up the stone on the Cushion.  
E. K. There appeareth in the stone, like a white Curtain all over the stone: After awhile it was drawn, and laid on the backside of the stone, on a heap together.  
Now here standeth one in a white Garment, with a white Cerclet 
Δ. Ave.  about his head like a white smock, I remember not that ever I saw this Creature before, his Garment is tucked up.  
..... Who is he that is rich? 
Δ. Ave.   
Δ. The Lord of all.  
..... He it is that openeth the 
† Four.  storehouses, not such as fly away with the wind, but such as are pure, and without end.  
Δ. Blessed be his name for ever.  
..... To the pure in spirit, and such as he delighteth in. Amen.  
Dixit Dominus, Invoca nomen meum, & mittam vobis verbum quo fabricavi terram, & responsum 
Δ. Da verbum tuum in ore me●, & sapientiam tuam in c●rde meo fige.  dabit de se, & testimonium dabit de se, ut in testimonio vincat malos.  
E. K. Now is there fire come, and hath consumed this Creature all to pieces, and he is fallen down to ashes.  
Now he riseth up, and he is brighter than he was before. 
Δ. Quasi figura de terra re●●vanda.   
..... So doth the glory of God comfort the just, and they rise again with a threefold glory.  
Δ. A place was made.  
E. K. Now he spreadeth the air, or openeth it before him, and there appeareth before him a square Table.  
Now he taketh off the Table a black Carpet. 
The Table of the Earth.   
Now he taketh off a green Carpet.  
Now he taketh off a white Carpet. 
Δ He taketh off the coloured clothes in due order, respecting the four parts of the World.   
Now he taketh off a red cloth.  
And now the Table appeareth to be made of earth, as potter's Clay, very raw earth.  
E. K. The Table hath four feet, of which two touch the ground, and two do not: The feet seem also to be of the earth. The Table is square.  
E. K. On the left corner (farthest from E. K.) did a T appear on the Table: Out of the top of this T do four beams issue of clear colour bright.  
..... That part [pointing to that T] of the Table of the earth of those that govern the earth: that is are governed by the seven Angels that are governed by the seven that stand before God, that are governed by the living God, which is found in the Seal of the living God, (Tan with the four) which signify the four powers of God principal in earth, etc.  
..... Move not, for the place is holy, and become holy.  
..... I said not so, he said it, that beareth witness of himself. Unto this, obey the other three Angels of the Table.  
E. K. On the other farther corner of the Table (on E. K. his right hand) is a cross like an Alphabet Crosse.  
This cross, and the other T do seem to lie upon the Table, in a dim dunnish, or a sky colour. All the Table over seemeth to be scribbled and razed with new lines.  
..... The earth is the last, which is with the Angels, but not as the Angels, and therefore it standeth 
The Earth.  in the Table of the seven Angels, 
* Vide 1582. 20. Martii. lib. 2.  which stand before the presence of God in the last place, without a Letter, or number, but figured by a Crosse.  
..... It is expressed in the Angle of that Table, wherein the names of the Angels are gathered, and do appear, as of Michael and Gabriel.  
Δ. I remember, there is an Alphabetary Crosse.  
E. K. Now in the corner of the Table, on the right hand to E. K. appeareth another cross, somewhat on this fashion †. and there appeared these Letters and Numbers.  
b 6 
Vide lib. 3. Anno 1582. Aprilis 28.  4 b  
..... It is in that Table, which consisteth of 4. and 8.  
E. K. In the last corner of this earthly Table appeareth a little round smoke, as big as a pin's head.  
E. K. Now is all covered with a mistress  
E. K. Now I hear a great voice of thumbling and rumbling in the stone.  
E. K. Now all waxeth clear again.  
Now hoveringly over the Table, appear infinite sort of things like worms, sometimes going up and sometimes down; these seem somewhat brightish.  
Over these higher in the air, appear an infinite sort of small, little, blackish things, bigger than Motes in the Sun, and they go up and down, and sometime come among those worm-like Creatures.  
..... The Lord appeared unto Enoch, and was merciful unto him, opened his eyes, that he might 
Enoch.  see and judge the earth, which was unknown unto his Parents, by reason of their fall: for the Lord said, Let us show unto Enoch, the use of the earth: And lo, Enoch was wise, and full of the spirit of wisdom.  
And he said unto the Lord, Let there be remembrance of thy mercy, and let those that love thee taste of this after me: O let not thy mercy be forgotten. And the Lord was pleased.  
And after 50. days Enoch had written: and this was the Title of his books, let those that fear 
50. Days.  God, and are worthy read.  
But behold, the people waxed wicked, and became unrighteous, and the spirit of the Lord was far 
The title of enoch's books, expounded into English. ●50 Lions, or wicked spirits seducers.  off, and gone away from them. So that those that were unworthy began to read. And the Kings of the earth said thus against the Lord, What is it that we cannot do? Or who is he, that can resist us? And the Lord was vexed, and he sent in amongst them an hundred and fifty Lions, and spirits of wickedness, error, and deceit: and they appeared unto them: For the Lord had put them between those that are wicked, and his good Angels: And they began to counterfeit the do of God and his power, 
Counterfeiting.  for they had power given them so to do, so that the memory of Enoch washed away: and the spirits of error began to teach them Doctrines: which from time to time unto this age, and unto this day, hath spread abroad into all parts of the world, and is the skill and cunning of the wicked.  
Hereby they speak with the Devils: not because they have power over the Devils, but because they 
Wicked Magicians.  are joined unto them in the league and Discipline of their own Doctrine.  
For behold, as the knowledge of the mystical figures, and the use of their presence is the gift of God delivered to Enoch, and by Enoch his request to the faithful, that thereby they might have the true use of God's creatures, & of the earth whereon they dwell: So hath the Devil delivered unto the wicked the signs, and tokens of his error and hatred towards God: whereby they in using them, might consent with their fall: and so become partakers with them of their reward, which is eternal damnation.  
These they call Characters: a lamentable thing. For by these, many Souls have perished. 
Devil's Characters.   
Now hath it pleased God to deliver this Doctrine again out of darkness: and to fulfil his promise with thee, for the books of Enoch: To whom he sayeth as he said unto Enoch. 
The mercy of God to Dee.   
To Δ. Let those that are worthy understand this, by thee, that it may be one witness of my promise toward thee.  
Come therefore, O thou Cloud, and wretched darkness, Come forth I say out of this Table: for the Lord again hath opened the earth: and she shall become known to the worthy. 
The wicked power expelled out of the earth.   
E. K. Now cometh out of the Table a dark smoke, and there remaineth on the Table a goldish slime: and the things which hovered in the air do now come, and light down on that slime, and so mount up again.  
He said. ..... Non omnibus sed bonis.  
E. K. He taketh the smoke and toeth it up.  
..... I tie her not up from all men, but from the good.  
Now cometh a dark Cloud over all again.  
Δ. A pause.  
E. K. Now it is bright again.  
He said. ..... Fiant omnia facillima.  
..... Number.  
E. K. I see lines and scribblements (as before) going athwart the lines.  
E. K. I count thirteen lines downward.  
..... Stay there.  
E. K. I count twelve this way overthwart.  
E. K. In the just middle of every square are little pricks. The Table seemeth to be eighth yards square.  
E. K. Now come upon these squares like Characters. They be 
NOTE. Characters.  the true Images of God his spiritual Creatures.  
..... writ what thou seest.  
E. K. I cannot.  
Δ. Endeavour to do your best, for he that biddeth you do, will also give you power to do.  
E. K. Did his best, at length fire flashed in his face, and shortly after he said, I perceive they be easy to make, so that I tell the squares, by which the lines do pass, and draw from middle prick to middle prick.  
Δ. At length E. K. finished the Table: he said that these seemed to be yellowish Gold. 
A wicked power tempting E.K.   
E. K. You heard one here say, I writ my own damnation.  
..... He might have said, you writ his damnation. Pray, and write as many more lines.  
Δ. After awhile E. K. did with great ease finish the four parts of the Table.  
E. K. The stone is become dark.  
A voice. .... Cease for an hour.  
Δ. May we pass from our places as now?  
..... I.  
Δ. After a little hour passed we returned, and as we talked of the premises, he said.  
..... 〈◊〉 no time.  
Δ. He said in the stone being clear again.  
..... In the name of God, be diligent, and move not for the place is holy.  
..... Take the first square: writ from the left hand toward the right, you shall write small letters and great.  
Say what you see [too E. K.]  
r Zilaf Autlpa.  
Δ. I find here one square among these Characters that hath nothing in it.  
..... It must be filled.  
a r d Z a i d p a L a m.  
E. K. A dim Cloud cometh before mine eyes: now it is gone.  
c Z oh n s a v o Y a u b T oh i T t X oh P a c oh C S i g a s oh m r b z n h f m o n d a T d i a r i oh r oh i b A h a oh Z p i C n a b r V i x g a z d O i i i t T p a l O a i A b a m oh oh oh a C v c a N a oh c O T t n p r a T O c a n m a g oh t r oh i S h i a l r a p m z o x  
E. K. Now cometh a Cloud over.  
Take the second, that is the third that was written. 
This p may stand backward, or forward. E. K. What is the reason of that divers setting?— For beginning there it will make the name of a wicked spirit.   
b O a Z a R oh p h a R a u N n a x o P S o n d n a i g r a n o o m a g g oh r p m n i n g b e a l r s O n i z i r l e m u i z i n r C z i a M h l m oh r d i a l h C t G a A O c a n c h i a s oh m A r b i z m i i l p i z O p a n a l a m S m a L d O l oh p i n i a n b a r x p a o c s i z i x p a x t i r V a s t r i m  
..... That last word is Vastrim. 
Δ. So is the name of the first division of the earth in the 29 air. A voice to this intent.   
Δ. I marvel of that square that lacketh this line.  
..... It must be drawn from the end, or foot to that prick, before where it cometh double from the first top, the prick is allowed but to one, and not twice to be accounted: So that, that standeth but of six pricks: Therefore it must be framed, and now it is of seven.  
E. K. All is in a Cloud.  
Now all is clear again.  
d o n p a T d a n V a .. oh l oh a G e oh oh b a .. i 
This is the Table that hath 4. and D on the top, by me so noted.  oh P a m n o O G m d n m a p l s T e d e c a oh p s c m i o o n A m l oh x V a r s G d L b r i a p oh i P t e a a p d oh c e p s u a c n r Z i r Z a S i oh d a oh i n r z f m d a l t T d n a d i r e 
p backword ... or forward-A is arsward.  d i x o m o n s i oh s p O oh D p z i A p a n l i r g oh a n n Q A C r a r  
E. K. Now he calleth again, saying, See.  
Δ. This is the Table that had the little round smoke.  
Δ. No, it was the Table before.  
T a O A d u p t D n I m a a b c oh oh r oh m e b b T oh g c o n x m a l G m n h o d D i a l e a oh c P a c A x i oh V s P s ill S a 〈◊〉 i x a a r V r oh i m p h a r s l g a i oh l M a m g l oh i n L i r x o l a a D a g a T a p a p a L c oh i d x P a c n n d a z N x i V a a s a i i d P oh n s d a s p i x r i i h t a r n d i 〈◊〉  
E. K. Now all is in a whitish cloud covered.  
E. K. Now all is clear.  
..... Make the first figure upon a clean paper, and thereto add the simple letters: Then shall you hear more. Thou must make the squares of the first part of the Table unto every square and his letters.  
Δ. I have made the squares of the first part, and set in the letters.  
Thou hast in the middle line O r oh i b A h a oh z p i. There are 6 lines above, and six below. That line is called linea Spiritus Sancti: and out of that line cometh the three names of 
Linea 〈◊〉 Sancti. 〈◊〉. The 3 names of God in 〈◊〉.  God, from the East gate, being of 3, 4, and 5. letters, which were the arms of the ensigns that were spoken of before. Oro, ibah, aozpi, I said before, that God the Father a mighty pillar divided with a right line.  
The Father himself, without the line.  
The Father and Son by addition of the line.  
These two lines beginning  
I A i d a r  &c.  
That is the great cross that came out of the East gate. 
〈◊〉   
Δ. With that line of the Holy Ghost?  
..... I.  
Thou hast in the upper left angle in the second line a r d z a.  
Thou hast that maketh the cross downward: first i, than the same d, oh, i, g o.  
Δ. Will you have six letters downward?  
..... I.  
So than hast the three other crosses in their angles.  
Δ. Will you give me leave to repeat them, for fear of erring?  
I L a c z a, the down line of six letters, and P a L a m the cross line.  
..... It is so.  
Δ. Now to the other on the left fide below.  
a i a o a i  
the down right line. Now the cross line, is O i i i t. 
Ten faces on the 〈◊〉.   
Here those Crosses have ten faces.  
Δ. One letter is reckoned twice which is in the 〈◊〉 of the cross: and so should seens to be eleven.  
..... This is true knowledge.  
Δ. The last cross is thus, his down line is a O u r r z  
Δ. The cross is a L O a i.  
Δ. So have I the 4 Crosses attendant on the principal Crosse.  
..... Here thou mayst see the cause, that Pilate wrote with 4 letters.  
Δ. How doth the cause appear?  
..... For above every cross, standeth 4 letters: Not that Pilate knew it, but that it was the fore-determination of God.  
They are thus to be read. In the upper left angle thou hast r z l a: pronounce, urzla: by 
Δ. Another pronouncing of it. The 4 Angels over every cross of the 4. attendant crosses.  this name the first Angel appeareth. z l a: go then to the first r, and pronounce it zlar. That was the first letter of the first Angel, is the last letter of the second: as of the first r, was the first letter of the name, as r z l a, that r is now the last letter of the name of the second Angel, beginning at z, as z l a, and so back again to the r.  
Δ. So that the third beginneth at l, whose last letter is the first of the second name, and is called Larz, and so of the last: as a r z l, to be pronounced arzel.  
Δ. So that you have, of those 4 letters, 4 Angels names, here thus gathered out: but how are they to be used? 
The use.   
..... Let it be sufficient that you know these names. I will teach you to use them.  
Δ. Shall we labour by like order of every the 4 letters over the crosses to make 4 such 
4 Angels over every cross.  names?  
..... They are also to be made.  
Δ. I do know assuredly that there is very much matter in this Table. 
Solomon his knowledge. Six Seniors.   
..... It is true: for hitherto, stretched the knowledge of Solomon.  
..... Now for your six Seniors: whose judgement is of God the Father, the Son, and the Holy Ghost. In the line De Spiritu Sancto, you have Abioro of six letters: The second name of the second Senior is of 7. as, A (the same, ascending) Aaix a if the third, as the second, in patre & filio, H c mord A.  
Again in Spiritu Sancto, haózpi. The fifth, in patre & filio descendens high pot ga. The 
How to make the Seniors of 7. letters.  sixth, A V to Tar. If you will make them of 7 letters (because two of them, are but of six) that is, when the wrath of God is to be increased.  
Note.  
Then whereas you say, Abioro, say Habioro; and where you say Haozpi, say ahahozpi. Thou 
The increasing of names with a letter.  hast haospi, before h is A; take that unto it and it maketh Aha ozpi. And so they consist all, of 7 letters.  
Thou hast b the fifth, in the left part of the line, de Spiritu Sancto: thou hast a the sixth, (the 
b a T a— i—  first part of the line de patre & filio descending.) T the sixth in the second part descending. a The first in the second part descending, or the second ascending.  
Thou hast a the fifth, in aozpi.  
i The sixth, and V the sixth, ascending in the part descending of the line de patre & filio, the second and first part. Put the A or the h that stand in the centre, to it: Thou hast Bataiva or 
A or H.  bataiuh. You must take but 
* To make the end of this word. The King his name East.  one of them, either the A or the h. A, comiter, and h in extremis Judiciis.  
Δ. So I see when the contract A, and when the contract H must end this word: That is the mighty Prince whose train was holden up in the East.  
..... Spare me now, I will open you more secrets to morrow, I am secretly called away: but 
To morrow.  you shall find me the true servant of God.  
E. K. Now he spreadeth the white Curtain over all that was laid on an heap behind.  
..... Yet one thing ere I go. Those Characters or Notes (for, so call them) are the parts of 
Characters or Notes.  the whole Earth, as you may find in those names 
* Nalvage delivered them, but by the same spirit of God Note.  I delivered you before; To the intent you may work all the World over at one time. Now, my love rest with you.  
E. K. Now he is gone.  
Δ. Amor Dei patris filii & Spiritus Sancti sit super nos. Amen. Semper.   

Tuesday, Junii 26. 〈◊〉 hora 8.  
Precibus finitis, & post varias nostras considerationes de praemissis, tandem apparuit AVE. In nomine Patris & F. & SS sicut erat, etc. Amen.  
E. K. He hath gathered the whole Curtain together as yesterday, and set it behind. Now a white mist cometh over all, Now the mist is gone.  
Ave. ..... All glory and praise, be to God the Father, the Son and Holy Ghost.  
Δ. Amen.  
Ave. ..... Now to the purpose: Rest, for the place is holy. First, generally what this Table containeth.  
1. All humane knowledge.  
2. Out of it springeth physic. 
The general of the first table.   
3. The knowledge of all elemental Creatures, amongst you. How many kinds there are, and for what use they were created. Those that live in the air, by themselves. Those that live in the waters, by themselves. Those that dwell in the earth, by themselves. The property of the fire: which is the secret life of all things.  
4. The knowledge, finding and use of Metals.  
The virtues of them. They are all of one matter.  
The congelations, and virtues of Stones.  
5. The conjoining and knitting together of Natures. The destruction of Nature, and of things that may perish.  
6. Moving from place to place, [as, into this Country, or that Country at pleasure.] 
A bodily and a true motion.   
7. The knowledge of all crafts Mechanical.  
8. Transmutatio formalis, sed non essentialis.  
E. K. Now a white mist covereth him. 
Δ. The ninth Chapter may be added, and is of the secrets of men knowing; whereof there is a peculiar Table.   
Δ.— Pause for a ¼ of—  
E. K. Now he appeareth again  
..... Look out Lexarph, with the two other that follow him, among the names of the Earth the three last.  
Lexarph, Comanan, Tabitom.  
Look out the name Paraoan. Writ out Paraoan in a void paper.  
Δ. I have done.  
Seek out Lexarph.  
Δ. I have found it.  
Look into the 4 parts of the Table, and take the letters that are of the least Character. Look among the 4 parts that have the Characters: and look to the Characters that have the least letters.  
Δ. I have done.  
..... How many letters are they?  
Δ. Seven.  
..... They must be eight.  
Δ. They are these (as I have noted them) OA JA JA il.  
..... There are 8 in the 4.  
Δ. Afterwards I found 8 letters in the 4 principal: for I had omitted Y I.  
Δ. I suspect this was spoken to me, to my reproof, for no more diligenceused in the search.  
Dwell in darkness—  
They must be made all one Character.  
e x a r p h c o n a n a n t a b i t oh m  
Lexarph, Comanan, Tabitom.  
Set down those three names, leaving out the first L [that is of Lexarph, set them down by 5.]  
Ave. ..... Your sickness causeth me to be sick.  
Δ. E. K. had the Migrom sore.  
A great Temptation fell on E. K.: upon E. K. his taking these words to be a scoff, which 
Δ. They be 〈◊〉 names of the teeth air, answering to Caspis, Germania, 〈◊〉 in Africa.  were words of compassion and friendship.  
..... The first is exarp, five in order. Set them down without the first Table: That shall make the cross that bindeth the 4 Angles of the Table together. The same that stretcheth from the left to right, must also stretch from the right to the left.  
Δ. Have I now made this cross of uniting all the 4 parts or Angels together, as you like of?  
..... I.  
..... Every name, sounding of three letters, beginning out of that line, is the name of a Devil, 
Wicked Angels whose names are of 3 letters. 4. Angels above every of the lesser crosses. 〈◊〉, 16 such in every of the 4. principal quarters.  or wicked Angel, as well from the right, as from the left, excepting the [Δ] 4. Angels that are above the cross, which have no participation with Devils.  
The letters that join those names, which may be put before the [Δ4.] names of the four Angels of the four crosses in every angle, (as well from the right, as the left,) is the name of God, whereby these Angels, are called and do appear.  
Δ. An example (I pray you) give of this rule.  
..... As, in the first of the black crosses thou hast, e.  
Δ. So it is.  
In the first square of the right side thou hast r. beginning the name of the Angel Urzla: put e to it, and it changeth the sound, into Erzla. Erzla is the name of God that governeth, Urzla.  
Δ. And likewise the other three above the cross are governed by that name of God, Erzla.  
Take 
* In the cross of union, or the black cross.  X which is the next letter: look under the cross in the first angle; thou hast C 7. (then o, in the cross:) then n s. Call it C zoden es: It is one of the 4 angels that serve to that cross, which are 
The 4 Angels serving to this lesser 〈◊〉.  ruled by this name Idoigo. It is the name of God, of six letters: Look in the cross that descendeth, In that name [Δ Idoigo] they appear, by the 
Note. Appearing by one name and doin, by another.  name [Δ Ardza] that is in the cross, [Δ Transversary] they do that they are commanded.  
Δ. Which they? you named only C zod n es.  
Ave ..... There followeth Tott.  
Δ. Which more?  
Δ. The principal cross transversary.  
Those two, under, till you come to the Crosse.  
Δ. Do you mean Sias, f m n d?  
..... Those 4 be of physic. 
Physic.   
Δ. As they do appear in the name of God Idoigo, so what shall be of the name of God Ardza?  
Ave ..... The one is to call them, the other is to command them.  
If it be an incurable disease (in the judgement of man) than a 〈◊〉 the letter that standeth against 
Note.  the name, and make him 
† The 〈◊〉 his name made of five letters. The use of the wicked powers.  up five: then he cureth miraculously.  
But if thou wilt send sickness, then take two of the letters, and add the letter of the cross [Δ the black cross] to that, as in the second, a To.  
[Δ. This a, is of the cross of union, or the black cross.]  
..... Then he is a wicked power, and bringeth in disease: and when thou callest him, call him 
The Call of the wicked.  by the name of god, backward: for unto him, so, he is a god: and so constrain him backward, as Ogiodi.  
Δ. I think the Constraint must be, by the name of the Transversary backward pronounced, 
Note. 〈◊〉. Constraint.  as of Ardza, is back way, azdra: For ogiodi, should but cause him to appear by the order of Idoigo, used for the 4 good Angels.  
..... The name of God in the midst of the great cross (where the name may have A or H in the end) upon which the 4 Crosses of the first Angle attend, (or first part of the table attendeth) 
Baatain A, o. baataiuh.  calleth out the six Seniors: which give scientiam rerum humanarum & Judicum, according to the nature of their parts: as in the East after one sort, in the West after another, and so of the rest.  
E. K. A Cloud covereth him.  
The upper right angle in the next cross, hath the same name [Δ hath 
Now he speaketh of the second little cross above, on the right side in the East quarter.  his peculiar name] of God to call out, and to constrain.  
Δ. Which name mean you?  
Ave. ..... The name that is in the cross. Δ. llacza— 
4 Good Angels. Metals. The wicked Angels of this portion.   
The good Angels are also 4. They have power over Metals, to find them, to gather them together, and to use them.  
These, that are the wicked ones, (made by three letters) are the 
The table of creation.  Princes of those wicked ones, that stood afar off in the Table of the Creation. 
Lib. 4. aliter 5. Bnasp 〈◊〉 〈◊〉.   
Δ. You mean in our fourth Book.  
Ave. ..... These can give money coined, in Gold or Silver.  
Δ. Which these?  
Δ. These wicked ones mean you?  
..... I.  
The other give no money coined, but the metal.  
Δ. You mean the good.  
..... I.  
Δ. As XOY.  
..... EXOY.  
Δ. I note this pronunciation.  
Δ. The next is apa.  
The third cross is the cross of transformation. 
Transformation.   
Δ. Mean you that on the left side underneath?  
..... I.  
The fourth is the cross of those Creatures that live in the four Elements, as you call them. 
The four Elements.   
The first Angel the air.  
The second— the water.  
The third— the earth.  
The fourth— the life, or fire of things that live.  
Δ. Is not Acca the first Angel?  
Δ. En pe at.  
..... I. Then NP at.  
Δ. Then O toi, and P mox. AVE. They are easy to call.  
1. The knitting together of Natures lieth in the four Angels that are over the first Crosse. 
The knitting together of natures.   
Δ. As Vrzla, zlar? etc.  
..... I.  
2. The carrying from place, which place lieth in the Angels of the second Crosse. 
〈◊〉 à 〈◊〉 in locum. All hand-crafts.   
Δ. I understand in the Angels over the Crosse.  
3. All Hand-crafts, or Arts are in the Angels of this third Crosse.  
Δ. I understand in the Angels over the Crosse.  
E. K. He drew out much fire out of his mouth, and threw it from 
Note this rare action of a spiritual Creature.  him now.  
Δ. I pray you, what meant you by that?  
..... For that I fulfil my Office in another place.  
Stay, at this time I must also be gone.  
Δ. When will you deal again.  
Ave. After Dinner about one, or two of the Clock.  
E. K. Now he spreadeth the Curtain.  
Δ. Deo gratias nunc & semper agamus.  
Amen.   

† Tuesday, Junii 26. à Meridie hora, 1½ Circiter. Gloria Patri, etc. 〈◊〉 lueem tuam & veritatem tuam, O Deus, etc.  
E. K. Now he is here, and the white Curtain laid behind.  
4. Ave. ..... The cross of the fourth, first Angle.  
Δ. I understand the Angels over the cross in the lower right corner.  
..... Herein may you find the secrets of Kings, and so unto the lowest degree. But you must 
The secrets of all 〈◊〉. sixteen Angels for Medicine.  Note, That as the Augels of the first of the four Crosses in the East, which are for Medicine: so are the first of the second, the first of the third, and the first of the fourth; so that for Medicine there be sixteen, and so of all the rest in their order: but that they differ in that, some be the Angels of the East, other some of the West, and so of the rest.  
Notwithstanding, to know the world before the waters, To be privy to the do of men, from the 
Note. The blessed Kingdom on earth. The earth.  waters to Christ; from Christ unto the rewarding of the wicked: The wicked do of the flesh, or the fond and devilish imaginations of man, or to see what the blessed Kingdom shall be, and how the earth shall be dignified, purged, and made clean, is a meat too sweet for your mouths.  
Δ. Curiosity is far from our intents.  
Ave. ..... But there is neither Patriarch nor Prophet sanctified, Martyr, 
〈◊〉, these are here to be learned out. Δ. Maxim calm splendet & manifesta est, in 〈◊〉 coeli & in 〈◊〉.  or Confessor, King, or governor of the people upon earth, that his name, continuance, and end, is not (like the Moon at midnight) in these Tables.  
Δ. Mean you not the cross of the fourth first Angle, to be that, which is of a Qurrz. And his transversary of all Oai?  
Ave. ..... It is so.  
Δ. I understand not well, your account of 16 Angels for medicine.  
Ave. ..... Are there not four principal Crosses? Every cross hath also four. The first of every four are the cross of medicine, so that there be sixteen.  
Ave. ..... One book of perfect paper. One labour of a few days.  
The calling them together, and the yielding of their promise, the repetition of the names of 
〈◊〉, For the.. I heir 〈◊〉.  God, are sufficient.  
I have given you Corn: I have given you also ground. Desire God to give you ability to till.  
Δ. We will pray for his help that is Almighty.  
..... I am free before God. Catch that catch can.  
Be it now as it was before.  
E. K. He mounteth up into the air, and is gone.  
Δ. When would you that I should prepare that book, and what call you perfect: and how many leaves would you wish me to make it of?  
..... Your book is not of my charge.  
Δ. Lord, as thou hast dealt mercifully with us hitherto, and hast given us the understanding of many secrets, so in respect of this strange dealing with us, and leaving us of Ave, we are desirous to know some cause: and therein we require that Madimi may be sent.  
E. K. She is here in the stone.  
Madi. ..... How do you?  
E. K. She maketh a low curtsy.  
Δ. I declared our admiration of Ave his so sudden departure, and required her opinion of the case.  
Mad. ..... Surely Sir, I cannot tell: but I will go see if my mother can tell.  
Δ. He that is the creator of all things, be merciful unto us, and lighten our hearts with true knowledge, as our trust is in him.  
E. K. She went away, and came again after a little while.  
Mad. ..... My mother sayeth, you should have been at the Emperors.  
Δ. But you see it is impossible to get thither without some good provision of money made by our great friend A. L. I pray you, what can you say of Ave?  
Mad. ..... My gentle brother, Ave is a good Creature: indeed you might have made more of him.  
Δ. I beseech you to give us some Declaration of Ave his last words.  
Mad. ..... There is no word unperfect: My brother Ave his nature is to be plain and short.  
Δ. I pray you to say somewhat more plainly of Ave his last words.  
Mad. ..... If it were the commandment of my mother, I could do it. But this is the good will of my brother toward you.  
Δ. As your brother hath done this of his good will, so do I desire you of your good will to do, or say somewhat to our comfort.  
Mad. ..... Sir, I pray you, pardon me. I may not meddle with Ave his doing. I have nothing to say to you, but I know my Mother hath much to say to you  
As the mighty thunder cometh, so cometh the promise of God.  
Rodulphus the Emperor now.  
If the Emperor (my mother sayeth) do any thing against Lasky, or hinder, (she answereth in earnest) there shall be an Emperor.  
A. L.  
Earnest is means to be Emperor, vide 22 Sept. prague.  
Δ. Make your sentence more perfect.  
Mad. ..... Therein lieth a mystery.  
A Mystery.  
A comfortable promise.  
My Mother, my Sisters, Ave, Il, myself, and the rest of us will not be from you in your need.  
Δ. Now is our need, as we have declared.  
Mad. ..... Sir, Content yourself: For, yet a season, you must have patience. God bless you, for (as yet) I feel nothing to say to you.  
Misericos, clemens & pius est Deus Noster: Cujus nomen sit benedictum, Nunc & semper. Amen.  
Note. About seven of the Clock this afternoon, E. K. came again up into my study: and seeing me reading, and considering this Action, began to find talk of it, and willed me to assay the practice of it if I understood it: And, to be brief, by little and little fell to this issue, that he confessed himself to be very sorry that he was so far raging in words as he was this day. Nay, (said I) any man living, else, would have found just cause of comfort, and to give thanks for AVE, such speeches to him, as he used unto you upon true compassion, and no skoff, etc. B t you by and by called him Devil, and raged on 〈◊〉 against Michael and Gabriel, and the heavenly powers with most horrible speeches, etc. He became very penitent, and acknowledged 
NOTA. 〈◊〉 Deo grata & acceptabilis in ipsâ 〈◊〉. Note this manner of a heavy thing on the shoulder, and warm withal.  that he had offended God: and said, that surely it was of the Devil, for he did not remember his words: but he is sure that they were not decent, and beseeched God to forgive him: And so did I, and was very glad of this his reforming himself, and we (being oft (before) called down to supper) were going out of my Study: and as he was almost at the door to go out, he said to me, I feel a very heavy thing upon my shoulder: and it is warm with all: Whereat I put to the door, and we sat down again: Verily thinking, (as it was) that it was the presence of AVE, whereupon I said unto the Creature.  
Δ. In the name of Jesus, Ave art thou there, he answered immediately after as followeth.  
Ave ..... Because thou [E. K.] 〈◊〉 acknowledged my honour again: I will also acknowledge my help toward you: But where man curseth the Heavens, what holy Creature can abide? Or where Satan is brought into possession, by free will of man, what good Angel is he that departeth not?  
Δ. O Lord, confirm thy mercies upon us from henceforth.  
Ave. ..... As concerning your Action, The Heavens bear witness of it. 
Δ There was a terririble storm of thunder and rain, toward the end of our yesterdays Action: which, I said, was somewhat more than natural.  Yea, yesterday did the good Angels contend with the wicked: and there was a great conflict betwixt them; and that about the love of God towards you, and your Action. But I will visit you again in the morning, and will perform my good will in God toward you. But 〈◊〉 must pray often if thou wilt avoid temptation. God be merciful to you, forgive you, and strengthen you to the end.  
Δ. Amen, sweet Jesus, Amen.  
Δ. When all was thus ended, I delivered to E. K. my Psalter book (with the short prayers 
Mr. E. K. Penitently prayeth.  annexed to every Psalm) where he himself very devoutly, and penitently prayed three of them, and I hearing also of them, gave my consent in heart to the same prayers.  
Δ. To God only be all praise, honour, and glory, now and ever.  
Amen.   

Wednesday, 27. Junii. Cracoviae. Mane horam circiter. 7.  
Oratione Dominica finita, & peculiari Oratione contra Tentationes Sathanae, apparuit ipse AVE, etc.  
E. K. He is here.  
Δ. Gloria Patri, & filio, & spiritui sancto, etc. Amen.  
Ave. ..... In the name of the Father, and of the Son, and of the holy Ghost.  
Δ. Amen.  
..... Now, what is that, that is hard to you?  
4. First, whether the Table (for the middle cross of uniting the four principal parts) be made perfect, or no.  
Ave. ..... Thou hast found out the truth of it.  
Δ. I think a mystery did depend upon the choice of the three names, Lexarph, Comanan, and Tabitom.  
Ave. ..... That is not to our purpose.  
Δ. You bade me 〈◊〉 out of the Tables the Characters of fewest Letters, and I found them to be OARA JA, and L, you said they are eight, you said there are eight in four: I know not what this meaneth.  
Ave. ..... You must make up the name Paraoan. 
Δ. It is the second part of the 22 air.   
Δ. What shall become of the L aversed?  
Ave. ..... It may be N, or L.  
Δ. What must I now do with that name?  
Ave. ..... In Exarph there wanteth an L. which L. is of more force than the N. 
Δ. So is not one letter superfluous, or wanting in the Tables. A prophecy of things at hand. NOTE. Nova Terra.  and therefore it is set in the Tables. As far as that N. stretcheth in the Character, so far shall that country be consumed with fire, and swallowed into Hell, as Sodom was for wickedness. The end of all things is even at hand: And the earth must be purified, and delivered to another.  
The Heavens shall be 77 times above themselves. And the earth shall bring forth without Tillage: Prophets speak of days, [as] presently, that 
* Were.  are far off. But we speak of days that are hard at hand. For, immediately after your being with Caesar, shall the whole world be in sudden alteration. Battles 
Rodolphus Caesar. Nota, 〈◊〉 malerum 〈◊〉.  and bloodshed great number: The Kings of the earth shall run unto the Hills, and say cover us.  
Δ. O, Thou mighty God of Hosts: be our strength and comfort. 
〈◊〉.   
..... When you hear the peoplesay, Le, there is a manchild that doth great marvails, (which is even at the door threshold.) Then, then shall you see the calamity of the earth.  
〈◊〉 let 〈◊〉, the servant of God do as he is commanded: And what goodness soever he craveth 
A. L.  shall follow him, for the Lord hath spared him among the Kings of the earth.  
Let him provide for this one journey: He shall not need to provide for the rest: For, he that hath 
Money, provision.  all, hath provided for him.  
The fifteenth day of September, that shall be twelve months, shall you set up the sign of 
In Constantinople 〈◊〉 15. 〈◊〉.  the cross; even in the midst of Constantinople.  
Δ. Thy will be done, O Lord, to thy honour and glory.  
Poland. Promissio confirmata de A. L. fortè.  
Ave. ..... In this Kingdom shall be much bloodshed, and the one shall cat another's throat. And as the Lord hath promised, so shall it come to pass.  
Ave. ..... Now to the Table.  
Δ. Of the Principal King of Bataiva, or Baataiva, (using the last a twice) I doubt of the perfect writing of it.  
Ave. ..... Is it not written? It is all, most easy, and in gathering thou canst not err.  
The 24 Seniors are all of one Office. But when thou wilt work in the East, thou must take such as 
24 Seniors. Note, This civersity of working. The four plagues, or quarters.  bear rule there; so must thou do of the rest.  
Δ. Do you mean the estate, in respect of any place we shall be in, or in respect of any earthly place, accounted always the East part of the world, wheresoever we be?  
Ave. ..... The East and West, in respect of your Poles. What will you else of me?  
Δ. Whether these four Tables be joined in their right places, or no.  
Ave. ..... They be.  
Note, of the Letters in the black 〈◊〉.  
Δ. Of the Letters in the Transversary of the wicked their black cross, I know no 〈◊〉, as of motivat; nan, etc.  
Ave. ..... Thou shalt know, when thou writest thy book. 
The book.   
Δ. I desire you of the book to say somewhat more for the fashion, paper, and binding, etc.  
Ave. ..... Thou mayest use thy discretion.  
Δ. You mean (I trust) the book that you bid me to prepare: For, the other is not for my writing.  
Ave. ..... It is not. I myself will stand with you, and show how to practise. 
A perfect master ready.   
Δ. Blessed be God for his ready help.  
Δ. I will prepare the book (by the grace of God) with all speed.  
Δ. As concerning the Offices, virtues, and powers of the three other quarters of the Table, what shall we think of them?  
The Offices of all the four quarters.  
Ave. ..... They are all as the first.  
Δ. Note. Thou hast three names of God, out of the line of the holy Ghost, in the principal 
The twelve names of God in the twelve Banners. Four days. Fourteen days. Obedient. White linen vestures.  cross of the first Angle, so hast thou three in the second, etc.  
Four days (after your book is made, that is to say, written) must you only call upon those names of God, or on the God of Hosts, in those names:  
And 14 days after you shall (in this, or in some convenient place) Call the Angels by Petition, and by the name of God, unto the which they are obedient.  
The 15 day you shall clothe your seluès, in vestures made of linen, white: and so have the apparition, use, and practice of the Creatures. For, it is not a labour of years, nor many days.  
E. K. This is somewhat like the old fashion of magic.  
Ave. ..... Nay, they all played at this. 
Ga' meant and book, only once to be used.   
You must never use the Garment after, but that once only, neither the book.  
E. K. To what end is the book made then, if it be not to be used after.  
Δ. It is made for to be used that day only.  
Ave. ..... What will you else?  
Δ. As you best know: we need instructions; yet necessary for us.  
Ave. ..... Very few.  
Ave. ..... It is a stem with fruit, but it wanteth leaves.  
E. K. What mean you by that?  
Ave. ..... There be more leaves than fruit, and in many actions there be more circumstances than 
〈◊〉 than leaves.  matter.  
Δ. But here is only marrow, and no bones, or flesh.  
Δ. As concerning the great multitude that E. K. saw in the Vision standing after the sixteen Angels, next the Gate, you made no mention in your Description of the Vision: Therefore I would know what they are.  
Ave. ..... 〈◊〉 〈◊〉 Ministers and servants.  
E. K. * Aliter, Sendenna, as E. K. said. 
Δ. Of this wicked 〈◊〉, E. K. by & by after this Action said. Seeing his name is come to be known (and not by 〈◊〉 for I had received the Sacrament with Mr. Miniver, of whom I had him, never to bewray or disclose his name) I will tell you somewhat of him. He appeareth in many forms, till at length he appear in a Triangle of fire, and being constrained to the Circle, he 〈◊〉 form (as it 〈◊〉) of a great giant, and will declare before for a month to come which spirits do orderly range: which by name being called, will do their offices, with a few other circumstances used, etc. This, indeed was one, of whom I made most account, etc.   
There shalt thou see thy old Sondenna, * and many other wicked ones, that thou hast dealt withal. Hereby shall you judge truly of wicked magic. God be with you: I will be ready, when you need me.  
Δ. AEterno & omnipotenti Creatori rerum omnium, visibilium & invisibilium sit omnis laus, honour, gloria, & gratiarum actio. Amen.  
Δ. 1. Remember, I have not yet heard any thing of the 5 Princes which held up the train of the chief King.  
2. Neither any thing of the Trumpeter which went before all. 
Doubts.   
3. Neither of the letters in the Transversary of the black Crosse.  
4. Also of 
* Declared by Gabriel and Nalvage.  Docepax Tedoand, being referred to Cilicia, Nemrodiana, and Paphlagonia in the late exposition of the places by vulgar names: and before in the naming of them by the names of Creation they were applied to Italia and Britania: One of those is to be doubted of.  
5. We are desirous to know the Etymologies of all the names of God which we shall use, either to God himself, or to the Angels.  
6. We require the form of our Petition or Invitation to be made to the Angels.  
7. Of the 20 (and more) diversities or corrections of this principal Table, we require your censure, which diversities I have (by conjecture) so made or amended.  
8. Whereas I was [Δ] willed to call 14 days, the Angels which are to be used: so would I 
Δ. Pagina penultima 〈◊〉.  know whether also I should summon the wicked here recorded (out of the black cross, having their offspring) likewise 14 days.   

Saturday, † Cracoviae, Junii 30. Manè, circa 9 horam.  
Oratione dominica finita, & 〈◊〉 illis 7. dubiis, quievimus paululum. Deinde, aliquot orationes ex psalterio recitavi, iterum quievimus paululum. Ad semihoram nihil apparuit.  
At length appeared a face, very great, with wings about, adjoined to it; afterward he seemed to be in a great Globe of fire.  
..... harken to my voice.  
Modesty, patience, and humility of heart and body, doth belong to these Actions. Tell me 
Note.  how many Thunders the Lord hath in store for the wicked.  
Δ. O Lord, we know not.  
..... Were you ever in the secret caves of the Earth?  
Δ. No, Lord, never.  
..... Then tell me how many winds the Lord hath prepared for an year?  
Δ. Neither that can we tell: We are not of the Lord his Council in these things of his providence.  
..... Can you tell me none of these questions?  
..... Can you tell what shall become of yourselves?  
Δ. God only knoweth, and no creature but by him: for all things are kept uncertain until the end.  
..... You beget children, know you the hour wherein they shall be born?  
..... You begin labour, can you tell what point of time you shall end in?  
Δ. God only is the Fountain of all wisdom and truth.  
..... Well, than I see, you are drowned in ignorance and know nothing.  
E. K. He turneth round very swiftly,  
..... Even as the Adder leadeth out her young ones, the first day one foot, (out of her hole) not 
Note this similitude well.  because they should eat, but because they might acquaint themselves with the air, and her subtlety.  
The second day, one yard and more: she encompasseth her hole, and windeth to and fro, and teach-them to creep; and so five or six days, till they know how to move and stir their bodies.  
After the seventh day, she leadeth them further, and feigneth deceit, striking the ground with her tail, as though it were the sound of some one at hand: And then gaping, beginneth to hisse, and stirreth up fear unto her young ones, so that they enter into her mouth. And thus she doth till they be 12 or 13 days old: Then she leadeth them a stones-cast, and exerciseth them both with fear, and hiding themselves; And when they sleep (being young and wearied with labour) she stealeth from them and maketh a noise amongst the leaves and small stones, with the moving of her hinder parts:  
To the intent she might see what shift her worms can make, which stirred up with fear, and missing their mother, so learn to couch themselves in the Chymnes of the earth; At length, after silence, the mother thrusteth out herself, and doubleth her tongue (with the sound whereof she useth to call them) They come together and rejoice, wreathing themselves diversely about her body, for joy: She for a recompense, suffereth them to hang upon her back, and so waltereth to her hole; where she gathereth the leaves of the earth: and after she hath chewed them small and tender, with her teeth, and mingled them with the dust, she spueth them out again, and beginneth to lick them by little and little, as though she hungered, which she subtly doth, that her worms might eat and forget their hungrynesse.  
Finally, in 20 days, they become big, and as skilful in the property of their kind ... she (I say) leadeth them out into a fertile place, and full of dew, and full of bushes, and places apt to cover them, where they feed, dwell, observe their craft, and at last forsake their mother. Even so, it is with you; So the Lord, (the true Serpent and worm) leadeth you out from day to day, according to your strength: and as you grow, to the intent you might, at last be brought unto the pleasant 
.  dew, and food of his mercy, which is Triumphing true wisdom.  
But this the Lord feareth of you; that, as the worms did, so you will forsake your mother.  
Δ. Forsake us not, O God, Confirm thy graces in us, and we shall not forsake thee.  
The nature of the Serpent, is, not to forsake his young.  
Δ. O Lord we depend only on thee, and without thy grace and continual help, we perish.  
The Lord told no long before, the Flood would come, he believed him: Therefore he is safe in 
NO.  both worlds. The sons in law of Lot, sunk into Hell, for that they derided the words of God, and believed them not. His wife became a salt-stone, for that she looked back, and did contrary to 
〈…〉.  the Commandment of God. Moses had the reward of his holiness in this world plucked back, because he said, Can this, etc.  
I, as the messenger of God, am as one that say, Cave, Take heed that you become not son in laws, though you pass the fire, Take heed you look not back: for if you do, you shall not see the flood, neither shall the Lord put a vail betwixt you and vengeance, neither (I say) shall the promises of God come in your days. If God had taken you up into the heavens and placed you before his Throne, and told you the things that are to come, you would believe: But that you cannot do.  
The Lord is merciful, he descendeth into your houses, and there telleth you what is to come, where you may under land: But you believe him not. Therefore saith the Lord of you, I fear you will 
H.  forsake your mother: But if you do it, I say, if you do it, I will make of the moths, men, that shall testify my name.  
E. K. I ever told you I do not believe them, nor can believe them, nor will desire to believe them.  
..... If you be faithful, you be able to comprehend: If you be obedient and humble, The 
Faith. Obedience. Humility.  Creatures of Heaven shall abide with you. Yea the Father and the Son, and the Holy Ghost shall make his dwelling with you. If you persevere, even with faith and humility, you shall see the wicked days that are to come, enjoy the promises of God, and be partaker of those blessed days that follow: For wonders unheard of, in, and of the world, are at hand. You are warned, 
A Caveat.  The Spirit of God rest with you.  
Δ. Amen.  
Δ. O Lord, shall we continue in this wavering or stiffnecked wilful blindness, and frowardly 
Δ. Cum maximis lachrymis haec à me & valde ●ferio ad Rem dicta erant.  keep out thy mercies and graces by our fleshly sense, and unreasonable persuasion against the verity of thy true Ministers?  
1. All things are committed to thy charge.  
Δ. O Lord as much as ever I can do by prayer or otherwise, I do, and yet I enjoy no fruit of my long travel.  
2. Thou hast ground, sow if thou can.  
Δ. How can I without further instructions and help? and now, when I require Ave to come, he cometh not: O Lord comfort me.  
3. AVE shall come when thou hast need of him.  
Δ. In te Domine speravi, & spero, & sperabo. In die Tribulationis exaudies me. Refugium meum, spes mea, vita & beatitudo mea Jesus Christ, tibi cum Patre & Spiritu Sancto sit omnis honour, laus, Gloria & Gratiarum actio  
Amen.   

Monday, † Cracoviae, Junii 2. Manè hora ½.  
Oratione dominica finita, & mora aliqua interposita, & aliquot aliis ex psalterio recitatis precibus, & post varias meas ad Deum ejaculationes.  
At length Ave appeared to E. K. in the Shew-stone, etc. 
Post semihoram.   
Δ. O Lord, all honour, thanks, and praise, be unto thee, who hearest the prayers of thy simple servant.  
Δ. First, for the reforming of diversity of letters in the names written, I require your aid, unless you will first say somewhat else.  
By the same Jesus who sitteth on the right hand of his Father, and is the wisdom of his Father, I request you to proceed with us.  
Ave. ..... So that the body of Christ, now, is glorified and immortal.  
Δ. Most true it is— Mors illi ultra non non dominabitur.  
Ave. ..... But as the Prophets, that were fullfiled with the Holy Ghost and Spirit of God, before 〈◊〉, tasted of him, in that he should come as a Saviour, and in the seed of man; So is the 〈◊〉 of this time, Christ being ascended, in the same Spirit. But that Christ shall come in his 
Adventus Christi.  glorified body, Triumphing against Satan, and all his enemies.  
Δ. So be it, O Lord.  
Ave. ..... But that the words of the prophecies may be fulfilled, It is necessary that the Earth swarm, and be glutted with her own fornication and idolatry: which, what it shall be, the same spirit will open unto you.  
Δ. Fiat voluntas Dei.  
Ave. ..... That you may not only be wise in forsaking the world, and foreseeing the dangers of perdition; But also preach the wonders of the same Christ, and his great mercies, which is to come and to appear in the clouds with his body glorified. The Lord said to Satan, I will give thee power, in the end over their bodies, and thou shall be cast out into the fields, and that for my 
Our bodies to be cast out into the fields.  name's sake: But my Vineyard, and the fruit of my Harvest, shalt thou not hinder. Thus my brethren hath the Lord loved you, Thus have the Treasures of the Heavens opened themselves unto you: But your faith springeth not.  
Δ. It shall when it pleaseth the Highest: We beseech him to increase our faith as shall be most for his honour and glory.  
Ave. ..... But unto you it shall be revealled, what shall come, after Morrows, after days, Weeks, 
Prophecy. 1— 11  and Years: And unto you it shall be delivered, The prophecy of the time to come, which is twelve: of the which you have but one.  
Δ. God make us faithful, true and discreet servants. 
12.   
Ave. ..... For God will shake this earth through a riddle, and knock the vessels in pieces, throw down the seats of the proud, and establish himself a seat of quietness: that neither the Sun may 
Regnum futurum.  shine upon the unjust, nor the garments be made of many pieces.  
Δ. All shall be in unity: unus pastor, unumovile, etc.  
Ave. ..... Haste therefore and be gone: as the Lord hath appointed you, that you may be 
Δ. Be gone to the Emperor.  ready for him, when he bringeth the sickle. Purify all the vessels of your house, and gather more into it, and when the Lord presseth, he will give you wine abundantly: And lo, the 
* That hold up the grapes. Satan. Faithful. Spiritus Sanctus.  forks are weary of their burdens: But be diligent, watchful, and full of care: for Satan himself is very busy with you. After dinner I will visit you with instructions: But O my Brethren, be faithful, and persevere; for the same spirit that teacheth the Church, teacheth you.  
Δ. To the same Holy Spirit, with the Father and the Son, be all honour, power, glory and praise, now, and ever,  
Amen.   

Julii 2. After Noon, Hora 1¼  
Δ. Gloria Patri, & Filio & Spiritui Sancto sicut erat in principio & nunc & semper & in saecula seculorum. Amen.  
E. K. Here he is now.  
Δ. Nobis adsit, qui cuncta creavit.  
Ave. ..... What will you?  
Δ. If it please you, the solution of the former 8 questions first.  
Δ. 1. As of the five Princes, which held up the train of the King.  
Ave. ..... The knowledge of them helpeth not now.  
Δ. 2. Secondly of the Trumpeter, what it betokened.  
Ave. ..... It hath no relation to these Tables.  
Δ. 3. Of the letters in the Transversary, I would know your will.  
Ave. ..... They are, as the other, but for a peculiar practice.  
Δ. 4. For Docepax and Tedoand referred diversely, as I have noted, What is the cause of 
Docepax. Tedoand.  this diversity?  
Ave. ..... It was the fault of E. K. in reporting.  
Δ. What is the very Truth?  
Ave, ..... Thou shalt be taught that, when thou hast their Calls, 
Calls. Nalvage is to correct.   
It belongeth to Nalvage his correction.  
Δ. 5. As toncerning the Etymologies of these names of God, we would be satisfied.  
Ave. ..... God is a Spirit, and is not able to be comprehended.  
Δ. Some Notifying or Declaration, no full comprehension I require.  
Ave. .... It is no part of man's understanding. They signify all things, and they signify nothing.  
Ave. .... Who can express Jehovah what it signifieth. Deus significat ad id quod agit.  
Δ. As for the form of our Petition or Invitation of the good Angels, What sort should it be of?  
Ave. .... A short and brief speech.  
Δ. We beseech you to give us an example: we would have a confidence, it should be of more effect.  
Ave. .... I may not do so.  
E. K. And why?  
Ave. .... Invocation proceedeth of the good will of man, and of the heat and fervency of the 
ocation  spirit: And therefore is prayer of such effect with God.  
Δ. We beseech you, shall we use one form to all?  
Ave. .... Every one, after a divers form.  
Δ. If the mind do dictate or prompt a divers form, you mean.  
Ave. ..... I know not: for I dwell not in the soul of man.  
Δ. As concerning the diversity of certain words in these Tables, and those of the portions of the Earth delivered by Nalvage, What say you?  
Ave. ..... The Tables be true.  
Is it Aydropl, or Andropl?  
Ave. ..... Both names be true, and of one signification. I have delivered you the Tables, so use them.  
Δ. As concerning the Capital letters, have I done well?  
Ave. ..... You have easily corrected that, and to good end; for every letter, and part of letter, 
〈◊〉 use of the 〈◊〉.  hath his signification.  
Δ. I beseech you say somewhat of the N in Paraoan, of which you said, so far as that stretched, should sink to hell.  
Ave. ..... Every letter in Paraoan, is a living fire: but all of one quality and of one Creation: But unto N is delivered a viol of Destruction, according to that part that he is of Paraoan the 
Note.   
Governor.  
Δ. It may please you to name that Place, City, or Country, under that N.  
Ave. ..... Ask Nalvage, and he will tell you.  
Δ. As concerning the wicked here, Shall I call or summon them all, as I do the good ones in the name of God?  
Ave. ..... No man calleth upon the name of God in the wicked: They are servants and vile slaves. 
The wicked 〈◊〉 are vile laves.   
Δ. We call upon the name of Jesus in the expulsing of devils, saying in the name of Jesus, etc.  
Ave. .... That In, is against the wicked. No just man calleth upon the name of God, to allure the devil.  
Δ. Then they are not to be named in the first summoning or invitation.  
Ave. .... At no time to be called.  
E. K. How then shall we proceed with them?  
Ave. .... When the Earth lieth opened unto your eyes, and when the Angels of Light, shall offer the passages of the Earth, unto the entrance of your senses, (chief of seeing) Then shall you see the Treasures of the Earth, as you go: And the caves of the Hills shall not be unknown unto you: 
The Treasures of the Earth. Our words to the wicked that keep Treasure.  unto these, you may say, Arise, be gone, Thou art of destruction and of the places of darkness: These are provided for the use of man. So shalt thou use the wicked, and no otherwise.  
Δ. This is as concerning the natural Mines of the Earth.  
Ave. .... Not so, for they have nothing to do with the natural Mines of the Earth, but, with that which is corrupted with man.  
Δ. As concerning the coined they have power to bring it.  
Ave. So they may: that they keep, and no other.  
Δ. How shall we know what they keep, and what they keep not?  
Ave. .... Read my former words; for thou dost not understand them.  
Δ. I read it: beginning at the first line on this side, when the Angels of Light, etc.  
Δ. I mean of coined money that they keep not; How shall we do to serve our necessities with it?  
Ave. .... The good Angels are Ministers for that purpose. The Angels of the 4 angles shall make the Earth open unto you, and shall serve your necessities from the 4 parts of the Earth.  
Δ. God make me a man of wisdom in all parts, I beseech him.  
Δ. Note I had spoken somewhat of my part in Devonshire Mines: and of the Danish  
Treasures which were taken of the Earth.  
Δ. These our Questions being thus answered, now I refer the rest to your instructions intended.  
Ave. .... You have the corn, and you have the ground: Make you but invocations to sow the 
Invocations to be made.  seed, and the fruit shall be plentiful.  
Δ. As concerning our usage in the 4 days in the 14 days, we would gladly have some information.  
Ave. ..... You would know to reap, before your corn be sown.  
Δ. As concerning a fit place and time to call, and other circumstances, we would learn somewhat.  
Ave. ..... You would know where and when to call, before your invocations bear witnesses of your readiness.  
Δ. Then they must be written in verbis conceptis, in formal words.  
Ave. ..... I— a very easy matter.  
Δ. What is the Book you mean that I should write?  
Ave. ..... The Book consisteth [1] of Invocation of the names of God, and [2] of the Angels, by 
The Book.  the names of God: Their offices are manifest. You did desire to be fed with spoons, and so you are.  
Δ. As concerning Bataiva, or baataiuh, I pray you not to be offended though I ask again, what is the truth?  
Ave. ..... The word is but of six letters, whereof, one is on the left side, one on the right, two above, 
Δ. He meaneth of the left side of the square centre of the principal 〈◊〉: not perfect square, but heteromeces.  and two under; A and H are put to.  
Δ. Sometimes or communiter, A, and in extremis Judiciis H as I was taught before.  
Δ. So that the word is Bataiva, or bataiuh.  
E. K. I think he be gone; for he made a sign of the cross toward us, and drew the white Curtain.  
Δ. As we sat a while and talked of the Calls received in the holy Language, and not yet Englished, there was a voice.  
..... You shall have those Calls in English on Thursday. And so ask me no more questions. 
The Calls to be had in English on Thursday next.   
Δ. Thanks, honour, and glory, be to our Creator, Redeemer, and Sanctifier, now and ever,  
Amen.   

Thursday, † Cracoviae, Julii, 5. Manè, hora, 8. ferè.  
Oratione dominic a finita aliisque extemporaneis ejaculationibus ad Deum, & repetito promisso ultimorum verborum de Angelica interpretatione 14. illarum invocationum, quas à 14 Maii ultimi recepimus, tandem apparuerunt, Gabriel in Cathedra & Nalvage.  
Gabriel in his Chair, and Nalvage with the Table, or rather Globe with the letters in it, etc.  
Δ. Blessed be our God always, for his mercies: his graces be with us, now and ever.  
E. K. Gabriel standeth up.  
Gab. ..... Dictum est saepe vobis, perseverate usque ad finem.  
Δ. God give us that ability.  
Gab. ..... And why is it said so? but because you shall have many temptations and afflictions: after which come consolation and comfort.  
If the Smith prove and temper his Gold by fire, his intent is to excel in the work that he hath in hand: that thereby it might be tried, refined, and made apt, to the end wherein it shall be used: Much more, think you, doth the God of wisdom, forge, try, and beat out, such as he intendeth to use in the execution of his divine and eternal purposes. How therefore can you find fault with the Lord? How can you say, he dealeth not justly with you? when he suffereth you to be proved to the uttermost. If you pay the uttermost farthing, are you not become free? If you feel affliction and temptation, and withstand it, are you not the more pure? the more justified? for the Vineyard and Harvest of the Lord? O yes, my Brethren; for the more the wise man is afflicted, the more he rejoiceth; And the greater his adversity is, the more he prostereth.  
Is it not written? No man cometh to the Lord but he is justified, purified, and accepted. Whence therefore (if you seek to come before the Lord, that is to say, to appear, to be blessed) shall your justification or purifying arise? Of your own nature it cannot; for you were born sinners: But by Christ you may: In whom you are justified, through patience, and resisting temptations. True proof, and touch of man: But me thinketh I hear you say, O, if we were rich, or of ability. True it is, for the dust of the earth many men excel you: But in that you speak with God, in us 
Our great 〈◊〉 with God.  his Angels (that is to say messengers) you are not only happy (which happiness the others want) but you excel all the creatures of the Earth.  
O my Brethren, their joy is a bitter-sweet: But the comfort that you have, is eternal, is sweet, and a food for ever. Therefore, if you will be eternal, and in perpetual comfort with joy, despise the world for the world's sake: and delight in God for his mercies; which if you truly do, Then can no Tempest prevail, no affliction come amiss, nor no burden be too heavy for you: For it is written, Gaudium beatorum est Christus: Cui Mundus omnia mala fecit.  
O my Brethren, be contented, and suffer the world: for as Christ in vanquishing her, did prove himself the Son of God: So shall you in resisting her, at last overcome, and be accounted the sons of God in Christ, of whom you are a follower. John Dee, be of comfort, for thou shalt 〈◊〉. 
Dec.   
Δ. God be praised therefore.  
E. K. And what do you say of me?  
Δ. If I prevail, Satan shall not have his will of you: for  
Gab. ..... But unto thee [E. K.] saith the Lord, Take heed, how thou meddlest with hell, lest it swallow thee.  
Have patience, a time.  
E. K. They be gone out of sight.  
Δ. In the mean time we read over the premises twice, to our great comfort.  
E. K. Now they be here again,  
Now is a Cloud over them, all white like a smoke.  
A voice. ..... Move not, for the place is holy— By a great hollow voice.  
E. K. Why should it be holy.  
Δ.— The Court is, where the King is: So where the Lord is present, the place is accounted holy, and is so.  
E. K. Now they be out of the Cloud.  
Δ. After this, they made another pause: longer than before.  
E. K. When shall we practice Ave his Calls, etc.  
Gab. ..... My brother, thou hast least care: Thou drawest both of God and man. That is promised thee, shall be paid thee; and that which is to come, thou shalt be partaker of 
His fee of A. L. of 400 dollars yearly.   
[Δ. To E. K. for he hath no care neither for meat, nor drink for him and his, neither is he destitute of 400 dollars yearly pension, and is to have some help by Art.]  
Nal. ..... Say the first word of the Call.  
Δ. Sapah It is the fifth, for 4 being Englished. 
Gah S diu.   
E. K. He holdeth up all his hand, and 
The Spirits of the fourth Angle are  on his thumb standeth written— and on the fingers orderly very big letters.  
There was no word there that signified Nine, the third word should be E M. 
Δ It is yet a mystery to what book these, and such words have relation, they are in every Call following.   
Nine to van the earth Wherefore mighty and 
That word thou hast not, it is Acam.  Harken unto in the firmament  my voice, of waters, 7699 I have talked of you whom continual Workmen,  the first whose courses and hath planted visit with comfort I move you a Torment the earth, in power and presence, to the wicked, and are whose works and in government shall be 
E. K. Like a cloud covereth between me & the things in the air. Δ 6 2  a Garland and a Song of honour to the righteous; continuance and the praise giving unto them as the second of your God fiery darts and the third: in your Creation.  
Nal. ..... That is one.  
E. K. Now he plucketh the Curtain over all.  
Δ. Because you said that Acam betokening 7699. was to be put in his place: I have viewed and numbered, and I find the words of the Call, more, than the English parcels, by many: For the English parcels are 41, and the Call hath above 50.  
A voice. ..... You have odd the fourth word of that Call; The whole Call is placed there, and aught to be the next. Number the words of the next Call.  
Δ. So that the next Call aught to have this English. 
Sapáb.   
E. K. Now he showeth again.  
Nal .... The mighty sounds nineteen— 
That is of that word have not there.  whose 
Peral you want that word.  
Nal. ... E. K. 〈◊〉 came between. E.K. His eyes and the shew-stone.  have entered and numbers into the third Angle, gave them are as and vessels the first,  to water the ends are become the earth and as Olives with her Creatures, the Contents of time. in the Olive Mount, and Therefore, 
E. K Now all the 〈◊〉 are bowed downward.  looking with gladness they are Come ye 
E. K. Clouds. Fortè sic.  upon the earth, 
E. K. Clouds.  the brothers and and of the first obey  and second, your Creation, 
* Dwelling in the rightness of the heavens as continual comforters.  dwelling in the brightness and visit us in peace of the Heavens the beginning and comfort, as of their own seats, conclude us continual comforters, which as receivers unto whom are garnished of their mysteries, I fastened with continual burning 〈◊〉 for why? Pillars of gladness 69636. 
Nal .....  Our Lord and Master 
Δ 5 1    is all one.  
Nal. ..... That is it that went before.  
E. K. Now he draweth the Curtain.  
Δ. I understand this to be the English of the fifth Call; and that before of the sixth: the Numbers of the parcels seem to agree. So that we have now the English of the fifth and sixth Call. Thanked be God. E, M, Af. and Peoal, three words which you said we had not, I find them in the Calls: your meaning perhaps is some other than the common words.  
E. K. Now he hath opened again.  
A mighty These 
C. all, that you have not.  upon Guard gather up their hands of fire, the moss are with two edged swords of the earth, Marble flaming, [as] the rich man sleeves. 
The ninth.  which have 
Nal ..... That is P. you have not mark the mystery.  doth Happy is he the Viols his Treasure, on whom? eight cursed they frown not: of wrath are they For why? for two times whose the God of righteousness and iniquities rejoiceth a half, they are, in them. whose in their eyes Come away, wings are And not are Millstones, your viols. of Wormwood, greater For, and then the earth. the time of the marrow And is such as of salt from their mouths requireth have settled run. comfort. their feet Seas  in the West, of blood: 
5 Δ 9   and Their heads 
West.   are measured are covered  with their Ministers, with Diamond,  9996— That is, and   
E.K. Now he draweth the Curtain.  
Δ. As I was comparing the Call to this English, a voice said.  
nal. ...., It is the next Call.  
Δ. I understand it to be the fourth Call, or  
E. K. Now he openeth.  
The midday the first, like Come away. is as unto the Harvest For, the third Heaven of a Widow. the Crowns made How many are there of the Temple, of Hiacinct pillars which remain and 
Nal. ..... 〈◊〉 And that you have not.  26. in the glory the Coat In whom of the earth, of him, that is, was, and shall the Elders which are, be Crowned are and shall not see are divided. become strange, death until Come which this house 
Δ. I understand the end of this earth, etc.  appear I have prepared fall, to the terror for my own righteousness, and of the earth saith the Lord, the Dragon and whose long continuance sink. to our comfort, shall be C me away. and as Buckles For, of such to the stooping Dragons, the Thunders as 
4 Δ 8  and have spoken: are prepared  
E. K. Now he hath covered all again.  
Δ. As I was speaking of his diversities, saying, This you have not, and this you have not. A voice said: Some you have, and some you have not, whether you have, or have not, it is a mystery.  
E. K. There is a little fire in the stone, going about it like a little Candle.  
The Curtain is open, and a great Cloud over them.  
Now they appear clear.  
The Thunders of Judgement and wrath.  
are of lamentation of a moment 
Ol. That you have not.  numbered and roar and weeping, with an hundred— Torb. are harboured laid up mighty earthquakes. in the North, for And in the 〈◊〉 the earth, a Thousand— Math. of an Oak, that surges whose times which branches 5678. 
That is Daox that you have not.  rest not [or] labour still, are in the 24th. neither 
〈◊〉. ..... That you have not.  Nests part know. 22.    
E. K. Now cometh a Cloud over them very white like smoke. Now they appear again.  
Which the Thunders Yea, burn any woe night time be to the earth, and here. for day. One rock th' And bringeth out 
Nal. ..... Math. you have it not.  her iniquity vomit out a thousand— is, the heads even as was, of Scorpions, the heart and shall be and of man great. live Sulphur, doth Come away. mingled his thoughts, But with poison. woe, woe, woe, not 
6 10  These be woe, woe, woe, your noises.  
E. K. Now the Curtain is drawn again, after a quarter of an hour.  
E. K. Now he appeareth.  
Nal. ..... Consider by these, whose business you have in hand.  
O you of sorrow 3663. 
Mian .....   that range bind up that in the South, your girdles, the Lord and and may be magnified, are 
ob ..... That you have not  Visit us, whose name 28. Bring down amongst you 
Δ 8 12  the Lanterns your train is wrath, etc.  
..... Here must words in the end of the first Call, follow at Move, etc.  
Δ. But this Call, it differeth a little expressly.  
Δ. They are the 14 last words, in the holy language thus: Zacar e ca, odd zamran, odo ic. Qua, Zorge, lap zirdo Noco Mad, Hoath Jaida.  
Another— spoke, it is measured, The mighty seat and and groaned, cried with a loud voice it is as and Come away they are there were and 
Δ 7 11  whose Thunders they gathered them Number 5. O ..... selves together is which and 
There is no language for these words in the Call  31— Ga. flew became Come away. into the East, the house For and of death, I prepare— the Eagle of whom for you. Gabr. or, have prepared.  
Note. Then begin at the first Call, Move, as before.  
E. K. Now they appear.  
O thou 6739. the great name  the governor which wove Righteousness,  of the first flame the earth and — I le mese: Wednes 
At large. Darg .....  under whose with dryness, the seat Δ 11 15 day, Julii 11. dixit wings which of Honour hic deest. are know of  Of the first flame. 
Of the first flame.   
Nal ..... Then move as before, etc.  
O you sons 
Sons. Daughters.  vexing the voice of fury, all creatures of God, the daughters of the earth the promise of the just, with age of him which which have which is called sit 
Nal .... Ol ....  under you 
Nal ..... Quar.  amongst you 
Nal ..... or extreaam Justice.  on 1636. Fury— 
Δ 10 14  24 Behold, — seats    
..... Move, as before.  
O you swords making and of the South men drunken his power, which have 
Nalvage.  which are which 42— Ux. empty. is called eyes Behold, amongst you 
Δ 9 13  to stir up the promise A bitter sting. the wrath of God  of sin,    
..... Move, as before, etc.  
E. K. Now all is covered.  
E. K. Now it is open again.  
O thou mighty light, openest to the centre and burning flame of comfort the glory of the earth, which of God In whom the secrets of Truth is called not to be measured. 6332 in thy Kingdom Be thou 
Eran—  have JOY, a window of comfort 
18  their abiding and unto me 
[14]  which    
..... Move as before. 
Δ This is the 14 25 I received them in the holy Language.   
O thou shalt comfort separate second flame, the Just, Creatures the house of Justice which walkest great which on the earth art but with feet thou thy beginning 8763— 
Emod.  in the god of 
Stretch forth  in glory, that understand and Conquer. and and 
Δ [12] 16    
..... Move, etc.  
E. K. They have covered all with the Curtain.  
O thou vexation whose God 
Faxs— Faxes or Faxis to be sounded. I find in the Call Taxs. I find also in some words T or F indifferently used. [Δ. 13.] [17]  third flame, and haste is Wrath in Anger. whose 7336 Gird up wings Lamps living thy loins are going and thorns before thee, harken. to stir up    
..... Move, as before, etc.  
A voice. ..... Upon Monday you shall have the rest.  
Δ. The God of Hosts be praised, his name extolled, and his verity prevail to the comfort of his Elect. Amen  
A voice. ..... The Eternal God bless you. 
We have no more now. Hora 12.   
Δ. Amen, Amen, Amen.  
Δ. Upon my considering (immediately) of these Englished Calls, and the Angelical Language 
NOTE.  belonging to them, I find that here are but 13 Englished of the 14 which are in the third Cracovien Volume contained: and here wanteth the English of the third of those 14.  
Besides this, you may consider that these English Calls keep this order as followeth: and to make it a more perfect account from the beginning of the first Call of All (being long since Englished, and three more) Then have we 18 Calls, whereof 17 are Englished.  
The total sum from the very beginning. The Numbers of the Third Book, Cracovien. The Englished Calls of this Book. 6— 2 — 1 5— 1 — 2 9— 5 — 3 8— 4 — 4 10— 6 — 5 12— 8 — 6 11— 7 — 7 15— 11 — 8 14— 10 — 9 13— 9 — 10 
Note, the third of the third Book, which is the seventh, from the beginning, is not yet Englished. Vide post Julii 11. hora 4. There is the Call Englished.  18— 14 — 11 17— 13 — 12 16— 12 — 13  
Ergo, there lack yet 30 Calls, for the 30 airs, etc. (besides the English of the seventh or 
NOTE.  third, in the third Book contained) and so shall there be 48 Calls: For the first Table, is no Call: Although there be letters gathered, but made into no words; as you may see, before the first Call of all.   

Saturday, Julii 7. Manè hora 6¼ † Cracoviae.  
Oratione Dominica finita, aliisque tam ad Deum quam ipsum Ave petitionibus, requirebam Judicium ipsius Ave de meis tam ad Deum quam bonos ejus angelos factis orationibus. Post vix quartam horae partem apparuit.  
Ave. ..... If the words or truth of our testimony and message, were, or were contained within the capacity of man, Then might the Devil thrust in himself, and dissemble the Image of Truth: But because it is of Truth, and of him that beareth testimony of himself, it can neither have affinity with the flesh, nor be spoken of in this sense.  
Lo, thus, deceitfully, hath the Devil entered into man.  
Δ. Blessed be the Lord of all truth.  
Ave. ..... Therefore seeing the word is not corruptible, Those that minister the word, cannot dwell in corruption. I speak not this, without a cause, my brethren.  
Δ. I pray you to proceed, accordingly, that we may know the cause, if it be your will: or else leaving this Caveat unto us, to proceed to the matter wherein we required your helping hand to correct or confirm, or to do that which is behooful.  
Ave. ..... For, which of you have sought the Lord, for the Lord his cause or sake?  
Δ. That, God can be judge.  
Ave. ..... Or in which of you hath due obedience; either to the word, or unto us that are sanctified by the word, been faithfully performed?  
Δ. My points of error, and disobedience I beseech you to notify, that I may amend them.  
Ave. ..... It may be, you will say, we have laboured, and we have watched, yea we have called on the name of the Lord. What have you done that you ought not to do, yea, a thousand times more?  
Δ. We vaunt nothing of any our do, nor challenge any thing by any perfection of our do.  
Ave. ..... Shall the hireling say, I have laboured hard? or doth the good servant think he meriteth his wages? It is not so But you do so; Therefore you are neither worthy of your reward, nor the name of faithful servants.  
Δ. No Lord, we challenge nothing upon any merits; but fly unto thy mercy, and that we crave and call for.  
Ave. ..... You do wickedly and injustly: yea you credit the Lord, as you do yourselves: your faith is the faith of men, and not of the faithful.  
Many things have I said unto you from the beginning, (saith the God of Justice) which you have heard, and not believed: But you tempt me, and provoke me; yea you stir me up to be angry with you.  
Δ. If thy Anger shall be on us, beside the sorrow of this world, tentations of the fiend, etc. Then are we not able to endure.  
..... Answer not me, and hear what the Lord saith unto thee: Satan laugheth you to scorn; for he saith unto the Lord, standing before him, Are these they whom thou deliveredst from the 
The great and peculiar mercies of God shown on us.  perils of the Seas, and from the hands of the wicked, whom the winds were a comfort to, and thy Countenance a lantern? But the Lord seemeth not to hear him: for he knoweth it is true. My brethren, you seek the world more than you seek to perform the will of God: as though God could not rain Gold and Margarits amongst you: As though the breath of God were not able to beat down the whole earth before you. O you faithless Creatures: O ye hypocrites in the Vineyard of the Lord: O you unworthy servants of such a Master. Neither unto Abraham, nor unto Noah, nor unto any other patriarches or Prophets, hath God done more merciful unto, than unto you. To Abraham he said, When I return at this time of the year, Thou shalt have a son. Unto No he said, Build thee a Ship: Make up the Ark, Thus and thus, it shall be: for the people shall perish.  
You remember not that Joseph was sold by his brethren; or if you do, it may be, you think it is a 
Genes. 27.  fable: If you think it to be true, Then consider how he escaped the Pit; Consider he was sold, and so became a bondman: But who changed the imagination and sense of his brethren? who (I say) came between their Tyranny and his innocency? What was he that made him free? that brought him before Pharaoh? yes, and that which is more, made him reign over Pharaoh: Was it not the same God, that dealeth with you?  
O ye of little faith, and starvelings, withered grass, and blasted willows: What and if you were in hell, could he not deliver you? If you become bondmen, cannot he make you free? If you be in prison, cannot he deliver you? Cannot he compass your neck with a chain? But Satan saith, Lo, they say, they have a long Journey: It is necessary that God comfort those that put their trust in him. Euge, O ho O you beggarly starvelings, Hath not the same God, the same Raphael that he had ... Yes verily, a thousand a hundred, and a thousand and a hundred thousand thousands that are, and more than Raphael for the help and comfort of the faithful.  
When Herod sought to kill the son of God, in that he was man: his Father delivered him not with a mighty wind, nor with beating down of Lords Palaces; but by a dream appeared unto Joseph, saying, flee, Herod seeketh the child his life. Note the manner of his warning, The manner of his departure: But hear what the Lord said in the end. Return, for he that sought the Child his life, is now dead. Why, I say, you rotten Keeds, worse than the excrements of the Fens, have not you greater warning? Wherefore is it said unto you, Up and be gone, but that the Lord 
Up and be gone. Stephen Bather King of Poland.  seethe the thoughts of man? even of him which seeketh your destruction; Even of this wicked King which seeketh to destroy Laskie.  
Can not the same Lord, consume that wicked monster and seller of his people, (which 〈◊〉 for a time) with the fire of his mouth? Yes, but that he hath given all things a time. Those that are righteous are often times taken away because of temptations that are to come: But the 
Note of the death of the righteous now and then Flee.  wicked are suffered to continue, because they might be more heavy, and sink deeper: But, (for love) I say unto you, my brethren, Flee the mischiefs that are to come, and go forward in the service of the Highest, that you may enjoy the promises that are made you, and be partakers of the happy days to come.  
Take heed of whoredom, and the provocations of the flesh. For why? those things that we say, are not without their cause. You have but ten days to tarry (if you will follow my counsel) 
But 10. days.  But if you linger any longer, you may drink of a Cup that you would not. Wherefore doth God warn you, but that he would be just with you? Hath he not the whole Earth to serve him? Believe me, by the 〈◊〉 we bear, that the good Angels weep over you; for, as you are particularly called, so have you your particular and unaccustomed temptations. But pray unto God, that 
Particular Temptations.  you may prevail. Nititur enim, omnibus modis, Sathanas ut vos devoret.  
It is said unto you, If you provide for this Journey, etc. That word is as sure as the strongest 
Provide for this Journey. Spiritus Sanctus. Be gone.  rock in the world. Considering that you were warned by the same Spirit (whereof I speak) being witness of himself, and by us, which bear witness of him; Give ear, gird up yourselves, and be gone: For, even at the very doors, are mischief. After a while I have somewhat else to say unto you.  
E. K. He covereth all with the white Curtain.  
Δ. We read and considered these premises somewhat diligently.  
Δ. Afterward, [Ave] he came again, and (after a pause) said as followeth.  
Ave. ..... My brother, I see thou do 〈◊〉 not understand the mystery of this Book, or work thou hast in hand. But I told thee, it was the knowledge that God delivered unto Enoch. I said also, that Enoch 
Enoch.  〈◊〉 50 days. Notwithstanding, that thy labour be not frustrate, and void of fruit, Be it unto thee, as thou hast done. 
The Book confirmed.   
Δ. Lord I did the best that I could conceive of it.  
Ave. ..... I will tell thee, what the labour of Enoch was for those fifty days.  
Δ. O Lord I thank thee.  
He made, (as thou hast done, thy book) Tables, of Serpasan and plain stone: as the Angel of 
Nal. Ave. It is a king of slate-stone. 50 day's labour.  the Lord appointed him; saying, tell me (O Lord) the number of the days that I shall labour in. It was answered him 50.  
Then he groaned within himself, saying, Lord God the Fountain of true wisdom, thou that openest the secrets of thy own self unto man, thou 〈◊〉 〈◊〉 nine imperfection, and my inward darkness: How can I (therefore) speak unto them that speak not after the voice of man; or worthily call on thy name, considering that my 〈◊〉 〈◊〉 〈◊〉 and fruitless, and unknown to myself? Shall the Sands seem to invite the Mountains: or can the small Rivers entertain the wonderful and unknown waves? 
〈◊〉 his prayer to God.   
Can the vessel of fear, fragility, or that is of a determined proportion, lift up himself, heave up his hands, or gather the Sun into his bosom? Lord it cannot be: Lord my imperfection is great: Lord I am less than sand: Lord, thy good Angels and Creatures excel me far: our proportion is not alike; our sense agreeth not: N twithstanding I am comforted; For that we have all one God, all one beginning from thee, that we respect thee a creator: Therefore will I call upon thy 
One creator of all things. A Seer.  name, and in thee, I will become mighty. Thou shalt light me, and I will become a Seer; I will see thy Creatures, and will magnify thee amongst them. Those that come unto thee have the same gate, and through the same gate, descend, such as thou sendest. Behold, I offer my house, my labour, my heart and soul, If it will please thy Angels to dwell with me, and I with them; to rejoice with me, that I may rejoice with them; to minister unto me, that I may magnify thy name. Then, lo the Tables (which I have provided, and according to thy will, prepared) I offer unto thee, and unto thy holy Angels, desiring them, in and through thy holy names: That as thou art their light, and comfortest them, so they, in thee will be my light and comfort. Lord they prescribe not laws unto thee, so it is not meet that I prescribe laws unto them: What it pleaseth thee to offer, they receive; So what it pleaseth them to offer unto me, will I also receive. Behold I say (O Lord) If I shall call upon them in thy name, Be it unto me in mercy, as unto the servant of the Highest. Let them also manifest unto me, How, by what words, and at what time, I shall call them. O Lord, Is there any that measure the heavens, that is mortal? How, therefore, 
The Call of Angels.  can the heavens enter into man's imagination? Thy Creatures are the Glory of thy countenance: Hereby thou glorifiest all things, which Glory excelleth and (O Lord) is far above my understanding. It is great wisdom, to speak and talk according to understanding with 
Δ There were no Kings in 〈◊〉 his time; Consider therefore how to ask this doubt of this phrase prophetical. In 〈◊〉 I find cap. 8. that unjudged Nations had Kings long before Saul his time. Therefore there might be some in Enoch his time: or he prophesied of them.  Kings: But to command Kings by a subjected commandment, is not wisdom, unless it come from thee. Behold Lord, How shall I therefore ascend into the heavens? The air will not carry me, but resisteth my folly, I fall down, for I am of the earth. Therefore, O thou very Light and true Comfort, that canst, and mayst, and dost command the heavens; Behold 〈◊〉 these Tables unto thee, Command them as it pleaseth thee: and O you Ministers, and true lights of 〈◊〉, Governing this earthly frame, and the elements wherein we live, Do for me as for the servant of the Lord: and unto whom it hath pleased the Lord to talk of you  
Behold, Lord, 〈◊〉 haste appointed me 50 times; 
* Ave. That is to say, thrice a day.  Thrice 50 times will I lift my hands unto thee. Be it unto 〈◊〉 is 〈◊〉 〈◊〉 thee, and thy holy Miniters. I require nothing but thee, and through thee, and for thy honour and glory: 〈◊〉 I hope I shall be satisfied, and shall not die, (As thou hast promised) 〈◊〉 thou gather the clouds together, and judge all things: when in a moment I shall be changed and dwell with thee for ever.  
These words, were thrice a days talk betwixt Enoch and God: In the end of 50 days, there 
Thrice a day.  appeared unto him, which are not now to be manifested nor spoken of: he enjoyed the fruit of God his promise, and received the benefit of his faith. Here may the wise learn wisdom: for what doth man that is not corruptible?  
I have not that I may say any more unto you: But believe me, I have said great things unto you: If you will have me hereafter, I will come.  
Δ—  
..... Consider well my words, and what 1 have now said unto thee: for here thou mayst learn wisdom, and also see what thou hast to do.  
Δ. I will, if it please you read over some of these Invitations which I have made and written here in this Book.  
Ave. ..... You may not use that word Obedientes.  
Δ. You spoke of a first word to call, and of a second to constrain. Ave. ..... It signifieth, it urgeth them more in God. I have said.  
Δ. Note, what is meant by the name of God that was said to constrain, being the second 
What is meant by the phrase or 〈◊〉 〈◊〉, in respect of good Angels.  names of two before given.  
E. K. He is gone, and all covered with the Curtain.  
Δ. All honour, praise, and glory, all thanks and power, is due to our God and King. So be it.  
Amen.   

Monday, Julii, 9 Manè hora 7. three quarters, † Cracoviae.  
Orationibus quibusdam finitis ad Deum & deinde ad Gabrielem & Nalvage, etc.  
E. K. As soon as he looked, he found the Stone covered with the white Curtain.  
Δ. A pause of a ¼ of an hour: In which space I used sundry ejaculations to God, and his good Angels.  
Δ. This day was appointed, we attend therefore your instructions. At length they appeared not, but used a voice.  
A voice. ..... This day, but the Sun declining the fourth hour.  
Δ. Your meaning is, that at after noon, at 4 of the clock.  
The voice. ..... As thou hast written—  
Δ. The will of the Highest be done.  
Amen.   

Monday, A Meridie, hora 4.  
Δ. As E. K. was saying to me, that he thought that the Angels might tell the certain day and times of things to come, and that Angels could now fall no more, etc. Of such things touching Angels; suddenly a voice was heard, as followeth.  
A voice. ..... Herein will I talk with you, my brethren.  
E. K. Gabriel only appeareth: neither Nalvage nor the Table appeareth. He sitteth in a Chair, and with his fiery Dart.  
Gabr. ..... The 〈◊〉 inspired with the Holy Ghost, were assured of the coming of their Messiah, of their Christ: But what day, or in what year was not of man's understanding. Christ himself opened unto his Disciples his death, and the manner thereof; but the day and hour he never disclosed. So likewise the Scriptures speak of the coming of Christ, but the day and hour, the Son of 
De secundo adventu Christi.  man knoweth not. But because in time to come, and for this action, (the message of the highest) And assured, and infallible Doctrine, (in respect that God appointed you no certain time) is necessary. For, for this cause you waver my brethren: and may lose the benefit of God his favour, and mercies. O weaklings examine the Prophets, look into the doing of the Apostles. There always went a promise before the end: But the end was the benefit and fruit of the promise. Some allege Paul, some Peter, some Daniel: But in this case shall you allege the say of God, spoken in the spirit of truth by me Gabriel, the servant of the highest. God, for three causes hideth the end, and the very time of his heavenly purposes. As after a little silence you shall shortly hear.  
E. K. A cloud covereth him.  
E. K. Now he appeareth again.  
Gab. ..... First, by reason of his own inexplicable Est & non est esse, which is without the circumference, strength, capable virtue, and power of man, his intellectuality, whereby he appeareth to be verily one God, and incomprehensible.  
Secondly, because Lucifer with his yea sayers, (damned justly) should never taste of his light, nor understand his secret judgements: which he would, and might do, if they were delivered to man's imagination, and discourse: Because it is within the circumference and compass of his Creation. Consider of these two.  
E. K. Now he is covered in a white Cloud again.  
Δ. The first reason, or cause we do not sufficiently understand, or conceive.  
Deus est esse, Sanctis Deus.  
Non est esse, Impiis Deus.  
For, In the judgement day, God in his son, Christ, shall shut up his perpetual and everlasting Justice, wrath, and anger, with Hell and damnation. Leaving them, and forsaking them, and in no case to be called their 〈◊〉. Fratres [mi] non habebunt Deum. But they shall be without a guide, and without a Centre. Hereby you may understand, Esse & non est esse. To the purpose.  
Thirdly, that man firmly persuaded of things spoken of by God above his capacity to come, and unknown, might worthily in the strength of faith, and through the effect of his promises merit his favour in Christ, and receive eternal salvation, justly before God and his Angels. These are the three causes.  
Δ. This last cause, if it would please you to make more plain, it should greatly inform us and confirm us.  
..... These are the three only causes, that the ends of God his determinations are secret.  
1. In the first, that God might appear omnipotent.  
2. In the second, sealed up in himself from the knowledge of such as have rebelled to their destruction.  
3. In the third, that man might justly be made worthy of the places prepared for him.  
Nalvage is called away, and cannot be in Action with you till Wednesday. Then shall you 
Wednesday following.  have the Calls that you look for. And so enter into the knowledge and perfect understanding of the 49 Gates and Tables if you will.  
Δ. O Lord, thy will and mercy be showed upon us.  
Gab. ..... But understand that it is a labour, the hardest and the last.  
Δ. Violenti nihil difficile: God strengthen our will and faith.  
Gab. ..... I have nothing else to say unto you. But God be merciful unto you, and forgive you your sins.  
Δ. Amen.  
Gab. ..... And that you go hence, make haste.  
Δ.  
E. K. He is gone.  
Δ. Gloria Patri, & filio, & spiritui Sancto sicut erat in principio, & nunc & semper, & in secula seculorum.  
Amen.   

Wednesday, Julii 11. Mane hora, 6½. Cracoviae. Oratione dominica finita, etc. 
The Curtain appeared strait way.   
Δ. We await the promise, which you made us, O Gabriel.  
A voice. Not now, but at the fourth hour, declining as before.  
E. K. And why not now as well? 
At four of the Clock after noon.   
A voice. He that laboureth in his own harvest laboureth when he list: but he that fisheth on the Sea, must be ruled by her course.  
Δ. Fiat voluntas Dei.   

Wednesday, Julii 11. à Meridie, hora 4.  
Δ. At the first looking the Curtain appeared to E. K. his sight.  
Δ. When it shall please thee, O God, we are desirous to receive wisdom from thee.  
Δ. At six of the Clock appeared a little one, yellow, like a little child: his hair fine yellow, and a very amiable face.  
To avoid reproach, and for the truth of the word I visit you, instead of Nalvage, which cannot 
NOTE. 〈◊〉.  come. I am 〈◊〉 Mese, the servant of the highest, which instead of Nalvage, will, and am able to supply 
Δ. He is one of sigillum Dei, one of the Septenarii whereof, Ave and ... are The Translation of the Call into English.  his place.  
Δ. So be it in the name of Jesus.  
Ilem. ..... Many, and strong are your enemies, both bodily and ghostly: But be you strong, and you shall prevail. 
Many enemies bodily and ghostly.   
Therefore say, what you will have me do.  
Δ. That (if it please you) that Nalvage would have done.  
The East is a house of Virgins.  
Δ. He distinguisheth it not by fingers.  
Ile. ..... Well, you shall have fingers.  
Singing praises with ornaments so bright Move, amongst such as appear, the flames of first glory, work wonders sing praises wherein on all creatures, unto the Creator, the Lord whose and hath opened his mouth Kingdoms be mighty and 
Ile. .... Ni, That you have not.  and continuance amongst us, they are become are as the third for Twenty eight and fourth unto this remembrance living dwellings, strong Towers is given in whom and power, the strength of man places of comfort. and rejoiceth. The seat of mercy our strength and and continuance. waxeth strong they are apparelled O you servants of mercy. in our comforter.  
Ile. ..... Lo, there you have it.  
Δ. I pray you to consider of the form of the promise, for we were promised to receive the 
Vide Supra.  Calls we looked for, and so to be fit for the 49 Gates, etc. If this you have done, be the performance of those the words of Gabriel, or no, I pray you consider.  
Ile. ..... For the thirty Calls, or thirty Call, to morrow at the fourth hour, 
Thursday at four of the Clock afternoon.  I will ease you sufficiently.  
Δ. I beseech you (if I shall not offend to request it) What is the cause of Gabriel and Nalvage their absence?  
Ile. ..... Spiritual Contention between Satan and them, and more than man can, or may understand.  
Δ. Then I pray you, why was not this supply sent at the time appointed?  
Ile. ..... It is not of God, to think that God is of time. All things are tied unto him, and nothing can be separated from him. Notwithstanding, he may separate himself from them. But you 
Nineteen Calls received.  shall understand, that these nineteen Calls.  
Δ. There are but 18. besides the first to God.  
..... There are nineteen besides the first] are the Calls, or entrances into the 
The use of these 19 Calls.  knowledge of the mystical Tables: Every Table containing one whole leaf, whereunto you need no other circumstances.  
1. The first Call beginneth Ol Sonf. In English 1 reign. 2. The second beginneth Adgt. In English Can. 3. The Call of the third Table beginneth Micma. In English Behold.  
E. K. A white cloud cometh about him, but hideth him not.  
Ile. ..... But you must understand that in speaking of the first Table, I speak of the second. So that the second, with you is the first.  
4. As this last, behold is the fourth, but with you the third.  
〈◊〉. It is the seventh: but the third of the fourteenth.  
Ile. ..... It is the Call of the third.  
5. The next— in English is I have set Otherwise— O thil. 6. The sixth— The mighty sounds. Otherwise— Saphah. 7. The seventh— The spirit's  Gah. 8. The eight— The East  ROa.  
Ilem. ..... Look that, that you call the third.  
Δ. It is Raas.  
9 The next— The midday the first  Basenn lo, or Basemlo. 10.— A mighty  Micaoli. 11.— The Thunders of judgement and wrath  Coraaxo.  
There cometh a white bright Cloud about him.  
12.— The mighty seat Sai Ox Caiazzo al.  
E. K. Every time he speaketh, he pulleth fire out of his mouth, and casteth it from him.  
13.— O you  Nonci. 14.— O you swords  Napti.  
E. K. Now a white Cloud goeth round.  
15.— O you sons  No Romi. 16.— O thou the governor  Ils Tabaam.  
Il. ..... There you lack the third word?  
Δ. What is that?  
..... Of the first flame, it answereth to L all purt.  
You had not the exposition of the third word.  
17. O ye of the second flame.  Ils 〈◊〉 a purt. 18.— O thou third flame.  Ils di all part. 19 O thou mighty light  Il micalZo all part.  
Thus you have not lost your labour.  
E. K. Now he wrappeth the Cloud that was under him about his head.  
..... God be with you.  
E. K. Saw him go upward.  
Δ. Glory be to God, praise and honour for.  
Amen.   

Thursday, Julii 12. à 〈◊〉 〈◊〉 4. † Cracoviae.  
Ocatione Dominica finita, & breviter ad 〈◊〉 quibnsdam dictis.  
E. K. The Curtain appeared at the 〈◊〉 looking.  
Δ Now in the name of 〈◊〉, as conceining those 30 Calls, or thirty Call, we await your information of Ilemese.  
Δ. After divers parcels of our Actions passed with Nalvage being read, which were very well of us liked, at length Ilemese appeared: and after he had showed himself (the Curtain being 
Ilemese.  opened) he drew the Curtain to again.  
Δ. I then said three Prayers out of the Psalms, etc.  
E. K. Now he standeth as Nalvage used to do, upon the Globe with the rod in his hand: And Gabriel sitteth by.  
Δ. In the name of the eternal and everlasting God say on.  
E. K. Now the Globe turneth swiftly, and he pointeth to letters thus, with the rod which Nalvage was wont to use.  
MADRIIAX O you heavens Δ. I think this word wanteth 
Ilemese.  as may appear by Madriax, about 44 words from the end. DSPRAF which dwell Ds praf. LIL In the first air Lil.   Kiss CHISMICAOLZ are mighty Chis Micáolz.  
Gab. ..... Move not, for the place is holy.  
Δ. Hallowed be his name, that sanctifieth whatsoever is sanctified.  
SAANIR in the parts Sa á nir. 
〈◊〉.  CAOSGO of the earth Ca ós go. ODD   FISIS and execute Odd fisis. BALZIZRAS' the judgement Bal zi zras.   Ya JAIDA of the highest ja- i da.   sa NONCA to you Nonca. GOHULIM It is said Go hú limb.  
E. E. There came a black cloud in the air about the Stone, as though it would have hindered E. K. his sight.  
Gabr. ..... It behoveth us to do that we do even with present contention against the wicked. Have a little patience.  
The curtain is now away again, and they appear again.  
  Mikma MICMA Behold Micma. 
asper.   
E. K. Now is the curtain plucked to again, and they covered.  
ADOIAN the face A do i an. MAD of your God Mad. JAOD The beginning I á odd. BLIORB of Comfort Bliórb. SABAOOAONA whose eyes Sa ba o o á o na. 
〈◊〉.    Kiss s CHI are Chis. LUCIFTIAS the brightness Lu cif ti as. PIRIPSOL of the heavens, Pe ripsol. Δ S which Ds. ABRAASSA provided Abraássa   Nonsf NONCF you Noncf. NETAAIB for the government Ne tá a ib. CAOSGI of the earth, Ca of gi'. ODD and Od. TILB her Tilb. ADPHAHT unspeakable Admetus phaht.  
Ile. ..... Read it.  
Δ. The English.  
Ile. ..... I  
DAMPLOZ variety, Dám ploz. TOOAT furnishing To o at.   Nonsf NONCF you Non cf. GMICALZOMA with a power, understanding Gmi cál so ma. LRASD to dispose Lrásd TOFGLO all things Tóf glow. MARB according Marb.  
[Δ. It follows in Libro Crae..    

LIBRI CRACOVIENSIS MYSTICUS APERTORIUS, Julii, 12. 1584.  
PRAETEREA PROOEMIUM MADIMIANUM, Libri primi, Pragensis Caesareique, Anno 1584. Augusti 15. Stilo Novo.  

Liber 5. Cracoviensium Mysteriorum Apertorius. Thursday, Julii 12. Anno 1584.  
YARRY to the providence Yár ry. ID*UIGO * O Δ. Note the wicked power dazzled so the eyes of E. K. that he could not well discern this O, but staying at it a while concluded it to be an V: which afterward, and by and by, he corrected.  of him that sitteth on the holy Thrana. Id, vi-go.   I d oi go.  
The Curtain being plucked.  
Ile. ..... Have Patience.  
Δ. As we were talking of the name of God Idoigo in Enoch his Tables, a voice said.  
A voice ..... Where the most force was, the Devil crept most in. Herein the Devil thought to deceive you.  
Δ. It must be then I doigo?  
ODD and Od. TORZULP risen up Torzulp.   Y JAODAF in the beginning ja o daf. GOHOL saying, Go haul. CAOSGA The earth, Ca os ga. TABAORD let her be 〈◊〉 Ta ba ord. SAANIR by her 〈◊〉 Sa á nir. ODD and Od. CHRISTEOS let 〈◊〉 he Chris té os. YRPOIL division Your pó i'll. TIOBL in her, Ti óbl. BUSDIRTILB that the glory of her Bus dir tilb. NOALN May be No aln. PAID always pa id. ORSBA drunken Orseolo ba. ODD and Od.   Dodrumni. DODRMNI vexed Dod rm ni. ZYLNA in itself. Zyl na. ELZAPTILB Her course, El zap tilb. PARMGI Let it run Parm gi'. PIRIPSAX with the Heavens, Pe rip sax. ODD and Od. TA as Ta.   Kurlst. QURLST an handmaid. Qurlst. Il. ..... Have patience a little. E. K.   
E. K. Now they are here again.  
BOOAPIS Let her serve them Booapis. LNIBM one season: Lnib m.   Chose. OUCHO Let it confound Ov Cho. SYMP another, Symp. ODD and Od. CHRISTEOS let there be Chris te os. AGTOLTORN no Creature Agnostus tol torn.   Murky. MIRC upon, Mirc. Q or Q. TIOBLS within her Ti ob l. LEL the same Lel.  ..... one and the same.  TUN All Ton. PAOMBD her members Pa Ombd. DILZMO let them differ Dil zmo. ASPIAN in their qualities, As pi an. ODD and Od.   Long, or short. CHRISTEOS Let there be Chris te os. AGLTOLTORN not one Creature Agnostus l ter torn.   Ah. PARACH equal Ach.   Pa rach.  
The wicked spoke behind E. K. 
Note.   
ASYMP with another. A symp. CORDZIZ The reasonable Creatures of the earth, or Man. Cord ziz. DODPAL Let them vex Dod pal. ODD and Od. FIFALZ weed out Fi falz. LSMNAD one another. Ls' mnad.  
E. K. Now the Curtain is drawn.  
A voice. ..... Read.  
Δ. I read it .... ter from the beginning hitherto.  
Ile. ..... Whereat doubt you.  
Δ. Is it true, that before the Creation of man this kind of Malediction was pronounced, or when else shall we understand it to have been spoken?  
A voice. ..... True it is that one man weedeth out another. To avoid which fault it is said, and after God the brother as thyself.  
One Kingdom rises up against another, the servant against his Master, the wicked son disdaineth his father. All which fell upon man when God cursed the earth: For, perfect love was taken from amongst them, and the spirit of malice came amongst them, to the intent they might be always at variance, and one weed out another, and so must be, and shall be unto the end. Answer me, why turned God Adam out into the earth.  
Δ. Because he had transgressed the Laws to be kept in Paradise.  
..... It is true. Then Adam offending, 〈◊〉 punishment for his offence, in that he was turned out into the earth. If he had been turned 〈◊〉 to a blessed place, then can you not aptly say he was turned out, for he that is turned out goeth to dishonour: Even so Adam, from innocency through 
If.  his fall, was turned out to corruption into a prison prepared for him before, if he offended. God (my brother) know he would offend: he knew also how to dishonour him. 
Note. In the same instant. 〈◊〉 watchmen, Keepers, 〈◊〉 of the earth.   
As Jesus Christ brought all blessedness, and comfort into the world: So did Adam, accursed, bring all misery and wretchedness into the world, and in the same instant, when Adam was expelled; The Lord suffered the earth to be accursed for Adam's sake, and then, said the Lord these things, and gave unto the world her time: and placed over her Keepers, watchmen, and Princes, for years, months, and days: [I am easy, you may understand my rule.]  
Δ. Note, All this was answered by a voice, as concerning my question, or doubt heretofore expressed.  
..... After this, a great pause was used: In which time in my mind, I discoursed of the ministry Angelical, not all to have been committed to their charge with their Creation, but afterward in divers times, divers offices, both toward God and man.  
A voice. ..... To morrow morning I will meet you here the third hour.  
Δ. The third hour after the Sun rising mean you?  
A voice. ..... I.  
Δ. Let us heartily thank the Lord and praise him always: His Mercy and Grace be upon us, now and ever.  
Amen.   

Friday, Julii 13. Mane hora 7. † Cracoviae.  
Δ. Oratione Dominica finita, etc.  
Δ. At the first looking, E. K. saw the Curtain usual to appear, and somewhat plighted, and shortly.  
A voice. ..... Read that you have done.  
Δ. I read hitherto that was written.  
E. K. Now they appear, the Curtain being drawn away: But the round Table, or Globe appeared not.  
E. K. Now they have drawn the Curtain over them again.  
Δ. Blessed be they that are come in the name of our God, and for his service.  
E. K. Now they appear, and the Table, or Globe with them.  
Ile. ..... The rest.  
Δ. In the name of Jesus, and for his honour.  
ODD And Od.   Gad. FARGT the dwelling places, Farg t. BAMS Let them forget Bams OMAOAS their names, O ma o as. CONISBRA the work of man Co nis bram. ODD and Od. AUAVOX his pomp: A va vox.   g dg. TONUG Let them be defaced To nug. ORSCATBL his buildings, Orseolo cat bl. NOASMI let them become No as mi. TABGES' Caves Tab ges. LEVITHMONG for 〈◊〉 〈◊〉 of the field Levith 'mong.   Ki UNCHI confound Un chi. OMPTILE her understanding Omp tilb. ORSEOLO with darkness, Ors. BAGLE for why? Bagle. MOOOAH it repenteth me Mother o Oah. OLCORDZIZ. I made man Ol cord ziz. LCAPIMAO one while L ca pi ma o. IXOMA XIP let her be known, Ix o máx ip. ODCACOCASB and another while Odd ca co cash.  
Gab. ..... Move not, for the place is holy.  
E. K. All is covered.  
E. K. Now it is open.  
GOSAA a stranger, Go sa a. BAGLEN because Baglen. PII she is Pi i. TIANTA the bed Ti án ta. ABABALOND of an harlot A bá ba land.   gt, or dgt. ODFAORGT and the dwelling place Odd fa orgt.   lotch, or loch. TELOCVOVIM of him that is fallen. Te lóc vo v in.   yax MADRIIAX O you heavens Má dri iax. TORZU arise, Tor zu. OADRIAX The lower heavens O ádriax.   ka. OROCHA underneath you O ró cha. ABOAPRI let them serve you, A bó a pri. TABAORI Govern Tabá o ri. PRIAZ those Priáz. ARTABAS that govern, Are ta bas.   dir ADRPAN Cast down A dr pan. CORSTA such as Cor sta. DOBIX fall, Dobix. YOLCAM bring forth Yol come.  
E. K. Now the Curtain is drawn.  
PRIAZI with those Pri á zi. ARCOAZIOR that increase, Are co a zior. ODQUASB and destroy Odd quasb.   dg QTING the rotten Qting. RIPIR No place, Ri pir. PAAOXT let it remain Pa a oxt.   Kor SAGACOR in one number. Sa gá còr. VML Add Vml. ODD and Pur PRDZAR Diminish Prd zar.   cúrg CACRG until Ca crg. AOIVEAE the Stars A oi ué a e. CORMPT be numbered; Cormpt. TORZU arise, Tor zu. ZACAR Move Zacar. ODZAMRAN and appear Odd zamran. ASPT before Aspt. SIBSI the Covenant Sib si.  
E. K. Now he hath drawn the curtain again.  
BUTMONA of his mouth, But more na. DS which Ds. SURZAS he hath sworn Sur zas. TIA unto us Tia. BALTAN in his Justice. Baltan. ODO Open Odo. CYCLE the mysteries Cycle. QAA of your Creation, Qáa. ODD and Od. OZAZMA make us Ozazma. PLAPLI partakers Plam pli. JADNAMAD of undefiled knowledge. jad na mad.  

The first air, is called— Lil.  
The second— Arn.  
The third— Zom.  
4— Paz.  
5— Lit.  
6— Maz.  
7— Deo.  
8— Zid.  
9— Zip.  
10— Zax.  
11— I ik.  
12— Loe.  
13— Zim.  
14— Uta.  
15— Oxo.  
16— Lea.  
17— Tan.  
18— Zen.  
19— Pop.  
20— Chr 
kar in palato very much. ....   
21— Asp.  
22— Lin.  
23— Tor.  
24— Nia.  
25— Uti.  
26— Des.  
27— Zaa.  
28— Bag.  
29— Rii.  
30— Tex.   
There is all—  
Now change the name, and the Call is all one. 
Note. How this One Call may serve the 30.   
Δ. Blessed be he who only is always one.  
Δ. I take these names to be as primus, secundus, tertius, and to 30.  
A voice. ..... Not so, they be the substantial names of the airs.  
Δ. It was said they had no proper names; but were to be called, O thou of the first air,  
O thou of the second, etc. I pray you reconcile the repugnancy of these two places, as they should seem.  
E. K. The Curtain is opened.  
E. E. Now Gabriel standeth up.  
Gabr. ..... Thus hath God kept promise with you, and hath delivered you the keys of his storehouses: wherein you shall find, (if you enter wisely, humbly, and patiently) Treasures more worth than the frames of the heavens.  
But yet is not August come: Notwithstanding the Lord hath kept his promise with you before 
God his promise fulfilled before August. Counsel for preparation. The reading of the Book. The letters.  the time. Therefore, Now examine your Books, Confer one place with another, and learn to be perfect for the practice and entrance.  
See that your garments be clean. Herein be not rash: Nor over hasty; For those that are hasty and rash, and are loathsomely apparelled, may knock long before they enter.  
There is no other reading of the Book, but the appearing of the Ministers and Creatures of God: which showing what they are themselves, show how they are conjoined in power, and represented formally by those letters.  
E. K. Now he taketh the Table, and seemeth to wrap it up together.  
Δ. Seeing I have moved the doubt of their names I pray you to dissolve it.  
Gab. ..... You play with me childishly.  
Δ. I have done.  
Gab. ..... Thinkest thou that we speak any thing that is not true?  
Thou shalt never know the mysteries of all things that have been spoken. 
The mysteries of this Book Dwell together.   
If you love together, and dwell together, and in one God; Then the selfsame God will be merciful unto you: Which bless you, comfort you, and strengthen you unto the end. More I would say, but words profit not. God be amongst you.  
E. K. Now they both be gone in a great flame of fire upwards.  
Δ. Laudibuste celebrabo Domine Deus quoniam non praevaluerunt Inimici mei super me. Domine exercituum clamavi ad te, & tu salvasti me. Convertisti dolorem in gaudium mihi, dissolvisti luctum meum & circumdedisti me laetitia. Misericordias tuas in aeternum cantabo. Notam faciam veritatem tuam in vita mea. Os meum narrabit Justitiam tuam omni tempore beneficia tua: certè non novi numerum. Sed Gratias agam donec mors rapiat, tibi psallam quamdiu fuero. Laudem tui loquetur os meum: & omne vivens celebret nomen tuum Sanctum, in perpetuum & semper. Laudate Dominum, O vos Angeli ejus, potentes virtute facientes jussus ejus, obedientes voci verbi illius. Collaudate Deum Universi exercitus ejus, Ministri ejus qui facitis voluntatem ejus. Omne quòd vivit laudet te Domine, Amen.  
1584. Remember that on Saturday, the fourteenth day of July, by the Gregorian calendar, and the fourth day of July, by the old calendar, Rowland my child (who was born 
〈◊〉 pene 〈◊〉.  Anno 1583. January 28. by the old calendar) was extremely sick about noon, or midday, and by one of the Clock ready to give up the Ghost, or rather lay for dead, and his eyes set and sunk into his head, etc.  
I made a vow, if the Lord did foresee him to be his true servant, and so would grant him life, and confirm him his health at this danger, and from this danger I would (during my life) on saturdays eat but one meal, etc.  
Remember on Wednesday night the eighteenth of July, as I walked alone about nine of the Clock in the evening, in the Chamber before my Study, (above) in divers places of that Chamber appeared flashes of fire, and did not lighten abroad.   

Monday, Julii 23. Mane Circiter 8. † Cracoviae. Oratione Dominica finita.  
Δ. I read Mapsama his first words of the book to be prepared of 48 leaves to be silvered, and would gladly know what I was now to do. By and by at the first looking into the stone.  
E. K. There appeared ten Pikes, all black on the ground in a Circle as it were, and 1 in the middle, a great Pike, standing up. And Vera, falsis, falsa, seemed to be written in the middle of that Circle, somewhat blacker than all the rest, which seemed to be as new molten Pitch.  
A voice. ..... Qui non in 7. vivant in undecimo.  
Δ. I made a short discourse to God of my sincere, and just dealing, hitherto of the book of Enoch, written, of the book to be silvered, how hardly I can get it performed to my contentment: (the books being laid on the Table, that of Enoch, and that as it were silvered) etc. I craved therefore the expofition of this dark show, and as yet nothing pleasant, or plain: My conscience is clear, and I trust in the Lord his mercies.  
E. K. After this appeared a man all black, naked all over.  
..... O thou that art just, and hast a clear conscience, answer me.  
Δ. In the name of Jesus.  
..... Who commanded thee to be gone? 
Be gone.   
..... I take the Commandment to have been from God.  
..... Thou hast broken the Commandment of God.  
Δ. I can in no case yield thereunto.  
..... You have dishonoured the Lord: which is just in the bottom of his own breast, and gave you warning, and commanded you to go: which is the Lord of Heaven and Earth.  
Δ. O Lord, my first charge was in these words: Thou shalt go from hence with him to the 
May 21. Mane. Et à Meridie per Mapsama. ... 27 Junii, per A V E.  Emperor: It was also said that he should make provision for this one voyage, and for the rest God had provided. So that seeing I was to go with him, and he hath not yet provided (doing what he can) what shall I say, or do?  
..... True it is, thou hast had the victory, and thou, and thy Children have tasted mercy. Thou art one of those, that when I command thee to leave nothing with life, yet thou savest the fatlings to offer before him that abhorreth such sacrifice.  
Δ. Lord, I know no such act of mine: The Lord be merciful to me. For when it should come to such a case, God knoweth, I would spare none.  
..... O thou just man [shaking his head] thou art become a Saul.  
..... Wherefore did God (answer me) take the Kingdom out of Saul his hands?  
Δ. It appeareth in the Bible, because obedience was better than sacrifice.  
..... Even so, if thou badst been obedient, thy obedience had been regarded. But I say unto 
Reg. 1. cap. 15.  thee, the Lord oweth thee nothing for thy labour: he bathe paid thee to the uttermost.  
As for Lasky, I will give him over to the spirit of error: and he shall become more poor, so 
A. L. His plague threatened.  that his own Children shall despise him.  
But it shall not come to pass in these days. For I will keep my promise with you. You do 
Δ. O most merciful and just God.  the Commandment of Princes, and Lords, and Masters: But when the God of Justice (without your desert) entertaineth you, and placeth you, and dwelleth amongst you, (which is able to give you all things) commandeth you to go, and that for your own profit, you think it nothing to offend him.  
But true it is, That, Obedience pleaseth the Lord for thererin, his Creatures glorify him most. 
Obedience.  All Worship, all Honour, all Love, all Faith, all Hope, all Charity, all the knitting together of the Heavens consisteth in Obedience. For if you had been obedient, the very stones of the earth should have served your necessity. For the Lord will not be found a liar.  
Δ. O Lord, be merciful to me: I could not do thy Commandment in going without A. Laskie, and him I was not able to cause to go without provision: And to our judgement he seemeth marvellously to be careful to make provision: but still he hath hindrance.  
..... Thou (hearest thou?) the Lord forgiveth thee: but from henceforth, 
Dee, Is pardoned. No more secrets of God to be opened to A. L.  he commandeth thee that thou open not the secrets and the judgements, which the Lord shall open unto thee of the times to come, unto Laskie.  
Δ. I pray you to say somewhat unto us, as concerning this book to be silvered: Else what shall I do, if I have not direction herein, the case being so hard.  
..... As concerning the book, when thou art at the end of thy journey it shall be told.  
Δ. Misericordias Domini in aeternum Cantabo, Amen. Hallelujah.  
Amen.   

Tuesday, Julii 31. Mane hora 7. † Cracoviae.  
Oratione Dominica finita, & variis ejaculationibus factis tam ad Gabrielem, quam Nalvage, Ave, Mapsama, & Ilemer, quàm maximè ad Deum ipsum pro suo lumine, auxilio & protectione: tam in ipsa actione quàm itinere praesenti, futuro, versus aulam Caesaris.  
After a great hour attendance. At length appeared one all naked, black, and about the stone a Circle of black.  
He said. ..... Were you not commanded to go after ten days?  
Δ. It is true.  
..... And what followeth?  
Δ. I appeal unto the mercy of the highest, for that I have not offended upon wilfulness.  
..... Say what followeth.  
Δ. It followeth that we may drink of a Cup, which we would not, etc. And also we were willed to provide for this journey, which provision only now is made for us two, and not yet for A. L. himself.  
..... Thus sayeth the Lord, I have stretched out my hand, and you have hindered me.  
I have brought things unto their course, but you have thrust yourselves between.  
When I appointed you 10 days, did I not also tell you that the earth was mine. 
10 days.   
Am not I the God of heaven and earth, by whom you breath. The same which also forsaketh not my people in the time of need.  
I have opened my wings, but you have refused my cover.  
I have brought in madness into the house of the unjust, but you have prevented 
Δ. Fortè. Madness procured in the K. and he is now recovered.  my judgement.  
And because you have done so, and have trusted more in the mallices of the world then in my power.  
[Δ. Lord we have not done so: to our knowledges.] 
Δ. A scourge to follow unto us: Lord be merciful.   
..... Therefore shall you drink of a Cup that you would not: but it shall not fall in these days, but in the days to come.  
Moreover,  
[E. K. The fire cometh out of his mouth as he speaketh.]  
..... If you go, it is: if you go not, it also shall be.  
[Δ. Make that dark speech plain, for I need you not.]  
Δ. We were willed to go, but with this condition, that Laskie should make provision.  
..... I have not sealed this sin unto thee [Δ.] but yet I have measured out a plague, and it shall light 
A. L.  upon you all. But unto Lasky I have sealed it, and it shall be heavy.  
E. K. Doth not A. L. use all the means he can for provision making.  
..... The time shall come when I am, and will appear unto thee in a Vision, and of seven Rods thou shalt choose one, unto you both I speak: For I will not let pass my dishonour unpunished, neither will I sell my name like an hireling.  
Notwithstanding, in the midst of my fury I will be merciful unto you, when you think I have forsaken you, then shall the Rod break in pieces.  
Δ. Lord deal with us, as we have just cause to put our trust in thee, not only in the principal state of our salvation, but also in this Action.  
..... You go: I will not forsake you. And what I have said, that I have said. And it is a living spirit, and shall bear witness of itself. For, great is the God of Hosts in power, and in all his works, and words most just.  
Δ. Lord, is it thy will that we shall go before this A. L. toward prague?  
..... If you tarry it is, and if you go, it shall be.  
Δ. Lord make that plain unto us?  
Thus sayeth the Lord, if you tarry, it is because I am, which am strength, and triumph against mine enemies, and so against the enemies of those that put their trust in me: And shall be, because I am just, and because it is.  
For, that I am, I am, and my spirit is justice and truth: which before, was, is, and shall be, and after, world without end.  
Δ. Lord, show us the light of thy countenance, and be not wrathful against us any longer, be a comforter unto us in our journey to be undertaken.  
..... Move me not, for I am gone.  
E. K. He is gone.  
Δ. Misericordia Domini sit super nos, nunc & in sempiterna seculorum secula.  
Amen.   

ANNO 1584.  
On Wednesday the first day of August, at afternoon (hora 3.) we entered on our journey toward prague, in the Kingdom of beam, whither we came on thursday seven-night after, by three of the Clock, that is exactly in eight days.  
We came by Coach, I, E. K. and his brother, and Edmond Hilton, so that we came to prague Augusti 9 by the new calendar: but by the old July 30. two days before August the old calendar.  

Miserere Nostri Deus Noster neque in eternum irascaris nobis.    

prague 1584.  
Augusti 15. Wednesday, we began on the day of the assumption of the blessed Virgin Mary: in the excellent little Stove, or Study of D. Hageck his house lent me, by Bethlem in old prague. Which Study seemed in times past (Anno 1518.) to have been the Study of some Student, or A— skilful of the holy stone: a name was in divers places of the Study, noted in letters of Gold, and Silver, Simon Baccalaureus Pragensis, and among other things manifold written very fairly in the Study (and very many Hierogliphical Notes Philosophical, in Birds, Fishes, flowers, Fruits, Leaves, and six Vessels, as for the philosopher's works) these verses were over the door.  

Immortal Decus par gloriaque illi debentur  
Cujus ab ingenio est discolor hic paries.   
And of the philosopher's work (on the southside of the Study) in three lines, uppermost was this written.  
Candida si rubeo mulier nupta sit marito: Mox complectuntur, Complexa concipiuntur. Per se solvuntur, per se quandoque perficiuntur: Vt duo que fuerant, unum in corpore fiant: Sunt duae res primo, Sol cum Luna, tamen in imo, Confice, videbis, fit ab hiis lapis quoque Rebus.  
Lunae potentatu, peregit Sol Rebis actu: Sol adit Lunam per medium, rem facit unam. Sol tendit velum, transit per ecliptica Coelum: Currit ubi Luna recurrit hunc denuo sublima. Vt sibi lux detur, in sole quae retinetur. Nec abiit vere, sed vult ipst commanere: illustrans certe defunctum corpus aperte: Si Rebus scires, quid esset tu reperires. Haec ars est cara, brevis, levis atque rara. Ars nostra est Ludus puero, labour mulierum; scitote omnes filii artis hujus, quod nemo potest colligere fructus nostri Elixiris, nisi per introitum nostri lapidis Elementati, etsi aliam viam quaerit, viam nunquam intrabit nec attinget. Rubigo est Opus, quod fit ex solo auro, dum intraverit in suam humiditatem. And so it ended.    

MYSTERIORUM PRAGENSIUM Liber Primus, Caesareusque, Anno 1584. Stylo Novo.  
Augusti 15. incoeptus ad Omnipotentis Dei Laudem, Honorem, & Gloriam. Amen.  
Δ. FIeri potest, quod anni 1588., & aliorum supputatio, initium suum habent ab ipsa die Passionis Christi vel Ascensionis in Caelum. Atque 
Conjectura levicula.  hac 〈◊〉, 33, vel 34. anni plures considerari debent: quia tot annorum Christus erat tempore suae passionis, vel ascensionis: Addas igitur annis 1588., 34. & inde emergunt anni 1622. acqueiste numerus propius accedit ad tempus annorum diluvii & Arcae, cujus simisitudinem 
Nota de Anno, 88  fore circa secundum Christi adventum Scripturae docent:  
Velure, cum post creatum Adamum, Anno Mund. 1655, Diluvium Aquae, omnia deleverit viventia: Post Christi, (nostri Adami spiritualis) restitutionem in Caelum, Anno 1655 (qui erit anno 1688.) expectamus Diluvium ignis, quo omnia sunt Immutanda: vel Charitatis & ardoris Christiani magnum futurum specimen.  
Non faciet Dominus deus verbum, nisi revelaverit Secretum suum ad servos suos, prophetas. Leo rugiet, quis non timebit? Dominus Deus loquucus est: Quis non prophetabit?  

Amos, Cap. 3. B.  
Nihil mali invenimus in homine isto: Quid si spiritus locutus est ei, aut Angelus? Act. Apost. Cap. 23. C.  
Dico enim vobis, quod multi Prophetae, & Reges voluerunt videre, quae vos videtis, & non viderunt: & audire quae auditis, & non audierunt. Lucae 10. E. Matthaei 13. B.  
Charissimi, nolite omni Spiritui credere: Sed probate Spiritus si ex Deo sint: quoniam multi pseudoprophetae, exierunt in mundum. In hoc cognoscitur Spiritus Dei. Omnis Spiritus qui confitetur Jesum Christum in carne venisse, ex Deo est, etc. Johannes Epistola 1. Cap. 4. A.  
Quisquis confessus fuerit, quoniam Jesus est filius Dei, Deus in eo manet, & ipse in Deo, etc. Cap. eodem C.   

Paulus ad Corinthios, Epistola, 1 Cap. 1. b.  
Gratias ago Deo meo semper pro vobis, in gratia Dei, quae data est vobis in Christo Jesus, quod in omnibus divites facti estis in illo, in omni verbo & omni scientia (sicut testimonium Christi confirmatum est in vobis) ita ut nihil vobis desit in ulla gracia, Expectantibus revelationem Domini nostri Jesu Christi, qui & confirmabit vos usque in finem sine crimine, in die Adventus domini nostri Jesus Christi. Fidelis Deus per quem vocati estis in Societatem Filii ejus Jesu Christi Domini nostri, etc. 
Societas Jesus.   
Δ. Noto Revelationem & adventum Christi secundum: deinde confirmationem quae respicit alium adhuc finem temporis: unde de Regno Christi hic in terris, secundum Joannis Apocalypsim, videri possit hic locus aliquem praebere gustum, etc.   

Paulus ad Corinthios, Epist. 1 cap. 1. D.  
Quae stulta sunt mundi, elegit Deus, ut confundat sapientes: & infirma mundi elegit Deus, nt confundat fortia: & ignobilia mundi, & contemptibilia elegit Deus, & ea quae non sunt ut ea quae sunt destrueret, ut non glorietur omnis caro in conspectu ejus. Ex ipso autem vos estis in Christo Jesus, qui factus est nobis sapientia à Deo, & Justicia, & Sanctificatio & Redemptio. Ut, quemadmodum scriptum est. Qui gloriatur, in Domino glorietur.   

Paulus ad Corinthios, Epist. 1. cap. 2. C.  
Nobis autem revelat Dens per Spiritum suum: Spiritus enim omnia scrutatur, etiam profunda Dei, etc. Vide praecedentia & sequentia in eodem capite.   

Pragae. Prima Actio, Anno 1584. Wedensday, Augusti 15. Mane horam circiter 9  
Δ. We thanked God for his safe bringing us hither, to the place appointed by him: We desired him to direct us, as the rest of our Action requireth: And thirdly, for the Book with silver leaves, to be prepared, we required instruction, as we were promised.  
Anon after E. K. his looking into the Shew-stone, he said, I see a Garland of white rosebuds about the border of the Stone: They be well opened, but not full out.  
Δ. The great mercies of God be upon us: and we beseech him to increase our faith in him, according to his well liking.  
E. K. Amen.  
E. K. But while I consider these buds better, they seem rather to be white lilies.  
Δ. The eternal God of his infinite mercies, wipe away our blackness and sins, and make us pure, and whiter than Snow.  
E. K. They are 72 in number: seeming with their heads (alternatim) 
Δ. 72 Angels.  one to bend or hang toward me, and another toward you. They seem also to move circularly toward the East: but very slowly. In the midst of this Circle, appeareth a little fire, of the colour of yern, hot; ready to melt: from which fire to every one of the said lilies, is a fiery beam extended; which beam toward the end, is, of more whitish fiery colour, than it is near the centre.  
A voice.- ... E. K. A voice cometh shouting out from the lilies, saying, Holy, Holy, Holy: and all the lilies are become on fire; and seem to tumble into that fire. And now they appear again distinctly, as before: And the fire remained in the centre still: and the emanation of beams, came from it, still to the foresaid lily buds.  
E. K. I hear a sound, as though it were of many waters, poured or streaming down in the cliffs of great Rocks and Mountains: The noise is marvellous great, which I hear coming through the Stone: as it were of a thousand water-mills going together.  
A voice. ..... Est.  
Another voice. ..... Seemeth to pray over, & quo modo est.  
A voice. ..... Male & in summo: & mensuratum est.  
E. K. I hear a great roaring, as if it were out of a Cloud, over ones head: most perfectly like a thunder.  
Another voice. ..... The Seal is broken.  
Another ..... pour out the sixth viol that the earth may 
Δ. Vide Apocalypseos, cap. 16. sed videtur quod non sequenter ordine, veluti quis ex textu judicaret; Ast non asseritur hic effusam esse etiamsi saepe & olim vindicatum requirebant illi qui sub altari sunt: nondum illis erat concessum, etc. Sic hic dici potest.  know herself [Viola Sexta.]  
These are the days of woe, that are spoken of.  
E. K. Now I see beyond like a Furnace-mouth, as big as 4 or 5 Gates of a City. It seemeth to be a quarter of a mile off: out of the Furnace-mouth seemeth a marvellous smoke or smother to come. By it seemeth to be a great Lake of pitch: and it playeth or simpreth, as water doth, when it beginneth to seethe. There standeth by the pit, a white man, in a white garment tucked up: his face is marvellous fair; he saith very loud.  
A white spiritual Creature. ..... Ascend.  
E. K. Now there cometh out of the Lake, a thing like a Lion in the hinder parts, and his fore part hath many heads, of divers fashions: and all upon one trunk of a neck. He hath like feathers on his neek. He hath 7 heads: Three on one side, and three on another, and one in the middle: which branch from the neck is longer than the other, and lieth backward to his taile-ward. The white man giveth him a bloody Sword: and he taketh it in his forefoot.  
The white man tieth this Monster his 4 legs with a chain, that he cannot go, but as one shackled, or fettered. Now he giveth the Monster a great hammer, with a seal at that end where the hammer striketh, and the other is fashioned like a hatchet.  
The white man said. ..... A horrible and terrible beast .....  
E. K. This the white man said with a loud cry.  
A voice out of the little fire. ..... Seal him, for two years of the Seven: For, so long is his power.  
The Stars, with the Earth, even to the third part, are given unto thee: The fourth part thou shalt leave untouched.  
E. K. The white man taketh the hammer, and striketh him in the forehead of that head which is in the middle, and lieth down backward toward his tail.  
E. K. Now all this vision is vanished away. The Stone is clear.  
E. K. Now Madimi appeareth, and she seemeth to be bigger than she was.  
Madimi. ..... The blessing of God the Father, the Son, and (in the Father and the Son) of the Holy Ghost, in power and comfort rest upon you, take hold of you, and dwell with you, that you may be apt to receive the comfort of my childishness? and the reward of such innocents', as my voice beareth witness of. You both, the Spirit of God, salute you: which always comforteth the Just, and is the strength and stay of such as are Elected: of whom it is said, Mittam illis Angelum, in Adjutorium.  
Δ. Are you Madimi (in the name of Jesus) that I may so note of you?  
Mad. ..... I am Madimi, and of that order, wherein the wonders of God are wrought with 
Madimi est ex ordine potestatum.  power, with you, as my words are: with myself, as my creation is.  
Lo, as I have often 
* Vide 26. Junii.  promised you, so in the time of your necessity and grief, I visit you.  
Δ. Thanks be to the Highest.  
Mad. ..... Not as the friends of the world do, but as a comforting spirit: exalting the servants of God, and cherishing them with celestial food: But my mother is at hand, which openeth 
Mater Madimi.  unto thee, the will of God. Believe me, many are the woes of the world, and great are the sorrows that are to come: For the Lord prepareth his rainbow, and the witnesses of his account: 
The Rainbow. Apocalips. 4.  and will appear in the heavens to finish all things: and the time is not long.  
Blessed are those that believe; for faith shall flee from the Earth, and her dwelling places shall be 
Faith shall hardly be found on the Earth.  in caves, and unknown mountains, and in parts of the Earth which the Lord hath kept secret for such as shall triumph and rejoice in the Judgement to come.  
1. Woe be to women great with child, for they shall bring forth Monsters.  
2. Woe be unto the Kings of the Earth, for they shall be beaten in a Mortar.  
3. Woe be unto such as paint themselves, and are like unto the Prince of pride; for they shall drink the blood of their neighbours, and of their own children.  
4. Woe be unto the false preachers, yea seven woes be unto them; for they are the teeth of the Beast.  
He that hath ears, let him hear. 
Seven Woes.   
5. Woe be unto the Virgins of the Earth, for they shall disdain their virginity, and they shall become Concubius for Satan, and despise the God of righteousness.  
6. 〈◊〉 unto the Merchants of the earth, for they are become abominable: 〈◊〉, they are the earth, and the 〈◊〉 meat of Kings. But they are foolish: 〈◊〉, they shall fall into the 〈◊〉 that they have digged for others.  
7. 〈◊〉 〈◊〉 be unto the books os the earth, for they are corrupted; and are become a wrasting stock, and 
〈◊〉  firebrand to the conscience.  
Stay a season, for my mother cometh.  
Δ. We read over the premises, and so conferred of the verity and weight of them. And all 〈◊〉 while Madimi stood still in E. K. his sight (as E K. told me:) But because we were 〈◊〉 to stay, I moved no question: but 〈◊〉 to have some understanding, how my wife and children (at Craecovia) did. Hereupon Madimi said as followeth.  
Mad. ..... Hear what I say unto thee [Δ.] The King of darkness whetteth his teeth against thee, 
 and 〈◊〉 with great rage to overwhelm the world upon thee: And he seeketh the destruction of thy 〈◊〉 〈◊〉, and thirdly thy overthrow: The life of thy Children; yea, he tempteth thy wise with 〈◊〉, and to be 〈◊〉 into herself.  
Δ. Why with despair?]  
..... But his lips are sealed, and his claws made dull: that when he would by't he cannot: And where he 〈◊〉 the blood follow to not.  
But hear what thy friend sayeth unto thee: Both in herself, and by him that moveth her to speak; As thou art the servant of the God of victory, so shalt 
Madami, my friend.  thou 〈◊〉 in the God of stretchforth and Conquer. Δ. Madzilodarp. 
This name of God is in  Thy wife, thy children, thy servants, and more than that, such as favour thee, 〈◊〉 the 〈◊〉 of thy house; are under the protection and defence of such as are of power: against whom, neither the rage of such as reign, neither the fury of Authority (though it hath the help of Satan) can prevail. For why? God hath care over thee: But thy faith is sowewhat lower. Take heed of Satan, he will 〈◊〉 himself unto thee. But beware of him. For, sin, keepeth back 
Satan his traitorous information to be taken head of.  the power of God, which is oftentimes deferred for another season: Yea, even for the wickedness of one Soul.  
Lasky, I look for, but I see not: 〈◊〉, I 〈◊〉 my eyes after him, and cannot find him. 〈◊〉 
A. L.  he hath 〈◊〉 himself behind some Mountain, or is creft into a Cave: for he appeareth not.  
Δ. I beseech you, what is the cause thereof? Is he not gone from Cracovia?  
Mad. ..... Sin is the greatest Mountain, and he rejoiceth when he pleaseth himself: and in the 〈◊〉 of his flesh Crecpeth into a Cave from us.  
Lo, I look for him, and cannot see him, yet see all the world over, It is 
 a sign that God is not with him.  
Δ. I beseech you, is he not gone from Cracovia yet?  
Mad. ..... I tell thee, I see him not; I can say nothing of him.  
Δ. Lord, our coming hither was to come with him.  
Mad. ..... Therefore brought I thee hither, that thou shouldst not tarry with him. Knowest thou not that God is marvellous in his works? Hast thou not heard of his secret judgements? If thou hast, Think he hath care over thee.  
For also, thy wife and children, and the rest of thy household must be moved 
My wife, children, and household must be moved to Grage.  hither.  
Δ. When, I beseech you?  
Mad. ..... Let that be my charge to answer thee.  
E. K. Now here appeareth a little fire like the same, which appeared before: but it hath no beams from it, as it had before.  
Mad. ..... Hic & haec, est Mater mea.  
[E. K. Pointing to the fire.]  
E. K. She falleth down on her face prostrate: Now she riseth again. 
Mater Maditni.  This fire entereth into her mouth, she is waxen of higher stature than she was, she hath now three faces. 
Trinity.   
Δ. Now it is the virtue of the Trinity in her so represented.  
Mad. ..... I. And I have a few things to say, and I say.  
E. K. I hear a marvellous noise, as of many Mountains falling.  
Mad. ..... Arise, and believe. The time is come, that of the foolish I will make the wise. And of such as are sinful men, my anointed: if they incline their ear unto my voice. 
IF.   
E. K. The noise is marvellous: And which of the mouths doth speak, I cannot discern.  
Mad. ..... First, thou shalt write unto Rodulphus, as I shall inspire thee. Then shalt thou go 
RODOLPHUS.  unto him, saying, That the Angel of the Lord hath appeared unto thee.—  
[E. K. A great noise still.]  
And rebuketh him for his sins. [I never heard any such noise: it is as if half the world were rushing down an hill.]  
Mad. ..... If he hear thee: Then say unto him, He shall triumph, Fear thee not. 
Δ. Either E K V 1. 263. speak not this, or 〈◊〉 omitted to write it at the first.   
If he hear thee not: Say, that, The Lord, the God that made heaven and earth, (under 〈◊〉 he 〈◊〉, and hath his spirit) putteth his soot against his breast.  
[E. K. A great noise still.]  
And 〈◊〉 〈◊〉 him 〈◊〉 〈◊〉 from his seat. 
If Dei 〈◊〉 & 〈◊〉 cum Δ. de R.   
Lo, this (I swear unto thee) I will do. If he forskae his wickedness, and turn unto me: His seat shall be the greatest that ever was, and the Devil shall become his prisoner.  
E. K. There came great flashes of fire out of her, and so out of the stone: and suddenly she was in her former shape again.  
Δ. In the name of Jesus.  
Mad. ..... Where this voice entereth, no man hath to say: For it is the beginning, so it is likewise the end.  
Therefore inquire not any more now, but cease: For this is the marvellous 
The marvellous beginning of this last time.  beginning of this last time.  
Δ. All thanks, Laud, honour, Glory, and Empire be to the Eternal, Omnipotent, and our only God of Heaven and Earth.  
Amen.   

Thursday, Augusti 16. 1584. Mane, circiter horam 8⅔. † prague.  
Δ. 〈◊〉 finitis, I propounded, as concerning the book to be prepared for the Angelical writing, etc. And because Mapsama had dealt about that point: Therefore I required at God his hands, the ministry of Mapsama herein: if it were his will.  
E. K. Here is Madami.  
Δ. Blessed be the God of Heaven and Earth, who regardeth the sincere intent of his silly ones.  
Mad. ..... When seed time is past, who soweth his Corn? Or what is he amongst men that calleth back the Sun a minute? So may it be said of you, which were 〈◊〉 in sowing, and therefore have let pass the benefit of time, wherein your seed might have multiplied. Behold, your labours are in vain, in respect of that you might have received.  
..... For August is passed with you the first day: And Mapsama wanteth, not by himself, but 
Mapsama.  through your negligence: whose fingers wrought, and made an end of another's work, which was tied to time.  
Nalvage was beaten back from you: But you consider not his conflict, neither thank God for that he hath finished for you: with whom [Nalvage] now, you have no power. For the Receiver and Giver for that time, were of time.  
But to the intent that the Heavens may agree, (because they are the light of him, which is the 
A paper book to be prepared.  light of his father) I say unto thee that thou must prepare, of fair, and decent paper, a book. To the intent, that the paper itself may bear witness against you: and receive that, which should have been printed in Gold.  
Δ. God he knoweth, and the Heavens, that I did the best I could, to have had the book silvered.  
Mad. ..... It is so: I will bear witness with thee. But where the watchmen sleep, and do not their duty: Theft taketh place, and the enemies make havoc.  
The sins of Lasky are not a few; yea, they are such as have brought in the Prince of thiefs, which had prevailed: But God was watchman at the inner doors. For, he doubted of thy faith, and laughed God to scorn. But hear the voice of him that sitteth: lepers and desited people use not to carve at a King's Table: for when his Carvers become lepers, they are not: because they are expelled.  
Even so into my Chambers, and secret judgements entereth not the Incredulous, Proud, and scornful sinners. But because he became worse than a leper, I banished him out of my Chambers, for I am more than a King.  
Notwith sanding, because I have sworn unto thee for him, I will suffer him 
Jajurandum ad Dee, pro A. L.  to be exalted: But in the midst of his Triumph he shall fall, as a proud Tree doth, whose roots are uncertain.  
And because thou hast believed me, and hast not murmured against me, I will be 
Misericurdia Dei super Δ. Cum Imperore Rod. Prophetia de Δ.  just with thee, And with this Emperor shall be thy abode. And through thy mouth shall spring a Cedar-Tree, whose top shall touch the Moon, and branches cover the beasts of the field, the birds of the air; yea, and a part of the Seas. Because thou hast taken pains for me, I will deal justly with thee, and reward thee.  
The sons of wickedness are proud, because of their promotion; are stout, because of their Kingdoms and Tominions: But they must fall, because their building doth stand on 
* Mathei 7. D.  sand.  
Do my Commandment, be not afraid.  
For I have new lessons to teach thee, and new books to open, such as have been sealed in the wilderness. 
New lessons. New books.   
E. K. She is gone.  
Δ. As concerning the Letter to be written unto Rodolphus, O Lord, I would gladly know the Argument, and when I should send it.  
A voice. ..... Incipienti, dabitur.  
Δ. I understand this thus: That, when I begin to write it shall be inspired from God, as was said before.  
A voice. ..... Cease.  
Δ. Deo Nostro Immortali, Invisibili, & Omnipotenti, sit omnis honour, Laus & Gloria: Nunc & semper.  
Amen.   

Friday, Augusti 17. Mane. † Pragae.  
Δ. Because I would make no delay, for the Letter writing to the Emperor Rodolphus, I framed myself to write, beseeching God that I might so write, as might be sufficient for the purpose, etc. And thus I wrote as followeth.  
Omnipotentis Nostri Creatoris (hristianorum omnium Imperatorum faelicissime, O Rudolphe) 
No dicas coram Angels non est Providentia. 〈◊〉, siastes, cap 5.  tam est hominibus incognita illa, quae cuncta disponit perficitque PROVIDENTIA, rataque ipsa rerum series & coordinatio (à primo ad ultimum) quòd à plerisque, temerè, 〈◊〉, vel casu, hoc illove evenire modo, existimentur omnia, quae extra praeterve suorum Consilior m 〈◊〉 〈◊〉, fieri conspiciant. 〈◊〉 quibus est mens 〈◊〉 veritatis lumine collustrara, & ad multiplices longisque intervallis distinctas rerum consecutiones considerandas, attention, evidentissimè deprehenden illi quidem, Quae, quibus praecurrisse, tanquam causas, 〈◊〉 necessarias, also priori, & interdum longe diversissimo, tempore, oportuerat. Atque ut varietatem nunc omittam exemplorum, (quae, ex aliorum hominum inter se collatis vitis, conditionibus, factisque adferre possim,) Exemplum satis conspicuum hoc unicum fieri possit: Nimirum illa, (incredibilis ferè) quae inter sacram Caesaream Majestatem vestram, & humillimum (in Deo) Mancipium me vestrum (ex multiplicibus utrinque praecurrentibus occasionibus) jam quasi instare videtur, In unum (idemque admirandum quid) Combinatio, Divinaque conspiratio. Ambiverunt me (Juvenem) Illustrissimi Imperatores duo: Victoriosissimus ille Carolus Quintus, & ejusdem Frater Ferdinandus, vestrae Caesareae Majestatis Magnificentissimus Auus. Hic, Posonii, Hungariae: ille verò, Bruxellae, Brabantiae. Hic, An. 1563. Ille autem, Anno 1549. Ast clementissimum Imperatorem Maximilianum, Caesareae vestrae Majestatis Patrem (Immortali glora dignum) jam 〈◊〉 Hungariae coronatum Regem, (invitissimo quidem ipso Tyranno Turcico) eodem in Posonio, eodemque, Anno 63. in deliciis habere coepi: 〈◊〉 sque rarissimas virtutes, cum fideliter colere, tum posteritati easdem reddere commendatissimas, opere quodam conabar Hieroglyphico. Quo etiam in labore exantlando, animus mihi 〈◊〉, Austriacae 
* Libelli Monadis Hieroglyphicae Theoremate 20. jam ante 20 annos editi.  familiae; alium fore aliquando aliq em, in quo maxima mea spes, & 〈◊〉 Christianorum 〈◊〉, Res, confirmaretur, (vel 〈◊〉 poterit,) Optima, Maximaque. Vestrae igitur Caesareae Majesti, In peratorum Romanorum (ex Austriacorum Principum nobilissima familia) mea aetate florentium, QUARTO: Adsum, & ego, Triplicis Alphabeti, litera 
* D Δ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Quarta. Atque ita 〈◊〉, ut me ipsum ad pedes Caesareae Majestis vestrae demissè osculandos offeram: plurimùm gavisurus, si qua in re, Christianae Reipublicae Imperatori tanto, talique, gratus, utilisve esse potero.  
Vestrae sacrae Caesareae Majestati, soli, si haec aliquandi u constare patiemini (neminique detegere velitis) rem facietis valde necessariam.  
Superscriptio erat haec.  
Screnissimo ac potentissimo Principi ac Domino Domino Rudolpho, Dei Gratia Romanorum Imperatori semper Augusto, ac Germaniae, Hungariae, Bohemiae, etc. Regi, Archiduci Austriae, Duci Burgundiae Stiriae Carinthiae, etc. Comiti Tyrolis, etc. Domino meo clementissimo.  
Pragae, An. 1584. Augusti 17. Caesareae Majestis Vestrae Humillimus & fidelissimus Clientulus  
Joannes Dee.   

Monday, † Pragae, Augusti 20. Mane circa horam 7.  
Δ. Precibus ad Deum fusis, ex more nostro, etc.  
1. I propounded: If the letter written for Rodolphus, were as it should be?  
2. Secondly, because we were willed to invite the good Angels, for the book writing, I asked how we should invite them?  
3. As concerning our wives, and my family sending for: I required, when that should be done?  
Δ. Quickly apparition was made.  
E. K. Here is Vriel.  
Δ. Welcome be the light of the Highest.  
VRIEL. ..... woe be unto the world: for her light is taken away. woe, woe be unto man, for the eye of light hath forsaken him. woe, woe be to the understanding of man, for it is led out, with a threefold spirit, 
* Aliquid deest forte. The Spirit of Pride. This Testimony to be believed upon great displeasure else  the spirit of error and ignorance. And woe be unto such as believe not the glorious and supereminent light of this Testimony: for they are not written with the life, neither shall their portion be with the living.  
Thus saith he that is a mere stone, (which sitteth between the seat of light and darkness) whose wings are great, and more than mighty: wherewith he gathereth the Stars, and the powers that hang upon the firmament of the first and dat light: placing them and powering them, in the Spirit of Truth; and through his own power, the power of the word, whereby all things are, and are comprehended: in that he is as well in the heavens of Glory, Chastity, and Message, as also in 
Heavens of Glory, Chastity, Angels.  places unknown to us.  
Behold, those that dig into Nature with dull Mattocks, and dull Spades, are such, as of every congealed substance can imagine, but not judge: are foolish, and of the world: whose imaginations, are become the instruments of vanity, and the piercers of him which is the father of ignorance. Woe be unto them, for their disputations and doctrines, are dogmas and dull. woe, woe unto them, for they are such as please themselves, and are become fathers to many lewd children: of whom it is written, They are become stiffnecked and proud, and the followers of their father. Therefore have I gathered myself together, and am hidden from them; because they are proud and haters of innocency. These teach not unto you a doctrine, neither are you partakers of their banquets; for the Spirit of God, is plain, pure, and most perfect. These breath not upon you, neither are the Ornaments of your Garlands interlaced by these: But by him are you lifted up, that is the God of Justice, and the Discloser of his own secrets: and the headlong drawer of things to an end. 
God to us is the Discloser of his own secrets.   
Therefore believe, and dream not with the world: For the world shall perish, and all her adherents: and shall be cast into the pit of woe everlasting. Read the Scriptures, and understand them: but wrested them not, with the wicked. Look into the simplicity, and nakedness of God his Promise.: View the innocency of some that received them, And let not the wickedness of those that the Lord made virtuous, go out of your remembrance. But so Triumpheth true power, so gathereth he himself together to discomfort the Serpent: Of the lightest he maketh the heaviest, and of the weakest the strongest: And in the weakest vessels, worketh he his mercy. And why? Behold, lest the world, in her proud imaginations, in the ornaments of her pearls, and most precious wits, should brag, saying, I can compare with the Lord. Hear my voice, for it is of God. The world bringeth forth no good thing, neither are the do of man accepted; but where the spirit of humility 
Humility.  dwelleth. Out of the depth of darkness, hath God made light: And lo, the light is great, and the darkness comprehendeth it not. So, in the weakest will he be exalted.  
The Spirit that speaketh unto you, is he that hath a Tower to build, a strong Tower and a mighty; yea such a one, as hath not been from the beginning: No, not from the beginning. Great is the foundation 
Vriel hath a Tower to build etc.  thereof; for, it is of Iron; But greater are her walls; for they are of Diamond. Most great are her Turrets; for they are the seven Heads, that behold, judge, and gather: And they are made of Truth, the Spirit of Eternity. Unto the laying of every stone, are you made privy, 
Δ. and E. K.  And for this Tower are you provided.  
1. For lo, the first hath appeared, and shown himself mightily. 
Primus Filius Spiritus Sanctus.   
2. And the second hath redeemed, and overcome Satan.  
3. And lo, the third appeareth, and shall visibly show the power of God to all Nations.  
For Now cometh the Desolation of the World, And the fall of her pride. And this is the last 
Desolatio de qua Propheta locutus est. Apocalyps. cap. 18. F.  Rod that measureth, and shall be broken: For it is said, Now will I hear you from under the Altar, Now will I revenge the blood of your brethren.  
O you ignorant, and of weak faith: Know you not the times that are to come? O you that spit out the meat of comfort: yea when it is put lovingly into your mouths. Why are you sorrowful? Why rejoice you not, that the God of Justice is girded, and hath whetted his sword, upon a thousand thousand Mountains of fire? Why laugh you not the world to scorn? and deride her fornication? weep not upon her; for she is accursed: Neither wonder at her; for she will be more wonderful.  
You have received this Doctrine in Chambers, and in secret 
Δ. 〈◊〉. Tempus est tacendi & tempus est I quendi veluti de 〈◊〉 Christi Matth. 17. B. Marc. 9 B Luc 9 B. 12. A. Constat. Et 〈◊〉 〈◊〉 cap. 10. C. Quod in 〈◊〉 audietis, predicate super tecta, &c Luc. 12.  places: But it shall stand in the great City: and upon 7 Hills, and shall establish herself in truth: purify the walls, and sweep out the dust and cobwebs (the works of the venomous) that it may be cast into the River, and brought into no remembrance.  
Yea, it shall sit in 
* Joel, cap. 3.  Josaphat, in Judgement, against the wicked, and shall become a fire engendered in the cave of Thunders. Therefore, When you are commanded, lift up your heads, and 
† Fear not.  fear not: for whom, the Heavens shall fight.  
But in yourselves be patiented, and continue to the end: That your Crowns may exceed the Garlands of the Earth.  
Thus saith the Lord, Lo, I have promised thee, that my Angel shall 
† Promise of visitation for the 48. great Calls, and the Holy Book wilting and practising.  visit thee: And so it shall be. But if I now visit thee, Thus will the world say hereafter; Lo, he hath feigned a Doctrine for himself. Lo he excelleth in subtlety. When I gave my laws, they were not secret; neither was the place unsanctified. When the Comforter cometh, girdeth himself against the son of 
* Legissatio manifesta & in 〈◊〉 〈◊〉. Antichristi eversio per Spiritum SS. 〈◊〉. 〈◊〉 Epist. 〈◊〉 ad Thess. 2. cap. 2.  wickedness; Then must you be known, and seen unto the Earth.  
But I will give thee the choice: choose therefore, whether thou wilt banquet Now: because I have 
An Election or Choice offered to Δ. RODOLPHUS Imp.  promised thee: Or tarry, till I see the time more convenient; For lo, if Rodolph, harken unto my voice, He shall wonder, and rejoice with thee: And I will exalt him, above the Kings of earth.  
Stay a while: I come again.  
Δ. After he had stayed a while, and read over the premises, and talked of the manner of the Choice or Election offered: and the dealing with Rudolph: we thought good to beseech God to regard his promise, for his glory and honour, and we most humbly to thank him that he would offer a choice to me a man of no worthiness, nor wisdom: therefore most desirous to be entered speedily into the School of Wisdom, wherein we might grow, and attend the opportunities of any thing to be done or said by us; So that (if it were his will) we were, and are desirous now to be visited, as his most merciful promise importeth.  
E. K. Now Vriel is here; he hath a Chair, and is set down in it: 
A Vision.  It is like a Throne..  
Here I see a green Hill: and I see thereon three men, like learned men, in Gowns of puke-colour: they have Hats on their heads. Vriel hath in his hand a thing like a rolling-pin (of half an ell long) of Gold.  
I see beyond the men, a very fair Park, enclosed with pale, piked, etc. 
The Garden of Comfort.  I see Roses and lilies, and goodly Flowers in one part of it, and fair running waters in it, and little Hills, and all manner of Birds: And in the middle of the Park, is a turret, and in the top of that, a round thing like a Stone, which giveth light all the Park over: but without the Park pale, it is duskish or dark. These three men stand together upon the pitch of the bank of the Hill that goeth down toward Vriel.  
There appear three divers fair ways to the Park, two from the Hill where the men stand, and one from the place about Vriel.  
1. I see one man walk in the Park, und he picketh Flowers, and putting them to his mouth, they smoke, as the smoke of the snuff of a candle when the candle is put out.  
2. I see likewise another man gathering of Flowers there, and he would put the Flowers to make them stick on his Coat, but they will not hang on but fall down, it is so bare.  
3. I see a third man, who hath his Robes all belayed with lace of gold, great and small, and divers precious Stones, and on his head a wreath like a Garland, very broad beset with very beautiful precious Stones: and he trimmeth himself all over with the flowers of the Park or Garden, Now the three men are come from the Hill, before Vriel his seat.  
..... I most humbly beseech you that I may have access into the Garden of Comfort. 
1. One of those men saith   
Uriel. ..... You shall: I am contented.  
E. K. Now they three go toward the Garden of Comfort: they point one to another, and seem to talk one with another. They go in the path which leadeth from him [Vriel] toward the Park.  
Uriel. ..... These are Wise men, for they shall escape the danger of the [Δ] first and the second, 
He meaneth of the first and second which gathered flowers, and of the third. Respice 〈◊〉.  and shall live as the [Δ] third in comfort and pleasure: For behold, Those which have entered, and now shall enter, have deserved their reward.  
But some there be that enter, and respect not the end; and such shall they be as he is, which defileth the flowers.  
E. K. Now here cometh a man from the parkward, and meeteth those three men, and giveth them three very rich garments: they put-off their former garments, and put on those rich and beautiful garments.  
Uriel. ..... Othersome there be, and go the middle way, because it is the next and straightest, 
2.  and those be such as enter with their own ornaments, which are very poor and bare, and upon whose garments can hang no pleasure.  
Some there are that enter [1] from me (for without me none entereth into that Garden) and 
3. Note. 〈◊〉 sine qua non: & causa proxima & 〈◊〉 ut differunt 〈◊〉.  because I am the light of him that lighteth by Creation, therefore is there a way perfect, and beareth testimony from me, whereby they are thought worthy, and are [2] apparelled for that place of pleasure, and so worthily enter.  
Lo they every themselves, being made rich with the beauty of so pleasant flowers: and they always drink of the water of wisdom to their comfort and continuance. Blessed is be that so entereth.  
Three men The Garden of Comfort and Wisdom.  
all worthy to enter: but only one hath the proper testimony, etc.  
Three men going to Uriel from this Hill  
worthy to enter with Testimony.  
Uriel sitting in his Throne.  
1. He that defileth the flowers, was worthy to enter into our Garden: but because he came not 
A defiler of the flowers. The Garden of Wisdom.  hither to my Throne, and so took the way descending from the Hill, [to 〈◊〉] and brought into the Garden of Wisdom, his worldly apparel; which, lo, is always as a mist between him and true wisdom, yet he thinketh himself satisfied.  
2. He whose coat is bare, was also worthy: But because he thought himself worthy, and visited not my seat, he took the middle way, where are no ornaments: Therefore he brought in his own nakedness which is so threadbare, that the flowers fall off it, as from a marble stone, and the waters glideth of it, as from the back of a Falcon.  
Behold, I sit: happy are those, that come unto me.  
Lo, you see, you may become wise; with the [1] Cloudy, wise with the [2] bare; and wise with 
Three manner of wise men.  those that are [3] advanced; and dwell in true wisdom.  
The Gate that thou shalt enter into, is a fire of fury, and of revenge: 
Fury and Re-Open unto venge.   
But be it unto thee, as thy Election is. Even from the beginning, nakedly. Rudolph, the manner of God's visitation: show unto him the holy Vision: for I will make thee unto 
Rudelph the Emperor must be made 〈◊〉 of all. RUDOLPHUS IMPER. 〈◊〉 〈◊〉 sides, 〈◊〉.  him an hand, an arm, yea an half body. Yea I will be merciful unto him, and seal him for myself: and he shall be thy comfort. I will put my fear into him, and he shall be afraid to sin, and he shall become a rod to those that are sinful.  
Happy are those, whose works are a hope; and whose faith deserveth the aid of my light. This is of God, and I am the finger. Happy are those that are directed by me. For, in me is the true path and light of direction.  
E. K. He is gone.  
Δ. As concerning this Gate (lastly spoken of) whereinto I must enter, that it is a fire of 〈◊〉, and of revenge: O Lord, I am afraid, if that phrase be of any displeasure to me: for I referred my Election to the will of God, as was for his honour and glory to be granted: And I have long made Petition to God for your help, and I desire nothing that should make the highest offended with me. But perhaps the service of God wherein I am to serve him now, (with his talon of wisdom to be imparted to me) consisteth in the execution of the Justice of God, with a furious and revenging fire, as under the Altar they lie, and cry for, etc. 
〈◊〉. cap. 6. Uriel. ..... His voice.   
..... Thou hast said—  
Δ. All Laud, honour, and praise be unto the Almighty, wise, and our most merciful God: now, and ever.  
Amen.   

Tuesday, 21. Augusti: Ante Meridiem horam Circiter 9 † Pragae. Precibus finitis, & invito Vriele ut nos illuminaret, dirigeret, consolaretur, etc.  
E. K. Vriel is here, and about his head at a little distance, is a bright part of a Circle like a rainbow, etc.  
Δ. We propounded unto you yesterday (O you faithful messenger of the highest) as concerning this letter, how it is liked: when it is to be sent, and by whom, etc.  
Uriel. ..... O earth, how great a Monster art thou, and how great is thy wickedness, which makest 
Earth.  dull man's capacity, and carriest him away into an obscure and rash sense? Not without a cause art thou hated with the highest; yea, not without a cause are thy Garments made short.  
My brethren, how long will you be grievous to the Lord, how long (I say) will you be without understanding.  
O, how long will you consider your own commodities, and neglect the harvest of the Lord?  
[Δ. I understand nothing of the occasion of these speeches.]  
Uriel. ..... But behold, for you have chosen unto yourselves a visitation, and have broken the visitation of the Lord. 
A 〈◊〉 of our choice made.   
For when you were commanded you went not, and unto yourselves you choose days for advantage: Well, I say, Take your choice and become wise: for I am ready to deliver. I say, prepare yourselves, and be ready: But I fear me, (yea, I know it) that you will become 
Prepare.  foggy and misty. Notwithstanding thus sayeth the Lord: Since you will become wise, Chastise yourself for a few days, and abstain, and you shall see that I am a God that can visit, and mightily: I am not man, that my promises may not be, neither speak I of any thing that liveth not, for I am 
The Promise becometh life. God well pleased. A new promise to Δ.  light, and the breath of understanding. Because you have followed my Commandments (yet some of you obstinately, and rather, as reprehenders then obedient servants) I will put a snaffle unto Satan, and unto his Ministers, and thou shalt sit in judgement against the wicked: For I will multiply thee, and thy household: And of thy seed; yea, even of thy seed, will I finder out a Camber, 
a Camber, vide Anno 1582. 15. Martii.  and will root out a people, which I have long favoured. And for this cause spared 
* Δ. Fortè intelligit Rolandum infantem meum cui vitam reslituit Deus (miraculosè quasi) Cracoviae, An. 1584. Julii 14. Sed Deus tu nosti quod hoc mihi tam mirum cidetur quam virum Mariae pregnantem censeri, etc. Vide Sept. 21. Misericordiam Dei praemissam.  I him unto thee, for unto him that loveth me, will I be a just rewarder. The branches of the wicked do I cut off, and make worse than the ass' dung: But unto the faithful will I send honour, and a Crown of rejoicing.  
Hui, who is he, that I cannot reward him? Or where dwellest thou, (in Heaven, or in Earth) that art, and rejoycest not by me? If thou follow my Commandments, and I once begin to love thee?  
I have told thee that I will place thee here.  
[Δ. In this city.] 
Δ. I must be placed here in prague.   
Uriel. ..... Not as a Citizen, but as an owner of many houses. But take heed, thou be be just to me, and do what I command thee.  
Δ. Lord thou knowest my heart, help, and supply my wants.  
Uriel. ..... Behold, the Corn is not ripe, neither are the Grapes red, nor the Sun hath not yet seasoned 
NOT YET Stewards Overseers Labourers. The Lord his visitation is not yet.  them; Therefore, yet, need I not Stewards, but Overseers: And as yet, Laborers are to me as shadows. Because, not yet, no, not yet is the time of my visitation: therefore he that bringeth his Syckle now, must not reap for me, but must rejoice in himself. Happy is he that tarrieth the Lord, lest afterward the doors be shut, and the feast at an end. All wisdom (and sciences comprehended in wisdom) that worketh for himself, is of the world: But the wisdom that I give, I give openly, and without reproach: that I also rejoyoing in the wisdom 〈◊〉 be gl rified, and exalted with a diadem of honour. When Sodom cried for vengeance, had I it not ready? Can not I from heaven have consumed them with the breath of my own mouth? I, in myself know it, and am witness: But lo, in the pride of their filthiness I had regard to time: And (that it might 
Time.  be known to all Nations) licenced my Angels, and gave them power: And lo, then made a promise 
Δ. Promise to Abraham. Seth, the third sen of Adam.  unto all Nations that they should be blessed in Abraham: even the same month that I destroyed the Sodomites. These things did I, as unto no: and unto Seth, whom I l ved: I made them privy of time to come, and opened unto them my judgements: because the world should be justly condemned. After the same manner made I a promise unto you: Lo, after the same manner have I called you 
A promise made unto us. The choice misliked. The mercies of God upon us.  to counsel. But you have chosen the lowest, and have refused the highest places, and have regarded your own comforts, and not my visitation. I commanded thee not to go into the woods, and to fetter Wolves: neither to saw the tiger's teeth. I delivered you not unto the wicked, neither suffered I them to rejoice over you: But I have brought you from death, and from the days of lamentation, and have dealt with you as faithful brethren do in their divisions: Not that I forget myself, but that I would be magnified, and that you might see your wildness, and naked rashness: Many are there upon the earth, which would have burst with gladness, and have rend their Garments in pieces. If I had touched them with the least of these Counsels (so I call them, because they are my secrets) Is it not sufficient that I have brought you [
Δ [To Prage.] A sure help promised. .] hither fafe? Have promised you a sure help?  
Lo, you wrested me, for what is he of the world, to whom I shall confirm letters?  
[Δ. This is spoken in respect of God his judgement required of the letter.]  
They grieve me, because they are the do of man: O man, let man answer unto thee, and let it suffice thee, that the mark whereat thou shootest is in my hand.  
My work is not a work of hours nor days. But when I command, do speedily. When the 
Do the Lords Commandment speedily. Note, signs. Δ. I understand not this.  Thunders fall from Heaven, and burn up the Earth, scale her face, and leave her naked. Then, Then, will you believe.  
Behold, He that is a man, being new born, is accounted a Monster.  
Is it not written? Lo, the Lord looked from heaven in his visitation, and in the midday, and groaned upon her, for she had vexed him. Happy is he that is ready when he visiteth: That which I command, let it be done. For when the Kings of the earth, say, do this: They play not also the parts of their servants and subjects, but lo, it is done. Suffer me (I pray you) to have that favour.  
Δ. Deo Nostro Misericordi, Pio, & Justo, sit omnis honour, Laus & Gloria.  
Amen.   

Tuesday, 21 Augusti. † Pragae.  
After Dinner as we [E. K. and Δ.] were in my Study, and conferring of my choice, and very sorry that we had made our choice not of the best: E. K. saw Vriel in the stone, which yet stood unput up: and said, he had seen him there ever since we began: So coming to the stone he said as followeth.  
Uriel. ..... Murmur not amongst yourselves: But rejoice and be glad, and sound into the greatness of God's mercies, which beareth all your weakness, and leadeth you through the foggy and perilous mists of your daily temptations even by the hand: And now, not only giveth, but also exhorteth. I speak with you as a man. Yea, let me speak with you as a man: You are oppressed with sin, and with the world, and are not yet apt for the visitation of God. 
Note our unaptness yet to be visited, Ecclesiastes, cap. 1.   
My brethren, God hath dealt mercifully with you, hath opened unto you these three ways desirous  
Δ. In malevolam animam non introibit sapientia, nec habitabit in corpore subdito peccatis, Ecclesiastes, cap. 1.  
[E. K. He speaketh other language, I understand not.]  
..... That one of you might have entered into the highest Gate. 
The workman and the work must be correspondent. To Δ. Was said, In fac supra. To E. K. in vide. To A. L. Tu vive.  And why? Because the workman might be able, and correspondent unto the work, and time (of the Lord) to come. God hath done may great things for you: but you will not see them. Tarry awhile till I come again.  
E. E. He is gone beyond a thing like a Hill.  
Δ. After half a quarter of an hour he came again.  
E. K. He hath a pair of Tables in his hand, made as of white bone: and therein are many names written orderly, one under another.  
E. K. If I thought this to be of God, and this to be Vriel indeed, it were another matter: but their too much familiarity maketh me doubt.  
Δ. The old saying is true in you, Nimia familiaritas parit contemptum.  
Uriel. ..... Believe me, by Heaven and Earth, I am true Uriel.  
E. K. He hath another Book holden unto him, by one standing by him, who is like a shadow.  
Uriel. ..... Give ear, say and choose: for after this time, there is no choice. 
A new choice, by God his great 〈◊〉 granted. 73 and a half Dee his age.   
Dee, thy age and continuance in this world, in flesh, according to the finger, and second proportion, which you call Nature, is 73 years and a half: and here it is [Δ. pointing to the other Book.]  
E. K. He that is like a shadow openeth the Book; it seeming to be of yern or steel. In which Book appeareth divers names, as Bamasan, Corsax, Tohomaphala, etc.  
[Δ. They seemed to be the names of good Angels proper to peculiar men.]  
Uriel. ..... Thou [E. K.] dost more than thou art commanded. Yet, cease a while.  
[Δ. Because he [E. K.] read these names.  
E. K. He spreadeth a thing like a Cloud before them.  
E. K. Now he appeareth again, and the other with him.  
E. K. Sudsamna appeareth in the Book, and against it 46. 
Angelus 〈◊〉, E. K.   
Uriel. ..... So much shalt thou [E. K.] live by nature, and die violently.  
E. K. Now he is covered again.  
E. K. Now he is here again.  
E. K. Aflafben standeth written in that Book, and 73 with a prick over the upper part of the figure 3.  
E. K. The Book is very big and full of names, and numbers against them: the leaves are very thin.  
E. K. Now Vriel openeth his book himself; And there appeareth 
Aflafben my good argel. Sudsamna E. K. his good Angel. Vita Naturae, Gratiae.  against Aflafben, 122. And against Sudsamna appeareth 87.  
Uriel. ..... Beyond the which, you cannot: Notwithstanding this life, is always given by God, or at the 〈◊〉 of some one, or more, of us his Angels. The other is natural: notwithstanding is shortened through the sin of man. I am a witness to myself, that these books and words are true.  
E. K. Now he is in his Cloud again.  
Δ. After a while, they appeared again, as before.  
E. K. They look very gravely on their books.  
Uriel. ..... Behold my brethren, God is ready to open his merciful storehouses and gates of understanding unto you: But he that liveth for himself, and for the end of this shadow, limiteth his wisdom with this number: and shall both have an end at once: But he that turneth him to 
Δ. 〈◊〉 King 〈◊〉 did Regnum 4. cap. 20 Note.  the wall, and weepeth bitterly, shall enter into this Book: But he must not build his own house, but an house for the Lord; Neither must he be visited by the challenge of promise, but by the mere mercy and good will of God, and at his pleasure and appointment: He that hath understanding let him hear.  
Behold, This his pen, is a pen of Steel; But that that I raze withal, is of Gold, and a piercing Instrument. If therefore your visitation shall be after to 
* Augusti 23.  morrow, and that you covet to build (because you are men) Then give your names unto the yern: But if you will remember the Lord, 
Our new 〈◊〉 reform choice.  and add any thing unto his building, faithfully, Then vow your names unto me, In the name of him which created you. After this time, there is no choice.  
Therefore, consider; for, never before, (but once) was this mystery, and mercy of God opened 
A great mercy, and mystery.  unto man.  
E. K. Now he hath drawn the Cloud to him.  
Δ. I am not able (O Lord) to give thee condign thanks for these mercies: But thy will be done: Not as we will, nor as we have rashly and blindly (before) chosen: But this is our choice, to be thy servants all the days of our life; and we desire not long life so much, as the favour which addeth those days, wherein our faith may be fruitful through thy graces abounding in us. I renounce my former choice, I challenge no promise: But require thee, O God, of thy fatherly goodness to be my light, director, staff, strength, defence, and comfort, now and ever, Amen. 
The former choice renounced. This Day.   
Uriel. ..... always call unto me for the Testimony and witness of the promise of God, and the remembrance of this day.  
E. K. He hath written after the 
* 122 87.  numbers in his own Book, Est, Est.  
Δ. Ad laudem, gloriam, & honorem Dei, Esto, Esto. 
Amen.   
Uriel. ..... Now deai with Rodolph. and be not slack: for until thou have talked with 
Rodolphus.  him, I appear no more.  
Thy haste, shall prevent the slander of wicked tongues, whom Satan hath already stirred up against thee.  
Δ. I understand of none.  
Uriel. ..... It is best thou understand it not at all.  
E. K. He putteth a Cloud over all the Stone, like a white wrink'ed Curtain: and so disappeareth.  
Δ. But though you appear not, yet of Madimi I may require answer, to know when my wife and children are to be sent for, etc.  
E. K. There is no answer given.  
Δ. Fiat voluntas Dei, juxta illius beneplacitum: cui omnis laus gloria & gratiarum Actio, nunc & in omne aevum. Amen.  
Δ. I received letters from my wife, that she and her children are well. God have the praise and thanks therefore.  
Amen.   

Friday, Augusti, 24. à Meridie. Pragae.  
Being willed to deal with Rodolphus, first by letter, and then by speech: I thought good to send the Letter before written, for the Emperor; by the Noble Don 〈◊〉 de St. Clement, the King of Spain his Praefectus Negotiorum with this Emperor: and thereupon by Emericus 〈◊〉, the Lord Laskie his Secretary, I wrote this to the aforesaid Don Clement, and sent it this Bartholomew Day.  
EA est hominum in terris conditio (Nobilissime vir) ut sibi soli nullus natus esse videatur: Immò neque sibi ullus omnia sponce nascenria, vel ultro ab aliis oblata, quae sibi maximè sunt necessaria recipiat. Mucuae inde hominum emerserunt societates, mutuae amicitiae, mutuae operae, Mutua dona, Rerum commutatio, & emptionis, rerumque venditionis contractus: Aliique diversi hominum existunt status, unde hominum inter homines, & cum hominibus multiplicia procurantur officia, commerciaque. Neque omnium istorum, sola est utilitas vel (quae 〈◊〉) voluptas, scopus ille, vel finis, quem attingere conantur & student: Sed aliud aliquibus, est propositum quod Divinius quidem est, quod virtutem vel Honestatem nominare possumus; quae caelitus 〈◊〉, hominum informet mentes & orner, sibique coaptet: Adeo ut sedibus illas reddat celestibus dignas. Illud, illud, ergo est Illustrissime vir quod excellentiam vestram tam mihi pridie reddid 〈◊〉, benignam & perhumanam; Illud est quod vestram refricabit memoriam, & vestrum insigniter acuet ingenium, in Causa mea, suae Caesareae Majesti tam proponenda, quam commendanda: eoque tractanda modo, quo illa tractari Arcana debeant, quae a paucis credantur, & a paucioribus intelligantur: verissima licet sint, & ex sese utilissima. Quo citiùs Caesarea sua Majestas, mirabilent hanc & maximam Dei, non Providentiam solum sed bonitatem etiam amplexus fuerit, eo cit us & abundantiùs, meae ad illum legationis constabit sinceritas, bonitas & utilitas. Voluissem equidem hunc inclusum libellum, 〈◊〉 inclusas vestrae 〈◊〉, ipsemet atrulisse. Sed (cum venia sit dictum) ex digiti pedis mei, offensa cuticula, non cam 〈◊〉 〈◊〉 ho lie pedes venire. Proinde amico meo hoc onus imposui, ut (cum vestrae Excellentiae manuum deosculatione) omnia mea vobis orferat servitia: hocque, quicquid est, pro sua Caesarea Majestate, traderet munusculi.  
prague 24. Augusti 1584. Joannes Dee.  
The Superscription of this Letter was thus,  
Illustrissimo Domino, Domino Don Gulielmo de Sancto Clement serenissimi atque Catholici Hispaniarum Regis Negotiorum apud sacram Caesaream Majestatem, etc. Praefecto, Domino meo Observandissimo.   

Monday, Augusti 27. Mane circa 9 † Pragae.  
Precibus finitis, I propounded to God, of Madimi four things.  
First, what was the cause of the error recorded, Febr. 18. this Anno 1584. at Lasko of Sir Henry Sidney his death?  
Secondly, In what sense is this to be understood, which Madimi willed me to say to Rodolphus, An Angel of the Lord hath appeared unto me?  
Thirdly, Madimi said as concerning the time of my wife and children and household to be moved hither, Let that be my charge to answer thee?  
Fourthly, Madimi willed me to write to Rodulphus: And I have done, and caused it to be delivered to Don Wilhelmo de Sancto Clement, the Spanish ambassador, to deliver it to the Emperor. God prosper it. Amen.  
E. K. Here she is.  
Δ. The eternal roots of verity bring forth fruit, to the comfort of such as delight in the pure verity for the service of God, etc. And you Madimi, as a Minister of the Highest in verity, are unto me welcome.  
Mad. ..... Even as man's fingers [or a thing,] touching, moving, or forcing an instrument 
Causa sine 〈◊〉 〈◊〉 Note this phrase of sound.  musical, is the cause, without the which it cannot sound, or drink up the air; which again seeking issue, and feeling a stay, is the [objectum] cause of concord or dissonancy, according to the inward spirit and imagination of the thing that moveth, or of the finger moving; So the earthly part of man, which hath no motion of itself, (radical) moveth by touch or finger (whatsoeve) spiritual, and sendeth out sounds; not according to herself, but according to the fiery, yea invisible, and spiritual power, wherewithal it is moved.  
Hereby we learn, that man's body, and his organical motions, hath three manner of movers; centraliter, 
Three movers in man con curring.  by the property and perfection of the Soul, a superiore, and by descension, from the Angels or participants of understanding: E contrario, and ascending, spirits wicked, and tempters, all moving.  
But here you must note, That as the Sun depriveth the Moon in respect of her end, which is to 
.  give light, but not of herself; So do the Angels and higher powers drown and overshadow the soul in man when they are present: working from God and in themselves, (as from abov) and not by the soul as any root, or first cause of the motion.  
But when the Devil entereth, and ascendeth, he worketh not by force, but by enticement, and so 
Note the manner of the 〈◊〉 〈◊〉 in, or by man.  allureth the soul, to grant of his possession: whereby he entereth and becometh strong.  
Those that have ears let them hear; for my words are wisdom, and the grounds of many Sciences.  
Then, by a similitude, is the world wax: man's body wax: and 
Mundus Humaenum 〈◊〉, etc. tanquam Cera.  the natural motions of things, naturally extended, wax also: But our purpose is of man; which at one instant receiveth three impressions: 


Impressio  
Superior,  
Humana,  
Inferior.    Missive, Natural, and Offensive.  
Whereby you may perceive, That man greatly needeth to pray 
Pray against Temptation.  against temptation: For the last Seal, is sign of him that oweth 
Impressio praedominans est consideranda.  the wax, Happy are those, that can watch and pray: for such they are that grant not any room or interest, to the wicked ascender. 
Δ. Per quae homo 〈◊〉 per cadem punitur: qui dixit Ascendam, etc. Jam ex Infernali statu, semper ascendendo tentat.   
I answer you: If you be but as a string, Challenge but your own duty: But take heed, you be in tune.  
E. K. She speaketh, but I cannot express it.  
Δ. I pray you let nothing of your words, that you utter to us, or before us, be unrecorded.  
Mad. ..... You are not worthy to write it: for it is the harmony of the heavens. Stay a while; for I would open that unto you, which I perceive I may not: but I come again.  
[Δ. We read over the premises, and weighed them as instructions of the three divers movers of man's senses internally, etc. And so after a quarter of an hour  
E. K. Here she is again.  
Mad. ..... For he that purifieth his house, and straweth rushes, and beautifieth the chambers with Garlands, is worthy to receive (because of his aptness) such as are messengers of understanding and light. My friends and brethren, marvellous is the God of Wisdom in all his do and works, and full of variety are the works of his hands.  
E. K. Now she speaketh again; I understand it not.  
..... But to the Answer: The end of my purpose, Satan, perceiving you [E. K.] as well to be 
The Answer to the first 〈◊〉.  moved by him because of your own grant, as by the motion wherewithal you were moved and illumenated: and being the father of suttlety, and a froward understanding 〈◊〉, even in this one sentence; yea, with this one lie, to overturn, or at least to Hemish the worthiness of our message, and of your receiving: because he saw the course of nature, and the do of man, and that this man Mr. Simon Hagek, young Hagek, would first visit thee. [
Δ Satan about this time was very busy with E. K. and declared his name to be Satan at 〈◊〉. ] therefore he thrust in a shingle of his own cutting and nature: Not to the intent it should 
An intended lie by Satan.  be credited, but to the intent it should be a stumbling block to the action in time to come, which is now.  
My brethren, he is a marvellous workman: and one that striketh now the most strings, in a manner, all. But he hath his reward: Therefore do I deny it to be spoken by me, or of me.  
Δ. So by God his Grace, I did conceive, and undoubtedly think, and of many other things, 
Reformation of the Records.  besides that, I have occasion of reforming the Records: that the heavens may agree, as the phrase was used.  
Mad. ..... Many there are not: But such as are, gather them together, let me sift them.  
Δ. I thank God for that his mercy.  
Δ. Now I beseech you to the second my present request before propounded, it may please you to give answer.  
Mad. ..... When the King sendeth a Present to a Noble man, or unto any one that he favoureth, 
Answer to the second in a Parable.  he loveth, or delighteth in: The Messager carrieth it, delivereth it within his house.  
E. K. She seemeth to smile.  
..... He to whom it is sent enjoyeth it, he useth it; yea, peradventure (being a dainty dish) eateth of it.  
Afterward the King sendeth to him by the same messenger, saluteth his household, and commandeth him to say: Thus sayeth the King; Go to such a man and salute him: Tell him that I will visit him, and that I say so.  
Behold, he sitteth still, and 〈◊〉 not, neither doth he the Commandment of his superior. For lo, sayeth he: The King commanded me not; his messenger came, and would so. But whether the King will so, or no, I know not.  
But hearest thou: Thou wicked man, hast thou not eaten of his meat, and enjoyed the benefit of 
A 〈◊〉 〈◊〉 8 9 10. & 11. capita Apocalypseos.  his present before? Yes, A threefold benefit, which shall continue until the * seventh Angel, and until the third woe.  
Man begetteth a Son, and lo, his wife is with child, and she 〈◊〉 for the time of her deliverance: If the question be moved unto him, (his wife not yet delivered,) whether he have issue, or fruit of his body, say thou unto me, what shall he answer?  
Δ. As it shall please God.  
Mad. ..... That is no answer.  
Δ. Then he may say, He is in hope to have the issue his wife goeth great withal, may this seem an answer, 〈◊〉 beseech you?  
Mad. ..... Though the child be not yet born, he hath issue Deliverance, is, by reason of the issue, and not called issue of the deliverance: for he is a son as well unborn as born.  
So is it of you: Thou hast prayed unto God, and he hath heard thee. 
Δ. My prayer unto God for wisdom. Wisdom.   
And lo, the issue, which he giveth thee is Wisdom. But 〈◊〉, the Mother of it is not yet delivered.  
For, If woman know her times and seasons of deliverance: Much more doth he, 
DEUS Mater rerum 〈◊〉, idem & Pater.  which is the Mother of all things. But thou mayest rejoice that there is a time of deliverance, and that thy gift is compared to a woman with child.  
For, as the one is, and shall be visible: so is wisdom granted, and shall appear: 
〈◊〉 sit Deus noster, qui respicit gemitus Pauperum. E. K Not taster of that he seethe, or heareth.  yea, a lively, and most perfect Creature.  
Behold, the Angels of the Lord have been sent down from God, unto him [E. K.] here is sight, which is of this household in God: He hath brought unto thee that which he tasteth not himself: And yet thou doubtest, saying, How shall I say the Angel of the Lord hath appeared unto me?  
Unto thee, [Δ] we are we have appeared: for unto thee, 
Note. Δ How the Angels of the Lord have appeared to. Δ which may seem more certain (almost) then as the phrase is 〈◊〉 of the Angels appearing to Joseph, in somnis, vide Matthaei, cap. 2. .] scent. And because his eye hath seen, therefore we have joined him unto thee, that in the time of darkness thou mightest see.  
Δ. It is to be made perfect before the time of his visitation.  
And before the time of thy visitation thou must be made perfect.  
And because it is of thee and not of him: Therefore doth not God impute unto him his offences, but placeth in you the figure of time to come.  
Supra lib. 15. 1584. Junii 2.  
For some there be that naturally shall draw in the 〈◊〉 of the Lord. And other some there be, that must have their times and seasons.  
For thy household affairs, I say nothing yet, neither for thy Letter sent, or Messenger. 
Answer to the third and fourth demands.  Nam Deus agit in 〈◊〉, sicut vult.  
I have nothing else to say unto thee: but blessed be those that believe in the Lord, for they have their reward.  
E. K. She goeth away, divided into a great many pieces of fire.  
Deo Nostro Omnipotenti, eterno & sapienti: sit omnis honour, Laus & Gloria. 
Amen.   
Note. At noon, this day I received Letters from the Lord Laskie, from my wife, and from my brother Nicolas Fromonds in England: how Mr. Gilbert, Mr. Sled, Mr. Andreas Firmorshem, my bookseller, used me very ill in divers sorts.  
The Dates of the Letters from England were of the 15. and 16th. day of April 1584. My wife is in great sorrow for my brother Nicholas.  
At night after Sun set, Emerich Sontag brought me word from the Spanish ambassador, 
Monday, Augusti 27.  that he had delivered to the Emperor this day my Letters and Book: and that he took them graciously and thankfully, and said that within three, or four days he would let the Spanish ambassador understand, when he would give me audience.  

Deus bene vertat: & ad sui nomivis honorem & Laudem.   
Amen.   

Saturday, Septembris 1. Ante Meridiem Circa 10. † Pragae.  
Δ. As I, and E. K. sat in my little Study: after our talk of divers matters, and of my expecting audience at the Emperor his hand, etc. E. K. saw three little Creatures walk up and down in the sunshine, about an handful from the pavyment: and the Creatures themselves very small, not an hundfull long, like little shadows, or smokes, and the path wherein they walked seemed yellow. They walked a good while to and fro, till at length I suspected that they were sent to us; and so prepared the shew-stone: But E. K. said, he had rather see them thus out of the stone. I said that in the stone we have warrant that no wicked thing shall enter: but without the stone, Illuders might deal with us, unless God prevented it, etc. E. K. said again, he had rather deal thus.  
..... His meaning is above thy sight. 
One of the 3. spiritual creatures said. He in the middle of the three .....   
E. K. Now two of them seem to kneel down in the Sun beams.  
..... Blessed be God the Father, God the Son, and God the holy Ghost, the most holy and blessed Trinity: One, true, mighty, perfect everlasting and incomprehensible God.  
[Δ. Amen, Amen, Amen.]  
..... Which will be comprehended with those that live in the Heavens 
Δ. Rod. his heart is to be turned by God, but I know not the meaning. Δ. Sunt duae literae ultimae in linea Spiritus Sancti in Tertia Tabula.  (the true Church of God) of such as measure him by faith, and not reason: which hath sent us to do his will; Both in that he will turn his heart: And in that he doth vouchsafe to make you witnesses of his secret purposes, and determinations in hand.  
The [1] middlemost said— I am the midst of the third, and the last [Δ] of the spirit of life: understood in this temporal controversy, and conflict of man's Soul: but not according to his eternal and immensurable proportion.  
The [2] on the right side said— I am the second of the third, which dwell in the spirit, and power 
Flagellum Dei.  of God in earth: I have power to scourge them that resist the power, will, and commandment of God: and I am one of those that stand, and is perpetual.  
For even as the father, son, and holy spirit are one, but of themselves and being dilated, is full 
Trinitas & unitas Divina.  of power, and many. So are we one particularly in power, but separated; notwithstanding, spiritually, of, and amongst others, and dilated in the will of God, and into the branches of his determinations: but particularly living, and jointly praising God.  
E. K. Now [3] the other (the third) on the otherside standeth up, and sayeth.  
3 ..... The Kingdom of God, and of his son Christ: (which is true God, and the substance of his father, True God of true God) is contrary to the Kingdom of this world.  
Δ. The Confession and belief of the Catholic Church: not to be talked of now.  
E. K. What is that, God of God?  
E. K. They are disappeared: but their path appeareth in the air, in sunbeams still.  
Δ. Half a quarter of an hour they had disappeared.  
E. K. They are here again.  
..... Happy are those that are of his Kingdom, for it hath no end; yea, happy are those that are 
Filii fidei & non rationis bumanae.  the sons of saith, and not of the world: which is called Reason. Which is blind, and is scaled with the mark of destruction. Because she prosecuted, and put to death the Son of God, the God of righteousness, and light of all that live.  
I am the last, of the first, of the fourth, and I have power to gather up the blessings 
Δ. His name is the last 3. letters of the 1. line of the fourth Table.  of God, and to set them (if they be disdained) in a better soil.  
Ejus officium est transplantatio Donorum Dei.  
3. For thus sayeth the God of hosts.  
If he dream and will not hear me Gather up that he hath, and that which 
Rod if. Vide lib. 15. Maii 28. 1584.  should be given him: that his life may be short, and his house without comfort: that he may pass away nakedly, as a shadow. 
Ga' Za Vaa   
As lo, behold, we go, and we will dwell there; yea, even in the skirts of their Garments will we take up our habitation. And why?  
Behold, this hath God said: In the morning watch them, and see how they 
Angeli observantes 〈◊〉 opera & 〈◊〉.  rise. In the day time give ear unto them, and listen unto their counsels. Stand over them in the night, and note their filthiness. And when it exceedeth the number, strike. 
Strike.   
We are they that must direct your practices. 
Note.   
..... Behold, let us give Testimony of our names. 
One of them sayeth.   
My name is— ga'— E. K. He in the middle.  
My name is— Za Δ. The three names make one name of 7. Letters, Gazavaa.  
My name is— Vaa  
So we are called by position.  
Thou shalt find us amongst the merciful Tables delivered unto Enoch: and so unto you.  
1. The middlemost 
I am of the third Table, and am extreme. 
Δ. Of the physic part.   2. 
I am of the third, but of the humanity, and the second. 
Δ. Note the third Table here meant, is that of the South, as East, West, South, and North, their placing is others.   3. 
And I am the fourth, but Angular, and extreme, Linear of the uppermost. 
Δ. The three last Letters in the uppermost line of the fourth Table.    
..... We are gone.  
E. K. They are out of sight.  
A voice. Fellow that which is commanded thee.  
Δ. AEterno, Omnipotenti; Trino & uni Deo, sit omnis honor Laus & Gloria.  

Δ.  
Ga'— Vltimus spiritus vivorum.  
Za— Flagillator 〈◊〉 potestati, voluntati, praecepto Dei.  
Vaa— Transplantator Donorum.    

Monday, Septembris 3. Mane. 
† Pragae.  Δ. Nota. Sathanae astutum & violentum Stratagema.  
Δ. There was great disquietness in E. K. being come home from our Hosts house, where he had lain all night upon a form: by reason he had been (which he never was the like afore, as he said) with wine overcome suddenly: yet intending with himself to take heed of being overshot in drinking of wine: being requested by the hosts to give her a quart of wine upon the good bargain he had in a Clock he bought of her for five Suckats: In this company of drinking was Alexander, the Lord Laskie his servant, who came with us to Prage. Unto whom E. K. (when the drink on the sudden had overcome him) said he would cut off his head, and with his walking staff did touch him fair, and softly on the neck, sitting before him: This Alexander being half drunken himself, by & by took those words in great snuff, and went to defend himself, and so took his weapon to him, and thereupon they by caused Alexander to go down: It was supper time; and I that night refrained to sup, and so tarrying at my Lodging, and looking out, saw Alexander sitting on the great stone against our Lodging: I called to him, and told him that they were at supper: And he came over to me, and he had wept much; he complained of E. K. his former words, and the touch of the staff, how it was against his credit to take that in good part, and spoke many soldier's terms of stout words, not worthy the recording. I, thereupon went to our Hosts house, and would understand the very truth; and there I found E. K. fast on sleep on a form, most sound: for which I was right sorry: And yet better pleased to perceive the words of E. K. which so moved Alexander (being half drunken) to have been spoken by E. K. when wine, and not wit, bare rule: and so pleaded long time with Alexander, that of words spoken so as they were, no such exact account was to be given to him, etc. And after two hours' persuasion caused Alexander to go to bed in our Lodging, where he used to lie, For he would have gone out, to our former inn, in those raging half drunken pangs, he was in: which I thought not good. This Monday morning E. K. coming home, and seeing Alexander, as he came in; he said, they tell I should have spoken words, which greatly offended thee yesternight, and that I touched thee with my staff, etc. I know nothing of it, and shaken hands friendly with Alexander. Well saith Alexander, Si fuisset alius, etc. E. K. came up to me: I told him how sorry I was for this mischance, and told him of the Watchmen perceiving Alexander his disquiet mind, and hearing his words, they came to me and charged me to have a care of the peace keeping (as they did indeed) And farther said, that Alexander in his rage, said, that rather, or before, he should cut off his head, that he would cut E. K. in pieces. So soon as I had expressed that word of this drunken Alexander likewise, (whom now I saw quiet, and E. K. also quiet) suddenly E. K. fell into such a rage, that he would be revenged of him for so saying, and for railing on him in the street, as he did, etc.  
Much a do I, Emericus, and his brother, had to stop or hold him from going to Alexander with his weapon, etc. At length we let him go in his doublet and hose, without a cap or hat on his head: and into the street he hasted with his brother's Rapier drawn, and challenged Alexander to fight: But Alexander went from him, and said. Nolo 〈◊〉 Kelleie, Nolo. Hereupon E. K. took up a stone, and threw after him, as after a dog, and so came into the house again, in a most furious rage for that he might not fight with Alexander. The rage and 
Satan his exceeding vehement Temptation.  fury was so great in words and gestures, as might plainly prove, that the wicked enemy sought either E. K. his own destroying of himself, or of me, or his brother, etc.  
This may suffice to notify the mighty temptation and vehement working of the subtle spiritual 
Note the cause of this recording.  enemy Satan, wherewith God suffered E. K. to be tempted, and almost overcome: to my great grief, discomfort, and most great discredit: if it should (as the truth was) have come to the Emperor's understanding, except he had known me well, etc. I was in great doubt, how God would take this offence, and devised with myself how I might, with honesty, be aleared from the shame and danger that might arise if these two should fight, etc. At the least it would cross all good hope here with the Emperor, etc. for a time, till God redressed it.  
After I had brought E. K. to some quietness, (by yielding much to his humour, etc. and 
1 Comfort in time of need.  saying little:) not long after, came my messenger from my wise at Cracovia: and Hugh my servant with him, to my great comfort through her letters, and the full satisfying of me by Hugh my servant his knowledge farther than conveniently could be written.  
About 2 of the clock after Noon, came this letter to me, of the Emperor his sending 
2 More Comfort in time of need  for me.  
Nobilis, Praeclarissiméque Domine, Domine observandissime.  
CAEsar, jam jam significavit Domino Legato Hispaniarum, Hero meo, ut Dominationem vestram 
Rod.  ad se evocaret, ad horam secundam; qua eam audire cuperet: Dominatio vestra si ad dictam horam venire poterit: accedet statim Dominum Octavium Spinolam, qui est Majestati suae Caesareae à Stabulis & Cubiculis. Is enim eam, ad Majestatem suam introducet. Quod reliquum est, me D. vestrae quam officiosissimè etiam atque 〈◊〉 〈◊〉,  
Dominationis vestrae 〈◊〉  
Arnoldus Ʋander box.  
Hereupon, I went strait up to the Castle: and in the 
Note the Original letter itself is in this Book.  Ritter-Stove or Guard-Chamber I stayed a little; in the mean space I sent Emericus to see what was of the clock: and 
Octavius Spinola Chamberlain and Stall-Master in the absence of the Officer who is sent into Spain.  the Chamberlain, (Octavius Spinola) spied him out of the Emperor's Chamber window, and called him, who came up to me, and by that time was the Chamberlain come out to me; and by Emericus he understood that I was the man the Emperor waited for. He came to me very 
* Hora tertia 〈◊〉 à 〈◊〉.  courteously: told me of the Emperor's desire to see me, and to speak with me. So he returned to the Emperor into the privy Chamber, and came out again for me, and led me by the skirt of the Gown through the Dining-Chamber, and the Privy Chamber, where the Emperor sat at a Table, with a great Chest and Standish of Silver, before him, my Monas and Letters by him, etc. I came toward him with due reverence of three curtsies, who shown me a gracious and cheerful countenance.  
Then I craved pardon at his majesty's hand, for my boldness to send his Majesty a Letter and the Monas Hieroglyphica (dedicated to his father.) But I did it of sincere and entire good will I bore to his father Maximilian, and also unto his Majesty: and that the rather, because I had good proof of the favour which Almighty God beareth unto his Majesty. He then thanked me for his father's Book, and did affirm, that he believed me, that I was affectionate unto his highness: And of my estimation with the learned of the world, he had heard by the Spanish ambassador; and also of my zealous mind towards his grace. And commended the Book 〈◊〉, but said, that it was too hard for his majesty's capcity; and added, that the Spanish ambassador told him, that I had somewhat to say unto him, Quod esset pro sua utilitate. I answered, So I have, and withal looking back whether any man were in the Chamber or no, I found that we were alone: Hereupon I began to declare that All my life time I had spent in learning: but for this forty years continually, in sundry manners, and in divers Countries, with great pain, care, and cost, I had from degree to degree, sought to 〈◊〉 the best knowledge that man might attain unto in the world: And I found (at length) that neither any man living, nor any Book I could yet meet withal, was able to teach me those truths I desired, and longed for: And therefore I concluded with myself, to make intercession and prayer to the giver of wisdom and all good things, to send me such wisdom, as I might know the natures of his creatures; and also enjoy means to use them to his honour and glory. And in this purpose made divers assays: and at length it pleased God to send me his [
Δ Uriel. ] 〈◊〉, whereby I am assured of his merciful hearing of my long, fervent, constant, and 〈◊〉 prayer, in the cause before specified: And that, His holy Angels, for these two years and a half, have used to inform me: and have finished such works in my hands, 
Books finished.  to be seen, as no man's heart could have wished for so much; yea they have brought me a Stone of that value, that no earthly Kingdom is of that worthiness as to be compared to the 
A Stone brought by a good Angel.  virtue or dignity thereof, etc. And that these things be true, I protested, and took to witness the God of Heaven and Earth, by whose Commandment I am now before your Majesty, (said I) and have a message from him to say unto you; and that is this:  
The Angel of the Lord hath appeared to me, and rebuketh you for your 〈◊〉. If you will 
My message to the Emperor Rodolph done.  hear me, and believe me, you shall Triumph: If you will not hear me, The Lord, the God that made Heaven and Earth, (under whom you breathe, and have your spirit) putteth his foot against your breast, and will throw you headlong down from your seat.  
Moreover, the Lord hath made this Covenant with me (by oath) that he will do and perform. If you will forsake your wickedness, and turn unto him, your Seat shall be the greatest that ever was: and the Devil shall become your prisoner: Which Devil, I did conjecture, to be the Great Turk, (said I) This my Commission, is from God: I feign nothing, neither am I an Hypocrite, an Ambitious man, or doting, or dreaming in this Cause. If I speak otherwise then I have just cause, I forsake my salvation, said i  
The Emperor said, he did believe me, and said, that he thought I loved him unfaignedly, and said, that I should not need so earnest protestations: and would not willingly have had me to kneel, so often as I did.  
Farther I said, His Majesty was to see and understand nakedly, from the beginning, the 
All the course of our Actions and Visions, nakedly to be showed to the Emperor.  whole course of this Angelical leading, instructing, and comforting of me: for so I was commanded, that I should from the beginning, nakedly open unto Rodolph, the manner of God his visitation, and show unto him the holy Vision: Which my charge I am ready to do. The Emperor said, at another time, he would hear and understand more. I spoke yet somewhat more in the purposes before, to the intent they might get some root, or better stick in his mind. To be short, he thanked me, and said he would henceforward, take me to his recommendation and canre, and some such words (of favour promised) he used, which I heard not well, he spoke so low. In the end perceiving that his will was to end for this 〈◊〉, I did my duty with curtsy; and at the door going out, I turned back, and made 〈◊〉, and so came into the next Chamber, where the Noble Octavius Spinola came to me again, and with courteous 
Octavius Spinola.  words, offered me great friendship. I took my leave of him, and so came through the Ritters Stove or Guard Chamber, and so down, and home. I had a large hour audience of his Majesty.  

Deus bene vertat: ad sui nominis Laudem, Honorem, & Gloriam.   
Amen.   

Wedensday, Septembris, 5. 1584. Mane circiter horam 8. † Pragae.  
〈◊〉 finitis, etc. Repetivi ter hanc Sententiam Mitte lucem tuam (O deus) & veritatem tuam quae nos ducat & perducat ad montem Sanctum Zion & Tabernacula coelestis Jerusalem.  
Δ. I have to the best of my ability, both written and spoken unto Rodolph, as I was willed: how it worketh or taketh place in his heart, is known to thee O God, etc.  
Now I am to receive farther instructions, what is to be done in this cause, or else whatsoever shall please the Highest, etc.  
E. K. Now here is Vriel, and a black thing like a Sarcent of silk before 
Δ. Note, Vriel his face now not seen of the eye which had highly offended God.  his face, and over his head behind: by the rest of his garments it seemeth to be Vriel.  
God make all things white, and make us whiter than Snow: What that black Scarf importeth I know not; but I suspect.  
Uriel. ..... Such as defile the seat of the Soul, and are suffocated with drunkenness enter 
E. K. Had on Sunday last been mervallously drunk, etc. Satan.  not into the Kingdom of Heaven, neither can behold the ornaments of the Lord his beauty.  
See, how Satan, how he runneth headlong about and through you. See, how he maketh his dwelling place within you: of whom the Lord gave you warning, saying: Satan seeketh to sift you.  
Lo, he hath done wickedness against the Lord, and against you; for he hath blemished the eyes of your understanding.  
[E. K. He speaketh other words between, which I understand not.]  
Uriel. ..... Is not Jesus, God, and the High Priest of the Lord, placed on the right hand of his 
Jesus.  Father?  
Δ. He is: we believe it.  
Uriel. ..... Is not Satan (as the 
† Zach. cap. 3. a.  Prophet say't) suffered to stand and triumph on the right hand of the Lord of Hosts and Justice, as the open enemy of the Lord, and of his anointed.  
True it is: and he hath almost given you the overthrow. 
The overthrow almost given.   
Δ. Assist us O God, and be our strength against this most subtle and mighty enemy.  
Uriel. ..... But because he is subtle, and hath power given unto him for a time, and hath striven against you, not for your own sakes, (but because you are of the Spirit of the Highes) and against his testimony: Therefore doth not God, in his Justice impute the sins of the eye, unto the 
The eye E. K. the body Δ.  body.  
[Δ. Lord thy mercies are infinite, praised be thy name for ever.]  
Uriel. ..... But commandeth the [Δ] eye to be reconciled, as the spirit of Truth hath 
Δ. By the eye is understood E.K. the 〈◊〉 this action, and by the body is understood John Dee Δ.  taught.  
E. K. He is gone.  
Δ. Glorified be God for his most loving kindness and infinite mercies towards us frail, and sinful creatures: and we beseech thee to show us the light of thy countenance, to our comfort and direction.  
Amen.  
Vide Septemb. 13. of Reconciliation.  
Δ. As I was putting up all, Vriel appeared again, with his black Scarf, as he did before: but paused a while before he spoke any thing.  
Δ. In thy name (O Jesus) we attend thy words by thy messenger to be uttered.  
Uriel. ..... Give ear unto my voice.  
E. K. Now he is become like a great wheel of fire, like a waggon wheel: He thrust out his hands on the sudden, and so became like a 
A  wheel full of men's eyes: it turneth round, it is full in all places of those eyes, like living and seeing eyes.  
Now cometh fire out of it in 4 places. 
V   
Now there is a great Eagle, which is come, and standeth upon it: It 
A great white Eagle.  is a white Eagle: The wheel turneth still, notwithstanding that she standeth on it. 
I   
E. K. She hath in her beak, like a scrol of parchment. She hath two monstrous eyes: one like fire red; her right eye as big as my fist, and the left eye, is Chrystal-like. She standeth hover with her 
S  wings spread, and her stern or tail spread.  
Under the wheel is a great valley, and in it a great City, and a Hill on the East part of it. And all toward the South are Hills. 
I   
The City is as as big as six of Cracovia: and many ruins of houses in it there appear.  
There is one place in it covered, square like a little chapel: It 
O  hath a little round pinnacle in the end of it; and over it in the air, hanging a little fire bright.  
There be many like unto fowls, like Ravens, and their heads like 
N  unto bright fire: They fly into a Country a great way off from this City.  
Now Vriel standeth beside the wheel, and the wheel is as it was before: and he as before with the Scarf.  
The Eagle cryeth and skriketh as a Gull, or the Sea fowls do.  
Vriel seemeth to descend from the air above, and to come to the side of the Shew-stone.  
Uriel. ..... The Lord hath chosen you to be Witnesses, through his mercy and sufferance, not in the 
Δ. and E. K, we are prophets through God his mercy and sufferance.  office of 〈◊〉, but in the offices and dignities of the Prophets: which is always beautified with the wings of the Cherubims, with the voices that cry a thousand thousand times in a moment before the Lord, and before the Majesty of his eternal Seat: wherein you do exceed the 
* Which have not such presence 〈◊〉.  Temples of the earth: wherein you are become separated from the world, and whereby you are lifted up, as of the household of the Blessed, even by the very hand and finger of the Highest.  
Δ. Blessed, blessed, blessed, is the Lord to whom cherubin and Seraphim incessantly sing, Sanctus, Sanctus, Sanctus, Dominus Deus Zebaoth. Amen.  
Uriel. ..... But that it may appear, that he it is, that revealeth, which gathereth the Clouds together, 
Deus est qui haec 〈◊〉.  and is the breath of all things that live: Because I say it may appear that the Lord visiteth, and is of power, and that the imaginations of man, fly before themselves, as the dust of the earth doth before him that moveth it: 1 open unto you a Seal, yet secret and not known. 
A Seal opened. 〈◊〉 13. cap. B.   
[Δ. Zach. 13.— Et erit dies una, quae nota est Domino, etc.]  
Behold, now cometh that day, that is known unto the Lord himself, wherein the Kingdoms of the earth shall begin to fall: that they may perceive how they have run astray: and how weak they are in the triumph of their pomp.  
And now out of Jerusalem, out of the Church of God, and of his Son Christ, shall pass out and 
Zach. cap. 13. B.  flow the water of life: That the say of the Angels and Spirit of the Lord, may be verified upon the face of the earth, spoken by his anointed Zachary.  
Now shall those days open themselves, which are the days of vengeance. 
Dies vindicts. Regnum Christi jam stabilietur.   
Now, Now shall these woes, that have been spoken of and sealed, burst out, to the confusion of the wicked, and the establishment of his Kingdom, which is anointed.  
Behold, I teach thee.  
Those that inhabit the holy City, and usurp the authority of the Highest, are called in remembrance 
A prophecy against the Clergy.  before the Lord, and they shall be scattered like unto the mighty hail, that the spirits of the North have gathered against the day of revenge.  
They are become proud, and think there is no God. They are stiffnecked; for they are the 〈◊〉 
Rod. If  of wickedness. Lo, in the days of Rodolph, shall this come to pass, of whom the Lord hath said, If he hear me, and believe my words, I will place Thee [Δ] unto him, as a mighty rock: 
Divina 〈◊〉 ipsi Rodolpho 〈◊〉.  I will open unto thee [Δ] (for his instructions, and safeguard to come) my determinations in hand, and lo, to come. And when he hath wiped away his darkness, and offence of his soul, I will appear unto him, to the terror of all Nations.  
For I rejoice, when I exalt such as are weak: And when I help the comfortless, am I magnified.  
Δ. Thanks, honour, and glory, is due to thee, O our God.  
Uriel. ..... And behold, the day of this visitation, and of the execution of my judgements, is at 
An other Seal opened. An. 1588. or which 88 else?  hand: And lo I open unto you another Seal (Because I have said unto you, I am true, and just.)  
In the year eighty eight, shall you see the Sun move contrary to his course.  
The Stars [
Δ. Fortè lose. ] increase their light: and some of them 
* Math. 24. C.  fall from heaven.  
Then shall the Rivers run blood:  
Then shall the woe be unto women with child.  
Then shall the time come to pass, that this prophecy shall be known. 
This prophecy then to be known, An. 1588.— Δ. Which 88? For I have not yet had (that I remember) the year notified to be 1588. nor yet 1688. etc. Fortè An. 1688. This prophecy is to be known An. 1588.   
For lo, the Lord hath prepared his Prophet, and he shall descend from the Heavens: as it is written by 
* Malach. cap. 4. B. Elias shall come.  Malachiah the Prophet.  
Behold I will send before that day, (not that day I spoke of, but the great day of the Lord) Elias again amongst you. 
Δ. Note two days.   
In the mean season will I be merciful unto Rodolph, and will bring into his house, such as shall be skilful: unto whom I will give my spirit, to work Gold, 
Rod. The beautifying of Rodolph his seat Imperial.  Silver, and the Ornaments of his house. And he shall perceive that I bless him, In that I have tied him to my Garments.  
If, he hear thee not 
If Vide infra Septemb 22.   
Behold, I have one in store: Yea, such an one as cleaveth unto Justice. Man is but a Reed that is shaken with every wind. The pride of Kings, is as the beauty of a Peacock: See how they run all astray. See how they tempt the spirits of righteousness.  
Lo, (as I have said unto thee) I reserve that wicked King, not that I will be merciful unto him. 
〈◊〉 〈◊〉 〈◊〉.  But that he shall shortly perish with an eternal scourge.  
And now hear me what I say unto thee. Hereafter, see thou tempt me not: Neither look for my presence after this order: But for great causes. 
CAVE. Uriel only in great causes is to be looked for The end of teaching, or instructing thus.   
For lo, this is the end of Teaching. Now cometh in the time of warning and of counsel.  
Δ. Will you give me leave to speak?  
Uriel. ..... Say.  
Δ. I trust it shall not offend God at any time, to call for [Uriel] his light in matters dark to us, and above our capacity. Also in Enoch his table's understanding and enjoying, we 
Enoch his Tables.  are to require help of instruction at Ave: and so of other points and Doctrines already begun, we are to require their help, who have begun with us, etc.  
Uriel. ..... As far as the Lord hath suffered you to enter into his Garden: Even so far (I say) Taste, and eat.  
Δ. The entrance yet we have not, but the manner to enter: The perfect practice is the best entrance.  
Uriel. ..... Man speaketh not with thee: wherefore dost thou wrested the Lord? All things that are delivered thee are plain.  
Δ. Lord, I do thus speak to be perfectly instructed in what sense your words are to be understood, when you said: This is the end of teaching.  
Δ. Vriel, or perhaps in the name of God.  
Uriel. ..... Thou hast called upon me, and I have heard thee.  
Thou hast desired comfort, and I have comforted thee.  
Thou hast the spirit of choice. 
The spirit of choice Vide 13. September. Garden of the Lord.   
Be it sufficient unto thee, that the Garden of the Lord is open unto thee: where there is no hunger, nor thirst, but a filling spirit, a comforter.  
† What care is it unto me, if the Kings of the earth say: Lo, this is not of me. Lo, this is not of the highest. 
Note.   
Δ. Ex Dei lumine.  
Uriel. ..... Behold, I am the light, and servant of God: Blessed are 
This Testimony. 〈◊〉 Domini.  those which believe, and are made partakers in this Testimony: by the which you are become Prophets, and are sanctified for the coming of the Lord.  
But lo, why do I speak unto you, who have defiled yourselves? I will 
Δ. He putteth us in remembrance of our frailty; and offence committed before noted.  take up those things that I have, and will be gone. Lo, blessed is he that giveth ear unto the Lord.  
E. K. Now all is vanished away, and he is disappeared: wheel, Eagle, city, and all, etc.  
Δ. All laud, thanks, honour and glory be to the eternal, Almighty, most just Judge, and merciful father our God, the God of Heaven and earth, whom of his infinite goodness, we beseech to have mercy upon us, and to purify our hearts and consciences, granting us humble contrition, and sincere confession of our transgressions and iniquities whatsoever. Amen.  
Note. While I was thus requesting God, E. K. made a vow of penance, during his life: (in token of hearty sorrowfulness for his fault in that day's action noted) never to eat his supper, or evening meal on saturdays, during his life; wherein I beseech the highest to regard 
E K. His vow of fasting during life.  his inward intent, and his continual memory of the Lord his mercies, in sparing him when he most had offended him.  
Δ. Deo Nostro vero, vivo, omnipotenti, & eterno sit omnis Honor Laus & Benedictio, nunc & in perpeturm.  
Amen.   

Wednesday, September 5. NOTE.  
Δ. The morning of this Wednesday (before I prepared myself for the former action) I sent Emericus with two Letters to be delivered: the one to the Spanish ambassador (giving him thanks for his honourable dealing with the Emperor's Majesty in my behalf) and the other to the Noble Octavius Spinola: thanking him likewise, and requiring his instruction, or advise how I might most conveniently proceed in dealing with the Emperor's Majesty: The Copy of which Letter I thought good to record here, that the effect thereof consequent, might have the light of the Original cause (Divine and humane) annexed.  
Illustri & Magnifico Domino, Domino Octavio Spinolae, sacrae Caesareae Majestatis à stabulis & Cubiculis Domino suo observandissimo.  
ILlustris ac Magnifice Domine: Non possum satis condignas vestrae Magnificientiae agere gratias, pro singulari illa, qua me Heri amplexi estis humanitate & benevolentia: hominem quidem vobis incognitum, sed tamen virtutis & veritatis studiosissimum: quique omne reliquum meae vitae curriculum (Deo sic volente) in hoc co sumere decrevi, ut sacra sua Caesarea Majestas clarè percipiat, sibi, incredibiliter (ferè) propitiam fore Dei Omnipotentis tremendam Majestatem. Atquae quamvis videam multiplicibus multarum Regionum negotiis, suam sacram Caesareaem Majestatem occupatissimum sepissime teneri, neque aliis, illisque à me, suae sacrae Caesareae Majestati proponendis causis, commodè vacare, vel posse, vel evidenti aliqua ratione debere: TAMEN, si aliquis excogitari possit modus, pro loci, temporis, & rerum occasione, quo sua sacra Caesarea Majestas, ea penes me videre, vel ex me intelligere dignaretur, 〈◊〉 illi forent grata: Ea in re, vestrae Illustrissimae Magnificentiae libentissimè audirem vel reciperem Informationem atque Judicium. Name in hoc totus ero, ut tempore debito, appareat, Omnipotentis Dei, & suae sacrae Caesareae Majestatis servitio (Maximè autem, pro Sacrosancta 〈◊〉 Catholicae & Apostolicae fidei Illustratione, ac Reipublicae Christiane defenfione, amplificationeque) Addictissimum, devotissimum, fidelissimumque me esse, ac fore sacrae suae Caesareae Majestatis servitorem.  
Opportunitatis flos maturè colligi debet: Cito enim fiet marcidus.  
4. Septembris 1584.  
Illustrissimae Magnificentiae vestrae Paratissimus  
Joannes Dee.  
Emericus went and delivered my Letter to the Spanish ambassador: But this he brought back again; saying, that the Emperor was ridden very early abroad to Brandeish, or elsewhere: (not certainly being known) and that this Noble Octavius Spinola was gone with his Majesty.  
Hereupon I determined with changing the Date, to 
* Factum erat die 11. Septemb. sequente.  send unto him at the Emperor his majesty's returning to prague. Deus bene vertat.  
Mr. Doctor Hagek his son was by  
At noon this day  
I sent Letters to my wife: to my Lord 〈◊〉 and to Mr. Paul Hertoll, by the Messager of Reichenstein, on this side Nesse.   

Monday, Septemb. Manè hora 9 † Pragae.  
Δ. Precibus finitis; I invited Ga', Za, Vaa, (as being assigned to understand of Rodolph his do,) that of them I might receive instructions; that my proceed might be answerable as occasion should be given.  
E. K. There appeareth written in great letters upon a right hand (and no body appearing:) the hand being very big.  

Cui est habet:  
Cui nihil non habebit.   
E. K. And so the hand vanished out of sight: The writing was in the palm of it.  
Δ. After that appeared the same hand again, with his writing  

Face, & factum erit,  
Vltra, non habeo. 
Vltra non habeo.    
E. K. It vanished away, by and by, hand, writing, and all.  
Δ. I take this (O Lord) in this sense: That I am to proceed, and to do as I intended, in 
Δ Further, I have not to say, or do.  either writing to Rudolph himself, or to the Spanish ambassador, or to Octavius Spinola for the Emperor to give me audience, time, and place to hear, and see the Records and Monuments, which I have to show him: And that when I had done as was commanded me, that, Then the purpose of God shall also be done.  
Δ. Deus, in adjutorium nostrum intende tuaque nos dirigat sapientia, ad illud Faciendum, quod tibi maxime erit gratum.  
Amen.   

Tuesday, Septemb. 11. Hora 9 ferè.  
Misi per Dominom Emericum Sontagium Secretarium Domini Palatini Siradiensis literas illas ad Dominum Octavium Spinolam: quas superiùs descripsi; sed ubi in illis scripseram qua me heri amplexi estis. Nunc, scripsi, qua me ante paucos dies amplexi estis, & pro, quique omne reliquum, nunc scripsi quique reliquum, etc. & pro incredibiliter (ferè) propitiam, etc. scripsi, nunc, Incredibiliter (ferè) & modo 〈◊〉, propitiam fore, etc. Et reliqua omnia scripsi ut supra annotavi: sed datae erant hae, 11. Die. Septembris. Illae autem priores, 4. Septembris.  
Tradidit istas literas (Emericus) Magnifico Domino Spinolae; jam statim post prandium Caesareae Majestatis, & crastina die (post missam) pro responso, venire jussit.   

Wednesday, Septembris 12. Manè.  
Δ. This morning, when Emericus Sontag went up to the Castle for answer from the Emperor: By the Noble Octavius Spinola, he received the effect of this answer, which I required the same Emericus to write down with his own hand (for sundry respects;) which his own hand writing I have annexed ad majorem rei 〈◊〉. And because his writing is not easy to be read, I have written it plainer somewhat, as followeth:  
Responsum Imperatoris, per Dominum Spinolam.  
Sacra Caesarea Majestas benignè intellexit quae Dominus Joannes Dee, per suae Majestis Cubicularium, Dominum Octavium Spinolam, proponi curavit: Ad quae, sua Majestas gratiosè sic se resolvit: Quòd quandoquidem Latinum Sermonem non omni ex parte exactè calleat: praeterea etiam variis & multiplicibus negociis occupata, non semper ad audientiam vacare possit, videri suae Majestati ut idem Dominus Dee, cum Magnifico Domino Doctore Kurtzio (qui & suae Majestati ab arcanis est consiliis, satisque fidus, erudition quoque insigni pollet) tractare, & negotia sua concredere velit. 〈◊〉 quod, sua Majestas praelibato Domino Consiliario suo, Kurtzio, renunciari curabit. Sin verò, secus Domino Johanni Dee videbitur, suam Majestatem quomodocunque tandem per occupationes facere poterit, desiderio Domini Dee satisfacturam.  
1584. xii. Septembris.  
Emerieus Sontagius manu propria.  
Pragae.  
Δ. Which answer, both by word of month, and thus by writing being received by me: and the said Emericus being (by the Noble Spinola) willed at Evensong time, to bring my answer herein; which I gave him of my great good liking the same, and most humble thanks to his Majesty, for so wise and gracious his consideration had of the cause. I required the same Emericus to understand; when, and how soon Doctor Curtzius should be made privy of his majesty's pleasure herein: and so, after my dispatching of Emericus, I endeavoured myself to render thanks unto God for his mercies, graces, and truth, in these his affairs: beseeching him to frame my heart, tongue, and hand in such sort, as to his Divine Majesty, my dutiful service, doing, may be acceptable: as chief of me intended to his honour and glory: And secondly to the comfort of the godly and elect: And thirdly to the confusion of the proud, arrogant, scornful enemies of truth and virtue.  
Amen.   

Thursday, Septembris 13. Manè, hora 7. † Pragae.  
I received the Noble Octavius Spinola his answer by Emericus, as concerning my accepting of the Emperor his gracious former answer of condescending to my request, so much as he conveniently could: which my answer yesterday 
* On Wednesday.  night, late was delivered to the Noble Spinola. Whereunto he said, that my Answer would be most acceptable unto the Emperor: and that to morrow, meaning this Thursday) the honourable Doctor Curtz should understand the Emperor's pleasure herein. Hereupon I willed Emericus to go up to the Castle, and to bring himself in sight of the Noble Spinola, if he could. Thereby to help his memory, for warning and information to be given to the said Doctor Curtz: That so we might come together, so soon, as conveniently might be.  

Deo, omnis laus, honour, & gloria.   
Amen.   

Thursday, Septembris 13. Manè, horam circiter 9 † Pragae.  
Δ. Precibus finitis, and the case propounded of the Emperor his Answer, for dealing with Doctor Curtz, a man of his Privy Council, faithful, learned, and wise: upon the considerations alleged, I requested of God, his pleasure to be signified unto me, by some of his faithful and true messengers: whether I shall openly and frankly deal with this Doctor, so, as the Emperor, by him may understand that which he should have done at my mouth and hands originally: And whether I may, both alone with the Emperor, and before, and with the said Doctor, deal in this Action as occasion shall serve from time to time, at my discretion, informed by his secret grace divine.—  
Δ. Nothing appearing, or being heard, in a quarter of an hour space, I suspected some of our misdoings, to be the cause of the Lord his refraining to answer: and thereupon I did fall to prayer for mercy and grace, and deliverance from the assaults and malicious purposes of the Devil against us: And that I did the rather, because as I felt my good Angel (〈◊〉 other good friend) in virtue, so I felt Pilosum, sensibly, busy, and as it were to errisie me with my offences past, or to put me out of hope, at this present, from being heard. But I held on to pray divers Psalms, and at length against the wicked tempters purposely. After my prayers and assuring E. K. that the spiritual enemy was here busy, and attended to frustrate this day's Action: He answered, that against him [E. K.] he could not prevail, or accuse him, for his late notable fault; for he had made a reckoning, and sorrowful bewailing for that his trespass, to the Lord, and that he doubted not of forgiveness; and that he was so reconciled to God, that Satan nor any other wicked accuser, could put him in any doubt of 
Reconciliation  God his mercy, etc. And he spoke very well both of repentance, God's mercies, his justice, and of these Actions.  
Marry, he confessed that by reason, he himself was an unmeet person to come before the Emperor, or Princes, etc. and therefore if it would please God to discharge him of further meddling, so, by reason he might seem well at ease, etc. At length, after an hour appeared Vriel; but with a Scarf before his face, as he had last.  
Δ. God send us the brightness of his countenance when it shall please him.  
Uriel. ..... True it is, that in respect of the terror and force of God his wrath and indignation in [1] Judgement: Reconciliation is made: through that power which is given unto the Lamb, 
Reconciliation of two sorts.  to whom all power is given in Heaven and Earth: But with the [2] congregation, and the members of Christ his body, the number of the faithful, the Church of God, you have not made reconciliation, 
Wherefore Uriel his face is yet covered. 1. 2.  And therefore, are not sinners worthy to behold the face of true light and understanding: for there is a double Reconciliation: One (and the sirs) between the Conscience and the Judge: through the force of faith and repentance: that is to say, Reconciliation against Judgement. Another, (the secon) Reconciliation 
Vide supra Septemb. 5. The eye was commanded to be reconciled to the Spirit of Truth.  between the Spirit of Truth, (the Church of Go) and man's Conscience.  
Behold I teach you a mystery.  
1. Those that are at one with God, shall not be judged with the wicked in the last Judgement: 
Justitia Dei.  Notwithstanding the Justice of God is pure, and undefiled: and suffereth not man's fault unpunished. 2. But he that is at one with the Spirit of God, is made one with him, and without punishment.  
For there are many things that God beareth witness of, in the soul and secret Chambers of man, 
Δ. Ab occultis meis munda me, etc.  that neither the blessed, already dignified, nor to be dignified, do, or can know: which is the cause that the soul of man, (after his body sleepet) being found polluted, is received, and snatched up, of such as are the messengers of punishment: and so, according to the multitude of their sins, are 
A temporal punishment.  in horror, and punishment. Therefore not all, that are punished, shall be damned; Neither is it evident unto the Angels, who shall be saved: I speak generally:  
Therefore when you offend, be also reconciled unto the Mother of the house: that you may have 
Ecclesiae catholicae reconciliari debemus.  place before such as are reproved.  
Herein you may understand the retaining of sin; For the [
Δ Accipite Spiritum Sanctum, quorum remiseritis peccata, remit 〈◊〉 eyes: & quorum 〈◊〉, 〈◊〉 sunt: Joannes 20. 〈◊〉. Math. 16. C. 18. C. Si descendero in Infernum; tu illic es. ] retaining of sin is a judgement: And therefore it is necessary that God should hold a general day, that those that have trusted in him, and inwardly have been sorry for their offences, may also taste of his mercy. Else how could it be verified, that the Prophet saith? If in Hell, thou art also there.  
But, here, there is a Caution; All sins that are forgiven by the Church, pass not the fire: but 
Ignis purgationis. The perfect assurance by Christ and his Church or Spirit.  he that is forgiven in his heart by God, in his Son Christ; and [2] reconciled through the holy Spirit, to the body from whence he is fallen, is safe, as well from the wrath of God to come, as the punishment due unto his offences.  
And therefore is the reconciling of brethren, of great force. Wherefore 
* Math. c. 5. D.  hath Christ left his body with the Church? Wherefore is he called the bread of Life?  
I say unto you, my brethren, that the body of Christ dignified and glorified, is true bread; is true comfort, which cleanseth sinners that are penitent, and wipeth away the punishment of adversity.  
Happy are those, that eat of him, and that account not his body, as the shadow of a candle. 
Δ. .   
Behold, I teach you: Even as the Spirit of God filleth the Congregation of the faithful; so doth the body of Christ now dignify, fill and cleanse all that receive with sorrow: sorrow I mean for their wickedness.  
But lo: his body is become an offence unto the world. Many there are that say, This is Christ: But behold I teach you. Even as all things were made by him, spiritually: So are all, that are of his Elect, nourished through him, bodily.  
Lo, he is become one power, one God; in that he is neither separated from his body; nor separateth his body from his Church.  
After a while I come again.  
E. K. Now he is gone away.  
Δ. We read over the premises to our great comfort, in the mean time, while VRIEL disappeared.  
E. K. Now he is here again.  
Uriel. ..... O ye timorous birds, How long run you headlong into the wilderness? How long 
Δ. Now he answereth to 〈◊〉 request first propounded. Rudolp.  will you be ignorant? How long will you tempt the Lord with the spirit of foolishness and error? Behold thou hast not judged well of me. Behold thou hast placed me in a low room, and hast taken the Garland from my head, and trod it under thy feet: For, what is Rodolph, that is not at leisure for the Lord, the God of righteousness, the King of Heaven and Earth?  
Are they troubled with things that are greater than I? True it is; for with me there is no trouble: for where I enter, I set all things in quiet. Will the counsellors of the Earth, sit in judgement to sift the Lord? O ye fools and starvelings of the Earth: O you of little understanding. Think you, that you are able to find light amongst the affairs of the World? true judgement in the imagination of man? or verity amongst the hoards and corruption of covetousness and falsehood? 
If.   
If he be not at leisure to hear me: Have not I told thee, that I have another in store? Lo, I see, all flesh is full of folly.  
Δ. It is not yet done: and therefore we ask counsel of thee; and I thank thee (O Lord) for rebuking of us, before farther error committed. 
Spiritus Electionis quid sit vide pagina sequente. Rodulp. Spiritus 〈◊〉.   
Uriel. ..... Lo, I gave unto thee, the spirit of choice: and therefore I will regard thy doing, and will wink at thy weakness. I will bless all that thou takest in hand, and will cover thee with a Robe of Purple; that thou mayst understand that all is mine, and that I raise up whom I list. And I say unto thee again.: Lo, Rodolph hath heard thee, And I will pour my Spirit of truth into thee, and thou shalt be a light unto him.  
But, now, If he live righteously, and follow me truly; I will hold up his House with Pillars of 
If. Δ. From the East, Comfort and Triumph. Rodolphi soboles in 〈◊〉 generationem. If. secrecy required.  Hiacinct, and his Chambers shall be full of Modesty and Comfort. I will bring the East wind over him, as a Lady of Comfort: and she shall sit upon his Castles with Triumph, and he shall sleep with joy.  
Moreover I will bless his loins: and his House shall stand to the third generation: and to the end; for, now, the World hath hoary hairs, and beginneth to be sick.  
If he despise my commandment, I will put the sword against him; and in his dwelling places shall his enemy's banquet. (But those that deal with thee, let them sow up their mouth: lest being cut with a Razor, they speak not.) For those that neglect my Judgements I will despise them, and their seed shall whither, as corn sown out of season: But he that loveth me, I will multiply him, And he that addeth unto me, I will add unto him a thousand. 
Addere Deo quo modo bonum est: 〈◊〉 infra. Spiritus Electionis supra Sept. 5.   
But lo, thou hast the spirit of choice.  
Δ. O Lord open my understanding of that saying.  
Uriel. ..... Quos tu eligis, electi sunt: quo autem despicis, despiciuntur etiam.  
Δ. Dwell thou in me (O Lord) for I am frail, and (without thee) very blind.  
E. K. Now he is gone.  
Δ. Thy glorious name (O Lord) be magnified, praised, and extolled for ever. Amen.  
Δ. I perceive that I shall not deal with the Doctor Curtz now. Well, I can let him understand 
Δ. I spoke this to E. K.  that I had rather deal with the Emperor himself, and so shift myself of him.  
E. K. He is here again.  
Uriel. ..... Yes, deal with him: and hid nothing from him.  
Δ. With Doctor Curtz, O Lord? 
D. Curtz.   
Uriel. ..... I— And therefore I said, He that addeth unto me, I will add unto him a thousand: But he that playeth with me; lo, I swear, I will blot his name from life: 
Δ. Frankly as my term was in my first request, or question this day made.   
[Δ] Liberèagas: Deus est enim liber.  
E. K. Now he is gone.  
Δ. Deo Omnipotenti, Invisibili & misericordi sit omnis honour, laus, gratiarum actio, & Gloria: nunc & in perpetuum.  
Amen.   

Thursday, Septembris 13. Mane. † Pragae.  
Emericus did bring himself in sight of the Chamberlain, the Noble Octavius Spinola: as I willed him: And he called Emericus to him, and told him, that this day Doctor Curtz should understand the Emperor his pleasure, to confer with me, etc.  
Emericus about 10 of the clock before Noon being in the Ritters Stove (or Guard-Chamber) saw Doctor Curtz come out from the Emperor.   

Friday, Septemb. 14. Mane, circa 10.  
I sent Emericus to Doctor Curtz his house in parva parte: with my commendations; and to say that before, I understood of Doctor Hageck Mr. Doctor Curtz his desire to be acquainted with me: whereof I was very glad and desirous: and now I trust that the Emperor his majesty, by his Authority hath taken order with him whereby to begin our acquaintance, and (God willing) our perpetual friendship. The Doctor was at home, and to Emericus (saying the effect of my message before noted) the Doctor declared that Captaverat antea varias occasiones mecum contrahendae amicitiae, etc. and that now he is very joyful of the occasion offered by the Emperor's Majesty: and that this day sundry affairs did hinder the opportunity of our meeting, but to morrow at any hour (at my choice) he would be ready to welcome me to his house: and so with the usual phrase of offering all his services to my pleasure, he sent Emericus to me with his said Answer.  

Quos Deus conjungit, Homo ne separet. Amen.  
Quos autem Deus & Caesar copulat, copulatissimi maneant.   
Amen.   

Saturday, Septembris, 15. A Meridie hora (ferè) prima. † Pragae.  
I came to the foresaid (called Doctor) Curtz: about one of the clock after Noon, who had all the day been ready to have heard me, if I would so have had it: but I sent him word in the morning by Emericus, that after Noon, (as now at this hour) I would come to him. Being come, he entertained me courteously: and two chairs being at the Tables end, he gave me the preeminence (by a friendly kind of earnestness) Then he told me, that long since in Germany, he had heard of my fame, and had seen of my writings: and that he was very glad of the opportunity now of my coming to this (ity; and that otherways he was desirous of my acquaintance, but chief seeing the Emperor his Majesty o'er tenus (for that was his phrase) by word of his own mouth, had willed him to hear what I had to say to his Majesty. I began and declared my long course of study for 40 years, always, by degrees going forward, and desirous of the best, and pure truths in all manner of studies, wherein I had passed, and that I had passed as many as were commonly known, and more than are commonly heard of. But that at length I perceived only God (and by his good Angels) could satisfy my desire: which was to understand the natures of all his creatures, and the best manner how to use 
Δ. Studiorum meorum scopus.  them to his divine honour and glory, and the comfort of the elect, and also to the reproof and confusion of the adversaries of his name and honour. And herein I had dealed sundry ways: And at length had found the mercies of God such as to send me the instruction of Michael, Gabriel, Raphael, and Vriel, and divers other his good and faithful messengers, such as I had here now brought books (about 18) to show him the manner of their proceeding: And that I thought it good to begin at the last book, which also concerned most this present Emperor Rodolph. And so I did; and so by degrees from book to book lightly, I gave him a 
Rodolph.  taste or sight of the most part, and also let him see the Stone brought me by Angelical ministry, etc.  
All things being seen and heard, that in six hours I could show him: at length he required of me what conclusion, or summary report he should make to the Emperor. I answered, as he had occasion of the things seen and heard; but if he would follow my counsel (somewhat expert in these Divine and Angelical do.) That his Majesty was to thank God for his 
My counsel to Doctor Curtz.  great mercies and graces offered: and that by me one, who most sincerely and faithfully gave his Majesty to understand the will of God herein, and that his Majesty was to do, as Mary (the blessed Virgin) did, to lay up all these my informations in his heart, and to say Ecce servus Domini, fiat voluntas tua, and so to attend the manner of the Lord his proceeding, while he framed his life, as it became every Christian to do.  
He said, that he would write (for his own memories help) some short note of his observations of my speeches, and things seen and marked: and that he would to morrow (being Sunday) or on Monday, if he conveniently could, make a report to the Emperor, and so with all speed give me to understand further of the Emperor his majesty's will and pleasure. Hereupon courteously he brought me down to the street door of his house; and I came home after seven of the Clock, and an half, in the evening.  
The mercies of God be on me, and his name be magnified and extolled in this world, and for ever. Amen.  
Note. In the mean space while I was thus occupied with the foresaid Mr. Curtz. E. K. was visited at our Lodging with a wicked Tempter, who denied any Christ to be: and that as the 
He also said that in the former my Records that I had noted many a lie, and untruth.  heart received comfort of all the Members of the body: So that he, who is God, of all things received comfort by Angels, and other the Members of the world: and that I was now with one, who would use me like a Serpent, with head and tail compassing my confusion, etc. he earnestly reviled E. K. in divers manners: he said, that E. K. should be damned, and said: moreover, that of our practices should never come any fruitful end, etc.  
Δ. The eternal and Almighty God confound the Adversaries of his truth and glory, and of his Son Jesus Christ our Redeemer, and the Triumphant conqueror against, Hell, fin, and the Devil.  
Amen.   

PRAGAE.  
On Monday and Tuesday the 17th. and 18th. of September, I sent Emericus up to the Castle, to listen after answer of that Doctor Curtz his report to the Emperor, of that he had perceived by me. (But on Monday Octavius Spinola had sent into the Town for Emericus, 
Note, the Emperor inclined to 〈◊〉, etc.  and told him that the Emperor had care and desire to understand my doing with the Doctor: And therefore asked Emericus if I had been with the Doctor, and he affirmed that I had. Hereof (said he) the Emperor will be glad: And yet (as I began to note) Emericus coming on Tuesday in the face of the Doctor in the Ritters stove; had not one word spoken to 
I suspect the doctor doth not deal sincerely.  him, that either he had spoken to the Emperor, or he had not. And therefore I suspect that the Doctor dealeth not honestly, faithfully, or wisely in this so weighty a case. And forasmuch as he told me, that the Emperor his Majesty was persuaded, that he was pious, etc. perhaps he would be loath; now, to prefer me to the speech of the Emperor, seeing both he himself, and the rest of his counsel stood persuaded to the contrary of this King. Hereupon this great delay, upon sinister report made to the Emperor might follow, etc.   

Note. Friday, Septemb. 21. Circa horam 10. Ferè, Mane. † Pragae.  
Δ. As I and E. K. were together in my Study, earnestly discoursing of Auricular confession, public confession, and confessing to God alone, and of the Authority of the Church, and the manner of the same Authority using to release, or retain fins, E. K. saw one walk on the Table between him and me: Thereupon I framed me to write, and note what should be showed, or said, E. K. willed me to set down the shew-stone: So I did, and he looked.  
E. K. I see him here with the Scarf over his head and face, until his waste, but I see his hair yellow behind on his head, etc.  
Mitte lucem tuam, O Deus & varitatem tuam ut ipsae nos ducant ex hac valle miseriae ad montem Sanctum Zion, & ad coelestia tua Tabernacula. Amen.  
Uriel. ..... I am Uriel the servant of the most wise, mighty, and everlasting God: which visit you for two causes.  
The first, that I may open unto you true, and perfect light: such as darkness comprehendeth not, infallible, and true meat, the power and spirit of the everlasting God.  
The second, that I may counsel you against the world, and teach you to triumph against her frowardness. For, who hath trusted in the Lord, and hath been cast down? or what is he that hath cried aloud, and is not heard? Therefore, I say unto you; Hear my voice: For I am of truth, and 
Trinitatis Lux & mysteria per Vrielem revelantur. Mendacium Obstinatum 〈◊〉.  put against darkness, and in me are published the light, and mysteries of the Trinity from time to time, and in all ages unto those that fear, and obey God.  
Two things there are which are the seals and marks of Satan: which bring eternal death and damnation to all such as are noted, or burned with them, that is to say, lying, and froward silence.  
Behold the words of Christ, unto the subtle (your father is a liar from the beginning, and the Devil.)  
Harken unto my voice: He that [1] teacheth false Doctrine, openeth [2] his mouth against truth, or defiraudeth [3] his brother is a liar, and shall not be forgiven.  
1. For first, he sinneth against his Creator, which created all things in truth.  
2. Secondly, he offendeth against the truth, and his Redeemer, which is the son of God, very Christ.  
3. Thirdly, he offendeth against the spirit of God, (of the Father, and the Son) the holy Ghost: which shall not be forgiven; And therefore doth he incur the rigour of God's justice, his eternal damnation.  
But, I say, give ear unto my words: For, I will sift the dust, and find out the pearl, that of a long time hath lain trodden under the feet.  
I will come again.  
E. K. He is gone.  
Δ. We read over the premises, and so expected the rest.  
E. K. He is again here.  
Uriel. ..... Now let us join these things together.  
All flesh offendeth, and is a liar. Who, therefore shall be saved, or escape eternal damnation? 
Objectio. Solutio.   
He it is (I sa) that when he hath lied, and spoken against the truth doth not frowardly drowned, and keep down his sin in silence.  
For, lying meriteth the vengeance of the Trinity. But he that is wilfully froward, sealeth up 
Mendacium. Ecclesiae Dignitas & Authoritas.  his own damnation: For this cause (my brethre) and to the intent that the mercies of God might always be ready for sinners; hath he provided the light, and comfort of his spirit, left as a continual workman in the Church and spouse of Christ.  
I teach you briefly: that, he whosoever, opening his mouth against the spirit of truth; and with 
Reconciliation to the Church.  wilful frowardness continueth in his lying, without reconciliation to the Church sinneth against the holy Ghost, and shall be damned eternally.  
I come again.  
E. K. He is gone.  
E. K. He is here again.  
Uriel. ..... Be now therefore admonished (I say) be warned: And considering you be sinners, acknowledge your offences, lest in the end your sin be against the holy Ghost, and so not to be forgiven. But herein they err with you that expound the Scriptures, saying, that man sinneth, and cannot be forgiven, because he sinneth against the holy Ghost.  
I teach you, my brethren: that there is no sin against God, but it is against the holy Ghost:  
If so be, in the end, it be shut up with wilful silence. 
Wilful silence. Δ. Finalis inpoenitentia. Testes Angelici. Froward silence.   
Whensoever, (therefore) you have offended acknowledge, I say, your sins, before God and his Angels: That God may forgive you, and the Angels bear witness of your forgiveness, and shut not up your sins in froward silence.  
If thou commit adultery, if thou blaspheme the name of God, if thou be a liar; yea, if thou speak against the truth: yea, if thou say there is no God (as the 
* Psal.  foolish do) Despair not; saying, I have sinned against the holy Ghost, because I am a sinner, and a blasphemer of the name of God, because I have spoken, and opened my mouth against the spirit of truth: But go unto the Church, which is 
Ito ad Ecclesiam.  governed by the spirit of God, and there with hearty, and open confession disclose, and make plain thy offences, that the holy Ghost may bear witness in the spouse, and Church of Christ; That thou hast not sinned against him to eternal death: Because 
Δ. Voluntary 〈◊〉 is contrary to froward lence. Aures Dei, Manus 〈◊〉 Vide de Lazaro, Joh. c. 1  thou art not drowned in froward silence.  
For, although God bear witness of repentance. Although he hear, and open his ears, yet consider also he hath hands, and must untie those bonds wherewith you are bound. What are the hands of God, but his spirit, wherewith he maketh and created all things. Therefore when thou hast cried out and art sorry, endeavour thyself also to be lifted up by the hands of God.  
Learn a similitude in Christ, which (signifying the power of his Church,) commanded the offender to go and wash himself: and so he was whole. I speak this, for thy [E.K.] instruction: I say also unto thee, [E.K.] Go and wash thyself: For thou art a liar, thou art a drunkard: And therefore thou art a sinner. And if thou persevere, and shadow thy sins with wilful silence frowardly, than sealest thou thyself with the second brand, and canst not be forgiven, because thou sinnest against the Ghost.  

* Act. 3.  Ananias fell down at the feet of Peter, not only for that he lied: but because after his offence he was wilfully silent.  
Here thou mayest consider the greatness of God his mysteries, and secrets of his will and of favour, 
Supra.  that he stretcheth out unto thee in mercy, for thou art a Child, and must ascend, and must become a man. The rest after you are refreshed.  
Δ. We went to Dinner to our Host his house.  
Δ. Thanks, honour, glory, and praise be unto the Almighty Trinity, now and ever. Amen.  
Δ. After we had been at Dinner, they read over the premises, and considered them quietly.  
E. K. Here he is.  
Δ. Blessed be he that cometh in the name of the highest, to whom be all honour and glory. Amen.  
Uriel. ..... Lo, Lo, Lo, (I sa) which of you hath an eye, that seethe not, (no) the world: the vanity, and folly of worldlings: and such as are choked with the mildew of vanity and worldly promotion?  
For thus sayeth the Lord; wherein could I show myself more, either unto this age, or unto this Emperor, then with rebuking him for his sins from Heaven?  
Who is able to promise more, or to perform 
† More assuredly.  assureder than I, which lighten, and make all things? Yet they believe not,  
〈◊〉, they rejoice in their own folly, and despise me: yea, because they despise thee, whom I have sent with my word unto them.  
Δ. Is despised of Rud, and Curtz.  
E. K.  
Well, thus sayeth the Lord, they have despised their own Garlands, and have trodden their food under feet: They have rend their Robes in pieces, and have cast them into the waves. They are become masterlisse Dogs, for I have forsaken them. And lo, Rodolph, I will scatter thy bones, and 
Contra Rud.  thy head shall be divided in many pieces. I will bring in thy enemies over all thy Kingdoms, and for thy sake shall many thousands perish. He also that thinketh himself wise, if he die a natural 
Contra Curtz.  death; then say, I am not, neither that I live with my people.  
But because thou hast done that which I commanded thee, and hast not forgot my name. Lo, 
Δ Fecit quod illi injunctum 〈◊〉. Pactum misericordiae divinae cum Δ.  I will plant thee myself, and thou shalt grow, and out of thee shall spring a mighty and a terrible sword: whose Hilts shall be as the Carbuncle, and edge like unto the sting of a Dragon, and I will not suffer thee to fall: neither shall thine enemies ride upon thee. Truly, truly, thou shalt know I am with thee.  
But be patiented: for Satan hunteth hard after thee. Thou shalt 
Sathanas. * Ne magnitudo revevelationum extellat me, datus est mi high stimulus carnis 〈◊〉, etc. Paulus ad Corinthios secunda, cap. 12.  have always a * prick even unto thy last grave. But therein shall thy faith be exalted, and thy reward great.  
..... I come again.  
E. K. He is gone.  
E. K. Here he is again.  
Uriel. ..... Lo, for thy labour I will reward thee: And so it shall be. Behold, I had determined 
England pardoned for Δ. his sake.  to have rooted out the English people, to have made a wilderness, and desert of it; to have filled it with many strange people, and to have tied the sword to it perpetually.  
Δ. This is no contradiction, for thus this wilderness and filling is to be understood.  
But  
Δ. The filling of it with strangers should have been for the conquest, and in a manner razing, or defacing of all Cities, Towns, and Castles, and so to have brought it to a wilderness and desert.  
But Lo, I will give thee that land; (only for thy sake) 
God will give me England, that is to say, spare it from destruction for my sake, etc. England. Δ. Our good return into England Δ. Perhaps, spiders flying in the air, are carried by strings of their own spinning, or making, or else I know not how. Rud. I remained for the most part in Bohemia, and in the Empire, till 1589.  it shall not be consumed.  
And after certain months, I will bring thee home; yea, thou shalt live till thou be able to pass the waves without a ship, and to ascend the Hills, as the Spiders do. Notwithstanding, I will take the Crown from the house, it is in, and I will place it, as I have Prophesied unto thee. Notwithstanding, for a time, thou shalt live with Caesar.  
..... I come again.  
E. K. He is gone.  
Δ. O Lord, what shall become of my good friend the Lord Laskie.  
E. K. Here he is again.  
Uriel. ..... Of Lasky thus it is said: Thou [Δ.] haste groaned for him, and hast placed him in 
A.L. A. L. Came to us to Trebon, in Bohemia, An. 1588. post captum Maximilianum à Polonis, etc. Rud. Num. 11. Psal. 77.  thy [Δ.] heart: From henceforth will I reconcile him unto me, and I will cease my anger upon him, and he shall come hither * shortly. But he is a wanton, and very prone to sin.  
But hear what I say unto thee.  
[E. K. He seemeth to have talk with one afar off]  
Caesar thought thou hadst had the philosopher's stone, and (as yet) he thinketh so.  
Even as I choked the gluttonous Israelites with quails, so will I choke him with that secret.  
Behold, thou shalt write unto him, saying, that he regardeth not heaven: 
A Letter to be written unto Caesar. Lapis Philosophorum. A special gift in healing by the show in this stone.  And say unto him, that thou canst make the philosopher's stone, I will perform it unto thee: Thou shalt do it: And I will give unto thee a special virtue in healing: That whensoever thou comest hither: Thou shalt understand the truth. And this I do, because they shall not despise thee.  
Δ. O Lord, for me to be despised in doing thy commandment, is honour and comfort to me: But as concerning thy honour and glory; Thou in thy wisdom knowest what is best to be done. 
R. Peribit. Benedictio Dei sit super nos. Supra. 〈◊〉 fac.   
Uriel. ..... Notwithstanding, thou shall see him perish before thy face. Lo, from this time, I will bless thee marvellously, and I will help thee in all thy works.  
Do thou always:  
And make me thy Buckler.  
Δ. What shall I do with Doctor Curtz, as concerning his answer?  
Uriel. ..... Handle him like a man, for he will deceive thee.  
E. K. I request you but one thing for all my labour and travel; that is, that this Doctor might this night be bereft of his life, to the terror of other, etc.  
Uriel. ..... Have patience, God turneth all to his glory, and your commodity. To morrow I have something else to say.  
Deus Noster in coelo, omnia quaecunque volrit fecit: Ille solus est Omnipotens, aeternus, sapiens, Bonus, Justus & Misericors: Illi debetur omis Laus, gratiarum actio, honour & gloria.  
Amen.   

Saturday, 22. Septemb. Manè, Circiter horam 9  
Precibus ad Deum finitis, & variis ad ipsum Ejaculationibus pro 〈◊〉 & veritate Dei, etc. & quibusdam de Rudolphi & Curtzii corruptis Judiciis (qui Dei Misericordias, juxta carnis sensum judicare ausi sunt) [apparuit Vriel fancy velata ut ante.]  
Uriel. ..... (For this cause say I unto thee) writ unto Rudolph, saying, I can make the philosopher's 
A Letter to Rudolph the Emperor.  stone: Because I would place thee with them, according to their hope and imagination: That whilst they think little of me, and of the sweetness of my message and testimony, I might burst out amongst them; as the mighty waters do out of Hills, when the earth moveth: For I have said unto thee, I will place thee here; If I sow thee here, what Raven can pluck thee up by the roots. No, I will hid thee, as the Hen doth her Chickens: And I will make thee spring to their destruction. For why, thou shalt overcome that mystery for thy own sake. 
Eruptiones 〈◊〉 ex Terrae motibus. Lapis Philosorum.   
Δ. For the glory of God: his honour and triumph, all good come unto me.  
Uriel. ..... Behold, since they will not tie thee unto them from heaven: Thou shalt tie them unto 
Caesar futurus.  thee from earth: That thou mayest rejoice when thou seest their destruction, and be ready clothed for him that is to come.  
It was said unto thee, my mother saith she will choose an Emperor in 
It is a saying of Madimi, Junii 26. 1584. Cracoviae. Ernestus Frater Rudolphi. Δ. Blessings offered are promises with conditions. Gold, ex lapide Philosophorum. 〈◊〉 crudelis, terribilis, inaudita.  earnest: But it is Ernest that shall sit upon his seat. Behold, ' there shall be no seed left in him for his wickedness. Yea, the blessings that I have offered him shall return again; and I will leave his house naked. But when he seethe and hath Gold (which is the thing he desireth, and those that counsel him, do most desire him, for) Then shall he perish with a most cruel, terrible, and unheard of mischief.  
But lo, I have written his name within my hand, because I would not forget to punish him. Behold, 
Note.  I could send the winds to devour him, and could open the Caves of the earth to swallow him; which would turn to my honour: But I have a care over you.  
Now I am unto you in mercy and wisdom. But I will be with you in terror 
God in mercy, wisdom, terror, miracles. Vox Domini ut hominis futura nobis audibilis.  and miracles. And I will deal with you in a higher degree: And you shall hear my voice, as men do their brethren.  
Δ. What thou wilt (O Lord) for thy honour and glory: That be.  
Uriel. ..... But those that are his counsellors have commanded him, rather than counselled him, 
Consiliarii Casaris. R. Possessus Belzagal Cacodamon Turcarum.  to have no dealing with thee at all.  
And he is possessed with a great, and a mighty Devil. And behold Belzagal (which is the fury and Prince of the Turks) doth assist him in his wickedness, for he knoweth it may come to pass that 
* Turkish, or Rudolphus Raether. My books from Poland. A. L.  his Kingdom shall be short. But give ear unto me. Fawn thou upon Caesar as a worldling, that thou mayest draw him with the world, to see the glory of God: but to his destruction. For lo, how much more a man's felicity is in this world, the more shall be the burden of his destruction.  
There be that gape after thy books, and speak vainly of things that are not. Therefore I counsel that they dwell not long with Poland.  
Behold, when Lasky cometh, he shall not hastily return into Poland: till I whisper in his ears, He is dead that sought thy life. I have more to say, but they are not (yet) necessary.  
Δ. I beseech you to tell me when I shall prepare myself to go for my books, etc.  
Uriel. ..... I speak not, that I know not; but choose thy own time. Now will I become a Courtier. 
  
E. K. He is gone.  

Fiat voluntas Dei, ad ejus laudem, honorem & gloriam.   
Amen.   

Monday, Septembris, 24. Mane hora 8. † Pragae.  
Δ. At the first looking E. K. saw Vriel, but covered with his Scarf, etc. Notwithstanding I said some prayers to God on my knees, and came and said here. Mitte lucem tuam & veritatem 〈◊〉 O 〈◊〉: ut ipsae nos ducart ad montem Zion, etc.  
It is to be remembered that for two causes we repaired to the Shew-stone: the one by reason of the letter which I had written to the Emperor: and was minded to go to show it to the Spanish ambassador before I sent it to the Emperor, to have his opinion of it, and also to bear it. Secondly, by reason of foul slanderous words which were spoken of me here at this ambassador Table: That I was a Conjurer, and a bank rupt alkimist, and came here to get somewhat of the Emperor: and that I had sold my goods, and given to the Lord Laskie the money, and that he had deceived me. To these untruths the ambassador did reply in my behalf: for which I meant to thank him, etc.  
Uriel. ..... Even as the accursed, and cast down, most wilfully abhorreth, hateth, and dishonoureth, the God of 〈◊〉, because of his mightiness and power over him: So do all those that suck and hang upon his dugs, that are covetous and desirous of worldly promotion: that gape and thirst after the glory of this world, abhor, hate, and continually vex and dishonour, such as love Justice, or dwell under the wings of the God of power and Triumph. Herein may you rejoice, that you are partakers and innocents' (〈◊〉 at, and despised with the worl) in the fellowship of God, and of his Son Christ. Herein may you be glad, that you are sealed, and dwell with the Fathers, and that you play also upon the harp of David: for verily as they are, so shall you be: and as they are made righteous 
 by reason of their election, and crowned toward eternal Joy; So shall your Election establish your righteousness, and give you Garlands of eternal comfort. Those that are on the Seas, are fearful of the winds: And why? because of the motion of the place, and of the power of nature: But it is not so, with you: for you dwell in Castles made of marble, wrought out of the midst of a sure rock, a most stable foundation. For why? I am sure that God dwelleth in you, and you in him. 
Deus habitat in 〈◊〉 & nos in 〈◊〉. Image Christi Paulus ad Cor. cap. 15. F.  Therefore lift up your heads, and rejoice when you are afflicted, and keep the image of God sincere and perfect in you, that you may always be 
* .  merciful in the Image of his Son Christ. But when the Lord openeth his mouth, and calleth you together, saying, 
† .  Venite & audite: Then lay away all mercy; for the God of 
* 〈◊〉.  Justice dwelleth amongst you. Who dwelleth in a house till it be perfectly finished? or what is he that putteth on a garment before it be made? Be you assured, that where the 
† 〈◊〉.  house is finished, and your 
* 〈◊〉.  garments made, you shall both enter, and be clothed with comfort: Comfort of 
† .  wisdom and power. I am mindful of you, and will be mindful of my 
* 〈◊〉.  promise toward you. And If you remain and dwell [fortè together deest] and be constant in me, you shall pass the 
† .  Thunders that are to come; you shall be witnesses of my power: and shall enter into the 
* .  Land of Promise with those that shall be comforted: where these days shall have an end. O my brethren, this world exceedeth in wickedness, and is a terror to the good Angels: Because of the souls that she devoureth. But when lightness is rewarded, and Justice sitteth in place, Then shall she bear no weight, but be made all one with the bottomless pit. Despise her, despise her; for she is an 〈◊〉.  
Behold I have entered in amongst you; and it is my Spirit that 
A Spiritu Dei sumus ducti ut Domino 〈◊〉 Domino Gulielmo de Sancto Clement, 〈◊〉 Regis legath heae aperiremus cui mercedem dabit Deus.  leadeth to the ambassador from Spain. I will reward him.  
Therefore as thou hast opened me unto the 
* D. Jacobo Curtzio Consiliario 〈◊〉.  wicked, so let also the good bear witness of me.  
The Lord is become a firebrand in fury, and hath armed himself: and hath taken unto him his great Target, and the Spear of his indignation: Accursed are they that have offended him.  
Tum verò aeterni Genii Immortalis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. URIEL, Saniel, Azaelque, 
Δ. Quantum memini in Sibyllae oraculis Graecis & Latinis facilis per 〈◊〉, 〈◊〉 〈◊〉 Vrielis 〈◊〉 ill 〈◊〉 〈◊〉 sunt 〈◊〉 ad 〈◊〉. Vide & 〈◊〉 ascribe.   
Quae mala quisque hominum patraverit ante Scientes  
E tetris animas tenebris caliginis omnes.  
Judicio sistent ad formidabile patris  
Magni, Immortalis solium, etc. Orat. Sibyl. pag. 79.  
Ubi sequuntur plura de VRIELE.  
And when I separate them in the day of wrath to come, (as one of the fingers and gatherers in of the 〈◊〉 of God) Then they shall know that I am URIEL, which will not forget the wickedness of their hands, nor their blasphemous mouth, in that day of revenge.  
After a certain time cometh Michael unto you, and shall show unto you his bloody Sword; and 
Prophesia de MICHAELE.  you shall stand under his Banner. He shall hold up his hands, and shall fight against the Hills for you: and your enemies shall not be. Unto which time, receive you Light and Comfort: and be contented with adversity in the Lord.  
My brethren, it is better to be poor, with those that are 
* Math. cap. 5. 〈◊〉 ipsorum est regnum coelorum, etc. Δ. Erit cum Caesare. I understand not this, how it is, or shall be verified, or with which Caesar.  poor in spirit: then to be rich with those that are gluttons, and with the Princes of the Earth  
Thou shalt be with Caesar, in despite of the Devil.  
I have said.  
Δ. Gloria patri & filio & Spiritui Sancto: Sicut erat in Principio & nunc & semper, & in secula seculorum. Amen.  
Note: As I had finished this Action, and was come to my Study door; Emericus was returned again from the Spanish ambassador, to whom I had sent him desirous to know his leisure for me: who had now sent me word by Emericus to come to dinner, & so he would have leisure, etc. Whereof I was right glad; and went thither to dinner: who into his inermost Study (where he himself was writing of letters) caused me to be brought. And after I had complained of injury and violence done unto me, by foul slanders, and that, at his honour's Table: (to which his Honour, in my behalf had replied: and therefore most humbly, and sincerely I did thank him) I said that the Emperors Majesty himself could bear me witness, that I used this phrase unto him, that I came not for his riches as, Non veni ad vos O Serenissime Caesar propter divitias vestras, ut inde ego dives fierem, sed à Deo missus, non audeo aliter facere quam ejus ad ve tram Caesaream Majestatem voluntatem declarare, etc. And therefore, How falsely they slandered me, it was evident: and because I perceive that Doctor Curtz hath not dealt neither with due entertainment of me as of a stranger, or a Sudent, or a Mathematitian, or of one whom (to my face) he gave great praise unto, as of one long since of great fame in Germany, and so in his good estimation, etc. And least of all, as of one, who offered so great courtesies to the Emperor's Majesty as he was made witness of: I thought good to send unto the Emperor's Majesty this letter following, and so read it unto him after dinner, when I shown him Librum Pragensem sive Caesareum; and moreover Librum decimum, (whose former title was Libri Sexti Mystici Tertiarius) and there shown him divers Actions in Latin already translated, because now to translate so to him of the English, did seem to me both tedious, and to him not so readily pleasant. All things on his 〈◊〉 considered, his summary final conclusion was, as well of the last offer in this my letter, as of the great actions and divine purposes. For the first he declared that he was lineally descended out of the consanguinity, of one a Gentleman, but unlettred at the first, who left his wife, children, and family in 
Domini Legati Regis 〈◊〉 Responsum.  Maiorca, and ascended an Hill there, and in place solitary remained an 〈◊〉 year, and at the years end, he came down, but so learned and wise, that all who knew him before, wondered at it. And that the same man was called Raymondo Lullio: and that he made that which is called the philosopher's Stone, as in England (said he) I understand is good record of it: Therefore I see, quoth he, that it is a truth and possible: and as he hath granted the knowledge of it to one man, so he may grant it to another, etc. And as for the other higher matters, I perceive that God intendeth some great matter in this world. But I am not able to judge or determine of it: But I am of this mind, wherein I can any way further the service of God, I will be ready and obedient, etc. And as for the Emperor's person himself, I find him of a good nature, courteous, and most zealously Catholic: yea ready to shed his blood in the cause, if opportunity required. He understandeth the Latin well, and speaketh sufficiently well: That is true (quoth I) for he spoke well in Latin to me divers things. Moreover (said he) as concerning you, I saw him very well affectionated, making great account of your book, etc. Therefore you are not to regard these Dutch men's ill tongues, who hardly can brook any stranger, etc.  
Upon farther matter that I had to show him, I offered my ready repair unto him at all times of his good leisure being called or warned. And he desirous to see the Stone brought to me by an Angel, willed me to come to morrow also, to dinner: I promised him, and so with thanks yielded to his honour, I departed toward my Lodging at Bethelem in old prague.   

The Copy of the foresaid Letter to the Emperor.  
MUltis (O Serenissime Caesar) & permagnis (ferè omnium) Creaturarum Dei, immò 〈◊〉 Dei, & coelestibus haud paucis mysteriis, arcanisque, vestrae Caesareae Majestatis jussu per me (jam, ante quatuordecim dies) fideliter, sincere, & diligenter (quantum sex horarum fieri poterat spacio) declaratis, ac manifestatis: eidem, cui, eadem penes me videnda, audienda, intelligendaque esse voluistis: Ind, nunc, quae sit vestrae Caesareae Majestari, simplex (tanquam ab aequo rerum AEstimatore) facta relatio: vel, quod cum relatione adjunctum Judicium: vel, qualis totius processus excogitata censura: vel, qualis mecum procedendi, vobis persuasa cautio; vel, quale pro Caesarei vestri responsi forma, initum captumque consilium, Non sum tam immodeste curiosus, ut expiscar, Neque aliter, vel alia ratione de sacrae vestrae Majestatis Caesareae prudenti & gratiosa (in praemissis) Resolutione, sum sollicitus, quam, me (fidelem, sincerum, & devotum) Dei Omnipotentis, & (in Deo, propterque Deum) vestrae sacrae Caesareae Majestatis servitorem deceat. Video tamen me (dum nullum adhuc ad praemissa receperim responsum) per tam alci silentii (quasi) stimulum, aliquantulum impelli, ut secundò vestram Caesaream Majestatem admoneam, Ne divinam hane, & divinitus oblatam Misericordiam, tam inexpectatam, tam magnam, tam inauditam, tam admirandam, tam multiplicem, tam statui Imperatorio, Christianaeque Reipublicae necessariam, tam certam, tam paratam, eamque (per Dei Omnipotentis, Caesareaeque Majestatis vestrae, fidelem servitorem) re ipsa, vobis confirmandam, & administrandam: (si sacra vestra Caesarea Majestas voluisset) parvi momenti negotium, vel inventum aliquod humanum, aut fraudem Diabolicam, esse, fuisse, vel fore, ullo modo suspicemini, vel Credatis. Tali enim & tam gravi vestrae Caesareae Majestatis errore, Omnipotentis Dei incendi posse furorem vehementer vereor: & ne hanc Dei misericordiam respuentes, ejusdem indignantem provocetis vindictam, valde metuo. Quapropter, cum videam Caelum ipsum, & caelestia talia mysteria, non tali tantaeque curae, vestrae sacrae Majestati Caesareae adhuc esse, quali, quantaeque optassem equidem: Ego potius quam, ut, vel Deus hujus suae (prius inauditae) Misericordiae ultroque vestrae Caesareae Majestati oblatae, prorsus nullum (penes homines) haberet conspicuum judicium, argumentum, Testimonium vel experimentum: Et potius quam mea (saepe nominata) fidelitas, sinceritas, & Devotio (sive votum) erga Deum & vestram Caesaream Majestatem, omni (apud posteros nostros) careret fide, & veritatis manifestae robore: In Dei Nomine, & ad ejus laudem, honorem, & gloriam: & ut vestrae serenissimae Caesareae Majestatis satisfaciam desiderio Heroico, De lapide illo Benedicto: (Philosophorum vocato lapide) infallibiliter videndo, possidendo & utendo: Assero vestrae sacrae Caesareae Majestati, lapidem eundem me (auxilio favoreque Divino) conficere posse. Et propterea; Si vestra Caesarea Majestas, me velit interim, sibi intime charum habere: Et, si, pro dignitate tanti mysterii, & Beneficii (sibi à me liberalissime & humillime exhibendi) gratiosè me tractare dignabitur (Non tamen alio quidem vel altiori me insigniens Titulo quam qui vestrae Caesareae Majestatis Philosopho & Mathematico conveniat,) Hiis literis ore & corde polliceor, sanctéque coram Deo Omnipotenti voveo: Opus illud philosophicum, Omuibus suis numeris perfectum, in manus vestras Caesareas, (& sine sumptibus vestris ad illud opus perficiendum requirendis) ac brevissimo, quo fieri poterit, tempore (Nutu Dei) me daturum. De aliis praeterea Arcanis, adhuc mihi silendum esse video. Nunc autem sacrae Caesareae Majestaris vestrae gratiosam, liberam, constantemque voluntatem, in praemissis, non aliter, nisi ex vestro proprio gratioso ore vel ex vestris Caesareis literis propriis, intelligere Cupio. Nullum enim jam nosco, dignum & aptum, qui in istis, alissque Naturae & Artis secretis, meus (penes vestram Caesaream Majestatem) fieri deberet Mercurius.   

Tuesday, Septembris 25. Pragae.  
Note: I went to dinner to the Spanish ambassador: and carried with me the Stone brought me by an Angel; and the fourth Book, wherein the manner of the bringing of it is expressed. And also I carried with me Librum Sextum Sanctum Mysticum.  
After dinner, when I had showed him these things: his final answer was, that verily he took the doing to be by good Angel: marry, the matters to be too great: Therefore (said I) they are for the service of God, and not only man. He said he was a sinner, and not worthy to be privy, much less to be a doer in them: Notwithstanding whatsoever he can do therein acceptable to God, he would be most obedient thereto. He desired a Copy of the 
A Copy of the letters desired.  Emperor his foresaid letters, that he might consider circumspectly of the Contents before he should deliver them; whereunto I consented. Renderiug his honour thanks I departed.  
After my return home, I found E. K. resolved to go from hence to morrow, for his wife, 
E K 〈◊〉 to go in o England as he pretended.  and so straightway into England: which was to me a grief: But what can I do, but refer all to the mercies of God, whom I have called upon for wisdom to serve him withal? I have 〈◊〉 my trust in the Lord, I have not murmured at any such pangs and tentations hitherto.  
The mercies of the Highest be upon me, as I have put my trust in him.  
Amen.  
Now were we (all) brought to great penury: not able without the Lord laskies', or some 
Poverty.  heavenly help, to sustain our state any longer.  
Besides this, I understood of the Queen's displeasure for my departure, and of the Bishop of London his intent to have begun to have accused me of Conjuration, and so to have had the secret assistance of you know whom.  
Tu es Deus fortitudo mea, refugium meum Susceptor meus, & liberator meus.  
Amen.   

Wedensday, Septembris 26. Ante Meridiem. Pragae.  
About 10 and a half of the clock, Dr. Curtz sent with Mr. Simon Hageck his servant to 
D. Curtz.  know my lodging: He had passed not far off in a lane on horseback his self going into the Town, and so met Mr. Simon Hageck at the lanes end, etc.   

Thursday, Septembris 27. † Pragae.  
〈◊〉: About 7. of the clock came Dr. Curtz his servant from his Master to tell me, that his Master would come unto me at 9 of the clock. 
D. Curtz.   
At 9 of the clock came Dr. Curtz on horseback to me, to my lodging (at Doctor Hageck his house by Bethleem) my wife he saluted, and little Katherine, my daughter. Mr. Kelly had gotten him into his chamber, not willing to be seen.  
After he was come up into my little Study, and there set, in Mr. Kelly his usual place, and I in mine; I began to complain of the great injury done unto me here; for I came as a sincere and faithful servitor of the Emperor his Majesty, intending all goodness and honour unto him: no hindrance, loss or hurt; neither came I propter divitias Caesaris mihi 〈◊〉, as I said expressly unto his Majesty. I was, before I came hither, of good name and fame, both in this Court, and all Europe over, As you yourself Mr. Doctor (quoth I) can bear me witness: and other in this Court divers: And that here my name and fame should suffer shipwreck, where I thought I had been in, a sure Haven of my principal patron: My thinketh that great in jury is done unto me: I know no means how to help it, but to give you warning of the envious malicious back biters that also are about this Court, that as you find occasion, you might encounter with this evil, and foul monster, in so mighty a Princes Cause intruding itself.  
The Doctor seemed not to know what I meant. I told him, that at a nobleman's Table, There was, of great account, who said, that there was an English man, come to the Emperors, A bankrupt 〈◊〉, a Conjurer, and Necromantist: who had sold his own goods, and given the Lord Laskie the money: and that he had beguiled him: and that now he would fain get some of the Emperor his money from him, etc. The Doctor seemed greatly to mislike these slanderous words, and said, that he never heard of any such; with some few words more, of the wicked manner of back biters.  
After this, as 〈◊〉 the report making to the Emperor, of that I had showed unto him, at his house, (as before is noted) he said that he had made a plain and sincere report. Whereunto the Emperor's Majesty, had (as yet) given no answer. And to be plain with you (said he) his Majesty thinketh them almost either incredible, or impossible: and would have some leisure to 〈◊〉 of them: and is desirous to have the sight of those Latin Actions you shown me, or a Copy of them, and especially, of that, which containeth a paraphrasis of the Apostolical Creed. I answered, that my Books I would not deliver out of my hands: And as for a Copy of them, I would (at leisure) writ it, that his Majesty might have it. And then I told him farther, that because it was so long before I heard any word of him, I had letters ready to send to the Emperor's Majesty, to have farther declared my mind unto him, and I declared unto him the tenor of them: and he told me that about three of the clock after noon, his man should go to the Court, and if then I would send them, his man should carry them. I answered that I would expect a day or two for the Emperor's return hither. After this we talked of some Mathematical matters: And I shown him the little Book de superficierum divisionibus, set forth by me and Commandinus, printed at Pezaro in Italy. He said that he never saw it before: I bade him then take it with him to peruse: and that if I had another Copy, I would give it him; but I had none other but that. I shown him also the Propaedeamata Aphoristica de praestantioribus quibusdam Naturae virtutibus, which he had never seen before. After this, with mutual courtesies offered on both parts (after the manner of the world) he took his horse, and returned homeward.   

Friday, Septembris, 28. Pragae.  
Intending to send the Emperor's letter (here before written) to his Majesty, by my good friend, the Spanish ambassador, I wrote this letter to send to the ambassador in that behalf, and as concerning the credit of these Actions.  

Illustrissimo Domino, Domino Don Gulielmo de Sancto Clement, serenissimi atque Catholici Hispaniarum Regis apud sacram Caesaream Majestatem, etc. Legato, Domino suo observandissimo.  
Illustris & Magnifice Heros: Multis hoc probari potest testimoniis & exemplis, quod illa, quae (preter vulgarium artium & scientiarum decreta) Nova, & supra vulgaritèr Studiosorum expectationem, hominibus (licet piis & candidis quidem) Divinitùs revelantur mysteria, cum summa difficultate vel intelliguntur à paucissimis, vel vix sine suspitione admittuntur, aut creduntur à 〈◊〉: Ast qualis, in nostris, (si rectae piéque informatae rostris adhibeatur judicium) esse potest suspitio? Nam à Deo Omnipotente, per multos jam annos, fideliter, ardenter, & constanter per preces requisita sapientia: Una (scilicet quae penes nos quidem) videtur esse radix & occasio tanti istius Doni obtinendi. Ast in coelesti suo Palatio, ante conditum mundum, determinata, & assignata erga nos Misericordia & gratia Omnipotentis Dei, praecipuum, solidum, immobileque hujus tanti mysterii est censendum fundamentum: In quo mysterio, talis relucet, per potentes fidelesque Angelos Isagogica Informatio, De Arcanis Dei consiliis, tam in mundi creatione Creaturarumque naturis, & vero usu, quam in mundi praesentis moxque 〈◊〉 statu: Et preterea, de unius Catholicae Ecclesiae (charissimae Jesu Christi 〈◊〉, nostraeque piae matris) sanctitate, dignitate, & Authoritate (veluti in qua etiam est Sanctorum Communio, & Peccatorum remissio) & de multis nondum per nos revelandis Dei Arcanis Magnalibus & Determinationibus: Quòd tantum abest, ut aliquis (sanae mentis) Christianus, Actiones Nostras Mysticas, Diabolicas esse fraudes, contendere, immo ne suspicari quidem conetur aut possit: ut potius, tale Arcanum Dei propositum, incredibiliter admirari, rationem humanam, in eisdem examinandis, subjugare, & Dei erga Electos suos admirandam misericordiam in istis esse manifestam, humillimè, & cum summo tremore fateri velit: Ego quidem, hactenus, in istis, aliud (ferè) nihil, me esse invenio, nisi Calamum scribae, velociter per me scribentis. Nam visa auditaque (in mea praesentia) fidelissimè, de litera interdum ad literam, interdum, verbatim, interdum pluribus simul receptis verbis (ipso eodem temporis momento, quo traduntur) annotare sum solitus. Ast jam in quam multa excrevit Noster talis labor volumina? Ex quibus omnibns illum fructum, successumque expectamus, qualem praefixit ille, cujus nutui cuncta obediunt. Istas autem ad suam sacrem Caesaream Majestatem literas meas: Cum vestra magnificentia opportunitatem inveniet primam, si meo nomine: humillimè eidem exhibere dignabitur, Tum magno mihi (Divinitus) injuncto, levatus ero onere: Tum magno, à vestra magnificentia affectus beneficio: Interim verò, Dum suae sacrae Majestatis Caesareae ad istas responsum dabitur, (nimirum si ad 14. vel 16. dies prius expectandum esset) vel, statim post acceptum responsum (si tam expeditè illud recipere possum, quàm quod recepi ultimo) ad iter me accingere debeo, propter familiam, libros, & aliquam meam suppellectilem, huc (ante hyemis asperitatem) transferendam. Ubi, cum Caesareae Majestatis gratioso favore, & sub ipsius Protectione Imperatoria, voluntatem Omnipotentis Dei implere, pro viribus, & suae sacrae Caesareae Majestati inservire (tanquam ejusdem Philosophus & Mathematicus) fidelissime, de tempore in tempus, paratus esse potero.  
Illustri vestrae Magnificentiae Addictissimus  
Joannes Dee.    

I annexed hereunto a postscript, which followeth:  

Post-scriptum.  
MEarum esse partium, & consultum esse duxi vestrae Magnificentiae paucissimis verbis significare, quod heri, manè, hora nona, vir egregius, & suae Majestis Caesareae fidus Confiliarius D. Doctor Curtzius, me humanissimè invisebat in meo ergastulo, & hypocaustato, juxta Bethlehem, ubi videre poterat Bibliothecam presentem meam, nullam (ferè) aliam esse, praeter Sancta Dei Evangelia & Biblia sacra ipsosque nostrorum mysteriorum libros: Ego autem quodam humili modo (inter caeteras querelas meas) de tam longa interposita mora conquerebar, inter ejusdem (de meis rebus) factam relationem, & Caesareum de eisdem recipiendum responsum. Ille verò se simplicissimè Caesareae Majesti visa auditaque (penes me) retulisse asseruit, nullo suo, de eisdem, adhibito judicio. Verum, Caesari (dixit) quasi impossibilia vel incredibilia fuisse visa. Et de responso mihi (in hac parte) dando, secum, adhuc, suam deliberare velle Majestatem Caesaream. Unde ego de literis meis istis, suae Majesti mittendis, mentionem feci & summatim earundem tenorem, eidem enarravi. Ille easdem statim habere voluit, ipsi Caesareae Majestati à Meridie mittendas: Ego quidem Caesaris me velle ad pauculos dies expectare ad ventum dixi. Deinde de rebus Mathematicis brevissime inter nos habito sermone, illique (ad pervidendum) dato libello quodam Geometrico (per me & Federicum Commandinum Vrbinatem) in lucem olim dato, & mutuis, post, utrinque promissis officiis humanitatis & benevolentiae, abiit.  
1584. Sept. 28.    

Saturday, Septemb. 29. Die Sancti Michaelis.  
The foresaid Letter to the Emperor's Majesty, with this Letter to the ambassador, and this postscript: And moreover, (according to the ambassador his request) the Copy of the Emperor's Letter, all in one uttermore paper closed (Letter like) sealed, and with superscription to the foresaid ambassador; I sent to his honour on Michaelmas day at dinner time, by Emericus Sontag: Who delivered the same to the Secretary of the ambassador, and he to the Lord ambassador, as he sat at dinner.  
Deus bene vertat, ad laudem nominis sui.  
Amen.   

September 29.  
Remember that this day (afternoon) I sent Hugh on foot with my Letters to Cracovia to Edmond, that my folk should not be out of quiet, or afeard to see Mistress Kelly, sent for, and no Letters to come from me, etc. I writ to the Lord 〈◊〉 of our want of money, etc.   

Monday, Octobris 1. à Meridie circa 3. horam. Pragae. Oratione dominica finita, etc. Valde cito est facta apparitio.  
E. K. Here be two, one his face is covered, and the other is not: 
Vriel. Gabriel.  And he, whose face is uncovered seemeth to be Gabriel.  
Δ. sat benedictus Deus Pater, Deus filius, & Deus Spiritus Sanctus nunc & Semper. Amen.  
Δ. Our chief cause (at this instant) why we resort to this shew-stone, is for to understand (according to the grounds of God his promise) the state of my wife her grievous disease, 
〈◊〉 〈◊〉 mea 〈◊〉 periculosus.  and means to cure her, wherein if it please the Lord to be merciful unto her and me, it shall be the occasion whereby she will all her life time praise the name of God for his mercies, and be of a quietter mind, and not so testy and fretting as she is.  
..... Who are you, or from whence come you, that you'require science; which seek to be more 
Gabriel:  wise and expert, than such as are the Children and Doctors of this World? whose judgements are rash, and understanding naked: and in whose lips dwelleth no truth. Who (I say) are you, that you should deserve the majestral benefit of so great and sanctified grace? as to understand the determination of God, the power of his Angels, or the brightness, or obscurity of man's Soul, and understanding: You desperate sinners, and partakers with the wicked, how can you seek bread at your father's hands: when you seek to steal into his barns? Yea, into his house, and dining Tables: and more than that; yea, even into his privy Chambers: not to spoil him of his household stuff, 
The robbing God of his honour.  of his Gold, or precious stones, but of the diadem, and Crown of his everlasting Majesty and honour: you are thiefs and robbers; and through the Dignity of your spirit you shall think to exalt yourselves, and to live in Majesty with the world.  
True it is, you may live so: But you live with an Harlot, and shall possess the reward of Fornicators and 〈◊〉.  
Therefore seek not to feed of such food, as the holy, and blessed messengers, and Ministers of the 
〈◊〉 Argeli 〈◊〉.  God of Hosts and glory do taste of: and are comforted; for they are the spirits of truth and understanding: such as cleave unto their God, and fight against the abominations, and horrible blasphemies of the world and her adherents: which (because you set yourselves against the) shall keep, 
.  and close up the brightness, and obscurity of each Soul from you, that 〈◊〉 ignorance may be greater; and your darkness 〈◊〉, and that you may return without light: to the Barathrum of ignorance, 
.  where pride, self-love, and the Children of vanity have their hubitation.  
Then (peradventure) will you say within yourselves: There be other doors, there be other woods; yea, there be other ways, let us therefore seek out them.  
But behold, I will shut up from you all Elemental vigour: So that the Fountains of coagulation 
Vigour 〈◊〉.  shall be dried when you seek them, and the natural nourishment and food of parts that dwell in one 
〈◊〉. Pabula.  proportion shall hid themselves, and be asleep when you sack them; yea, in the lowest I will place a threefold door-bar, stronger than a Rock of yearn, which shall stand between your eyes and knowledge, and you shall not see: for peradventure you may say in yourselves.  
Behold, there is a science known; yea, there is a conjunction of [Δ] equal qualities, opening unto 
Δ. . If.  us the 〈◊〉 of comfort in infirmities, that is not so. O you foolish: for neither here, nor there, shall you find the Lord, if you follow the steps, and defiled ways that the world teacheth you.  
For I said of you: Lo, I will place you against the world, that 
Nos mundi Inimici esse debemus, & mundus nos odio prosequitur propter Deum.  my name may be magnified, and the world shall hate you for my sake.  
Δ. O Lord, be merciful unto us: Deal, O Lord, with us, as I have put my trust in thee: Turn away thy wrath (O God) and visit us in mercy: O God, O Lord, what grievous say are these?  
Gabriel. ..... Trouble [Δ] thou not thy heart, but hear the voice of me, Gabriel, the man of God. I am the true medicine of such as put their trust in the God of Hosts, and in his son Christ; which is the Lamb of life, and the comfort of his father, which give unto those that thirst, the true medicine 
Gabriel. 〈◊〉 〈◊〉 super Δ.  of comfort and consolation; neither shall God forsake thee, neither shall thy Soul be deceived.  
But it behoveth these things to be spoken, that sin might be corrected, and 
Nota causam acerbae increpationis istius.  the name of him that sent us, magnified.  
Δ. In nomine Dei loquitur, 
Here placing.  qui per omnes Angelos loquitur: licet enim Vriel dixerit vel alius, tamen Deus semper loquitur. 
〈◊〉 〈◊〉 Misericordiae capax.   
Gabriel. Hear my voice: as I said unto thee, so will I place thee here. And from hence thou shalt have science and understanding, and thou shalt be favourable in the eyes of him, that I favour not: that my glory might be exalted in him, and against his childishness. Yet, I will be merciful to him; yet if he hear me. E. L.  
..... unto thee [E. K.] I say, (O thou that art a worldling) 
A voice from an uncertain place. There were some wicked 〈◊〉 vexing E. K. from 〈◊〉 quietly. E. K.  I will stir up friends amongst you, and I will fill thy hands with that thou desirest: But that thou receivest in the one, I will pluck back in the other, that when thou wouldst be wise, thou shalt not, and when thou wouldst see, thou shalt not.  
Δ. E. K. Was very much offended at these sharp words, etc. and would have left off, etc.  
Uriel. ..... Inobediens es, & castigatione dignus.  
Gabr. ..... As for the virtue of the holy spirit 
* Sept. 21. in fine.  (spoken of) the gift of medicine, and healing (which you call Physic) Alas, you know not.  
Insani sunt omnes, & fatui: For, physic is in very deed, the true, and perfect science of the natural combination, and proportion of known parts, answering in graduation real, to one principal and defined; is therefore above the capacity of such as are worldlings, and do hunt after money more than the truth of God's spirit.  
Definitie Medicina, Medicina est vera & perfect a scientia naturalis combinati 〈◊〉, & proportionis partium 〈◊〉 debito 〈◊〉 respendentium in graduatione reali ad 〈◊〉 principale, & desiaitum esse.  
Uriel as a witness standing by.  
But lo, light standeth by me, and my words are medicine: and whatsoever I speak, light beareth witness of me: Therefore are my words true.  
..... Have patience awhile.  
Δ. He disappeared.  
Δ. We examined the definition of physic to be a very apt answering, both to the Anatomical natures of man, or any patiented, and also of the Herb, or simple, that is medicinal, etc.  
Δ. He came again and proceeded.  
Gab. .... Which consisteth of two parts, the knowledge of celestial radiation (the cause of [1] combining) 
Radiatio 〈◊〉, vigour elementalis.  and of Elemental vigour, the stay, and cause of [2] proportion.  
The first, and celestial is threefold, that is to say, from God, from the Angels, from man's Soul.  
The second (that is to say Elementa) is the knowledge of the star [1] coagulating; of the [2] pabula of the parts nourished, of the [3] conjunction of like qualities.  
(Here is the true Art of physic)  
This second is threefold.  
After a while I come again.  
Δ. He is come again, and proceeded.  
Gab. ..... Go to.  
Δ. In the name of Jesus.  
Gab. ..... Then you are diseased, you are sick: you must have a physician: why then, your physician must be such as hath this Science, to judge your disease,  
Whether (for sin) it come from God: and so by prayer to be cured: 
Deus 1.   
Or from the Angels, as the Ministers of God's Justice (generally) for desert or for reproof: 
Angelus 2.   
Or from the soul of man, as from the chief life of the body, whose infection radically, and by the 
Anima hominis, 3. Infectio anima. Impretas.  influence of proportions immediate, (hidden from man, but known unto us,). is called (with us) Mazah: with you, Impietas.  
These are the first three, and magical Causes: The other three are elemental. 
Tres magicae causae.   
1. Either by the star, that is cause of coagulation and imbibing of man's sperm in the femine 
Stella. 1.  blood, without the which it could not.  
2. The other (that is the second) through infection of meats which are divers, wherewith the 
Cibus. 2.  thing is, [and] continueth, which in their kinds are many.  
3. The last, by conjunction or mixture: which is the secret property that draweth infection from 
Mixtio. 3.  man to man.  
These if you know (for he is no physician if he know them not) how they are and live, and are 
Attractio 〈◊〉 contagiosorum.  joined together in their proportions, and also when they exceed, or are diminished, in that they are you shall be able to bring them to their proper being, wherein they are ratified and rejoice.  
[Δ. He was away a quarter of an hour.]  
Gab. ..... Lo, these are seeds and foundations: and here I have (according to my property) touched the least of my strings for you.  
If now you intent to excel the physicians of the Earth, and to help those that are diseased, 
Medicina vera.  sincerely, truly, and through the power and mercy of God;  
Then must you attend upon me, and my expositions, for forty days, wherein I will open unto 
40. Days.  you, many and unknown secrets; and will comfort you with this one herb or branch of my Garden, 
True Gabriel: verus Gabriel.  to the intent you may perceive I am true Gabriel.  
But as in you that are hearers, due obedience ought to be, so must I keep the Authority and 
Abstinnentes & purgati à 〈◊〉.  gravity of a Schoolmaster, suffering none to hear my Doctrine, but such as are abstinent and cleansed from their sins.  
Consider therefore, what the mercies of God are, the fruit, and value of this Doctrine, and the nakedness and necessity of the world that requireth it, and then answer me. 
Responsum votum.   
For your answer is a vow unto the Lord, of whose help and comfort I bear witness. 
Auxilium & 〈◊〉 Dei. Janae 〈◊〉 meae 〈◊〉 perticulosus.   
But as touching thy wife, her disease is in the first Elemental, and very dangerous, and threatneth her child, yea and herself death.  
Δ. Lord, therefore I resort unto thee, who art the Curer of all dieases.  
Gab. ..... But to morrow (if thou resort here,)  
I will tell thee, what it is, and will define of it.  
Lord, I trust, it shall be cured: What is impossible unto our God?  
Gab. ..... I cease.  
Δ. Incessant praise and honour, be unto the Almighty, most bountiful, and wise God, the Lord of Hosts, our God and King.  
Amen.  
Remember I sent letters to Cracow by the Messager of prague:   

Tuesday, Octobris 2. Mane hora 9 † Pragae.  
Δ. Orationibus finitis, ad Deum, etc. Deus in adjutorium nostrum intend, etc.  
E. K. Here they be.  
Δ. Gratia Dei, patris, & filii, & Spiritus Sancti, sit super nos nunc & semper & in saecula saeculorum. Amen.  
Δ. They paused, before they spoke, very long.  
Δ. Perhaps they expect our answer, as concerning our cleansing and abstaining from sins: Herein I crave at God's hands his grace and mercy, and intent and desire both to be purged, and also to abstain not only 40 days, but all my life, to the best of my ability, etc.  
Gab. ..... Puris habemus omnia, Immundis nihil.  
Δ. I beseech you for God his sake, & per viscera misericordiae Altissimi, that you would declare vuto us a certain remedy of my wife her disease, etc.  
Gabr. ..... When thy wife was a milky substance, growing by the perfection of the place, and influence radical, (which only, is the gift of the Sun) then, was not the Matrix, or bag of 
☉ Virtus.  Nature (wherein she increased) perfect, or of sufficient retention: By reason of a fever going before the conception: So that, the Angelical administration, generally containing, the vessel of life, 
Febri laborabat Mater uxoris ante conceptienem.  for the proportion of the world, 
* For, so, the soul is sent in, to Δ. Of Jane my wife.  entered by force of their Order immediately, before the [Δ] inward parts, were established in their nutriment and proportion.  
Which is the cause, that the second 
* Forsan, vasa seminaria.  vessel, and lowest of nature (for, your terms I must use) is so thin, and tied short, that it is not able to keep in, or retain, the simile and quiddity of her own substantial being and seed.  
Wherefore, when the rest of her digestions (according to her age and natural strength) fulfil their offices, by degree to be received into that receptacle; then, doth the force of nature quail: and by the subtlety of the principle, or matter ejected, (which seeketh to take up on every centre a dwelling place,) the guts and passages, are offended and scalded with an intemperate heat: the most subtle and sharpest part, being of a most penetrating virtue: (and therefore seeking passag) mixeth herself with the excrements, where resting, she turneth unto her first form, which 
She he it.  is blood: Whose Quintessence worketh, in her own property and beginning, and forceth the [1] excrement stercoral many times to become bloody, the other part being more heavy, notwithstanding unapt to descend, (Quia natura quaerit omne suum) becometh corrupted; and so by virtue of 
Excrementa bina.  nature, is cast out as an [2] excrement, being blood and matter.  
But I tell thee, that so long as Nature was in the lowest degree, and the sperm kept more near together, by reason of the spiritual heat in youth, it was not faulty in her:  
But in her sixteenth year, when they were more heavy and sought issue and descension, than began 
Spiritus caloris. The breathing or vapouring heat.  Nature to feel the effect, in the places, and vessel, which is the ground of her retention, the chief basis and mother of her dwelling.  
Behold now, being faetive, and the force of heat drawn to the nutriment of the Creature; Moreover 
Vxor jam pragnans est. Imagination.  the other part Active compelled into a nearer place, by the impediment of imagination, bringeth great danger now, by reason that Nature is become very weak, and not able to make excremental expulsion.  
But do 〈◊〉 thou think that there is a remedy to this disease?  
Δ. Yea verily, through the wisdom and mercies of the Highest.  
Gabr. ..... I have taught the disease; I will go and see if there be a remedy.  
Δ. The God of Abraham, Isaac, and Jacob, be merciful to my wife and me, and send her remedy and cure of her grief.  
E. K. Here he is.  
Gab. ..... Come again after dinner.  
Δ. We had been sent for to dinner, twice or thrice before. So we went.  
Δ. Misericordiae Dei sint super nos.  
Amen.   

After dinner, circa horam 1.  
Δ. We resorted to the Mystery: and shortly, they appeared both.  
E. K. Here they be both.  
Δ.  
Gab. ..... Take pure wheat, a pint: one Pheasant-Cock alive, an eleven ounces of Masculine Amber (which is the white Ambe) an ounce and a quarter of Turpentine. 
The physical remedy.   
Δ. Of washed Turpentine?  
Gab. ..... Turpentine that is washed loseth his virtue.  
Break the Cock in pieces with a pestle, (his feathers plucked off) pound the Amber small.  
Put all this into a gallon of red wine.  
Δ. May we take the red wine of this Country?  
Gab. ..... I. distil them, with a fire of the second heat.  
[Δ. I beseech you, how long shall they stand in steep?  
Gab. ..... As thou wilt.]  
Still it again the second time, (the feces being cast away) And add something more to the fire, so that it be a quarter toward the third.  
Let her fast forty hours from meat: And let her divide the Medicine into three parts.  
The first part, let her drink (being milkwarm) by little and little.  
The second part, let her make a sauce of, for five or six meals.  
The last part, let her use in Absconditis: And she shall have health.  
Δ. I beseech you, in how many day's compass would you have this to be done?  
Gab. ..... It is no question: the necessity of the thing teacbeth.  
Δ. As concerning the Infant, what state is it in?  
Gab. ..... Shut thy mouth: Seek not.  
Δ. I am contented.  
Δ. As concerning a Pheasant-Cock, I know not how or where to get it.  
Gab. ..... All the creatures of the world, else, help not. I have taught, take thou care.  
Δ. The thanks, honour, and praise, be to the Highest, and I thank you for your charity and good will, to impart these things unto me.  
Gab. ..... You shall have no more, at me, until you be repentant, and reconciled: and are 
〈◊〉, Reconciliatio.  made apt for my School.  
E. K. You might give this Table virtue to cure her, or cure her with some one thing, or simple, if you be good Angels.  
Gab. ..... unto us, the virtue of God's Creatures are known: which we may open unto you: and 
E. K. His malicious tongue against God his good Angels.  the power of giving virtue is in God: Therefore cease thy malicious tongue.  
I have no more.  
E. K. They are gone.  
Δ. Deo Omnipotenti, Optimo & Maximo sit omnis laus honour & gloria: nunc & semper.  
Amen.   

Thursday, Octobris 4. Mane, hora 10. ¼ circiter. † Pragae.  
Orationibus variis ad Deum, & pro pane quotidiano jam in tempore necessitatis, finitis, etc. apparitio facta est.  
E. K. Here is he, that is covered with the Scarf.  
Δ. It was a parcel of my prayers to God  
Δ. Misericordias Domini in aternum cantabo, qui me sub alia suis illaesum servavit, servat, & servabit.  
Uriel. ..... Hear, O thou, [Δ] that sayest, (if I have put my trust in the) hear me, If that thou hadst tarried at home, and wanted my admonishment, thy children had been scattered, thy wife had ended her days with sorrow: and lo, the birds of the air had rested on thy carcase. If thou wast held by the hand, and attended on, by heavenly Pilots, when the Seas would have swallowed thee, and Satan 〈◊〉 power over thee; If poison had prevailed, wherewith thy meat was often times sauced. If the continual rage of Satan and the world had overthrown thee. Then had not I been thy God, neither had done well unto thee. But out of all these I have led thee, as a father doth his child from danger, And from many more scourges and adversities unknown to thee, but ready to afflict thee. 〈◊〉 to, thou sayest unto me, If: What hast thou done for me, or added unto my 
If.  name? What hast thou lost that I have not given thee? or what canst thou have, that I pluck hack? Hear my voice. He that loveth the world, loveth not me; for what I do I do: and what I am, I am: And I made nothing without a cause. Thou hast not yet begged for my name, neither haste been imprisoned for my sake; But I have turned the prison from thee, and have opened unto thee my mysteries. I say unto thee, I am the beginning, and an undefiled Spirit, and there is no riches that is without me. If I should not suffer thee to be proved, Then were thou not for me; 
〈◊〉. 〈◊〉 〈◊〉 are long in 〈◊〉. Fel 〈◊〉, 〈◊〉 vinum. 〈◊〉.  For, those that are mine, taste tribulation: But when Satan hath spent his whip; If thou be found faithful, I will place my covenant with thee and thy children, And I will be revealed unto them, unto the end of the world. Silver and Gold I give not; But my blessing, is above the substance of the Earth. Day's there be, that thou must drink of gall, and a time cometh, when thou shalt drink wine. In the mean season, those that give unto thee, I will mnltiply all they have with blessing a thousand fold; for those that give unto thee, I will give unto them; And those that pluck back from thee, I will also pluck back from them. Those that are of me, have no spot; for I am all beauty.  
E. K. But will you give us meat, drink, and clothing?  
〈◊〉 ad Cor. Epist. 1. cap. 15. versu 51. & 52 Ecce mysterium vobis 〈◊〉: Non 〈◊〉 quidem obdormiemus: sed omnes 〈◊〉: , etc.  
The Commission, and manner of prophesying against the incredulous.  

* O Kelly, Kelly,  There shall come a time, (if you dwell together and love me) that in the twink of an eye, you shall breathe your last, and live again: and I will kick under my feet all the proud Nations of the Earth:: for my day is at hand. But I am a jealous God: Be therefore faithful. If I send thee forth, and they hear thee not: or measure thee, as a shadow, at noon days, Go unto the mountains and take up stones and break them in pieces with a mighty pestle, cast them against the winds, and into the four parts of the Earth. And say, Thus and thus be it unto them: Thus and thus let the Lord work for me: and thy prophecy shall be true, and it shall come to pass that thou sayest. 
Confirmation of the prophecy. The manner of blessing Prophetical.   
So likewise if they hear thee, do unto them, that my blessing may also be known.  
Δ. Lord, what shall I do, if they hear me?  
Uriel. ..... Do unto them the signs of good; as it shall come into thy mind.  
I come again.  
E. K. He is gone.  
Δ. I thank thee O God, for this great comfort: my heart is greatly refreshed therewith: Thou art my God.  
Δ. We read over the premises.  
E. K. He is here again.  
Why dost thou [E. K.] seek to flee from me, and secretly puttest into thy heart, etc. 
E. K. Intending to departed, and I not knowing.   
Δ. He spoke divers things to E. K. which chief concerned himself: and he would not utter them as now: But he told me, That he was determined to have sold his clothes, and with as much speed as he could, with his wife, to have gone to Hamburgh, and so to England, etc. If his wife would not go, that he would.  
Uriel. ..... Hear me, There is not any one, more strong, more rich, or more friendly, than I, etc.  
Δ. He spoke much again to E. K. of himself, which he expressed not.  
E. K. It is true, I will follow God; but I doubt that you are not of God.  
Uriel. ..... I will show you the water: do what you list. I say unto thee [Δ] Take not thy 
My wife not to go now to Cracow.  wife Jane with thee, lest thou have a new sorrow.  
Three of you shall go, The fourth, [T. K.] (which is [E. K.] his broth) shall be a servant to his house.  
I can well keep it. 
Vriel our housekeeper. A. L. Against Laskie his enemies as in the former practice was taught.   
But when thou comest into Poland, be not known. Led out Lasky by the hand, and bring him hither, and prophesy against his enemies, that I may break them in pieces: and may be mindful of my Covenant.  
He hath much need of Counsel.  
I am with you.  
E. K. He is disappeared.  
Δ. Deo nostro, Domino nostro & Sanctificatori nostro Omnipotenti, aeterno, & misericordi sit omnis laus, gratiarum actio, honour & gloria nunc & semper.  
Amen.   

Friday, Octobris 5.  
At afternoon came one of doctor Curtz his servants from his Master to tell me, that his Master would come to me to morrow in the morning about seven, eight, or nine of the Clock, as I would, etc.   

Saturday, Octobris 6. Manè.  
Before seven of the Clock I thought good rather myself to go to doctor Curtz, then to suffer him to come to me so far, and that for divers causes: So I went to him, and came before he was ready. At his being ready he came forth, but nothing with so cheerful a countenance to welcome me as he did at the first: I conjectured that he suspected that I would take his words in evil part, which he had to say to me from the Emperor, which (after I had somewhat spoken of the book that I lent him, and some other, that had written somewhat of such matter of division of superficies, and he had told me that this my book was the most excellent in that Argument, and so made a pause, he began in this sort in two parts to divide his speech, and said that Caesarea sua Majestas quantum ad sua peccata (per me reprehensa) solet Confessionarium adhibere tempore & loco opportunis, neque diffidere illum de Misericordia divina; Quantum autem ad me attinebat, paratam esse suam Caesaream Majestatem mihi gratificari & benefacere in quacumque re quae illius subjiceret Authoritati: I hereupon answered, and said: Doteo verba mea in alio sensu intellecta vel concepta fuisse à sua. Caesarea Majestate quàm intelligi vel concipi debebant. Non enim me ejus fieri Consessionarium cupiebam, sed peccata ejus ex coelo reprehensa fuisse, hoc illi significare jubebar, ut feci: unde ille consolationis plus haurire poterat, quam ex consilio alicujus sui amici vel 〈◊〉 sui, peccata ejus redarguentis, Domini enim Dei eximium declarabat favorem, etc. 〈◊〉 verò ad illam quam mihi offerebat sua Majestas Caesarea gratiam, humillimè acceptabam. 〈◊〉 verò quod desiderem titulo Philosophi & Mathematici Caesarei insigniri causa est multiplex; tum respectu secreti mei servitii erga Caesarem, sub eo praetextu caelandi quam majoris authoritatis & 〈◊〉 〈◊〉 Caesarianos & Anglos meos, ne vel illis hic nugas agere videar, & nullius esse 〈◊〉, vel istis 〈◊〉 viderer aptus, contra quem suam invidiam & maledicentissimam, ut incepere, exercerent linguam impune, etc. 〈◊〉 igitur D. Curtzium ut Caesaream suam Majestam admoneret de indebitae interpretatione illorum verborum quibus vitia ejus redarguebantur, etc. Then he spoke of the second Letters to the Emperor, the effect whereof he had heard at my hands, and had sent on Michaelmas even to the Emperor's Majesty, a note and advise of them, as he now said. And did wish that they had been delivered before the Emperor had resolved on the former answer: Those Letters (said I) are in the ambassadors of 〈◊〉 hands; and if he will not deliver them to day, I will fetch them for you: If you do (said he) I will deliver them 〈◊〉 way, for at eighth of the Clock 〈◊〉 shall have me in the Ritter stove, or hear of 〈◊〉 there. Then (said I) I will strait way go to the ambassador.  
I went unto the ambassador of Spain, and reported all that had passed between me and D. Curtz. He said, that by reason of his divers affairs he had not good opportunity, never since the receipt of my Letters to go to the Emperor's Majesty: But that this day he determined to deliver my Letters with his own hand unto his Majesty: so with thanks given to his honour I departed: I went to the Ritter stove (or Chamber of presence) where I found none of the Guard, but very many sitting without. In the stove were three, or four, of which one went strait way into the privy Chamber, and by and by D. Curtz came out from the Emperor unto me, I asked him if he had told the Emperor of my grief conceived of his misunderstanding my words: he said, I, and that the Emperor 〈◊〉 it not in evil part, and so of divers other things we had talk walking up and down together about a quarter of an hour: Among other things I told him that the Lord ambassador would deliver my Letters himself to the Emperor's Majesty, so I departed, and he returned back to the Emperor into the privy Chamber.   

Sunday, Octobris 7. Mane hora 7.  
I sent to the Lord ambassador his house, and there I learned that the ambassador had yesterday delivered my Letter to his Majesty: And that answer was to be expected by D. Curtz.  
After Dinner I went to Doctor Curtz home to his lodging, and he had nothing as yet to say of the Letter delivered by the Lord ambassador: But we fell to other talk, and I told him plainly, that I had not hitherto lived obscurely, neither without care of my good fame and name, maintaining, and increasing; therefore if here for my sincere dealing 〈◊〉 should seem to be despised, or not regarded, or to be but a trifler, my thought I should have great injury: And sure I was that the Emperor's Majesty was much ruled by him, and as he did frame his judgement, so did his Majesty very oft resolve in such matters as mine; wherefore if I were not used in my causes as was reasonable, and for the Emperor's honour it should not be laid to any other man's charge but to his, etc. He promised that he would deliver all in the best words he could, in friendly sort, etc. After this he shown divers his labours and inventions, Mathematical, and chief Arithmetical Tables, both for his invention by squares to have the minute and second of observations Astronomical, and so for the mending of Nonnius his invention of the Quadrant dividing in 90. 91. 92. 93. etc. I then opened to him my secret of my glass, for battering in a dark night, etc. He said that conclusion would be very acceptable to his Majesty, I told him that the glass was at Cracovia, and his Majesty should see it by God's leave.  
After this I told him that I would full fain have a passport, or safe conduct to pass quietly and safely in any of the Emperor's Dominions. He thought his Majesty would willingly grant that, and willed me to write three, or four lines as I would have it, and he informed me thus:  
Caesaream suam Majestatem humillimè or at Joannes Dee Anglus, serenissimae suae Majestatis Devotissimus servitor, ut pro sua majori in Itineribus per amplissimum suae Caesareae Majestatis Imperium conficientis securitate, literas salvi passus sibi concedere dignaretur.  
Joannes Dee.  
At my coming home, I bethought me that I would gladly, the said passport, safe Conduct, or Letters of passage, more ample and beneficial; as for my wife, children, family, servants, and goods whatsoever, and for one whole year to dure from the date of these presents thus.   

Wednesday, On Monday morning 8. Octobris.  
Sacram suam Caesaream Majestatem humillimè orat, serenissimae suae Majestatis Devotissimus servitor Joannes Dee Anglus, ut eidem Joanni pro seipso, uxore sua, liberis suis, familia sua, servitoribus, Ancillis suis & suppellectili sua quacunque sua sacra Caesarea Majestas favorabiles & gratiosas suas liter as salvi quieti & liberi transitus per omnes & quascumque amplissimi Majestatis suae Caesareae Imperii partes viasque, & pro integri anni (proximè post datam praesentium sequenti) tempore quocumque, clementèr concedere dignaretur.  
Anno 1584. Oct. 8.  
Joannes Dee.   

Monday, Octobris 8.  
I went to Mr. Doctor Curtz, with these last Letters fair written, and I found him to be at the Hoff rate Camer in Counsel: and so awaiting till they risen (half an hour after 8. of the Clock) he came out with my Letters in his hand, which I left yesternight with him. I shown him these last written: And he said they use to limit no time, but to make them indefinite. So he took the last, and I had the former Letters back again. He went with them into the privy Chamber, he said, I should not need to send for the Letters, but he would send them home by his man, and I went from him toward the ambassador Don Gulielmo de Sancto Clement, whom I found coming with the ambassador of Spain (who came three, or four days before, to give the golden fleece to the Emperor) and the marshal of the Court to go to the Emperor presently to have audience: And as I stood in the Court of the ambassador's lodging, and they three on horseback coming, the ambassador my friend did put off his Cap, so did the new ambassador and Marshal twice very 〈◊〉 to me. I saw it was no time to offer speech to the ambassador; now of my giving thanks, taking leave, and requiring his pleasure toward the Lord Laskie: so following them to the Court, I passed for ward home toward my Lodging.    

Mysteriorum PRAGENSIUM Confirmatio, Anno, 1585. Januarii 14. PRAGAE Iterum veni Pragam ultimo Decembris, ANNO, 1585.  

✚ NOTE. Anno 1584.  
ANNO, 1584., Decembris 20, (Stylo Gregoriano) we did set forth, I, Master Kelly, 〈◊〉 my Infant, with his Nurse, and John Crokar, (in a Coach with Horse, which I had bought of Master Frizer) from Cracovia toward prague.  
prague.  
Decembris 30. We came to Prage in the afternoon.  
December 31. I wrote to Don Gulielmo de Sancto Clement, the Spanish Ambassador, as followeth.  
ILlustrissime & magnifice Heros, Licet mea nondum privata curaverim negocia: pro quibus ordmandis, multos interim dum hinc abfuetim, & labores pertulerim, & sumptus fecerim: Tamen nolui literas ad vestram magnificentiam, à Nobilissimo illo Domino Palatino Syradiensi missas in multas horas à reditu meo retinere penes me: Ne aliqua ex parte, officio viderer deesse meo, tam erga vestram magnificentiam; quam ipsum Dominum Palatinum. Quantum vero ad Mysteriorum incredibilium progressum, habeo & quae dicam, & sunt quae audiam multa ad veritatis causam (invitissimis ejusdem adversariis quibuscunque) elucidandum. De quibus quando opportunum erit, paratissimus ero, cùm 〈◊〉, tùm audiri: eo quidem modo, quo sinceritati & 〈◊〉 meae erga 〈◊〉 saum Majestatem erit convenientissimum. Interim aliquot dierum intervallum liberum requiro, ut tam aedes mihi meisque conducam (〈◊〉 fieri possit) accommodas, quam ut alia, ad rem familia rem spectantia disponam, Deus Optim. Max. Magnificentiam vestram ornare beareque dignetur.  
Pragae ultima Decembris 1584.  
Illustrissimae Magnificentiae Vestrae Obsequentissimus, Joannes Dee.   

Anno 1585., PRAGAE.  
FRIDAY,  
JAnuary 4. I hired the House in the Salt street, of the two Sisters: But Mr. Christopher Christian, who had long time been chancellor, or Register of old Pragae, did make the Covenant or Bargain with me: he had Anne the one Sister, to Wife, and the other Sister named Dorothy, had to her husband. This Dorothea dwest in the House, and was to remove to an other House of her own hard by: and to deliver unto me and mine the whole House, with all the appurtenances of rooms and easements, and I to pay for the year 70 dollars: and that quarterly, (every 3 months expired) to pay the quarters rend thereof.  
JAnuary 6. I wrote to D. Jacob Curtius: One of the Emperors Privy counsel, of whom the former Records of prague Actions do make abundant mention: And a letter of his written to me the 8th. day of October Anno 1584., is beginning of the Book next written before this. The Copy of the letter which I wrote now, is this.  

Illustri & Magnifico viro Do Jacobo Curtio sacrae Cesareae Majestatis ab arcanis Consiliis, Domino meo plurimumcolendo.  
ILlustris & magnifice vir. Majorine gaudio affici debeam ex bona vestra valetudine, & salvo meo ad Pragam reditu: an ex contumeliis hic interim dum abfuerim, contra me confictis, & variis ejaculatis reprehensionibus & quasi nimis, dolore torqueri, penè incertum videri possit. Ego quod statui, hactenus seci: suppellectilem scilicet ex Cracovia meam cum tota familia mea, huc jam adduci curavi; cum magnis quidem laboribus meis; & sumptibus haud modicis. AEdes (ex quo jam veni) tales quales, etiam cum aliqua difficultate, conduxi. Et hac presenti septimana, omnia hic nostra ad easdem citissime transferri, remque familiarem, & Oeconomicam, quodam crasso modo disponi, negociorum meorum requirit ratio. Interim vestram magnificentiam enixe 〈◊〉 habere velim, ne ullo modo aegrè ferat, quod eandem nondum inviserim, officioque meo, in hac parte, accuratè satisfecerim spero, quòd una mecum sentire velitis, jure merito in proverbium hoc 〈◊〉 dictum.  
Satis citò, modò satis benè.  
Non solum literae ad me vestrae, in abitu meo, mihi magno interim fuere solatio o: Sed & absente me, saepe testificata bona vestra de me concepta opinio magno me delinivit gaudio: de contumeliis igitur, & literis vestris, & veram de me opinione, sive judicio, cùm opportunum fuero nactus ocyum (predictis negociis meis confectis) vestrae magnificentiae adero, ut aliquid dicam: & paratissimus futurus, ut omnia quae poterofaciam, quò vobis & posteritati constet, fideliter & sincere (prout statueram) ad sacrae suae Cesareae Majestatis, aegregia servitia, animnm me applicasse meum.  
Pragae Januarii 6. Anno 1585.    

✚ Praga Anno 1585.  
January 12.  
Saturday Afternoon I removed clean from Doctor Hagek, his House by bedlam, and came with all my household to the House which I had hired of the two Sisters (married) not far from the marketplace in old Pragae.   

Pragae Actio prima, post reditum.  
January 14.  
Monday Circa 9 horam à media nocte: Precibus ad Deum de more fusis, & invocato lumine auxilioque Dei, ad ejusdem veritatem intelligendam, & cum virtute tractandam, etc.  
E. K. Here is 
Δ LEVANAEL as may appear Febru. 5. post; ultima parte. E. K Note, The House is round without and square within.  one with a veil afore his face, as it were, a Hair Cloth of Ash-colour: I know him not yet: I see a Garden full of fruit, of divers sorts. In the midst of it is a place higher than the rest. On that place standeth a round House, it hath four corners, [within] and 4 Windows: and every Window is round, and hath 4 round partitions, round also. It hath 4 doors, and at the East Door is one step, at the South 2 steps, and at the North 3, and at the West Door, 4 steps: The first Door is white, like crystal, transparent: The South Door is red of an high colour, transparent. The North Door is bright black, not to be thorough seen, as the rest. The West is green, like an emerald Stone: So is the South Door like a Ruby. The doors be all plain. The House within (as it may be judged by the transparent doors) seemeth to be white, and empty.  
E. K. He that hath his face covered, openeth the Eaft Door; and all the House 
1 Fire.  seemeth to be on fire, like a furnace. The fire within doth weve, and move about the House, and by the roof. Now he openeth the West Door, and there appeareth, as 
2 Water.  if all the House were a fountain full of water. And there run divers streams, in the same one water, whereof, one doth go and come, as if it ebbed and flowed; which stream doth go about all the rest, by the sides of the House, that is, as if it were the Ocean sea compassing t●● World. The next stream, within that, moveth from the 4 sides ward, and make (in manner) 4 Triangles, or rather Cones, of water, whose vertices rest cut off (as it were) by the middle stream of water which occupieth the middle or centre of the House, and is in circular form environed.  
An other manner of stream there is, which cometh from the 4 corners of an innermost square: and so run diametralitèr or contradictoriè wise, toward that circular middle stream.  
The middle stream seemeth to issue out at the very centre of the place, and to mount up, and making an arch of his course, doth seem to fall circularitèr in one, circumference.  
E. K. The fire also had diversity in it.  
Δ I would you had noted the diversity of the fires also.  
..... Those that learn truly, learn by parts.  
E. K. The colour of the water in the centre, is most pure white.  
The waters of that Saint Andrews cross, are like a water somewhat Saffronish coloured. The waters of the Triangles, are somewhat like a waterish blue, which appeareth most, in the top of the arches of their flowing:  
For all spring otherwise.  
The uttermost water, is of quicksilver show, as if it were somewhat mortified.  
Δ In the figure following, you may gather a better and more easy understanding of this Description of the water streams. 
Here is a blank, or void space in the Original copy: but no figure.   
E. K Now he openeth the Fire Door again: And the fire appeareth in a square place. And there appear 4 fires filling the whole place, leaving nothing vaccuum.  
One of these fires seemeth to rise from the centre of the place; and to go in low arches to the 4 corners of the House.  
The House seemeth to have 14 foot long in every side.  
The arches of these fires seem to come from a trunk of fire, which riseth from about the centre: and seemeth to be 4 foot over in the Diameter.  
This Trunk seemeth to be high three quarters of the height of the place; The place seemeth to be as high as it is broad.  
On the top of this fiery trunk, seemeth the fire to be in form of a fiery Globe, having 6 foot, his Diameter, which fire reverberateth and rolleth in itself.  
From the sides of the Trunk (between the said Globe and foresaid Arches,) goeth up fire Triangularly, filling all; saving that which remaineth filled, by the flames of fire, which ariseth from the 
Here is a blank, or void 〈◊〉 in the 〈◊〉 〈◊〉: but no figure.  Globe to the 4 corners of the House, filling all the place above the Globe: as by the figure annexed, more plainly may appear.  
E. K. Note The colour of the fire of the 4 arches, is very red; The rest are very pure, Aërial, candent, etc.  
The Motion of the trunk fire is swiftest.  
The Original centre of all these fires, seemeth to be very little.  
E. K. Now he openeth the red Door.  
The House seemeth darkish, of colour of the  
smoke of a Wax Candle being put out. 
3 air.   
..... By itself, it is not, but by the sun, it is clear.  
E. K. It hath 4 motions in it also: every one moving more swiftly than the other: All from the middle of the House. Three of them move arch-wise to the sides.  
The first and second arise to half the height of the place.  
The third occupieth the other half.  
The fourth goeth upright to the top of the House.  
The second his space (that he striketh against on the Wall) is double to the space of the Wall, against which the first smiteth. 
Here is a blank, or void space in the Original copy: but no figure.   
E. K. Now he openeth the black bright Door; And the House there seemeth full 
4 Earth.  of black dust, like gunpowder colour, or somewhat of Leadish colour.  
E. K. Now he seemeth to go down, fair and softly from the House, down the little Hill, and from thence goeth by a water side, to a Rockish Mountain.  
E. K He speaketh.  
..... Ascend. I am now ready for you: Bring out your Mattocks, Spades, and Shovels. Enig è veri eri.  
E. K. Now come out of that Rock, seven lean men, with Spades, and Shovels, and Mattocks, etc.  
..... fellow me.  
E. K. Now they be come up to the foresaid Hill.  
..... Come on, Dig till you find.  
E. K. Every one standeth distinctly one from another, and they dig on the foresaid Hill, which before seemed covered with Earth and grass: But now it appeareth to be a Rock, and they dig that the Fire flieth out again of their strokes, and some have broken their Mattocks, some their Spades, all except two, one with a Shovel, an other with a Pickax.  
The Workmen. O Lord we labour in vain.  
..... So you are sure to do, unless you have better tools.  
The Workmen. Alas we labour in vain.  
One of them. This is long of you.  
..... I bade you provide Instruments to labour with, but you asked not me, wherein you should labour. Therefore have you digged away that which you saw, and have repulse with that you know not.  
A dark man thou art, and hidden from men, and so are thy do. 
One of them said to the man covered with haircloth of Ash colour.   
E. K. They stood gazing one on another.  
..... Have you not better Instruments? Go, provide yourselves, and return.  
E. K. They run a great pace to the foresaid Rocky Cave from whence they came out first. Now they come again with great Beetles of Iron, and Wedges. They knock their Wedges (as we use in Wood) and so break off great Slakes of Stone, like Slate, and throw it down the Hill.  
One of them. What a thing is this, that this Wedg is broken?  
Another We are in worse case than ever we were.  
E. K. Their Wedges are broken, the most part, and the Fire flieth out of the Stone in great abundance.  
..... The nature of this Stone is not to cleave: Therefore if you have no other Instruments you must cease.  
E. K. They are in great disquietness among themselves.  
..... Those that go a Journey, provide them clothes against all weathers: He that is worthy of the Name of a Conqueror, carrieth with him all Engines: Where the Bridges be broken down, he stayeth not, because he is prepared: Behold, he hath victuals for time to come, and his Study is as well the event, as is the mean. So should true Labourers do: considering what they work in. For the Earth is a Monster with many faces: and the receptacle of all variety. Go home, stand not idle. Provide by Arts for the hardness of Nature, for the one Sister weepeth without the other.  
E. K. They go away speedily.  
..... They have their tools to harden, and their Steeles to temper. It will be more than au hour space before they return. Therefore may you spend the time in your necessity, and use the time of day as you are acquainted or wont. I also must oversee them, or else their labour will be without fruit.  
E. K. Now he is gone.  
Δ. Gloria 〈◊〉. & F. & SS. sicut erat, etc. Amen.  
Monday,  
The same day, after dinner we returned to our former purpose for God his Service, to his Honour and Glory.  
E. K. He is here. Now the Labourers be coming out; They have Wedges made long and sharp: and Pickaxes with three pikes very short.  
They say. Our trust is, that these tools will serve.  
E. K. They fall to work. They make like square holes, and put in their wedges, and break up the rock or blackish stone (like yron-mine, or Magnes stone) in roundish lumps as big as a twopenny loaf, about two or three inches thick. They pick or dig round about the hole first, and so after use their wedges. The Pickaxes have three heads, every pick thereof bigger than the other. The first as big as one finger: the second as two: the third as broad as four fingers. And so after the first digging they fetch three or four cakes or pieces out of one hole, and then they go to another. Now one of them is fallen into the ground, up to the armpits. Now another is fallen in, to the knees. Now the house standing thereon beginneth to shake, and waver from one side to the other. Now the men be gotten out of the holes they stuck in.  
..... Make an end of your labour.  
One of the workmen to the Guide. It behoveth you to find a remedy, or to let us understand what remedy we shall 〈◊〉, that you may descend thence: for lo, the peril you stand in, is great: for this Rock was nothing else but a shell, whose kernel is a bottomless lake, and a mire quickened with some shut up water.  
..... You come hither as Labourers, therefore make an end of your work, and stand not idle. If the house fall, and I sink, then is your labour at an end. For the end of your labour is the fulfilling of my will, and the promise which you have made me.  
One of them. We are ready to do our promise; but we are more ready to provide that you may be amongst us; so you may be free from danger.  
..... O you of little wit; are you not ashamed? which of you have dwelled within the secrets of this Hill? yea, which of you intendeth to fulfil his promise? Judge not a thing whereof you have no skill, neither be slack in that you have to do: for the one hath his 〈◊〉 of idleness, and the other is condemned of rashness: For why? It springeth on 〈◊〉 mother ignorance.  
They say. If we work, it is against reason. Neither 〈◊〉 our tools 〈◊〉 to this labour. Therefore we had rather be idle, then to labour about nothing: for to labour in vain, is to do nothing.  
If we were determined to work, how should we 〈◊〉 our 〈◊〉, since the Instruments of working want?  
..... Gather up the pieces of your spades, that is wood, and may be joined together: The older and the base they are, the fit they are to turn up such soil.  
E. K. There cometh a Smith by with a budget full of nails.  
One of them to the Smith. What hast thou there?  
Smith. Nails.  
E K. They be like Horshooe-nails.  
..... Thou cam'st in good time, leave thy nails behind thee, and at thy return I will pay thee for them. See, God is not unmindful of us, for nails are the fittest things to further your work. Join therefore your spades and shovels together, and labour.  
E. K. Now they are mending their spades and shovels, the iron of them being all off and broken.  
Now they work, and throw away the earth like dirty sand, and the skurf of the 〈◊〉 sticketh to their spades and shovels.  
E. K. One goeth behind, and maketh a trench to let the water out from the sand.  
One of them. How now! Have we found harvest in the midst of winter?  
..... Why: what have you there?  
One of them. Marry either alabaster or Salt.  
E. K. Now one of them knocketh a piece off with his shovel-end, and reacheth it up to his Guide.  
..... Did I not tell you, that the Earth hath many faces?  
E. K. They work now easily, and cut up like Salt or alabaster.  
Now they have digged all the hill away, even to the house. Now the house seemeth 〈◊〉 upon that white stuff.  
One of them. If we dig any further, we shall undermine the house.  
..... Go to your business.  
E. K. They work.  
..... Soft, soft. Now labour with your hands as softly as may be. Stand aside.  
E K. Now he taketh one of the irons of their spades, and seemeth himself to pair the sides of the Foundation under the house, and it seemeth to be a vessel of transparent glass, and having fire within it.  
..... The fear of the Lord is a burning fire, consumeth not, but 〈◊〉 the body; the old dross 
Timor Domini  it wipeth away, and the daily influxion of the flesh and sin it separateth from the soul.  
Behold (I say) he liveth not, but unto whom life is given: neither is their any joy, but it is ascending; for the end of joy is glory; but glory is the consummation of desire, and the beginning of felicity. No man entereth into joy, but by life: neither is there any life, but in the fear of God.  
Whosoever therefore hath the fear of God, let him draw 〈◊〉, and 〈◊〉 hither. Number exceedeth 
Ascension  not, but by unities. Neither is there any multiplication but by order. For the root of number is one. And things that ascend are dignified by order. Out of this vessel go four vents ascending into that Rock, which is the Root, which is this building. 
Separation   
It is said, Behold: let my spirit enter in, let there be Separation mad within the house of the North, that the earth may be divided into her members. Cursed be that body, that is not divided, according to proportion, answering to the Division. For she hath yet not cast off the shape of darkness.  
E. K. There runneth up fire into the house, from out of the round glass vessel under the foundation of the house. And that fire maketh a great 〈◊〉 (through the black bright or marble door to be hard only.) Now that North door is 〈◊〉 thrown open, and there appear in the house like kernels of apples, and slime appeareth, and water thinner than slime, and there appeareth pure water, else. Now there cometh together stuff like yellow earth, which the fire wrought out of the black earth: And the pure water runneth into that yellow stuff.  
..... Of that take a part.  
E. K. The fire returneth back again among the stuff in that house, and there appear of all Creatures some.  
Here is Creation, and it is the first. 
〈◊〉   
E. K. Now he taketh a lump of the earth lying by, which was thrown up, and he breaketh it into six pieces like round Balls.  
E. K. He 〈◊〉 thing like a vessel of iron, and putteth into it that mixture of yellow earth and 〈◊〉.. And it looketh now like grass mingled with water.  
..... Thou art strong, and wilt beget a strong Child.  
E. K. Now he 〈◊〉 out the earth which he put in, and it is a lump of gold. He giveth it him than standeth by.  
..... so are the seeds of the earth.  
E. K. Now he taketh the second, and putteth it in.  
..... Corruption is a thief, for he hath rob thee of thy best Ornaments, for thou art weaker in the second.  
E. K. He taketh it out, and it is as if it were pure silver.  
..... Where there is double theft, poverty ensueth. 〈◊〉, notwithstanding, Thou art true; for thou givest unto every thing as much as he 〈◊〉: Thus openest the greatest hability and strength of thy power, not such as it hath been, but such as it is.  
E. K. Now he putteth in the third Ball.  
..... Thou must tarry, for thou art of an harder digestion, since thou art the third, Content thyself, for thou art not an Inheretor.  
E. K. He taketh it out, and giveth unto one of them that standeth by, that is a red metal like copper.  
E. K. Now he taketh up another of the Balls, and holdeth it in his hand.  
..... Behold, thy mother, Heat is gone, and the enemy of life entereth; for he that passeth his middle age, decayeth, and draweth to an end.  
Behold, thou shalt find a stepmother, for thou cam'st out of time.  
E. K. Now he putteth it into the vessel.  
..... Let cold cover thy face, let the North truly beget thee, for thou art an enemy to thy predecessors. But thou art of great virtue, for of thy excrement shall virtue receive dignity. And thy virtue shall be a garland to Nature; for thou shalt be visible when the other are silent: the Seat shall not hinder thy verntue, notwithstanding, thy virtue shall differ with the Seas: For as they differ, so shalt thou.  
E. K. Now he taketh it our. It is a ragged thing like smith's cynder of iron, and it hath holes in it, as if it were spongy.  
E. K. Now he taketh up another Ball of the earth: he putteth it in.  
..... Thou art tractable and like unto an obedient daughter: But thou shalt be the fifth in the second and an Instrument to the first.  
E. K. Now he taketh it out, it is like unto a white whet stone, as he shaped it at the putting in, it is like tin.  
E. K. Now he taketh up another Ball, and putteth it in.  
..... Thou art the last that hath in himself and by himself his being: Behold thy face is like unto wax, but thy inward bowels are like unto the anger of a Serpent: Many shall have thee, but shall not know thee.  
One of them by said. Will you give me nothing?.  
E. K. A great cloud covereth them all, the stone and all.  
Δ It dured so a quarter of an hour.  
E. K. Now appeareth another, none of them before appearing. He seemeth afar off coming, and higher placed than the other, it seemeth to be URIEL, he hath his face covered with a scarf of black hanging down to his breast.  
URIEL ..... Blessed are such as are not offended in the little ones.  
[E. K. He speaketh now a language which I understand not.]  
URIEL ..... For the Angels of the God of righteousness, are his little ones: and such as know not sin of Concupiscence by consent (I speak this for your understanding) Take heed (therefore) that you offend not yourselves: for you must become little ones: and the power of the highest must abound in you.  
He that offendeth his brother, offendeth God: but he that offendeth his own innocency, is abhorred of the Lord. Lo you are The children of Promise, and in you is the mystery of a great, and mighty Seal. Therefore study to humble yourselves, for Humility is the Root of Innocency. But (my brethre) innocent's by nature you cannot be, neither can you serve God in the imagination of cleanness of your own flesh. Now (therefore) since you are fleshly, will you become innocent? Or how can you seek that which Nature hath lost?  
The Scriptures teach you; That in Christ you were born anew: And by him you may become 
In Christ we may become innocents', and be born anew.  innocents', when in him you are cleansed. Therefore, if in him the state of your Innocency remain, if in him you are renewed, and made clean, (being rotten and defiled) why seek you not him, as you should do?  
No man that seeketh the brightness of the sun, goeth under the Earth: Neither creepeth he into unknown Caves. The tigers seek not their prey upon Earth, where the waters are not. Neither the Eagles upon waters.  
No more ought you to grudge that the Lord tempteth you, nor to be offended when the World offendeth 
Temptation.  you.  
Is it not said unto you, that you shall fight a great fight: What fight is it my brethren: But a battle against the Worldlings and the Devil?  
I say unto you that Kings shall be oft ●●ied in you. 
Kings.   
The sun ceaseth not, yet he shall cease, yea he shall not be.  
The Lights of Heaven keep their course; but they ●hall suddenly stagger, and forget their long worn way. Much more shall the wickedness of those that rise up against you, have an end, for in them is no course but error, and the firebrands of Satan, prepared in their own hands, for their own destruction.  
Behold, they shall contend against you and shall despise 
* Victoria nostra e●●.  thee: But lo I have blessed thee above them: for thou shalt fight against them, and shalt overthrow them: that my Name may be magnified in thy mouth amongst the multitude of the sinful.  
Behold, they are opposite unto thee, because they are opposite unto me: for I have gathered thee from amongst them, and they are become thy Enemies. Since therefore they are thine Enemies (because thou must fight against them:) Be not grieved therefore when their wickedness doth offend thee: But put on the armour of patience, and Become innocent.  
Dost thou think that from the Heavens can come the dew and life of all things? Even so think 
Ministri veritatis.  also, that from us cometh no untruth.  
Be therefore innocent, and be not deceived by the flesh; Cast reason aside, covered with her Cloud: And lift up thyself in him, unto him (I say) that hath lifted thee from the doors of Death: taken thee out of the hands of Butchers, and continued thee for a member of his Glory.  
Behold, I say unto thee, The brightness of Truth overshadoweth thee. If therefore, thou dwell in 
O magna misericoardia tua, Domine.  truth, why shouldest thou be afraid? Considering that she conquereth and resisteth all her Enemies.  
Behold, the World despiseth you, you also shall despise the World.  
When the Angel of the Lord poureth his wrath and vial upon the Earth, and the enemies of the son of God, ● in among the sheep. When the selfsame Plague that was in the land of Pharaoh raineth in the Houses of all that dwelleth upon the Earth, such as the Lord abhorreth. When the Lord with his hand shall gather up the fruits of the Earth from them, Where then shall be their honours? What then shall be done with money; with that harlot and strumpet of the Earth? Of what value shall their love be then, or who shall regard their friendship?  
In these a years that are to come, shall all these things come to pass. 
Prophetia 1589 1590. 1591. 1592. The Harbour we are in.   
And this great joy shall be turned into tears of Brimstone.  
Why? you of little faith, you know not how often I have been amongst you: neither the harbour that I have thrust you into. Notwithstanding you murmur amongst yourselves. But stick fast unto him that leadeth you: For he is a sure Guide.  
And be not afraid, though the Earth open her jaws against you, for why? I will bless all things you take in hand, (saith the Lord,) and my spirit shall dwell amongst you.  
Δ May I speak?  
E. K. He turn● him to you.  
Δ How shall our new proceed join to our old beginnings? O God, our guide, light, staff, shield, and comfort, etc.  
URIEL. Behold, I teach you, before I correct: But the Doctrine I teach is Humility, Patience [he seemeth to speak to one above,] and the fear of wrath to come  
After which manner, I have taught them, by thee Δ.  
Therefore, if thou teach Obedience through the spirit of God, appearing unto thee; Be thou also 
To Rodoldh, and Curts. Note  Patiented and Obedient: And Humble thyself unto them, for my sake. Not with the opening of any seal, nether with the counsels, that I shall deliver thee: But with a ready mind, Obediently, 
* I promised the stone.  desiring to perform that which thou hast promised in me.  
I am sufficient strength, and will be thy buckler, and if they intent evil, it shall rest upon them; yea when they imagine it, it shall freeze within them. And thy go in and out shall be sat amongst 
A way of 〈◊〉.  them. But behold, I teach unto thee a way, which thou followest not. When thou mindest to do any thing, in the name of God, to his honour, to the help of thy neighbour, or thine owncomfort: Go about it whatsoever it be: and begin a Labour; Do that thing thou intendest. And see that you join with one consent towards God and the 〈◊〉 you are occupied in.  
Then cry out to God for comfort, for light, and true understanding. And it it shall be given unto thee abundantly. For Lo, I say unto thee [E. K. I understand him not now.] I will open my hand unto thee, and be merciful unto thee: And whensoever you heap up the Wood together, 
Together.  I will descend and give fire.  
Behold, I keep back the rest of my message for an other time. Which shall be ready for you when I find you ready to receive it.  
Δ I requested to know 〈◊〉 I should deal with the Ambassador of Spain, or the Emperor, or Curtius; Secondly, your RULE here given, I understand it not. For I dare not begin any labour 〈◊〉 〈◊〉 divine: man's imagination is so weak, etc.  
URIEL thou hast those that are sent unto thee here for thy instruction, which shall by degrees lead thee into the 〈◊〉 of that thou art to do. 
By degrees.   
But it is one thing to receive Corn, and abundance of grain, by the blessing of God, in the return of an year: and an other thing to do the works of the Apostles.  
For the spirit of God is twofold: working by information, and influence celestial through the grant of God his good will, in the ministry of his Angels to the information of such as are his faithful and chosen: An other thing to be inspired from God himself, in his holy spirit, immediately comforting and knitting Wisdom together with you, beyond the power that is given unto his Angels.  
I have spoken unto you a sound and true doctrine, and have given you not fleshly but Celestial counsel: Apply yourself unto it, as the Spirit of God leadeth you. As for those wicked men (that Ambassador except) our understanding hath no name of them: We remember them not, neither limit any thing for them. But if thou in thy simplicity and innocency canst not deal with them, the fault resteth in thy own faith. 
Simplicity. Innocency.   
I am gone.  
Δ Deo nostro Omnipotenti Immortali & Regi Gloriae, sit omnis laus, honour, gratiarum actio & Jubilatio.  
Amen.   

✚ Pragae.  
January 16.  
Wednesday, Mane hora 9½ ferè  
Δ Precibus ad Deum fusis, ut nobiscum procederet in sua misericordia & lumine veritatis, non in parabolis solùm & manifesta, sed clara & manifesta veritate, modo qui illi maximè placet, etc.  
E. K. I see the man again and the house: the man seemeth to be covered on his face, and so over with a vail of haircloth to his middle.  
Δ When it shall please God, all veils and AEnigmata shall cease.  
..... Whatsoever I teach you hath a Mystery. And I am a Mystery in myself. Even so all 
Mysteries.  things that you learn of me, you must be content to receive as mystical instructions comprehending perfect truth, and to be known to such as are true. Some there be that have, and have nothing: yea though they have all, for All, is contained: But the mysteries of God are infinite, and his grace is not to be determined.  
Δ That saying is dark.  
That which is All, is contained. Believe you, that we give holy things unto Swine? Or open the finger and workmanship of God unto Sinners? God forbidden. Moses saw God but his hinder parts. The Prophets were acquainted with God, but mystically. The Apostles with the son of God in shadows, and their own impotency. Yea, I say unto you, that she that lieth in the lap of her Mother, knoweth not but by degrees, for it is the manner of God's Wisdom, both immediately and by us, to keep back his Wisdom from Hell and corruption.  
Therefore murmur not at that which you receive, for it is not your own. Behold, if you have better, you need it not: for it is vanity to seek for that you have. Well, since it is given you, Consider what it is, that is given you. Consider also how it is given you, and by whom.  
Δ We know by whom, as our consciences and faith teach us.  
..... O you of little understanding: Who is he that can and hath to give, but God, Jesus Christ the son of the living God, unto whom all things are given in Heaven, and in Earth, if therefore, All be his, than he giveth. And if you receive it hardly; Consider how hardly you ought to deliver it again.  
And if it be a fire reviving the form of all worldly things: Then cast it not to Swine: neither 
Ignis vivificans. 〈◊〉 P. 〈◊〉 as.  yet worship it. Behold, you are men, But in having it you must cease to be men, for by it you enter upon, and into all immortality: And by it you sacend into the true knowledge of our forefathers, and state of Innocency.  
But I hear a voice; I will departed, and come again.  
E. K. Now all is vanished away.  
Δ We read over the premises to our comfort and instruction, we beseech God to continue his graces and mercies, on us, and in us, to his honour and glory, here and for ever.  
E. K. Now he is here again.  
..... The will of God is upon me, and snatcheth me unto other things.  
To morrow in the morning, with empty Bellies, I will tell you what it is you 〈◊〉  
Δ Fiat voluntas Dei, ad ejus budem, honorem & gloriam, 〈◊〉 & semper.  
Amen.   

✚ Pragae.  
Anno 1585. January 17.  
Thursday. 〈◊〉, circa horam 8. ½.  
Oratione 〈◊〉 finita, & aha brevi ejaculatione, pro lumine & veritate Dei obtinendis, etc.  
Post quartam horae partem, venit.  
E. K. Here he is now.  
Δ 〈◊〉, laus, & honour sit Deo nostro Omnipotenti. Amen.  
..... Honour and thanksgiving with loud voices, be unto our Lord Jesus.  
Δ Amen. E. K. Amen. 
Δ Note this VISION. Earth of a tawny colour.   
E. K. He hath a great heap of earth, or little hill natural by him of orange or tawny colour, drawing somewhat to a Lion tawny.  
E. K. A Woman cometh, and with a spade diggeth about it. Now cometh a child (a manchild) out of a dark place, with a fire shovel in his hand.  
The Woman hath taken away all the earth, and there appeareth water, where the earth 
Water.  was. The boy casteth out that Water with the fire shovel. The Woman laugheth at that. The Woman is in green clothes, and the boy in red. 
Green. Red.   
Now cometh a Woman with child, or with a great belly, in white clothes, she putteth her hand down to the ground, and pulleth out a little glass full of red oil.  
Now cometh an old man with a crabtree staff on his back, his clothes of motley colour. This old man taketh the glass from the Woman by force, with his fist he breaketh the glass, and all the oil runneth about his arm, and out of that oil did seem a Book to come, a very little Book.  
..... Plainer, truer, or better can nothing be.  
E. K. He said this, looking on the Book.  
..... These four found, but none HAD FRUIT, but the last. Hear and write the mysteries 
1 〈◊〉 Woman. 2 A Child. 3 A Woman with child. 4 An old man.  of God, with humble hearts, not sitting, but kneeling, before Sanctum Sanctorum.  
Δ I kneeled, and so prepared myself to the writing. In the Name of Jesus our Redeemer, and the Wisdom 〈◊〉 of God Almighty.  
E. K. He kneeleth himself.  
E. K. Now goeth fire out of his mouth streamingly, he turneth himself to the 4 parts of the World, spouting out, or breathing fire vehemently.  
E. K. Now cometh one like an angel, hover over him in the air: and biddeth 
An 〈◊〉.  him Hold up his hand.  
..... Thou 〈◊〉 swear by heaven and earth, and by him that sitteth on the Throne, that thou 
An Oath.  shalt open thy mouth, and speak no more than is contained in this Book.  
E. K. He delivereth him a Book out of his Bosom.  
..... I have sworn.  
E. K. The Angel is gone. Now truly, the place is holy.  
E. K. He holdeth the Book in his hand which the Angel gave him. The Book is as if it were of Ivory bone. The Book is open, he looketh on it. The letters seem to be bluish.  
..... There is silence in us, and in the heavens.  
E. K. Now all is full of smoke.  
Δ 〈◊〉 paululum tacitus.  
E. K. Now it is clear again. ..... He seemeth to read of the Book.  
..... Take of your Dlasod.  
E. K. The book seemeth to be written in the holy Characters.  
..... Dlasod dignified.  
E. K.— 
E. K. thought this is ignotum 〈◊〉 ignotius.   
..... My brother, leave off thy childishness; murmur not, thou hind'rest me.  
E. K. He is again in a Cloud. E. K. Now he is clear again.  
..... And Luminus or from due degrees.  
..... Read it.  
Δ I read it. ..... Take off your Dlasod dignified, and Luminus, or from due degrees.  
E. K. He seemeth to labour much about the reading of it.  
..... Gather or take fierce degree.  
..... [I feel no power, therefore have patience.]  
‛ ..... Notwithstanding, work it divers days multiplying four digestions.  
E. K. Now he is in a Cloud again.  
..... Pray, that it may be given unto me of God.  
..... And double then Dlasod, and thy Rod Inr. [It is a word which cannot be sounded] 
Δ Corrected thus afterward   
..... Mend it Rlo.  
Δ Must it be Rlodnr?  
..... Look about you, for Satan would hinder you of God's benefits.  
..... Rlodnr.  
..... Diligently.  
..... Pray, that you may understand.  
Δ We prayed.  
..... For, until thou watch so continuing.  
E. K. A Cloud standeth by him, and now cometh before him as other times before: and then goeth away from before him again.  
..... it, a holy hour descendeth.  
..... Note this, very well, for here you may be cast over shoes.  
E. K  
..... This Cloud is in thee. Δ we had talk of the foresaid Cloud.  
..... Of every work there ascendeth one Audcal, and so every Law Rlodnr.  
E. K. Now he is covered in his vail or cloud again.  
E. K. Prayed a short fervent prayer, whereat I rejoiced much.  
E. K. Now there cometh a beam from above into his head as big as my little finger.  
..... And purpose Dlasod, take a swift Image, and have the proportion of a most glorious 
E. K. He speaketh, & casteth 〈◊〉 arms abroad swiftly. [〈◊〉] Δ This was added & corrected afterwards.  mixture Audcal and also Lulo. Continue and by office seek Rnodnr backward by the red digestion. But he by the common or red Darr doth gather most ripest work, purge the last fortene well fixed. Then the four through your [Rlodnr]  
[I said] Roxtan finished more together at the lower body by one degree 〈◊〉 be by you for him hold it, for him in one of them.  
E. K. Now helyeth down prostrate.  
..... until of the last thing.  
E. K.— 
He speaketh swift.   
..... In him become his red and highest degree of his resurrection through coition.  
E. K. Now there cometh a great thing like a fire, and covereth him.  
Now sit up.  
Δ We did rise up from kneeling.  
..... After a while I come again.  
..... There is the whole work.  
E. K. Here is again.  
..... Bring forth the book of Enoch.  
..... Read your lesson ..... Δ I read the former, Take off your, etc. 
Liber Enoch  Gather your six words, 4 words consist of 6 letters, and two of 4. 
Six words.  Rlodnr read that, in the upper angle descending in the first square. It is a great thing to know which is the first table there in Nature. Deliver the Book here.  
Δ I gave the Book to E.K.  
..... Look where thou E. K. seest the letter clear.  
E. K. looked, and saw a spark of light upon R, then on L, etc.  
Δ He was led by light appearing on the letters to read the six words,  
Dlasod, Roxtan, Rlodnr, Audcal, Darr, Lulo. 
Six words.   
..... Here is Quaternarius in Circumferentia, and Quaternarius in Centro.  
There be the 4 mediating ways to the centre.  
All that may be spoken in that you call Animal, Vegetable, or Mineral workmanship of Nature 
Animal, Vegetable, Mineral. Omne verum vero 〈◊〉  is here, as in a part of the four. This far now, more as you desire it. But that you may see, I am a Companion with the rest.  
E. K. He is gone.  
Δ Benedicamus Domino Deo nostro Omnipotenti, Patri Filio & Spiritui sancto,  
Amen.   

✚ Pragae.  
Januarii 18.  
Friday Manè horam circiter 8½  
Orationibus fusis ad Deum, ut Mysteria nobis exhibita (hesterno die) explicentur; & ut detracta literae cortice succus & spiritus veritatis manifestus fiat, etc. tandem apparuit ille cum velo cinereo.  
E. K. Here he is, upon a green endless plain field, and as I see abroad in the field, so the Heaven appeareth, and all circumstances of the air abroad: but my thinketh, that I am from the earth aloft, and see all under me, as if it were in a valley.  
..... Now what have you learned out of that Lesson?  
Δ We perceive the grace and favour of God, to deliver us Mysteries in outward terms determined, but in the fruitful inward verity, as yet unknown to us.  
..... Behold I have delivered you (through the Will of God) the true perfect and most plain Science 
The use and 〈◊〉 of the former Lessons.  or understanding of all the lower Creatures of God: their natures, fellowship together, and perfect knitting together, which is fourfold.  
The first, the knitting together of celestial influence, and the Creatures below. The second, the centre of every body Essential. The third, the combination of many parts or bodies concurrent to one principle. The last, the true use and knowledge of every substance to be conjoined and distributed. Take a pause—  
[E. K. He speaketh a language which I cannot sound after him.]  
Δ We read the premises, and discoursed of them.  
E. K. Now he is here again.  
..... In the Lesson which I have taught you is this knowledge, with the rest contained.  
Therefore seek, and turn the earth upfide down. Labour, that you may receive fruit, for unto 
Note  him that worketh, and hath strength, strength shall be given, and the reward of a workman. Many years, the daughter of long time, are not necessary to the opening of this Mystery. Many months have nothing to do here: For lo, it is a labour of one day, for in one day you may understand to tear this Lesson in pieces, and to understand what every word signifieth.  
But here is to be considered, in the learning of this Lesson, three things: the place that every 
Note The place of words and letters.  word occupieth; the place that every letter occupieth, and the number and place that every word and letter is referred unto. For here place and number are apart, and bear an Image of the work that they entreat of.  
But number and place must be joined together, and thereby shall you taste of that which followeth, 
The number of words and letters.  true wisdom.  
Be therefore diligent, and pray for the grace of God, that you may learn and understand. The 
The joining of number and place.  manner of man's teaching look not for, in me; for I have nothing to do with man. See, how you can digest this:  
E. K. He is stepped aside.  
E. K. He is here again.  
Δ I discoursed.  
..... ¶ Now hear of what I shall say unto you. I will open unto you a Mystery, the key and foundation into the entrance and knowledge of the divine wisdom, delivered unto you in a Science palpable, contained in letters and words unorderly placed, as a Chaos: and therefore not to be understood but by order to be reduced and drawn into their places, and thereby to be understood.  
For you have not a letter, nor the form of a letter, nor the place of a letter, but they are all counted 
Cabalistically  with us, as the stars are counted with God. The letters and words working into all reason, as the stars do into the lower creatures: Therefore humbly receive that which I have to say unto you, or shall open unto you as obedient Scholars, kneeling.  
First, a little with me praise God— E. K. He is on his knees.  
E. K. prayed the 142 psalms, Domine exaudi orationem meam, and I with heart consented, and greatly rejoiced in the aptness of the prayer: as E.K. his case chief required, and mine also.  
.... I come again.  
E.K. He is gone.  
Δ We conferred and considered many things to the praise of God, and the contempt of the worldly wisdom, etc.  
E. K: Now he is come again.  
E. K. Now there cometh a white curtain before him.  
..... Now hear my voice, for thou canst not see me.  
120  
One, Seventy three, 67, 29. 20 Read— Δ I read. ..... it must be 120. ..... 33.  
E. K. I hear a voice, as if baskets, and earthen pots were thrown from place to place, from one side to another.  
105  
..... 78. 〈◊〉 95. 100 60. 91. *  
K. K. I hear as it were a whistling very basely or lowly, whu, whu, whu, etc.  
..... Say what you have. Δ I read all the 12 numbers—.  
..... Make a note there. Δ I made * as you see before.  
..... 39 E. K. Had a very heavy thing on his head: and in his cap it seemed as if it would have crept into his head.  
..... 51. 52. 83. 6. 7. 12. 20. 88 *  
..... Note that. Δ So did I, as before, with * as a full point, Notable.  
..... Take thou E. K. also pen, ink, and paper, and note the numbers also, that you may agree.  
E. K. Took pen, ink, and paper.  
..... writ thou E. K. also the numbers that he hath written.  
E. K. Wrote out all the former numbers.  
5  
5 ..... 11. 13. 〈◊〉 62. 63 141. 9 81. 18. 26. 54. 123. 105. 14. 27. 115. 135. 137. 10. 64. 46. 59  
Δ I became here almost in a found, I was forced to rise from kneeling. Our guide and Schoolmaster bade me go away, and E. K. should write out the rest: But it was not our friend that so bad. 
Δ These E. K. very quickly had received; after my going, by show of bright light representing the numbers upon his paper. But it was a Sophistical show, 〈◊〉 may appear after.   
139. 22. 3. 45. 128. 86. 72. 68 58. 142. 121. 143. 24. 63. 69. 55. 19 15 25. 37. 31. 17. 76. 57 75. 40. 42. 79. 119. 8. 96. 113. 93. 84. 70. 49. 32 17. 122. 136 71. 2. 138. 43. 109. 106. 126. 116 131. 77. 4. 103. 16. 124. 30. 102. 110. 50, 48. 89. 44. 97 101. 82. 129. 130. 90. 34. 98. 99 65. 28. 112. 114. 47. 144. 107. 132. 61. 133. 134. 66 80. 53. 73. 35. 92 111. 21. 127. 108. 56. 118. 125. 104. 87. 42. 94. 38. 85. 74.  
Thou E. K. hast all done.  
After Dinner we repaired to our business, and by and by apparitioa was made.  
..... And luminous, all one word.  
..... Now set your numbers, as they follow in order, so orderly over every word.  
Δ To gether is to be taken for one word.  
..... It is so.  
Δ There seem to be just 144 accounted words.  
..... Now bring every word consequently in order by number directing you. When you have finished and considered, after 2 hours I will help you again.  
5 ..... Must be in the place of 23, and must answer And luminous.  
2 ..... The number over Comoron, must be 2: and not 138. Set all together, I will help your errors.  
Δ I cannot do it well this night.  
..... As thou wilt, and when thou wilt, I am ready.  
Δ Omne quod vivit resonet laudes altissimi.  
Amen.   

✚ Pragae.  
Saturday.  
Januarii 19 Mane hora 9 Inspecto Lapide statim apparuit, qui ante heri. Post preces ad Deum.  
..... Hear what I shall say unto you. The Word and Testament of Jesus Christ, the bread of life, left to the comfort and instruction of the faithful, is such as informeth according to the dignity and pureness of Spirit in him, which seeketh to be informed. For why, the Holy Ghost helpeth not such as are Lepers, neither healeth such as are sick, unless they come seeking him truly for 〈◊〉.  
Many read the Scriptures after the same manner, (my brethre) but they are confounded, because they seek their own glory, and not the glory of him, whereof they 〈◊〉. Herein death Satan rejoice that the Word of God is become an instrument unto him, to spoil the life, (and state to come) of man.  
Herein death he rejoice, that with the same meat that God feedeth, even with the self same he confoundeth.  
After the same manner hath he done unto you.  
For yesterday, when he saw thee (Δ) labour and struggle with infirmities of the flesh, he thought 
Δ I was very sick suddenly, and was constrained to leave off.  a fit time to thrust in himself, and of the same bread that I have given you (in the power of Chris) to make himself an instrument by turning of himself into our brightness, to lead you into error. But not unworthy are you of this mist or darkness: Read you not in the Seriptures, that he perished that moved himself to stay the Ark unbidden?  
The Hand doth not the part of the body, neither can he that is a Seer, and the member of another, 
Δ 〈◊〉; proprium solum officium faciat.  fulfil the office of him of whom he is a member.  
I say unto thee [E.K.]  
Because thou yesterday wouldst offer up sacrifice, wouldst put thy hand to that which is not thy office, and that in the absence of him, which is thy body: therefore hath Satan deceived thee, 
Officio unusquisque fungatur proprio.  and as the father of liars hath in a lesson of truth led you so far into error, that you will never find the way out, if you should follow those instructions.  
For why they are false, and of the Devil.  
When thou wert commanded, saying, writ; then write: But when thou hast no authority given thee, usurp not. But notwithstanding, Humble yourselves before the Lord, and kneeling before 
Mercy and Grace.  him, Receive you Lessons together, you are but one body.  
Δ Thanks be unto our God, which hath delivered us from the snare of the wicked hunter, and is ready to lead us into the path of truth.  
.....: Now writ both together, as you shall hear.  
Δ In the Name of Jesus.  
..... The Place is holy.  
1. 10. 67. 29. 120. E. K. Now I hear as the falling of a block. 33. 78. 140. 95. 52. 60. 91. 39 51. 65. 83. 6. 7. 12. 20. 88 11. 13. 5. 62. 121. 63. 125. 141. 9 81. 18. 26. 54. 123. 128. 14. 27. 115. 66. 135. 137. 10 64. 59 139. 22. 3. 23. 105. 86. 72. 68 45. 142. 121 29. 143. 24. 36. 58. 55. 15. 25. 37. 31. 117. 76. 57 69. 40. 41. 79. 75. 8. 96. 113. 93. 84. 70. 35. 32. 17. 122. 136. 49. 138 2. 〈◊〉. 43. 109. 106. 126. 116. 131. 77. 4. 103. 92. 19 124. 30. 102. 110. 50. 48. 89. 44. 97. 101. 82. 129. 130. 90. 34. 132. 98: 134. 87. 28. 112. 114. 47. 144. 187. 132. 61. 21. 99 
87  [46] 71. 42. 80. 53. 66. 77. 16. 111. 133 127. 108. 56. 118. 119. 104. 100 73. 94. 38 85. 74.  
A holy must be all one word, and so else where, A most.  
Δ I find here 8 numbers double, and 9 numbers between 1 and 144, not served with words, and 
Note.  one to want of 144.  
..... What is it to me, if Satan confound you.  
Δ As I put my trust in the Almighty power of Christ our Redeemer, so I most humbly, hearty and constantly beseech him, and verily believe, that he will confound and utterly extermine all Satanical temptations in these actions, else are we nothing.  
..... Beseech God to forgive you your sins. I will visit you at the fourth hour after dinner.  
Deo Gratias.  
Saturday,  
After dinner, circa horam 4.  
Δ Comfort us, O God, with thy truth, as we intent truly to be thy faithful and 〈◊〉 Servants. Mitte limam.  
E. K. Here he is.  
1 ..... You have 29 twice, the last 29 must clean be put out.  
2 You have two Dlasod, you must put the latter out.  
E. K. He is gone.  
E. K. He is here again.  
3 ..... Have you-not this word double?  
Put two words next to that, Dlasod and  
..... Look out the number of 63  
Put next to it 125. ..... Δ The wicked enemy prompted falls.  
4 ..... You have two 10  
Make the last 66.  
5 The last 77 must be 71.  
The rest will prove itself.  
Now set the numbers and gather.  
..... Think not that I can err; if there be a fault, it is yours.  
Saturday,  
After drinking at night, hora 7.  
..... Your words and numbers must be all one, or else you labour in vain.  
..... 1. 2. 3.  
Δ Which be the words answering to those numbers?  
..... Take Common Rlodnr I will teach you no further.  
Δ God be thanked.  
..... Take Common  
..... I spoke to thee in the beginning of Darr and And, over the which there must be 121 and 125  
I so instructed thee in the beginning.  
But it must be for a new Revolution, but not for this. 
Note. For a new Revolution The beginning of another.   
Put out these numbers, let them fall elsewhere.  
Note that, in the margin, for the beginning of another.  

1 Take  
2 Common  
3 Audcal  
4 Purge  
5 and  
6 Work  
7 It.   
..... Dlasod and then together.  
..... 121 over Dlasod, and 125 over then.  
..... Now doubt not.   

✚ Pragae.  
Januarii 20.  
Sunday after Dinner, about 3 of the clock. As we sat together in the Mystical study, and the Shew-stone being before E. K. our schoolmaster appeared therein.  
..... Behold I open unto thee this key, which is not worthy for the unworthy; neither are the unworthy worthy of it.- Yea such it is, as never entered into man before; but the body it is, with the image whereof they have brought forth many things, to the praïse of God, in the Number of his Works.  
Take Common, etc. Take hold.  
Writ it in a paper by itself.  
Now you have that you sought for (you may apply it, and find your own errors) which you are unworthy to receive any such thing.  
Δ Gloria laus & jubilatio sit Deo nostro altissimo Domino Dominantium & Regi Regum immortali.  
Amen.   

✚ Pragae.  
Januarii 21.  
Monday.  
Mane hora 9½.  
Δ Oratione Dominica & aliis precibus ad Deum fusis, pro ejus gratia & auxilio, per fideles fous Ministros, & nostros conatus promovendos, etc.  
E. K. Here he is.  
Δ Benedictus qui venit in nomine Domini, cujus nomen sanctificetur & exaltetur, 〈◊〉 & in aevum per omnes gentes.  
.... Remember that you are flesh, and by your works deserve nothing at God's hands.  
Now than if you be man, then are you of earth, earthy. But according to your similitude, grafted in the image of God in his son Jesus you are heavenly.  
But behold, God is opposite unto you, and his spirit 〈◊〉 not unto you, in that you are flesh, in that you are earth, in that you are filthy: in that you are the children of Satan, and that therefore, take part with him against Christ anointed of the Lord.  
E. K. He is out of sight now.  
Now if you be opposite, or more contrary to the image of him which dwelleth in you, if you dwell in him what do ye here: why presume you to enter within the doors of him to whom you are an adversary?  
Herein you show your ignorance; and the lumpishness of your fragility, in that you seek of him, unto whom you are odious, or crave the bread which is due and necessary for his children and servants. But hear my voice, Petentibus dat, sed petentibus 〈◊〉, & 〈◊〉, sed non alienis. 
〈◊〉   
Notwithstanding, of his mercy, and for that, he knew before the beginning of all worlds, the 〈◊〉 of your vessels, and remembering that you have been of his household, mercifully he hath hitherto 〈◊〉 at you, and at your presumption, and fed you with that bread, which is not the bread of 〈◊〉.  
〈◊〉 now considering that you continue in your wickedness, continue in your rebellion against his Majesty, and fight 〈◊〉 under his banner which is accursed, he taketh his bread from you, shutteth 
.  up his doors against you, warneth his servants against you, and is become a firebrand of wrath against you.  
But here you will say: were not we of those number unto whom he made a promise, you were so. But upon condition: That if you would bridle your tongues from 〈◊〉 evil, and become wholly his. But you are neither his, nor bridle your tongues: but speak 〈◊〉 before the Lord, and the Messengers of his light and covenant. Therefore are you not inheritors of his promise. Behold, while the grapes grew, and the corn ripeneth, God did expect your return, for no hour is unacceptable unto him.  
But now the harvest cometh that the corn must be cut down and the grapes pressed, you are not as you said you would be, nor as you promised.  
Therefore are you excluded, for in the vineyard there cometh no strangers, nor in this harvest cometh any hirelings, for it is not the harvest of man.  
Δ  
Now either fulfil your promise and return from the multitude of your sins: or murmur not, though you be shut out of Doores.  
The earth of itself bringeth forth nothing, for it is the lump and excrement of darkness, whose bowels are a 〈◊〉 lake. 
Hell.   
But where the heavens yield, and the sun poureth down his force, she openeth herself, and becometh spongy, receiving mixture to generation, and so is exalted above herself, and bringeth forth to the use of man: Even so the Body when it lieth in the puddle and hotchpotch of his earthly filthiness, and darkness making himself equal with beasts: whose dignity is not, but in their use.  
E. K. Now he is here again.  
..... Two things you have to be instructedin, in Rlodnr, and in the Law of Coition and Mixture.  
The first, is the instrument working, and drawing things together of one nature. The second is the bounds and terms, wherein every mixture consisteth, and beyond the which it cannot go.  
The first of 4 parts, every part containing, containeth his contained double.  
The first is Tepens, this teacheth the rest.  
These two things can I open unto you in two revolutions, which is but one day's work.  
But now I cease to open any more unto you till I see the favour of God more open unto you.  
After 7 days I will come again, until then, I neither am, nor speak.  
Δ The mercies of God be upon us, now, and ever,  
Amen.   

✚ Pragae. Jesus Mercy.  
Monday.  
Januarii 28. Mane, hora 10 ferè.  
Oratione Dominica & aliis pro misericordia divina, fusis precibus extemporandis.  
After divers pitiful complaints of our frailty, and calling for favour, grace, and mercy, he appeared.  
..... Let the heavens prepare themselves to hear, the earth scatter herself before my voice: for I am the Trumpet of the Highest, and the piercing Spirit, dispersed into all creatures, which are from the beginning in God, and made to his glory, and the use of mankind, that in man he might be glorified.  
Give ear therefore, gird up your garments, and scatter your hair abroad before the Lord, which is glorified in me, and through whom I speak; and these are my words.  
Harden not your hearts against the Lord, neither exalt yourselves above him that hath created you. But humble yourselves, and consider you are flesh, mortal, transitory, and full of sin.  
My brethren, my brethren, sin and flesh appear not before the Lord, neither such as are sinners, and fleshly vessels apt or fit for the Lord to dwell in.  
Understand what the Lord is, and how great he is: a judge to the wicked, great and terrible: a father to the holy and sincere, just, full of mercy, and loving kindness.  
If you now therefore be holy, and put on the garments of Innocency, and walk before him in 
If  righteousness; Then look to have the reward of Children; Then look for his fatherly mercies, and loving kindness; Then, then rejoice at the garments of glory prepared for you.  
But if you seek him in judgement, and stir him up to wrath and anger: if you cause him to call the 
But if  terrible thunders (provided for the wick) about him, in the most furious flames of his indignation, to gather you together like whirl Winds: if you draw his holy Angel from you, and spoil you of your arms: if he sit down upon the mouth of vengeance, and arm himself with righteousness against your wickedness.  
Then look for the horrible and unspeakable reward of the wicked, and the consuming fire of Justice, sharper than the two-edged sword.  
Who hath stood before the Lord in Justice? or who dare quarrel with the highest? What flesh hath seen the Lord in his majesty? or can appear before him, as righteous?  
Tear yourselves therefore in pieces, and fall down before the Lord, worship him as a father, and become his children: for his judgements (my brethren) are terrible, and his wrath is without measure. Many ways you are bound and tied unto God; As by discipline you learn.  
But three special ways you have been advanced by him more than your brothers or sisters have been:  
The first in the visitation, 〈◊〉 he hath comforted you, and exalted you above the worldlings, of his good, pure, and just Ministers of eternity and light.  
Secondly, in that with his own hand, yea, with the beck of his own eye, beyond the ministry of Angels, he hath divers ways protected you: defended you, yea, and snatched you from imminent and violent envy, and prepared destruction of Satan, at home, abroad, and divers other ways, secret and not to be opened.  
Lastly, that by their means and ministry, which are his good Angels, and minister unto him, he hath guarded you from the wickedness of your own Country, and hath brought you, ready to place you into the lap of a Virgin, with whom, if you take part, you shall ascend into that Jerusalem, which shall descend, and there live for ever.  
Therefore ought you, above all men, to lift up the horn of the Lord, and to blow his praises abroad.  
Therefore ought you when others are full of idleness, the dalliances of sin, to humble yourself upon the earth before the Lord, and to praise his Name.  
Therefore ought you, though all flesh forsook the Lord, and cried out against his anointed, to stand stiffly against the malice of the hills, and to be without fear.  
O my brethren, therefore ought you (in very dee) to shake off your wickedness, and to cleave (before the Lord) unto the innocency of Angels, delighting in the one as an eternal food, despising the other as a firebrand for Hell-fire and the wicked.  
Δ O Lord, Velle adest nobis, hast absque tuo singulari favore, & auxilio non possumus perficere, quod ita debemus praestare. Igitur Deus.  
Lo, behold, your humility is not, you are sealed to the World, and according to the World measure 
World.  the Lord; Therefore with the World shall you be judged. Therefore shall the Lord sit in judgement against you.  
Δ O Lord, what prevaileth us that we are are born? or what prevaileth us that we have heard of the mysteries and promises most merciful of the highest, as concerning our Election, if the Lord will not help us in our great frailty and misery where shall we become on the face of the earth? etc.  
..... Hear me. Fret not in Spirit, for it is not in thee. Δ  
E. K. Now a flame of fire flasheth in my face.  
..... O ye of little faith! O ye of little faith! O ye of little faith! I have gathered you together as Prophets. But you fly from me. If I had known or foreseen, that to sit on the seat of Kings, had been meet for you, to have had habitation or dwelling with the crafty Counsellors of the Earth would have made you fit for me. If I had seen that pride of the loathsome heaps of money ill gathered together, could have sanctified you before me; Then could I have lifted you up, placed 
Δ 〈◊〉, the lowth.  you amongst the worldly wise, or opened unto you the lowth of the Earth. But I provided you against Kings, against Counsellors, against the governors of the World, to open my judgements, and to bear witness of my power. But since you are so full of rebellion, and will rise up against the Lord 
Δ Our office appointed.  that made you, disdain to take part with his holy Spirit, that you may be rectified and 〈◊〉 to the performance of his holy will; Hear [Δ] thou my voice.  
Take whomsoever thou wilt, in whose face the Lord shall seem to dwell, and place him with this 
De 〈◊〉 asciscendo vidente & 〈◊〉 Domini 〈◊〉.  Seer, and let him stand seven times by him: I will take the spirit from him, and will give it unto another, unto the same that standeth by, and shall have power to see: and he shall fulfil my word, that I have begun. But if thou do so, take heed that upon his head there come no razor; But keep him for me.  
I come again.  
Δ O Lord God, thou hast coupled us two together, in thy election, and what the Lord hath joined, no fleshly fancy of mine shall willingly separate. But Lord, if it be thy will, seeing he is so hard to give credit to thy holy messages, without some proof in work first passed; as for example, this doctrine of the philosopher's stone; that so he may come to be allowed, though he imitate Thomas Dydimus in his hard and flow belief, or credit given to thy Ministers in this Action. Lord, proceed herein, that he may perceive thy power and mercies, etc. And Lord, because he is to receive the pledge of thy 〈◊〉, and mystery of the heavenly food, we would gladly hear of that holy Sacrament some discourse for our better instruction, and his better encouragement to the mystery receiving.  
Δ After a good while, in which mean time we had discoursed of the Sacrament receiving, and of the philosopher's stone making, he appeared.  
E. K. Here he is now.  
..... Note well what I say unto you.  
E. K. He openeth his face, he putteth on a white garment, he taketh up the four corners of his garment, and putteth them under a broad girdle he hath: on his head is nothing, but hair reddish wavering.  
..... God, in the beginning, of Nothing, by himself, made, created, and gathered together all Creatures; of Nothing, because in himself he is.  
E. K. He holdeth up his hands, and looketh up to heaven, and seemeth to pray extentis manibus.  
..... If he Be, then doth it follow, that nothing is, but that which is God. But God made not all things (made and created) of himself, neither out of himself: therefore of nothing.  
Understand therefore, that God from beginning, and beyond the beginning in himself, in himself as God, contained I am and is, proper to himself, and for himself: But also by the knowledge of himself, he contained also that Nothing, of the which in his secret and determined purpose separated from himself, he intended to make all things. It followeth necessarily (therefore) that that which was not, had no power of itself, must remain after the Image of IS, brought or knit together by the Wisome of God, substantially in himself, whereby Jesus Christ appeared in his godhead.  
But behold, when God the Father and the Son, through one spiritual substance and illumination, from one centre, had gathered together (Ictu Divino) that Nihil separable.  
E. K. He seemeth to be consumed to ashes in a fire, and so lieth as it were in ashes prostrate.  
E. K. Now he is up again I know not how.  
E. K. He seemeth now to be very clear, and in manner transparent.  
..... Say that last.  
Δ I read, But behold, when God, etc. as in the 8th. line above.  
E. K. He looketh about him diligently.  
..... Then did he separate that Nothing from himself, and as it marvellously lay hid in him: so marvellously he wrought upon it: Not at one instant, for than it had been like unto himself.  
But in time, which he first made out of nothing: which being consumed, Nothing shall return into 
〈◊〉.  the place from whence it came. And that which hath offended in nothing shall be a second, opposite from God, and out of God; which shall have continuance, world without end: And it shall be always vexed, the Spirit of God mediating: not of the substance or pureness of God, or of his Spirit, but with the selfsame Nothing; out of which God created all things. Seeing therefore, that the Will of God, which is his Image, separating Nothing from eternity, in time made all things (being the work of six days.) [But I teach you a Mystery.]  
All things that through God are moved to the centre by the Spirit of God, (which is the centre of the Godhead) are not after the world, after the consummation of the world, as Angels and the 
Angels Mens souls.  blessed souls, are not to be reckoned with [that] Nothing: But are of God, because they dwell in him, of whom it is said, There they shall not need the Sun nor the Moon, the Lamb himself shall be their light, and a shining lamp for ever. Note here that the Trinity, first, second, and third, totally not moved, but by himself, in himself, time bringing forth all things according to his Word, made all things except Man. For why? when all things had pleased him, not because they were, but because by the Word (the Image of himself, and wherein he is delight) they were made, he made man, as the Scripture teacheth you, how by the Spirit of God in Moses, that he should enjoy and use the benefit of all this something proceeding from nothing in the Creatures of God in their kind: that in him God might be glorified; not only in this world, which is your earth & vail of misery; but also and chief that the memory of his exceeding and great mercy & omnipotency might remain before him in heaven, in the image of man, and the most excellent Creatures, world without end.  
E. K. Now he is fallen into ashes again, as before.  
E. K. Now he standeth up again, as before.  
..... Here is the making of man to be considered: for of the most excellentest dignified, and 〈◊〉 part of Nothing distributed, as it were approaching near unto God: God made the Soul of man, as a thing knit or tied in the convex of his own Sphere, not taking part with Nothing materially, 
Creation of man.  but with Nothing Immortal.  
The Soul was made spiritual and increasing, wherein the Philosophers, the wise men of this world 
Anima hominis Esdras book. Note 〈◊〉 the souls spiritual increasing. A 〈◊〉 Mystery.  are deceived, and hath been a secret shut up in the Book of Esdras, not fit for the world.  
For even as flesh by conjunction and commixtion of likelihoods proper in their own nature to bring forth the 〈◊〉 of himself; so doth the most execllentest part of man, taking part with the vicinity of God, (and so 〈◊〉 moving) bring forth, after the manner of eternity, every living soul: the Spirit of God (conjoined with the 〈◊〉) working with him in his infinity.  
〈◊〉 in the beginning God hath not numbered 〈◊〉 all souls that shall enter into those vessels, 
Δ So that it may be said, that Deus quasi creando, & home quasi generando, 〈◊〉 humanam 〈◊〉.  or other part. But the matter material in himself, he knoweth and hath limited, beyond the which, , there cannot be. Therefore it is contained in Number: Not, that it is 〈◊〉 in Number to be numbered, but within the proportion of number contained in the knowledge of 〈◊〉 Christ, taking 〈◊〉 with man, and so to be numbered.  
Adam fell; 〈◊〉 God his Commandment, and therefore was his soul darkened, bare and naked, because he wanted the beauty and excellency of God's Spirit, wherein he dignified him, and made him like unto himself, being a living soul. He was cast out, and now casteth off misery, wanting the knowledge of those things, for the which he was created. Now God, the image of his Father, grieved at the fall of man, and moved with pity, vouchsafed, because of the excellency of man, to enter into man being before 〈◊〉, into this part of nothing, into man. Not that he would beautify himself with any thing that man had: But that, Become man, begotten of the Holy Ghost, he might, as you know by the Scriptures, make man acceptable again with God his 
The Trinity distinct.  Father, God himself, with God in unity, for 〈◊〉 and terror is God the Father, Mercy and love is God the Son Wisdom and knowledge is God the Holy ghost.  
He, since 〈◊〉 became man, put not on the flesh of man to become a liar, but that the flesh of man might be full of the spirit of truth and understanding.  
E. K. Now he is fallen again into ashes.  
E. K. Now he is up again.  
And so receive forgiveness of sins, and be at one with God, which is to say, in his favour, taking hold in God, not as created, and from Creation sinful by fall. But by ransonse and redemption as bought and made free in Jesus Christ, which offered up the Sacrifice of frankincense, gold, and myrrh, of true propitiation, for the quick and the dead.  
Now, my brethren, give good ear what I say unto you.  
The wisdom of the Father, in love, created and made man, dignifying him, and exalting him, as the Lord and Master over all Creatures mortal. But how? by Plasmation. For it is written, Let us make man.  
Here thou seest also the Scripture saith, that God took of the Earth. Mark this word, and consider 
Earth.  it when I shall apply it.  
Now if this power, if this Plasmating, if this Taking, which was the Word, become man, perfect man; then followeth it, that man was and is, God creating and created. If therefore this conjunction or knitting together of God and man, bear the image of him, in excellency and power, which created all things, and by whom this Nothing was spread abroad, and had form in his parts: then followeth it, that the selfsame God and Man being truth, speaking of himself unto his Disciples saying, This is my body.  
E. K. Now he is fallen again in ashes.  
E. K. Now he is up again.  
..... Read.  
Δ I read, Now my brethren give good ear, etc.  
E. K. Now he holdeth up his hands.  
..... did in breaking of bread, which signifieth the earth, in taking it signified, the power of making, and his own Office, and breaking it before his Disciples, according to the secret sense of man's soul, then being yet alive, give himself in the bread, and in breaking unto his Disciples, as the sense of his word spoken.  
E K. He speaketh that I understand not.  
..... did import and truly signify himself, his 〈◊〉 body, to suffer, and suffered in that, in him, in his Godhead and wisdom before the worlds it was so: his very true body and very true blood. But notwithstanding 〈◊〉. Consider of this.  
E. K. He is gone.  
Δ Blessed be.  
E. K. Now he is here again.  
..... Mark here for whom, and unto whom Christ took, and broke bread: also took the Chalice, and called it his blood of the New Testament, which shall be given.  
Here you see, that in faith, and Sacramentally it was given unto his Disciples there, which was 
Note. In faith & 〈◊〉.  also to be given upon the cross for the redemption of man kind; for else, why should he have said, which shall be given?  
But here my Brethren, in that it was to be given, it was to seal the perpetual and everlasting memory thereof unto the destruction of Satan, and the comfort of his chosen. But in spirit, before, he had pacified the wrath of his Father: Therefore it was given and to be given.  
But unto whom? to his Disciples, and not unto strangers; not unto the Scribes and Pharisees, but unto such as did apprehend him by faith.  
Here thou seest, that to apprehend by faith, is to be comprehended in the love of God.  
But in that Christ said that shall be shed, it signified unto the world's end: for his blood is always shed before his father, as a satisfaction for the obstinacy and sin of man.  
But the remembrance thereof is the power of doing, that he gave to his Disciples, which consisteth 
The remembrance.  in Act, which must be done in the Church of God, yea even unto the end. For as God (Jesus Chris) is said to be a Saviour and anointed, so is he an eternal King, and a continual Saviour of such as fly unto him, containing in man (being dignified through his Godhead) the eternal power of 
Christus potest esse ubique.  presence and Being, in all places wheresoever.  
Consider (my brethre) unto what use should the body of Christ be, if the Body itself were not a Sacrament, and the holy sign of the peace between God and man.  
Behold it is said, unless thou eat of the flesh and drink of the blood, thou canst not, etc.  
If the Disciples did eat the body of Christ, Christ ministering himself, and standing by, not yet crucified, why therefore shouldest not thou eat the body of the same Christ, which dwelleth in thee, and in whom thou hast to dwell.  
But here is to be considered the manner of eating.  
E. K. Now he falleth in ashes again.  
E. K. Now he is up again.  
..... But at whom shall we learn this manner of eating? My brethren, of his Disciples. For although Christ himself alive, visibly and substantially stood beside them, and ministered unto them: Notwithstanding took bread, broke it, and gave it unto them, saying, This is my body: They simply did believe it, considering and acknowledging his Omnipotency (which Peter had grounded in saying, 〈◊〉 the Son of the living God)  
If therefore he be acknowledged of us (I speak for you) to be the Son of the living God. Then must we truly confess, that all things are possible unto him, and that by faith, we ought to believe the mysteries, works and wonders of God, Sacramentally opened and to be used for the cure of our own sores.  
[He speaketh I know not what, nor to whom.]  
..... Read.  
Δ I read: But at whom? etc.  
And not as the wicked use to do; Tie the power and majesty of God and his Omnipotency to the tail or end of reason, to be halled as she will.  
If his Apostles have left us examples of belief, have taught us how to believe, and upon what rock and foundation to fasten our belief; Then simply and nakedly follow the steps of true Faith, and laying reason aside, believe.  
But here note, that this Sacrament is to be ministered amongst the Apostles, amongst the Ministers and true Servants of God, in his Church, and not in the temple of the Scribes and Pharisees, Hypocrites, and Deceivers, which 〈◊〉 they tear Christ Jesus and his body after the frowardness of their own sense, do eat (as Judas did) and so perish eternally.  
But I say unto you, and teach you, that wheresoever in the true Church of God remembrance is made, and the use of this Sacrament is celebrated of the true body and blood of Jesus Christ crucified, there is also the true body of Christ, God and man substantial, and bread of eternal comfort and food, to such as humbly, nakedly, and penitently receive it, propitiatory for the quick and the dead; not unto such as are dead in sin, and in hell, and out of this life, but unto such as are here Sinners, and so dead, and to be revived. For he that dwelleth in Christ is quick, because he dwelleth in life and light. But he that goeth out of Christ through sin, and in whom Christ dwelleth not, he is dead. For this, I have said.  
Δ Lord, what shall we say to the Priests, when they would have us to acknowledge Transubstantiation, etc.  
..... The bread that was ministered by Christ unto his Disciples, was not a figure of his body, but 
Δ The words of Consecration pronounced. Sub forma panis.  his true body. So the Minister using the office and person of Christ in office, pronouncing the [Δ] words, doth also give unto the people not Bread, but the true body.  
But hear me, Thou must consider it as a Sacrament, and must believe as the Disciples did, that it is the true Body of Christ, that thou eatest in the form of Bread.  
Δ As concerning under both kinds recieving, what is your doctrine?  
..... Caro & sanguis faciunt corpus & cosstituunt.  
Δ Then it is no offence to God, to receive under one kind only.  
Δ As concerning the worshipping of it, being lifted up by the Priest.  
..... That, by faith, (in that it is believed to be the true body) is also by faith to be worshipped: Not in that it hath the shape of bread, but that it is the body of Christ. true God and man.  
Δ As concerning also the reserving of it, being consecrated, what are we to understand?  
..... Reason hath no place here: To them that receive it, it is a Sacrament. But receiving ceasing, the Sacrament ceaseth also.  
Celebrandi, & accipientibus, Sacramentum & Sacrificium est: 〈◊〉 celebratione, & nullis accipientibus, cessat Sacramentum & Sacrificium. Nam Sacramentum 〈◊〉 ab institutione & modo.  
The mean consisteth in them both.  
..... To morrow you shall hear more of me, in the mean season consider you, How merciful God is unto you through me, and open this doctrine also unto your wives, that they may also know God truly.  
Δ Gloria in 〈◊〉 Deo, & in terra pax hominibus bonae voluntatis.   

✚ Pragae.  
1585.  
Januarii 29. Tuesday. Manè hora 10½.  
Orationibus finitis, post hesternae actionis lectionem, apparuit, fancy velata, ut prius.  
..... I demonstrated to you, yesterday, how the visible 〈◊〉 or matter appearing was united and knit unto the visible, significated: wherein and whereunto I answered in my own form and person, for whosoever talketh of God and Christ expounding the Scriptures, aught to talk plainly, truly, and openly, that that which they speak may be under stood. This is the Office of a Preacher. Even so I talking of God, and illuminated to this Office, for the time, was bare, because I spoke not of myself. But the doctrine I taughtyou was true: and is worthy to be graved in golden Tables, and monumentally to be placed upon the altar, wherein man may see, as in a glass, How God through his Sacraments and holy institutions, sanctifieth, regenerateth and purifieth man unto himself.  
Now to the work intended, which is called in the Holy Art Gebofal, which is not (as the Philosophers 
Ars Sancta. GE BOFAL. Prima Porta libri sancti. 48 Portae Sapientiae.  have written) The first step supernatural, but it is the first supernatural step naturally limited unto the 48 Gates of Wisdom; where your holy Book beginneth. The last is the speaking with God, as Moses did, which is infinite: All the rest have proper limits, wherein they are contained.  
But understand that hoc opus unum receiveth Multiplication and dignification, by ascension 
〈◊〉 〈◊〉 Deo, summa Sapientiae Porta.  through all the rest that are limited according to their proper qualities.  
Of this knowledge I have laid a sure foundation, have taught what it is, and the instrument wherewithal, and whereby it is. The manner of proceeding, and her Basis. So that there wanteth 
Multiplication.  nothing but the simple and easy unknitting of those things that are wrapped, not with the bands of itself, but with the obscurity and caliginous Cloud of your own ignorance. 
Dignification. What hath been taughs. What yet lacketh.   
But if the Cloud be in you, then by your own help and consent it must be removed.  
Δ By the favour and help of the Highest we trust the Cloud shall be removed.  
..... Take heed therefore you lift not up yourselves in mind, presuming against reason, (whereby you are knit together) and the will of God: whereby you are taught obedience.  
For pride is hateful before God: and to be in love with yourselves is the greatest ignorance. 
Pride. Self-love.   
Shall a dark selter brag or boast of her beauty? because she receiveth light and clearness, by a Candle brought into, or shining into her.  
No more canst thou, [E. K.] for the ripennesse of thy wit and understanding is through the presence of us, and our illumination.  
But if we depart, thou shalt become a dark seller, and shall think too well of thyself in vain.  
Matter wanteth amongst you, the fire cannot continue, but when you bring more Wood, you shall have more fire I will not visit you again, until the seventh day.  
Δ Deo nostro Omnipotenti, Sempiterno vero & vivo, sit omnis Laus, Decor, Gloria & gratiarum actio, nunc & semper.  
Amen.   

✚ Pragae.  
February 5. Tuesday. Mane, horam circiter 10.  
Δ Orationibus finitis, & specialiter pro misericordia divina super nos tres, [A L.] E. K.] Δ] add ejus honorem, laudem, & gloriam.  
E. K. He is here now.  
Δ Gloria patri, etc.  
Woe be unto the World, for the hath appeared before the Lord unpure.  
Woe be unto the sons of men, for they are the dwelling places of the beast.  
Woe be untothe seed of the earth, and unto the seed within her, for she is touched with fire from 
〈◊〉.  on high, and is trod under the feet of the Highest.  
Who is he that girdeth his 〈◊〉 unto him: or what is he that is ready for the battle? such as have 〈◊〉 the Lord and are run astray: and hath placed himself with the scornful.  
Great sorrow is at hand unto all flesh: the 〈◊〉 shall be 〈◊〉 down, and the streets shall bear 〈◊〉 or them. 
.   
For there 〈◊〉 〈◊〉 proclaimed in Heaven, and the God of Hosts hath put on his armour, and is become a fire of warth  
Now cometh the time, that such as so, 〈◊〉 God, shall fall down Headlong, and such as have been lifted up, run astray and down wilfully.  
Happy 〈◊〉 〈◊〉 that endureth and 〈◊〉 a Labourer before the Lord, for he shall enter into his holy 〈◊〉 and had be crowned with the Victory.  
Such as God covered, they 〈◊〉 from him: yea, such as serve at his Tables, become his enemies.  
What therefore hall I say? I make 〈◊〉, but I reap it not: I build, but I enjoy not.  
Δ 〈◊〉 to us, O God, and help our 〈◊〉, purge 〈◊〉 〈◊〉, and create a clean heart 〈◊〉, etc.  
..... 〈◊〉 〈◊〉 〈◊〉 an his herd: but he that is 〈◊〉 entereth, For into the Sanctuary of the Lord, no unclean thing cometh, for being cleansed, they enter.  
He that is a 〈◊〉, or an Apostle, or a 〈◊〉 called, by the mouth of the Lord, and so separated from the rest, let 〈◊〉 do his duty; First, that he make himself clean before the Lord; And 
Δ Make clean 〈◊〉.  then may he hear, and sit in judgement, against the impure and unjust, and may see the works and wonders of the Lord in his holy place.  
.  
E. K. He is gone.  
Δ After 〈◊〉 we had 〈◊〉 together, I fell to this Prayer.  
Δ O 〈◊〉 〈◊〉 〈◊〉 heard our conferences, discourses and resolutions: O God, be our 〈◊〉, and 〈◊〉 the 〈◊〉 gnances of purposes, so as it may appear that thou art the merciful Father, the almighty and living God, the 〈◊〉 of all things being and that thy promises made in mercy and favour, shall not with 〈◊〉 〈◊〉 be overthrown, or hindered. Manifest thy power and glory to us herein, that thy Prphectes may come to light, to the end and purpose thy Wisdom and power may work thy own honour and glory. So be it.  
E. K. Now sir, where are you?  
..... Here I am, the servant of God.  
〈◊〉 vestrum, 〈◊〉 est hujus negotii minister.  
Altar, Puer.  
〈◊〉 ad unpleat minister ministerium: Puer autem humili & se ministerio.  
Understand that. 
13.   
Δ 〈◊〉 or the old 〈◊〉 told us of a man naked, who clothed himself with leaves, and of a child, and a 〈◊〉, etc. Anno 1584. Aprilis 21. Cracoviae.  
Hear my counsel, and follow it.  
Wonderful, and great are the secrets and judgements of God's determinations to come: which are all ready leased and 〈◊〉 into your bosom. 
〈◊〉.   
They are great and true: and are like unto the Rainbow which the sun maketh by the aptness 
A 〈◊〉 of the 〈◊〉 very 〈◊〉.  of the matter and place (that showeth itself suddenly and many behold it: So shall the harvest of this Doctrine, when the Vial is run, and the World receiveth disposition, show himself wonderful and terrible to all Nations.  
But if the matter agree not with the weakness of your understanding, and palpable blindness; Repine not, neither murmur. But pray, that you may have the spirit of God, to understand, and that your eyes may be opened.  
The Prophet [Δ] saw, but his boy did not. 
Δ .   
But the Prophet praying, the boy's eyes were opened.  
These mysteries are delivered and taught to a Minister apt for them through the Grace and foreknowledge of God, wherein ho hath blessed thee, Dee. 
〈◊〉.   
Unto thee is 〈◊〉 the dignity of this man's vessel, which ministereth unto thee, as a servant.  
He therefore is not part of the labour, but part of thy knowledge.  
Kelley. True it is, that this rain falleth out at thy request. But lo, thou art let into the garden, 
〈◊〉.  and art preferred before all others, as a gatherer, that the wonders of the Lord may be finished in his House. 
〈◊〉 〈◊〉. 〈◊〉 own judgement is to be laid aside.   
Therefore seeing thou art let in as a servant, not as a JUDGE, lay judgement aside, and do thy duty.  
So shall it come to pass that the minister, through thee, shall be satisfied, (as through the labour 
Δ Through E. K. to be satisfied.  of a necessary) and thou through thee satisfied, shalt be satisfied also.  
In the mean season gather thyself together, fear God truly, and humbly go home unto thy Mother. 
Δ Ad 〈◊〉 〈◊〉 〈◊〉 omnium fidelium, 〈◊〉 〈◊〉.   
Endeavour thyself to know things necessary for man's understanding, whereby thou shalt be apt to judge, and to take part with the * Spirit of God.  
I promise thee, if thou do so, that the Spirit of understanding in all humane knowledge and divine, sufficiently for thy Profession, Calling, and Creation shall multiply upon thee. 
Δ In Ecclesia 〈◊〉. A promise to E. K. of great importance. A. L.   
Δ I presume not to interrupt your discourse of matter, but as we are knit with the Lord A. L. in 〈◊〉 of friendship, for the Service of God, so doth charity, and the order of our affairs require that somewhat we should understand of his present estate, etc.]  
..... Cast pride away and be humble: for he that hath an humble spirit knoweth much.  
Et cum puer prophet, es, ab illo quaere, 〈◊〉 te informab it.  
Video & 〈◊〉, 〈◊〉 non video, Lasky.  
Δ Oh Lord, what is this, what is this! Oh Lord! 
A. L. Non 〈◊〉 in 〈◊〉 〈◊〉.   
..... Sedem posuit Satanus in cor 〈◊〉, & neglexit mandata Dei.  
Si quae dixi feceritis, bene fiet vobis: Sin minus, fiat vobis, sed 〈◊〉 mihi.  
Δ Give me leave to speak I pray you.  
..... Fio, loquendo, macer.  
Δ If Lasky 〈◊〉, (upon whom so much of our worldly do is grounded, as the House-keeping, still in Cracovia, in hire for an year, etc.) How shall we supply the wants? etc.  
..... Si ceciderit, statu.  
Unicum habet [A. L.] à coelo secum relictum.  
But iniquity and negligence causeth him avolare also, of 21, this is the last. 
A. L. 〈◊〉 bonum Angelum jam 〈◊〉 habet 〈◊〉: Habuit 21. Ultimum consilium.   
Δ O Lord, Lord, Lord, have mercy upon us.  
..... Consider this last 〈◊〉 for I can counsel you no mora. As your sight is, so shall you see me.  
Δ I beseech you let me know your name, if it shall not offend you to ask.  
..... Sum sanetissimi figilli foederis centrum.  
Δ Are you the same that is about the cross in the centre? 
〈◊〉 〈◊〉.   
..... i [] Δ Then are you Levanaël. 
Δ Lib. 2. In 〈◊〉 〈◊〉.   
Leva. Relinquo, sed non desero. E. K. He is gone.  
Δ Gloria, Laus, honour Deo nostro Omnipotenti.  
Amen.   

✚ Pragae.  
Februaris 18.  
Monday Mane horam circitèr 9  
Δ Orationibus ad Deum fusis, & aliquantulum de E. K. quantum ad mysteriorum participationem presentem: ut misericorditèr nobiscum agate, & illius [E. K.] intentionem, & fidem Catholicam respicit, & ut sua divina bonitas nobiscum procederet in mysterio perficiendo; viz. de lapide Philosophorum, propter honorem & gloriam sui nominis, etc.  
E. K. I see an endless thing like a red Sea. A head cut off from a body doth appear: 
Shortly after.  the Hair hath been pulled off it: that Head appeareth to come out up of that bloody Sea, tumbling sometime one part, and sometime another upward, and sometime under the water clean.  
E. K. Now I see a Tree upon an old Hill full of moss in a desolate place, besides the former water.  
The Tree is sprung of a graft, which hath been grafted in The Tree hath a few green leaves on, and many old leaves: The state of the Tree is as if it were Autumn. There lieth by it the top of a Tree cut off, and dead withered.  
The Tree hath a eleven Shots or branches issuing out of it.  
There tumbleth down from heaven a white thing, and out of it issueth an arm with a broad axe in his hand, such as they hue pamnel board with, it seemeth to be about a yard long  
That hand with his nail maketh a race down along the body of the Tree, and then spreadeth the bark open from that place of the race made.  
Quod erit, & futurum est, est & non est. 
A voice.   
E. K. That voice seemeth to come out of the top of the show Stone.  
E. K. On the place of the Tree where it was made bare appeared two figures of 8, one in manner under another. Now the bark is put together again, and the Tree seemeth whole, and as it were not cut.  
Quod erit & futurum est, jam est. 
A voice out of the white. 10 branches cut off of the grafted tree.   
E. K. At this word he struck off ten of the Tree branches, and the stem or branch that standeth, seemeth to be now between me and the Sun risen about an hour high; And that stem or branch hath five lesser branches out of it.  
Every.  
E. K. Now there standeth one like Michael,, with a tankard in his hand of silver and stooped, he saith;  
Mich. ..... Iterum Lavabo te.  
E. K. He washeth with water, and his hands the old branch cut off. Now he taketh that old branch up in his hand, and holdeth it up. The axe is turned from the tree.  
..... Plantavi te, & neglexisti mandata & statuta legis meae, & in superbia tua defalcavi te: 
A voice from the top of the stone.  Sedjam memor sum verborum & 〈◊〉 mei apud patres, & occupabis locum solitum, & ipse rorabo te 〈◊〉 coeli. Jam ponam timorem in cor tuum, & visitabo te legibus meis, & introducam pedes reductos in Sanctuarium: Neque cades, sicut patres tui ceciderunt; Induxi 〈◊〉 malam & 〈◊〉, & benedixi ei, (sed proh dolour) taedet me. Igitur dejeci, & praecipitavi illos à me: Ne forte triumphantes posuissent nullum Deum.  
Michael ..... Magnus es tu Ben Elohim, magna est gloria tua, magnitudo tua superat coelos, & jam 〈◊〉 in 〈◊〉. 
Regnum Dei 〈◊〉 terris 〈◊〉 stat.   
E. K. Now Michael putteth on the dead bough on the former tree: Now he with the axe with his thumb, closeth the barks together.  
Now out of heaven cometh drops of a rain, and that stem which was so put to, had 12 branches; and both that and the rest springeth together very freshly.  
Michael. ..... Qui habet occulos videat, & cui sunt aures audiat.  
Deo  
E. K. Now appeareth one like Δ under the tree. 
〈◊〉 Kelly   
E. K. or Safeguard.  
And also I see myself (said E. K.) coming there, and my Gown is all white, but 〈◊〉: and Δ seemeth to have a white Gown, or rather like a woman's safeguard full of pleats, and full of men's eyes.  
There appear seven more, six men and one boy. One is a Blackmore. 
Seven more.   
They have all white garments also.  
The tree at the first seemed to bring forth and show horns, and after that there appeared men issuing out or growing plentifully on that tree, and those men to have those horns.  
Then he with the axe pulled one of those men off, and pulled one of his horns, skull and all, and thereof gave to eat to Δ, E. K. and the other seven; and they did eat: and so all the Vision did vanish away, nothing appearing in the stone.  
..... Ista ad rem; Vos autem post modicum admonebo. 
A voice.   
— Δ After half an hour, wherein we talked the Conversione Judaeorum.  
E. K. Here is now Levanael, as before time.  
Levan. ..... O thou which art of the seed of the earth, attend my voice, and open thy heart, that thy bowels may be filled with gladness, and that within thy head may wisdom enter, since God hath not only called thee, but also hath made a choice in thee, If thou hear his voice, and obey it. 
If   
Be not stiffnecked, neither suffer sensual imaginations to obscure or defile thy inward understanding. The first nourisheth thee to the 〈◊〉 of thy flesh, that thy flesh perishing may also carry thy soul with it. The second teacheth thee to understand thyself, and thereby to acknowledge the Creator: that thereby thy soul purified may also purify thy body: that thereby in the end 〈◊〉 mayest rise a purified and perfect Creature.  
Behold, there are which rise; and have lost their bodies: and there are also which rise, and they rise in body.  
Qui appetit se propter se, not intelligit Deum, sed qui intelligit Deum, appetit seipsum; sed appetitus ejus non est à se, sed ab alio.  
Since therefore, to seek God [not] for your own sakes, is to glorify God, lift up yourselves, and behold the heavens, and look into the earth, and muse at her wonders: And let not the lesser part carry away thegreater.  
E. K. I pray you speak higher, I can scarce hear you.  
Those that have their Sanctification through promise, and fulfilling of the Will of God, have always forsaken themselves: But yet, for themselves, followed his commandments; Therefore I say for sake yourselves, and do the will of God, that for the comforts of yourselves, and your eternal salvation, you may seek God.  
But he that seeketh God, seeketh him through patience, through afflictions, through temptations. 
Patience. Afflictions. 〈◊〉. 〈◊〉.   
Therefore despise this Monster that tempteth you, and neglect her in the midst of her pride, for she is poor, miserable, and prepared as a firebrand for destruction; if you seek riches of her, she hath none, if you seek wisdom at her, she knoweth it not, if you desire 〈◊〉, and the joys of rest, she cryeth out against you, Watch, Watch, and 〈◊〉 up yourselves.  
And if you seek eternal life, or study to please God, and to glorify him, whereunto you are created, separate yourselves from the Harlot.  
Swear yourselves her enemy, and hate all those that take part with her; For, behold, she is become 
A mundo & .  an enemy of him that created you, a Blasphemer of him whom you seek to glorify, the daughter of him, which set himself against the Highest.  
Therefore for your creation's sake, ought you to despise her.  
For your Redemptions sake to neglect her, and for the Glory that you seek to attain unto, utterly to despise or contemn her.  
But here, peradventure, you will say unto me, as he said unto Christ the son of the living God.  
E. K. He maketh curtsy, and kisseth the ground.  
What shall I do to inherit everlasting life?  
I say unto you follow the commandments.  
Behold, it is written, I give you a new Commandemnt; Love one another. 
Love.   
How love you one another without Charity?  
But what is Charity? is it not the gift of the Holy Ghost? you know it is so, you know also, that the Holy Ghost is called a Comforter.  
But consider with yourselves, why he is called a Comforter; Not because he comforteth himself, for he is all comfort; But because he is the comfort of such as he hath spoken to, saying, I have given you a new commandment, Love one another; But, who are they? Even they that eat the flesh, and drink the 〈◊〉 of the son of man Jesus Christ, the son of God, true God and man, which unless you do, you are not of that Company unto whom Christ said I give you a new Commandment.  
For in so doing you are 〈◊〉 in Christ, are subject to the Commandment, tied unto Charity, wherein you are refreshed by the Holy Ghost the Continual Comforter, and giver of wisdom to such as dwell in Christ.  
See therefore that none is of Christ, that hath not Charity, neither hath any Charity, that is not of the Company of such as feed of the flesh and blood of Jesus Christ, without the which there is no Salvation, therefore art thou E. K. a liar when thou sayest I fear God, I love God, I intent to live well and in obedience, for thou followest not his commandments, thou fliest from him; Therefore thou art not with him.  
But I hear 
* Δ E. K. did confess that he thought so at this instant. Penance. The Church. Ad Ecclesiam Catholicam confugiendam.  thee saying, I confess myself to Christ before the Throne of God.  
But thou hast not offered thyself unto the Priest, neither haste laid down thy Sacrifice.  
I say unto thee, Thou confessest not thyself, neither thy sins, before God, because thou comest not where he is.  
Not that God seethe thee not, but that he is said not to hear sinners, unless they be penitent, but penance is limited by the Church, and sorrowfulness is not judged by thyself, it 〈◊〉 thee therefore, if thou wilt fly unto Christ, to enter into the Company of such as profess him, where he is, and with whom he dwelleth.  
There, at what time thou repentest thee of thy sins, and shalt confess them with sorrowfulness, before him which is in office at the mystery; there also by the mystery (which is Chris) shalt thou receive forgiveness of thy sins.  
For if he that ministereth, is heard in the power of his Administration, and Sacramental vow, much more hath he power to forgive sins; For lo, that he doth, is not of himself, but his dignity is of that, whereof he is called a Priest.  
Now therefore I say unto thee E. K. until thou make thyself clean, thou shalt continue filthy, & immundis & impuris, non revelat Deus Sacramenta.  
But even as thou, not clean, seest, and yet seest nothing: so being cleansed, not seeing thou shalt see, and see all things.  
I have done.  
Δ Gloria Patri & Filio & Spiritus sancto, sicut erat in principio, & nunc & semper, & in secula seculorum.  
Amen.   

✚ Pragae.  
1585.  
Februarii 23.  
Saturday A meridie horam circiter 2.  
Orationibus ad Deum fusis, pro luce & veritate divina, etc.  
Δ The occasion of this coming to the Shew-Stone, was that as we sat together in the Stove, there was a pat or stroke or two (not natural) given on the Bench and Wall: and withal I felt on my head a heavy moving thing, and also after that E. K. felt on his back, as if one had written letters distinctly: whereupon we went to understand the will of God, as being thereto half warned and stirred by these tokens.  
E. K. Madimi is here.  
Δ Benedicti sunt pedes evangelizantium pacem & favorem altissimi.  
Madimi ..... What should I speak unto you, since you have no faith?  
Why should I teach you that despise my documents? 
〈◊〉   
I knock in vain, for you hear me not.  
Vnus unam alius aliam quaerit: dispares est is.  
Δ Deus potest 〈◊〉 & 〈◊〉 satisfacere, bona semper petentibus.  
Madimi ..... Shall I speak, or no?  
Δ Speak in the Name of God, who would not hear the words of the wise and of the mighty, of the good and true?  
Madimi ..... Shall I close my mouth, because of your wickedness? or shall I open my mouth, because 
Mater.  my Mother hath commanded me? 
Madimi.   
I will go back, and will desire that my mouth may be sewed up with a double thread: for assure yourself I will not come again willingly: But if she say again, Go, I will come.  
Hui, wherefore doth God give bread to Dogs: or suffereth his son to shine to the bottomless Caves? I know a cause, but yet I am torn in spirit.  
O Mother, Mother, if thou shouldest speak unto this people, out of and from above the Clouds, they would melt before thee, yea, they would fall.  
But lo thou speakest unto them by thy daughter that they may stand and hear, but they hear not: But I swear unto thee, they despise thee.  
What shall therefore become of them? I go, I will see if I can absent myself from them.  
Δ She went away as if she had been angry, in the mean space we argued after our former manner; E. K. as he was wont, and I still in my constant hope of God's mercies.  
E. K. Now she is here again. 
After half an hour.   
E. K. She putteth off her petticoat, and putteth on an other Garment full of pleats of a golden colour, and after that an other Garment, upon that Garment with many Crowns bordered on it, with hands out of every of them, and a great part of the Arm, they are right hands, the first Garment (which she put off) and flingeth it into a fire.  
Madimi ..... I speak unto you, though I say nothing.  
Madimi ..... The counsels from above, are perfect, because they descend.  
But the wrappings of man's wit, are unperfect knots, hard to put together, and harder to unlose: 
Consilia Dei.  Therefore they are not.  
But these are of God, and they are true. Envious minds, and false hearts, do hunt after thee, and 
Imprisonment conspired against me. Δ  they have said and have conspired; But I have said unto them, be it unto them, as they have measured unto others: And that which they have nonrished in corners, let it be fire, and consume their dwelling 〈◊〉; Let it seek out their brothers: Let their throats be burst in pieces: Let it range 〈◊〉 their kingdoms, and let it burn down the gate of their borders, that the way may be wide: for a narrow way serveth not where I bring in mischief, I will bring her to the borders, and will place her in the Gates, and will say unto her.  
Accipe tibi vim.  
And I will give her a two edged sword, but I will not enter in with her: because I will not hear their Lamentations, neither be moved with their groan.  
These are the hard and heavy knots, that the evil spirit and man's wit hath wrought togther; But because they are humane, they shall perish.  
Truly it seemeth good to my Mother and me: and our consent thinketh good also, (and the rather 
The way is prepared by A. L.  because she hath prepared the way by her own wisdom, which part of the North you must always (look unto,) and be directed by.  
For why, that Constellation is true, and doth teach those that err; Those also that are right, it comforteth them.  
But I will go unto my Mother, and ask her once more, whether I may hid these things from 
Sapientia divina nostra 〈◊〉 esse stella 〈◊〉 in hec mari magno.  you.  
E. K. She is gone.  
Δ We read over the premises, and gathered, that some treachery was devised against me: And therefore, I beseech God, to give us his counsels, and advises, to be my guide and protector, my light and comfort.  
E. K. Here she is again.  
Madimi ..... That you both, or (if you will be distract) one of you, go secretly hence, and speedily 
〈◊〉 from prague. The words of the Conspirators.  unto Lasky: So shall it come to pass, that he whom they intended to imprison, (saying, we will compel him to perform his word, lest he peradventure triumph elsewhere against us;) [&] may at last, open the Prison Doores for them, and salute a strange King, even in the self same place, where they shall eat to morrows Dinner. But when they perceive that you are gone; Then will they understand that you knew, and that the spirit of God was amongst you.  
I come again. 
Spiritus 〈◊〉 nobiscum.   
E. K. She is here again.  
Madimi ..... If these words be true, bear witness of the truth: if you think them to be false, you need not follow them.  
Δ How soon would you advise me to be going hence? you see how bare I am of money.  
Madimi ..... Do so as in an eminent danger. I have spoke the last word. Sed adhuc tria; Omnia 〈◊〉 voto.  
Δ Deo nostro Omnipotenti, sapienti, & misericordi, sit omnis gratiarum actio, Laus, honour, & Gloria, nunc & semper, Amen.  
Monday  
Februarii 25. à meridie, circiter 1½.  
E. K. Fell on his back as one had written as he sat at the Table; Hereupon we resorted to the Shew-Stone, etc.  
Precibus ad Deum finitis, citò apparuit Angelus Dei.  
E. K. Here is Madimi.  
Madimi ..... You have vowed to yourselves, and to the Lord, perform your vows. That which God commandeth, that do.  
Excuse yourselves with men, and gird up your Garments to the travail; Not in wagon, but on horseback.  
E. K. I pray you to give us some instructions of my Lord Lasky his being.  
Travail hence directly, and unto Wratislania, and there I will meet you.  
E. K. I pray you to deal openly with us, according to our frail state, and to declare unto us of my Lord Lasky his estate. 
A. L:   
Madimi ..... You depend not upon Lasky, but Lasky dependeth upon you; if he do evil, his punishment is ready: if he do well, he doth it for himself.  
I am greater than you, and my eye stretcheth farther than yours; yea, though you went to morrow, you have 〈◊〉 some days. 
Days.   
Δ I must carry my Books with me, we must be at the least three horse. 
Books to be hidden.   
Madimi ..... Not so, but thou shalt hid them.  
Δ Am I to 〈◊〉 hither again, before my wife come from hence?  
Madimi ..... I am not flesh, neither do I move, or am moved with flesh; But if you fulfil the first, the rest followeth.  
Δ Secretly and speedily.  
Do this, as though you committed theft, for if the 〈◊〉 be diminished, the purpose shall also want success. 
Hours.   
Ductus es, sequere si vis.  
The hand is open, and ready to take hold on you, what therefore shall I say more to you?  
Δ What hand I pray you?  
Madimi ..... Manus amplectens non rapiens.  
Δ Lord I understand not that neither.  
E. K. She is gone.  
Δ In manus, tuas Domine, Commendamus nostra corpora, animas nostras & spiritus nostros.  
Amen.  
Wednesday.  
February 27. Δ I and E. K. and Thomas Kelly as servant, road to Limburg, (otherwise named Nimburge,) six miles from prague, in the way toward Bressel: otherwise, named 〈◊〉.  
〈◊〉 28. Manè circa 6 horam. At Limberg.  
Thursday. Note, I had caused from 4 of the clock in the morning the Horses to be looked unto, so as, by five, or assoon as it was break of day, we might be riding.  
In the mean space while E. K. yet lay in his bed awake, and I was in the next Chamber by, in ordering my things of my male. E K. heard a voice (like mine) say D.  
Whereat he asked me, what say you? I answered, that I spoke nothing. Then he doubted what creature did use that voice. Afterward he risen: and when he had been ready a while, and sat in the Chamber where my male lay, he said, that he felt somewhat crawling, or as one writing on his back, and at length to ascend into his head. And so I left him, and went out into another place, and kneeled to pray, and prayed, and upon the coming in of Thomas Kelly into that room where I kneeled (in the Door of a little open Gallery over the street) I risen up, and went in again to E. K. and he told me that he slumbered by reason of the heaviness of his head, and that he seemed to see me praying, and Michael to stand by me. I answered, that truth it was I had been somewhat bend to prayer, but that I could not pray as I would, etc. Hereupon, Immediately he saw Michael over my 
A Vision.  Head with a pen in his hand: Thereupon I was resolved that I was to write somewhat of importance: And I made speed to take pen, ink and paper, and to settle myself to writing, because we made haste to 〈◊〉, as intending to ride 8 or 9 miles that day, and company tarrying for us: one of them being a Jew, whose sister is wife to Doctor Solomon of Prague the Jew, etc. And going about to attend for something to write, a voice said, as followeth.  
Cur non includis te ad audiendum vocem meam? 
A Voice.   
Δ Hereupon, I did shut all the Doors, and uttermost Doors.  
A voice ..... In receptaculo, ut magis approbetur veritas. 
Note the reason why a 〈◊〉 is 〈◊〉 more credit.   
Δ Hereupon speedily I took out the Shew-stone, and 〈◊〉 it on the Table before E. K.  
E. K. Here appeareth a white Circle round about the border of the Stone, and a ball or Globe of flaming fire in the midst; The white Circle hath great brightness of light in it. 
Madimi.   
E. K. Now here is Madimi, she standeth in the white Circle: and looketh into the fire, she kneeleth.  
On the outside of her, standeth Michael with a sword.  
E. K. Madimi is gone away, and Michael is come to the lower part of the Circle.  
A voice ..... Speak, for who controlleth me?  
E. K. Michael boweth himself toward his feet, as though he kissed the place where he stood: as if it were the Circle that he kissed.  
Michael ..... These are the words of the Lord, and of me his Angel, and Minister of truth: and they follow.  
Behold, I have led you forth divers times: and you have obeyed me. Therefore I say unto you, Be now Stewards of more.  
Δ O merciful God.  
E. K. He spreadeth his Arms abroad, and stoopeth down.  
Michael ..... He that committeth his Treasure unto man, findeth favour, and at his return hath his own. But he that committeth himself unto me, and he ar my voice, I will write his Name in the Book of Life. Behold, Behold, Behold, I swear and it is.  
That in thee, Dee, I delight. And lo, because thou hast obeyed me, and not of force of 〈◊〉 
Dee.  persuasions, I show unto thee what is to come, and what I would have thee to do: and wherefore thou comest hither.  
Δ Fiat voluntas Dei.  
E. K.  
Michael ..... Cover me for a while, lest peradventure thou see I am beyond the ability of thy capacity, and so return not easily.  
E. K. He becometh very bright.  
Δ I understood not well this saying, neither E. K.  
Michael I say unto thee cover the receptacle.  
Δ We covered the stone a while, and read the premises.  
E. K. He is brighter than he was, the Circle of light shineth still.  
Δ We uncovered the Stone, and then he spoke again.  
Michael ..... Before twelve months of your account be finished, with the sun: I will keep my promise with thee, as concerning the destruction of Rodulph: lest peradventure, he triumph, as he often doth. For, thy lines are many times perused by him; Saying, This man doted, 
Red.  where is become his God, or his good Angels? 
The destruction of Rodulph.   
And behold, I will sweep him off the face of the earth: And he shall perish miserably: that he may understand, that thou dealt not for thyself, but didst fulfil the work of thy master.  
Moreover I will bring in, even in the second month, (the twelve ended) Steven. 
St. Δ All conditionally to be understood.   
And for a truth, (as I am) will place him in the seat Imperial; He shall possess an Empire most great: and shall show what it is to govern, when God placeth.  
In his time will I fulfil many things that I have promised thee, and I will be merciful unto thee; because thou hast not broken my Covenant.  
My mind abhorreth from Lasky, for he is neither faithful to me, nor to thee: neither he careth 
A. L.  for his own soul.  
Δ Chamo & fraeno maxillas illius constringe (ò Deus) ut approximet ad te.  
Michael ..... The speedy return of Curtius was to deliberate with Rodolph how they might, (under the colour of justice) entangle thee.  
And lo, whom thou fostredst and fedst at thy Table, is he, that hath wet his hand in the dish with thee, and hath delivered thee. 
Emericus. Sontag. us.   
Moreover, he hath betrayed his Master: And the cause of his adversity, hath had chief root in him. From the third year he hath done unjustly: and hath made naked his Lords secrets.  
But he shall have his reward: and shall perish with his own hand. Before thou 〈◊〉 out of thy own doors, to take thy Journey, Rodolph knew of thy going.  
And for a truth, his letters are before thee.  
Therefore, it behoveth me, to give thee warning, and to teach and instruct thee, as one exercised in my business.  
Cover me, I am become clearer.  
Δ We covered the Receptacle.  
After a while we uncovered it.  
Michael ..... This therefore shalt thou do.  
The same way thou camest, the same way thou shalt also return: Not to fly from their malice or tyranny: But to stand in the face of them as my servant.  
Hereby, indirectly, shall the traitor understand you know him. 
The 〈◊〉.   
And Rodolphus hard heart, I will stir up with indignation against him. For he shall 〈◊〉 construed a Lyar.  
And they shall begin to fear thee, and also to love thee: and thou shalt be in favour amongst them. 
Note. Annuate their do.   
Annuate their do, and hear their say. And those things they shall offer thee, refuse not. I will sendone out to pay them their wages.  
Moreover, I command thee Kelly, (But in my own person, I counsel and advertise the) that thou take part with the Lord Jesus: And go forward with the business thou hast in hand. 
Δ Belike he was studying in Dunston's book & Tables whereof he made me not privy. Yet if. Donum Dei. Together.   
For why? They shall be shortly made open and plain; lest thy (Δ) word (to the Emperor he meanet) receive foil in the hearts of men.  
But I bind it not to that place. For, the fruit that springeth of it, shall do my service with Steven; And yet, if he will, with that unjust Lasky. And it shall be a Garden for you: wherein you shall not borrow of the World, but of the Gift of God.  
And hitherto I will deal with thee, that the least thing which thou hast bestowed in obedience toward me, shall not be forgotten.  
Live you together, as brethren: and wonder together, at my works, and in me, for there shall not a hair of your head perish; So that you listen, and be obedient unto my voice. 
If. Infans baptizandus. Mich.   
When therefore thou comest home, hid not thyself; But see, that the Infant be regenerated. Δ As concerning the Godfathers: shall I request and use such as I intended?  
Michael ..... Do, that thou hast done.  
But put all these things up amongst 〈◊〉 secrets of your hearts, as though not seeing, yet seeing all things.  
Let these for this time suffice.  
E. K. The fire is gone, he and all.  
Δ Creatori nostro Omnipotenti, Protectori nostro misericordissimo & consolatori nostro abundantissimo in tempore necessitatis nostrae sit perennis Laus, honour, Gloria, & gratiarum 〈◊〉.  
Amen.  
Δ Hereupon we had great comfort, and so broke our fast, and returned to Prague again, before 4 of the clock in the afternoon.  

Note.  
While I was thus out, and had left a letter for the Curtese Balthasar Federicus Dominus ab Ossa, etc. to deal with the Spanish ambassador, the Lord Romfe, and mine Her Kinsky, to crave pardon of my sudden departure, and the Child not yet christened, etc. and had given my wife charge not to deliver the Letter before Friday night, etc. It came to pass, that this Mr. Balthasar had sent word of his coming to 〈◊〉 with the Lord Kinsky, (whom on the Friday before I had met riding out of Town: and he told me that he was to be out three or 4 days, etc.) and that he was desirous to speak with me.  
Upon which occasion my wife thought it best to send the letter to him, and so did, not long before my coming home. Which thing when I understood, I was half sorry for it, and sent presently word to Master Balthasar of my coming home, and to certify him that my wife had erred to send that letter unto his worship before Friday night, when she might perceive that indeed I did ride forth to Bressel.  
He thereupon was desirous to speak with me, and of him I received my Letter which he had perused, and offered himself most ready to satisfy the content thereof, etc.  
Now to the chief purpose, At my return home from Master Balthasar Federick ab Ossa, I found Emericus Sontagius, in my wife's stove with Master Kelly, who at the sight of me was sore amazed, and half not able, or not willing to speak, but said, vos estis veteres equites. Then Mr. Kelly told me, that Emericus had told him, that the Emperor had been all day yesterday very melancholic, and would speak with no body. And that he knew of my journey in a moment when it was, and that by the Jews, & specially by the Doctor his son, that had gone about to get me the four horses, & laboured very much with himself (unasked) to persuade me that the Emperor his first and chief understanding of it was by the Jews, etc. Hereupon (being now night) he went home.    

✚ Pragae.  
Martii 14.  
Thursday. A meridie, hora 2½. Baptizatus erat Michael Dee filius meus in arcis Pragensis majori Templo. Baptismum exercente, Caesareae Majestatis Capellano.  
Susceptoribus vero, Illustrissimis Dominis, Domino don Gulielmo de sancto Clement, Hispaniarum Regis, apud Caesarem Legato, & Domino Magnifico, Domino Romff, summo Caesareae majestatis cubiculario, & à consiliis arcanis intimo & primario, etc.  
Susceptrice autem, Nobilissima foemina, Domina de Dittrechstain, Domini de Dittrechstain, uxore charissima, qui major Domo Caesareae majestatis est. Infanti verò nomen erat inditum Michael ad petitionem meam, ob gratam beati Michaelis memoriam, qui (ex misericordia Dei) tam fuit 
Michael.  est & erit nobis beneficus, auxiliaris & tutelaris, etc.   

✚ Pragae.  
Martii 18.  
Monday. manè, horam circiter 7.  
Δ Precibus (ex more) ad Deum fusis, primùm; deinde (aliqua interposita mora) aliis etiam ejaculationibusque factis pro misericordia, luce & auxilio Dei, etc. post horas 2. tandem nulla facta apparitione, cessavimus. Ego verò de Dei ira timidus, causam subesse magnam dubitavi, etc.  
Δ 〈◊〉 nostri Deus, & ne nobiscum agas, juxta omnes iniquitates nostras, Amen.  
Martii 20.  
Wednesday, manè. Δ Note— E. K. yesterday had a show of a little thing as big as a pease of fire as it were in the stone going about by the brinks. And because it was not in shape humane, he of purpose would not declare it so to me, and so I have noted (as appeareth) of no show. This he told me on Tuesday night (that was yesternight) upon occasion of a great stir and moving in his brains, very sensible and distinct, as of a creature of humane shape and lineaments going up and down to and fro in his brains, and within his skull: sometimes seeming to sit down, sometime to put his head out at his ear.  
And this began from the same night following.   

✚ Pragae.  
Martii 20.  
Wednesday, manè circiter 6½.  
Δ Precibus ad Deum fusis aliquanto prolixioribus quam ex more, etc. statim facta est apparitio.  
E. K. Here is the same show of a little parcel of fire somewhat less than a pease, going about the border of the stone.  
E. K. Here is one, but he hath a covered face, I know him not, his covering is of a compound colour, between black, red and white, he is covered down to his middle, the ground of it is white: There be spots of black and red on it, some big, some little, as if they had been sprinkled on with a pen, or dashed on with a pencil.  
..... Against divine necessity is no prayer nor resistance.  
E. K. I feel nothing, in my head now, and till now I did, as is moved before.  
..... Come, o you Prophets, and render your accounts. Come, O you that have sucked of the breasts, wherein the judgements and secret will of the Lord is hid, and of Necessity to come, Gather yourselves together, render some account why the King of eternity descending from the heavens hath so often visited you? And why he hath rather visited you, in the Desert, upon mighty and high Mountains, unranged of men. Tell, I say, what the cause is, that he hath come down into the Fens, and amongst your flock: can not this God have lifted you up, and have brought you into his secret chambers? Can he not have ravished you unto himself, and so have carried you about with him that you might see his great wisdom unknown to man, and the abundance of Glory, wherein he hath his habitation. There is none of you that dare presume to say, that you deserved the Lord his presence.  
There is none of you that dare open his mouth, saying, God hath need of us.  
Tell therefore what is the cause that God hath visited you.  
Δ The 〈◊〉 judgements and determinations of the highest, etc.  
..... Be silent, thou answerest before thou art called.  
.... What is there none of you that answereth me? No, where art thou?  
Job, where art thou?  
Moses, where art thou?  
Zyrom, where art thou?  
Syracasba, where art thou?  
Daniel, where art thou?  
Ionas, where art thou?  
Ezechiel, where art thou?  
Holy, holy Esdras, where art thou?  
You lesser Prophets, where are you?  
You number without number, (whom the Lord hath talked witha) wherefore show you not yourselves?  
All these were full of the Holy Ghost.  
All these mortified their flesh for the love of God. Yet, what, are you not able to render account or to show the true cause why God hath visited you?  
Goa visited you so long, and so oft, so mercifully and so abundantly, and are you silent and ignorant? Why?  
Mandata tua justa sunt Domine.  
What, was this the cause that God visited you for, that you should fulfil his Commandments, and teach his people the way of salvation?  
True it is, it was the cause that moved you to obedience. But the very cause why God appeared unto you, you know not.  
Behold, the Commandments of God are just & true, whose sons you are: if therefore you follow not the Commandments of your father, you are disobedient. But why, your Father hath commanded you: Lo, I teach you.  
When God of very God, the true light, beauty and honour of his Father, contained or was full of the image of an heaven and earth, and by the omnipotent, conjoined, and equal power and strength of them both, joined in one, was brought forth, and had his real beginning, he determined also, in the selfsame Image and Idea, the due and proper order, just law and determination, of all things that were comprehended, which law and things together have their course coessential both in heaven and earth, distinguishing all things into their real beginnings, limitation of time, and determination between their extremes. This order or law, begun in the bosom of the Word of God, keepeth so his proper course, and order, and law of his own establishment, That those things that before were wrought in God, might also receive working and being substantial to the end of God his progression.  
This is the selfsame that we spoke of before, in the name of divine Necessity, against the which no prayer prevaileth, nor resistance can be made.  
This Necessity was the cause, O you Prophets and Children of God, that God dwelled amongst you.  
This Necessity was the instrument that brought you to the stage of your election.  
This Necessity was the cause that God chose you.  
This Necessity maketh of wax, honey; of tar, milk; of long ranging, return, of Infidels, Christians; of disobedient, holy ones.  
Finally, of the unperfect and evil, rage and roaming astray of mankind, the true number of such as return from wickedness, and are chosen to eternal joy from the beginning.  
But this may seem unto you a strange and stumbling Doctrine.  
I have 〈◊〉 the Basis.  
Δ We read the premises, which seemed to us very pithy, and ponderous, and full of mysteries.  
Δ I noted two Prophets names, not before.  
..... This Necessity is twofold, one (that is to say, the sirs) contemplative and fix.  
The other, working and leading to an end.  
In the first do dwell two great and mighty Judges, Justice and Mercy.  
In the second dwelleth the son and image of Justice, leading on by order for the course of things, that are led on by the later, have not true Justice, but the image of Justice.  
This is the cause that the elect and chosen may err and go astray, and lose the benefit both of the end of his Election and first determination.  
For why: All things come on, and keep their course, even as they are led, by the image of Justice, Man only excepted: which by reason of his freewill draweth out of order, 〈◊〉 from the mark, refuseth that which is good, and through the burden of his flesh, inclineth unto evil.  
[E. K. He teacheth himself.]  
In the which evil, whilst he dwelleth and continueth, lo the course of necessity taketh hold upon him, and draweth him unto the scope or end whereunto he inclineth himself.  
For, behold, Although he be before sanctified unto the Lord, and made a chosen vessel, wherein if he continue, necessarily he shall enjoy the reward and glory of the sanctified. Yet if he lose that 
If he continue.  Necessity, and fly from his own law and condition, taking part with the filthiness and iniquity of his enemy, through Satan or his flesh, of Necessity he must perish.  
For as those that are good, tied unto the law of goodness, are glorified, if they continue: so likewise 
If  are the evil tied unto the law of wickedness, the Necessity whereof is damnable.  
This is the cause that the Prophets are visited.  
Because God found them punishing their flesh, despising the vanities of the world, and resisting Satan.  
For lo, the Lord looked down unto the earth: And he saw them despising wickedness, fearing him, and grounded in the faith of redemption.  
Therefore he thrust himself in amongst them, and through the first part of necessity (in merc) he visited them.  
Take heed (o you) that the Lord of necessity visiteth in Justice, for your burden shall be great and intolerable.  
E. K. He is gone.  
Δ We read and discoursed a pretty while.  
E. K. Here he is again.  
..... Now unto the rest.  
What is (therefore) that necessity divine against the which there is no prayer nor resistance? For why it is evident, That sinners may return, and those that err, may be brought into the right way, and that by Prayer.  
Behold, no man is penitent, but he useth Prayer. 
Prayer.   
No man satisfieth, but he useth Prayer.  
No man taketh part with the Church, but in Prayer, for Prayer is the Key, sanctified by the  
Holy Ghost, which openeth the way unto God.  
Necessity had determined the destruction of Ninevee, necessity also saved it.  
For lo, when they should necessarily have received reward for their wickedness, they prayed, and resisted necessity.  
It appeareth, therefore, not yet, what necessity that is, that Prayer prevaileth not against.  
Note here, The later necessity is necessity, leading malum ad malum, & bonum ad bonum; which necessity is that, which is tied unto every thing leading it unto the end that it desireth.  
Even as God, seeing the Prophets for sake the loathsomeness of their flesh, and framing themselves to the necessity which leadeth unto good, of his mere mercy, in the first, thrust himself amongst them, fixing their later and desired necessity, with a necessity of his Omnipotent and unspeakable mercy wherein there dwelleth two things;  
Joy, and Perseverance.  
These therefore (as the Prophet) which are visited with God in mercy, are fed, nourished and fostered as the Prophets were, with these two dishes,  
Whereof the greatest is Perseverance.  
Herein I teach you, that he that is first elected and applieth himself to the necessity of his Election, doing the works that are righteous before the Lord, and receiveth comfort by the visitation of God's mercy, is sealed to the end of his Election, in gladness, and through the value and strength of Perseverance, and cannot fall so far, that he shall be bruised, or run so far astray, that he shall not be able to remember himself.  
Happy are those that are elected.  
But happy, happier are those that persevere in their Election.  
These are those unto whom God imputeth not their sins.  
These are those that sin and Satan are a weary of, for they are not able to prevail.  
These are those which are numbered in the Book of God, and whose 〈◊〉 as yet for their coming. But the altar shall be opened, and they shall rise.  
But is there a mercy fixed, and doth this mercy also fix Justice; Or as I have called it the Image of Justice.  
It is evidont; So also is there a Justice that is fixed, a Justice triumphing, a Justice mighty ' a Justice unable to be resisted, a Justice that Prayer prevaileth not against, yea, a Justice that Hell and the Devil are condemned in.  
This is that Justice, this is that two edged sword, this is, that Iron Mall, wherewith those that refuse their Election, or are not elected, following the necessity of wickedness, are and shall be cut in pieces with, beaten into small powder, and be cast into the lake of fire and brimstone.  
This is he that sealeth up the second Hell, with the second death.  
This is that you, o you starvelings, you vagabonds, you stiffnecked and stinking sinners ought to dread and fear!  
Hath God elected you, and do you disdain it?  
Hath he provided a Seat for you, an Honour for you, a Crown for you, a Wedding Garment for you, his eternal glory for you. And will you force him to cast it into the fire.  
Shall the finger of God writ you, and shall the vengeance of God root you out.  
Repent I say, and fly from your iniquity.  
Return into the way of the Lord, lest God seeing your wickedness, your un-natural and inhuman rebellion, your disobedience against your father, thrust himself upon your necessity with his justice and vengeance.  
Which thing if you do, Prayer prevaileth not● much less is their resistance.  
Are you not afraid to lose the sight of God, and to be deprived of the glory of his majesty?  
Are you not afraid of the unspeakable flames and firebrands of Hell, which are prepared for the wicked?  
What shall I say unto you?  
Shall I take pity upon you?  
Why care you not for yourselves?  
Shall I pray unto God for you?  
You pray not for yourselves.  
Shall I bestow goodness upon you?  
Hui, you despise it.  
Shall I bring three Sheep from the Mountains, and shall I lose two of them before I come 
Three sheep.  home.  
O you mortal men, be merciful unto yourselves, Take pity on yourselves. Fall into the true judgement of light and darkness, of good and evil, of eternal Glory and Damnation.  
For, behold, I tell you, that God is ready to thrust himself, yea, to throw himself as a might stone upon you.  
Against the which there is no time of prayer, nor nothing that can prevail.  
I have here taught you, and exhorted you.  
Exhorted you to forsake your wickedness, and to cleave unto the Lord.  
Taught you that those that are elected may lose their election, and may be established in their Election. Also that those that are not elected run by the rule of necessity unto the end of their wickedness, which is rewarded with eternal fire.  
From the which God of his mercy, and in his son Jesus Christ, who hath redeemed you, is yet ready, if you will, to deliver you.  
Hal rough ha'.  
Δ We long discoursed of sundry things, and each reproved other of haughtiness, or pride of mind, how justly we did it God knoweth.  
E. K. He is here still.  
Δ O Lord order these matters with us, and between us, to thy Honour and Glory.  
E. K.—  
..... Thou E. K. and we, receive at one fountain, we are created and made by one God, to the 
Note E K. had said, let them give me somewhat, or some thing beneficial to my mind or body; and then I will like the better of them.  end we should glorify him, as our Creator, you, as your Redeemer and Creator  
But lo, we are of Heaven heavenly, comforted and nourished with the glory of God, wherein (since the (Δ) division made amongst u) we err not: you to the intent you may be proved, are covered with mortality and corruption, to the intent that the judgement of God may allow you, for those places you are apt to inherit. If therefore we be both refreshed of God, have our beginning from God as from our Creator, let us both acknowledge his goodness, and glorify him in the works of our hands: we, in our angelical forms, you, in the Skirmish wherein you fight, by fight manfully, and overcoming. 
Δ The fall of Angels.   
Yet of us thou hast, as those have that are rewarded in the labour of him that is sent in message from the giver.  
If the King send his Messenger unto thee, he ought for three causes. First, for the person from whence he cometh. Secondly, for the authority of his message, or goodness of reward. Thirdly, that by him you receive the benefit, whereby you are gratified. 
A King his messenger to be 〈◊〉 for 3 causes. The Angels good will toward E. K.   
Even so deal with us for us he may say, you far the better by him, in respect of his labour, and the authority that he useth: so may we say, you far the better by us.  
But let the heaven and earth bear witness (besides the benefits of Go) of our good will towards you. But answer me.  
E. K. What say you to me? wherein.  
..... As touching your receiving, as touching thy taking part with Christ Jesus, very 〈◊〉 
Δ E. K. said he would not allow of their do & coun sells, unless they were allowed of and confirmed by the Priest, to whom he would confess himself. The authority of good Angels is greater than the autho rity of the Pope. Note of the Jews. 〈◊〉 Churches Triumphant and Militant. 〈◊〉 quid?  man: the Son of the living God, whose precious blood cryeth out continually before his Father for the sins of the people.  
Whether is greater, the authority of truth, by the Church Militant, or Triumphant?  
Answer you [E. K.] to that.  
E. K. By the Church Triumphant.  
..... Even such is our authority. Therefore it is greater than the authority of him that is a fleshly Priest.  
If the Angels that have appeared unto you, had appeared also unto the Jews, saying, crucify not the Son of God, they would not have done it.  
For though they believed not man, yet would they have believed an Angel.  
Therefore did God the Father acknowledge his Son Christ, by both Churches: as you may read by the Angels that appeared to the Shepherds, acknowledging from heaven the truth, that Jesus was the Son of God.  
E. K. What is the Church? I did not think that the Angels were of any Church.  
The Church is the number of those which are governed by the Holy Ghost, and that continually sing Holy, Holy, Holy, Holy, Lord God of Zebaoth: But that we sing so, the Scriptures bear witness. Therefore we are of the Church, and our testimonies are true.  
I counsel you therefore to put on humility, and to make yourselves subject before the truth.  
Love one another, not because you are men, but because you are partakers of the heavenly testimony.  
In respect of thy body and mind, I answer thee, that thy body is which now had not been, and what thy mind seethe, cometh through the light that we leave with it. 
Δ E. K. had said, let them give me somewhat 〈◊〉 to my body, or some wisdom to my minds be hoof. A Prophecy.   
But if we forsake thee, thy body is not, much 〈◊〉 shall thy understanding be. Stay and I come again.  
Δ We read, and E. K. marvelled at the aptness and soundness of their answer.  
E. K. Here he is again.  
E. K. I cannot tell F or P.  
..... When P hath ended, and P hath ended,  
I come again.  
E. K. He is here. 
Δ Fortè P L. significat Philosophorum 〈◊〉. This we had not yet.   
When P hath ended, and L hath ended (which is at han) then cometh the son of perdition, and entereth.  
Of these two Letters I will say more, in your next action.  
The Light of heaven be amongst you.  
Δ Amen.  
Misericordia Dei ineffabilis sit super nos, nunc & semper, Amen.  
Sequitur Liber 24, qui, hac die etiam 〈◊〉 est à Meridie, hor am circiter 3 per 〈◊〉 Levanaël.    

Mysteriorum PRAGENSIUM Confirmatorum Liber. PRAGAE, Anno 1585., Martii 20.  
Mysteriorum CRACOVIENSIUM Stephanicorum, Initia Aprilis 12. 1585. Mysteria Stephanica.  
TAke common Audcal, purge and work it by Rlodnr of four divers digestions, continuing the last digestion for fourteen days, in one and a swift proportion, until it be Dlasod fixed a most red and luminous body, the Image of Resurrection.  
Take also Lulo of red Roxtan, and work him through the four fiery degrees, until thou have his Audcal, and there gather him.  
Then double every degree of your Rlodnr, and by the law of Coition and mixture work and continue them diligently together. Notwithstanding backward, through every degree, multiplying the lower and last Rlodnr his due office finished by one degree more than the highest.  
So doth it become Darr, the thing you seek for: a holy, most glorious, red, and dignified Dlasod.  
But watch well, and gather him, so, at the highest: For in one hour, he descendeth, or ascendeth from the purpose.  
Take hold.  

Vide hujus Diei actione praecedente. De Necessitate divina & electione, etc. ✚ Pragae.  
Anno 1585.  
Martii 20.  
Wednesday, à meridie circa 3½. Δ As we sat together in my Study, and talked of our affairs, and of the philosopher's stone, E. K. felt a thing heavy upon his head, and heard a voice, saying, I will teach thee. Hereupon I set the stone in place.  
E. K. Here is Levanael, covered as he was wont.  
Levan. ..... Why are you not pure, that you may learn?  
E. K. So we will receive at Easter, as the time of the year doth require.  
Δ Lord, thou hast said, we should at length be of one mind, through thy mercies, Lord help us herein.  
E. K. He seemeth to have had his lips sewed: for the vail is so thin, that it permitteth his face in manner to be perfectly discerned.  
Levan. ..... See that you take the season, and gather while it is time; if you let this Harvest pass, you shall be desirous to gather, and you cannot. 
NOTE. Thrice.   
Thrice I must come unto you, if I find you not.  
Lo, I have done, for I come no more.  
E. K. I pray you to deal with another: here is John, a boy in the house, you may use him.  
Levan. ..... Thy talk is humane folly: But before I go, I will not be hidden from you.  
Read your Lesson, it is now a stolen lesson.  
Δ I read, Take Common Audcal, etc. Take hold.  
Levan. ..... You are best to do so.  
E. K. Now he hath heaved up his vail, his face is bare, it was not his lips that had those stitches as it were, but it was in his vail, his face is a very fair beautiful face.  
Δ We beseech you for God his sake, his glory and honour, to give light, and to make plain this Lesson or Conclusion.  
Levan. ..... This Conclusion wherein man is exalted being the last and the first, is as necessary for you, and for the avoiding of temptations that are to come, as your garments are to cover your nakedness, or the houses to keep off the storms.  
Δ Give us therefore this help, this hand, this staff, this counsel, O Lord.  
Levan. ..... How much the more you neglect it, and the time wherein it is to be gathered, so much the more shall you be tedious unto yourselves and the business which you must fulfil in the will of God, if you have this; it will first cause you to forsake; secondly, it will plant you there, 
The fruit of the philosoophers' stone.  where without it your feet cannot enter, and from whence when you are planted, you shall not easily be moved.  
I speak not this, for that you should murmur, saying, Cannot God plant us without this? But to make it evident unto you: That God useth his Creatures visible to introduce or lead in (yea, supernatural) force and wisdom.  
These things will demonstrate the will and power of God grafted in you, that it is found perfect, and from above. 
The divers commodities of the philosopher's stone known. Table-talk of poverty objected to us.   
For if you say, lo these things hath God taught me, and these things hath God opened unto me: Whilst they wonder at the one, they shall be forced to believe the other.  
Moreover, they shall leave their Table-talks, which object poverty unto you, and they shall be forced to say, (even in despite of their teets) what need had he of us? he sought us not of the world, for lo, he leadeth her as his slave.  
These things, if you consider not, I put you in remembrance, that you may know you lose time, yea, that you lose a benefit, desired of many, and so forth.  
Lo, I come again.  
Δ I read over the premises.  
E. K. Here he is again.  
Levan. ..... Read.  
Δ I read.  
Levan. ..... What is Audcal?  
Δ God knoweth, I know not.  
Levan. ..... It is Gold.  
Δ Purge and work it. How your purging is, I know not.  
Levan. ..... Read and go forward.  
Levan. ..... Dlasod is Sulphur.  
Go on let me teach you generally.  
Δ Take also Lulo of red Roxtan.  
Levan. ..... Roxtan, is pure and simple Wine in herself.  
Lulo is her mother.  
Δ There may be in these words great abiguitie.  
Levan. ..... Lulo is Tartar, simply of red wine.  
〈◊〉 is his Mercury. 
Δ He said before it was Gold:   
Darr, (in the angelical tongue) is the true Name of the Stone.  
I come again.  
E. K. Here he is again.  
I have no more to say to you, this is the first time. 
The first time of three before spoken of.   
E. K. He is gone.  
Δ We know that Lapis Philosophicus sit ex metallis, cum metallis, & super metalla, etc.  
E. K. Here he is again.— All is there.  
Levan. ..... How many letters are in Audcal.— Δ— Six.  
So many ways is this a working.  
E. K. He is gone.  
Δ Divina nobis semper adsit gratia, & nobiscum cooperatur, ad Dei Honorem & Gloriam.  
Amen.   

✚ Pragae.  
Martii. 21.  
Thursday, à meridie circa 5 horam.  
Note, my wife being in great perplexity for want of money, requested E. K. and me that the effect of the unnexed petition might be propounded to God and his good Angels, to give answer or counsel in the cause? Hereupon I prayed a little to the same purpose, and read the petition, etc.  
We desire God of his great and infinite mercies, to grant us the help of these heavenly mysteries, that we may by them be directed how or by whom to be aided and relieved, in this necessity that we are in, of sufficient and needful provision, for meat and drink for us and our Family, wherewith we stand at this instant much oppressed: and the rather because that might be hurtful to us, and the credit of the actions wherein we are vowed and linked unto his heavenly majesty, (by the ministry and comfort of his holy Angels) to lay such things as are the ornaments of our House, and the cover of our bodies, in pawn either unto such as are Rebels against his divine majesty, the Jews, or the people of this City, which are malicious and full of wicked slanders: I Jane Dee humbly request this thing of God, acknowledging myself his servant and handmaiden, to whom I commit my body and soul.  
E. K. Here is one with a leather coat and a spade, with a white Coronet on his head round, hath a bag on one side of him, and on the other side a bottle, it seemeth like an husbandman, but a young fair man he is.  
Jane Dee.  
Give ear unto me thou Woman, is it not written, that Women come not into the 〈◊〉, 
The title out actions.  much less ought they to come before the testimony of the will of God to be fulfilled mightily, and to come against the World and against the pomp for money and iniquity, but because thou hast humbled thyself, and hast refused to tarry 〈◊〉 〈◊〉, as it becometh thee: I will answer to thy infirmities, and will talk with thee.  
He that hath his House inhemmed with a Ditch, which is deep and swelled with water must needs make a Bridge over, that he may be at liberty, else is he a Prisoner unto the waters, but if he want Wood, and have no shift to enter into the fields, is it not wisdom to break his Dining Tables, and to set himself free; why criest thou unto me; Bebold, let thy House yield, and the covering of thy body give place to the necessity of hunger, Behold, God suffereth his Elect & chosen vessels oftentimes to be without Mansion or apparel: But, lo, he feedeth the Sparrows, but I will not reprehend thee, because thy soul is frail, but be faithful and obedient, and that truly, as thou art yoked: Behold, 
A promise to Jane her children.  I have blessed thy Children, and of thy seed and bones will I build a new, and they shall have Houses, and shall be served of such as the people salute, saying, hail Master. Be thou patiented and full of repentance, and do that thou hast to do, and not that thou hast done, For, lo, mercy is with thee, and well shall come unto thee.  
Behold, the Scourge is with you, and of necessity you must be tempted, that your Faith may worthily 
Of necessity.  be glorified, and that you may be praised in me.  
Behold thou seekest Counsel of me, I will counsel thee, Behold, I would dig for thee, but I should do contrary to myself, because I have given power, and he that possesseth the earth is against me; But such as I have, I will give thee, and it shall be sufficient, more than thy vessels can hold, or thy days can thank me for.  
Consider that to morrow cometh not before he be brought in: Neither canst thou have until thy power come; But cast up thy eyes, and hope for better things; Lo, since I cannot give thee that thou desirest, really, yet I bow my head, and so I counsel thee, let thy husband arise and gird himself together, and let him take his eyes with him, and let him hast out of this place: For my thinks they dissemble; Lo, let him stand before Steven, and let him visit Lasky, peradventure he find him not living: But if he live he is dead, there shall you see that I will relieve thee and do good unto him, and will bind up the jaws of the persecutor, that he may go on.  
Thou art a Woman, and thy infirmities follow thee, I counsel not without a cause, neither did I 
Note, One storm is yet to come.  stir thee up to speak: But for thy faith I will reward thee: But one storm is to come, take it patiently, thou shalt be the more whiter, and more nearer: Behold, I go before and he that followeth 
Δ Huic sexui scilicet muliebri.  me doth well unto himself, for I do well unto those that follow me; Cast away your murmuring, and sweep your Houses, take heed of Spiders, and of the whore Rats This is the first time that I have answered to this kind in the latter 〈◊〉 Lo, I go  
Δ Lord, it was said unto us as a watchword, when Stevens Messengers should come for us, that then we should go. Now his Messengers are not yet come, etc.  
..... If the Bridegroom invite thee himself, what needest thou his servant.  
Δ Now is the difficulty for money greater, for if we had tarried together, less money would have served then now it will do, etc.  
..... Thou hast asked counsel, I have counselled thee, if it please thee hear me, it shall be well 
Numerata divina. Nescimus quis nobiscum loquitur.  with thee if thou tarry, but much better if thou go; I have numbered thee, but be not proud, but because I have numbered, diminish not thyself, lest when I find not the number, I find not thee also, if thou wilt any thing else, there are, and they can say unto thee, but who speaketh with thee thou knowest not.  
E. K. He is gone.  
Δ Seeing here is matter unlooked for, we are stirred to ask questions not thought of before: Therefore, O Lord, send whom it please thee to us.  
A voice ..... Sunt aliae horae.  
Deo nostro Omnipotenti sit omnis Laus, honour, Gloria, & Jubilatio.  
Amen.   

✚ Pragae.  
Wednesday.  
27 Martii Manè circa horam 9  
E. K. came to me and asked me the Circle or Copy thereof which was showed to him at Oxford, and he had written out, or described by the light that was showed to him by the spiritual Creature, he intended as he said to show it to a Jesuit, and to ask his counsel of it, etc. having a great misliking of our spiritual friends, saying, that they were the great Devils; and so the lesser that he dealt withal before, gave place unto them, etc. Hereupon I told him I would ask our friend's counsel, before I delivered any thing of theirs to their enemy, etc. He would presently have it, and with great threats most terrible and dangerous to me, he willed me to deliver it straight ways I being occupied with writing a letter to the Queen's majesty, said assoon as I had leisure I would give it him, he said he would tarry my leisure: I told him that would scarce be this seven night, I had so many letters to write, he thereupon grew in such a rage that he said I should not pass one foot beyond him before I did deliver it him at 〈◊〉 he risen to shut the Door of the study upon me, I arose and went after him and took him by the shoulders to keep him from the Door, and withal called aloud to my folks; Come here (how) here is violence offered unto me, whereupon they came in all, and my wife, and so afterward by degrees his fury assuaged, and my folks, my Wife and his went away: and after he had sitten two or three hours with me, he saw on my head as I sat writing Michael stand with a sword, and willed him to speak, which he did forbear to do, above a quarter of an hour, as E. K. said: At length he spoke as followeth—  
E. K. Here appeareth Michael on your head, and hath bid me divers times to speak to you.  
Δ I disposed my 〈◊〉 to write, and Michael 〈◊〉 bring the Stone.  
E. K. Here appear 12 with him, 4 behind him, and 4 on each sides of him 4, and all with swords of fire, and he the hindermost of them had a Barrel of glass on his back full of fire, the 12 were all in red Coats.  
Michael ..... The Prophet.  
Nunc ergo Notum faecimus Domine Rex quoniam si civitas haec aedificata fuerit, & ipsius mutilati 
3 〈◊〉 cap. 〈◊〉. c.  fuerint, descensus tibi non erit 〈◊〉, neque in Phoenicem.  
E. K. Now they all kneel down about him.  
They look pitifully with their faces upward, as though they were praying, they be all in blood red Garments, and Michael his sword is as the sword I once did see him have; whose edge did open.  
E. K. Now answer me to the purpose: whether I shall have the Circle of Letters which I did desire?  
Michael. ..... Is there any like unto thee, O Jehovah in Heaven and in Earth, or can thy enemies rise up [saying] against thee, and shall they stand, O thou whose look is more terrible unto thy Angels, than all the fires which thou hast created, either in the bottomless pit or in the life of all Elemental Creatures, or above in the heavens if they were gathered together in one can be terrible to man.  
Hast thou not made Heaven and Earth, and hast put thy head no where, and thy feet somewhere; because without thee there is not, and without thee there cannot be?  
O thou that hast numbered the stars, and art Dominus Dominantium above those that govern them, and more in knowledge then their Government. Thou, Thou, Wilt thou suffer thy Name to be trodden under foot? Thou, Thou, Wilt thou correct the Heavens, and the whole seed of man? Wilt thou drown the World with waters, and root the wicked from the face of the Earth? Wilt thou cast down the loathsome and wicked Cities, that they may grow in the terror of thy judgement? Wilt thou send so many Plagues into Egypt?  
Wilt thou suffer all these things to be done and many more memorable, which are all in thee: And 
One man: E. K. Veritas.  thou permit one Man, one Soul to be thus carried away with Satan to the dishonouring and treading under foot of thee, and thy light of thee, and thy truth.  
If the King exalted him which magnified Truth before the strength and Policy of Women: extolled him before his Princes, and caused for his sake the building of this Temple to go forward: 
1 Esd. ch. 4. 33, etc.  Wilt thou not punish him that despiseth truth, that preferreth the wantonness and 〈◊〉 of the World (that errand strumpe) before thy word, and before the strength of a heavenly Authority: Art thou so become a little one, that thou art less than a King? hast thou turned thy face so far aside that thou 〈◊〉 not this Rebellion? Can one man be dearer unto thee then the whole World was? or shall the Heavens be thrown headlong down, and shall he go uncorrected? Hast thou mountains and Stones untrodden on, out of the which thou caused show thy Praise and Honour? 
An apt Skrier is sanctified.  Are there not yet Infants which may be sanctified to speak with the Heavens, that thou so hidest thyself away from Justice; What, What, if those that often cry for grace receive it not, yet dost thou give it unto him that cometh from it. 
Nota.   
Sane stupor Coelis, & stupor terris.  
What, are not so many Fires as wait upon me sufficient to arm Satan with vengeance against this 
Notethe manner of Justice.  Δ wicked one? O thou Beast, O thou roaring Lion, O thou Monster, O thou Whirlpool, O thou terrible murderer.  
E. K.  
Hast thou placed headlong many thousands into Hell, and dost thou linger to rage upon this imp, whom thou hast so long sought for?  
Is it not written, lest peradventure he find them sleeping, and so overcome them.  
But, behold, whom thou findest sleeping, is ready for thee, willing to go with thee, what sparest thou? art thou so bold, to give authority unto thy Ministers to confound, nay, to so blind that thou canst not see so great an Hill?  
Behold, thy Ministers cry out unto thee, and send thee word, calling thee Master, King.  
Take heed the City be not built, take heed the walls of it be not lifted up, and as they that were the Messengers of the King made evident before his face that it was against his commodity, to have the Temple of the Lord built up, to have the City new shapen, to have the Walls made strong, because it should hinder his 〈◊〉 into Coelosyria, and the rest. 
〈◊〉 〈◊〉 2.24.   
E. K. Now the 12 (he excepted) fall down.  
Mich. ..... And thy Ministers have they not said unto thee, if this work of the Lord go forward, if the City sent down from the Heavens may receive a place to set herself in, if the Walls and Rampters of this that was built above shall be placed on any place of the World on earth, Behold, Behold, will it not hinder thy cause, will it not subvert thy kingdom, will it not turn thee out of Doors: will it not bring thee to aterrible day before the Lord?  
Is it not written, that that day shall be terrible to Satan, and his Angels?  
And wilt thou suffer a Door to be opened, wherein it may enter, it behoveth thee Satan here to bend thy bow, it behoveth thee now to draw up thy arrows.  
And if thou intent to plant on earth, that it may grow, time is, yet, now to weed out this Message from above.  
` Do thy Messengers give thee warning of these things, dost thou hold back thy force: when the Porters will betray the City, would deliver it into thy hands, would break down the walls before thee, what I say art thou like to enter, thou that loseth no opportunity, art thou so negligent: Behold, the Doors stand open before thee, why interest thou not.  
Dost thou want fire, lo, he that 〈◊〉 it hath fire for thee, 〈◊〉, rumour.  
Behold, he offereth himself a companion, what wouldst thou more, unto these things thou hearest the say of thy servants, which say unto thee O Satan, if this City be built, and the walls erected; Thou canst not go into the Holy Land: And lo, hearest thou not them, neither dost regard this opportunity, whence art thou so forgetful, O God? great is thy mercies, and far art thou above the sins of man: O thou not only shutest up the eyes of the wicked, that they cannot see truth before their face, but the profound [the] malice and sight of Satan, that where he should most enter he misseth that place, and when time serveth him, that he letteth it pass.  
But so, so, God, thou givest to whom, and where thou wilt, and even as thou art terrible in 
〈◊〉 〈◊〉 misericordia.  Justice, so likewise art thou wonderful in mercy; Therefore of thee is no end, neither can be added any end.  
This thy great mercy is the cause that this blasphemous Rebellion is yet unpunished; This is the 
Blasphemous rebellion.  cause that Satan misseth his mark, and is become weak.  
If any man make a 〈◊〉, an earthen vessel, worketh he not, tempereth he not, to the end to make a pot? But lo, when he hath made it, and applieth it to his intent, if even he again destroy it, is he not vain? Do not those that stand by him wonder at him? More marvel is it, that when Satan shouteth and hitteth the mark, that he should be blind, yea, so blind, that he knoweth not where to gather up his arrow?  
But lo, the Temple was built, and the City stood, although the work was left off for a while, 
3 〈◊〉 cap.  and he that 〈◊〉 truth went with glad tidings, neither desiring rich apparel, neither to sit next the King, but that the City of the Lord might be built, and that the Name of God might be magnified, so shall it be of this City which the Lord hath sent down with his finger, his unsearchable and wonderful truth: the Revelation and Law of 〈◊〉 to come, it shall be built, it shall flourish, it 
Actionum.  shall stand, it shall endure, it shall be magnified, it shall be spoken of through all the World, and it shall not cease.  
Behold, the King of Kings hath allowed it and the love of truth, is great with him, what hath he to do with Kings? or wherein needeth he the beauty of the Earth? Dominiest terra, & plenitudo ejus.  
Whosoever therefore sticketh unto truth, shall be exalted with God, which is the King of Kings shall be magnified before his Counsellors, not Counsellors forewarning, but Counsellors partaking of holy Will: not called Counsellors, in respect of counselling him, but in that they are made privy of the Counsel of God: Before these also shall he be magnified.  
E. K. For what end saith he all this.  
O ye Infidels, and of little faith, which taste of the meat that was hidden from the Prophets, which are over-shadowed with the light of heaven, which have always associated with the holy Ministers of God, wherefore are you so stiffnecked, pleasant is the yoke wherein you are linked, and honourable is the earth that you draw the plough upon, for the Lord followeth, and his Angels drive, and the seed that is sown shall be the beginning of glory.  
O ye stiffnecked people, why for sake you your visitation, or run astray from your faith that you are driven in, do you make much of the Lords of the earth? Do you delight in her dross that harlot money? Do you give reverence to the King, and stand you in fear to break his laws? have you a greater Lord than the Lord of Heaven and Earth, have you any money or jewels to be compared to his Grace? have you any honour on Earth, that can stand up against the Crown of Heaven? where 〈◊〉 God crowneth those that are Victors? Have you any Law sweeter than the 〈◊〉 illuminations, and sweet dew like comforts, the voices and presence of the holy angels?  
Be mindful, be mindful, and lift up yourselves, and be not blind, but consider the time of your visitation, and that which you do, is the work of a King, a King which is able in power, strength, and majesty to exalt you, to strengthen you, and to make you honourable, but in the end of the Visitation, and in the reward of your faithfulness, work not to day, and be sorry to morrow; But lay sorrow a fide, and continue your labour, lest peradventure God unhood-wink, and make open the sight of Satan, and so deliver you.  
woe, woe, be unto them that are delivered, for believe me their tribulation is great.  
There is horror and gnashing of teeth, there is misery and vengeance for ever, there is horror and the worm of conscience.  
But two things are to be considered, here, whether the temptation be greater than the resistance, or the resistance, more dignified than the rigour of temptation.  
Behold, the work is great, the labour is also equal unto it; And to fight against the Princes of darkness in a set battle, requireth great force.  
The temptations therefore that follow you, must needs be great, I see therefore the temptations surmounteth your strength, and your dignity is not such as 〈◊〉 resist against it; For why, Satan striveth not with you, simply for the sin of Adultery, for the dregs of Fornication, for the covetous desire of money, for the want of charity, or because you are proud; But he striveth, riseth up against you and tempteth you against the Lord, and against the strength of his truth, whereunto you are elected: Therefore, I give sentence.  
Lo, because that temptations hath entered into you above your power, and not so much for the subverting 
Signum quo 〈◊〉 esse possimus quod Deus Satana franum injiciet. Nota.  as of the work of the Lord intended, and of necessity to be done.  
Therefore, I proceed not against you, but against Satan, and God shall deliver you from your temptations; And this shall be a sign and token, that I will hamper and bridle the jaws of th'enemy, that is to say, so long as thou (Kelly) art in this flesh, never shall there appear, or visibly show himself unto thee any wicked or evil spirit, neither shalt thou be haled in pieces, as thou hast been, whosoever therefore appeareth hereafter is of God; For thy eyes shall be shut up from the wicked object. Et intellectu tuo Non introibit umbra mortis. 
Caviat E. K. 〈◊〉.   
But now take heed, thou either perverse or froward, stiffnecked or disobedient; The sin is of thyself, and shall fall upon thee, and thou shalt not be spared as thou hast been; Now watch and 
Veritas.  gird up yourselves, and do the will of the Highest, prefer and worship truth, that you may be also worshipped. Lift up yourselves, as the servants of God, and help to bring stones unto the building of this great City, that you may be openers of the Gates, and that the white 
* Equus albus. Apoc. cap. 19 B: Nostra vocatie magna. Dee sup.  horse may enter, and that he that entereth may reward you with honour.  
Greater than you are in the dignity of truth, are not amongst mortal men, neither shall there be any amongst mortal men that shall more despise the World than you, therefore hath God framed one of you as a stiff made ass, to bind up the countenance of his work, and to be free from yielding unto Satan, which well understandeth that Satan endevoureth, and that his Ministers cry out against this glorious habitation, which being built, the wicked come not to Coelosyria, neither shall they see the beauty of the Phoenices.  
When you have read these things I come again, and ponder them well.  
Δ We read them, and the places of Esdras, one in the second Chapter of the third Book of Esdras, and the other in the third and fourth Chapter of the same Book.  
E. K. Now he is here himself alone. 
Parabola de nobis duobus:   
Michael ..... A Wood grew up and the Trees were young, and lo, there arose a great Tempest from the North, and the Seas threw out the air that had subtly stolen himself into them, and the winds were great, and behold, there was one Tree which was older than the rest, and had grown longer than that which shot up by him; This Tree could not be moved with the wind, but the Tree that was young, was moved to and fro with the Wind, and struck himself oftentimes, upon the stiff set Tree: The Forester came and beheld, and said within himself, the force of this wind is great, see this young Tree beateth himself in pieces against the greater, I will go home, and will bring my ground instruments, and will ere adicate him, and I will place him further off: Then if the winds come, be shall have room to move: But when he came home, the Lord of the Wood seeing him in a readiness, with his Mattock and his spade, asked him of his going, which told the thing in order to his Master; But lo, his Master rebuked him, and he said thus, when the winds are not they increase, they are not hurtful one to the other, suffer them therefore, when the young Tree taketh roots, and shall look up unto some years, his roots shall link themselves with and vuder the roots of the greater; Then though the winds come, they shall not be hurtful one to another, but shall stand so much the more fast, by how much the more they are wrapped together, yea, when the old tree withereth, he shall be a strength unto him, and shall add unto his age as much as he hath added unto his youth. And he ceased to dig.  
Be not therefore haled in sunder, neither be you offended one at another, peradventure Reason would set you aside: But God will not Behold, if you break the yoke that you are in, and run astray, he that erreth shall perish: even so shall he that standeth also be desolate: For why the driver angry, continueth not with one: But he shall return home, and shall not see the end of the Harvest Love therefore one another, and comfort one another; for he that comforteth his brother, comforteth himself: and when one is a weary, let the other draw; For, why you are men and not yet 
Primitiae & Decimae.  crowned; the first is paid: so is also the tenth; Even so the tree that is grafted beareth fruit sooner than that which groweth of the seed. Notwithstanding, both have their place in the Orchard, the night let that yield unto day, and Winter bear rule over Summer: Let youth yield unto ripe for years; Solomon saith, it is good for that young man that obeyeth the counsel of his elder; In the Council House the things that they handle are for their commonwealth; Notwithstanding hath his order and degree. Cast your eye upon all things and you shall have examples; Peter in 
〈◊〉  his vocation preached the same Gospel that the rest of the Apostles did, but he was greater than the rest, not in respect of his Apostleship, nor in respect of feeding, but that God might keep his 
Peter. 〈◊〉 〈◊〉. Vota nostra. Actor. Videus. One body.  order, as the chief amongst them, which preferred Peter first, Therefore be not stubborn. But I command you in the Name of him that sent me, and because you have vowed that the one of you did nothing without the others coursel, notwithstanding shall you not be two counsellors.  
Therefore, in things that are to be done, let the Door occupy the superiority; The Seer let him see, and look after the do of him that he seethe; For you are but one body in this work.  
E. K. He is gone out of sight.  
Δ As concerning my Letters and business into England, I thought good to ask counsel what I were best to do with the Letters to the Queen and others.  
Michael ..... Gather out of the book of Enoch, the Seal and the Angel of thy country, deal with 
〈◊〉.  him.  
Δ I found a Door, in the name due to Britannia. Anno 15.  
Michael ..... Thou shalt easily find the truth by their appearing, for the one answereth not unto 
It is ascribed to my negligence, that I have not the practice of 〈◊〉 his Book. Sigillum 〈◊〉. Liber Enoch. Note this Role.  the others function.  
Hereby must thou do in all.  
Kingdoms and Estates, both how, and what thou wilt, that thou hast not is thy own error.  
Note. ..... Understand me well here.  
When thou wilt have any thing to do in the World, in humane affairs, seek nothing in Sigillo AEmeth, Enoch his Book is a worldly Book.  

Veritas in Coelo.  
Imago veritatis, in terra.  
homini  
Imago imagini respondet.  
Coelestia autem petnntur a Coelo.   
Δ I beseech you.  
Michael ..... darkness yields unto light: Falsum quod est, veritati malum bono.  
But note in the Book of Enoch there are those that are good, there are there also those that are 
Liber Enoch.  evil, the Prince of darkness is evil.  
And those that are evil there, do stand on his side: but as his Ministers give place to those that are good, so do they also.  
Note. ..... But as concerning the manner how to practise that Book, I would gladly hear somewhat.  
Michael. ..... Sua sunt, sua dicunt.  
Δ I understand this to be required at his hands that gave us that Book.  
Michael ..... Polonia te expectat, & qui EST praecessit.  
Δ As concerning my health helping, may I stay here yet 8 days, and then make speed to be 
Polonia.  going towards Poland, as was prescribed to me.  
Michael ..... Possum tibi concidere dies, Septem—  
If thou didst know that which I see, thou wouldst not go, but thou wouldst run: He that is before 
Hortulanus noster Christus 〈◊〉 spero.  is a Gardener, and he knoweth the virtue of Herbs: But the eighth day I will be there also.  
..... Where, and which eighth day.  
Michael ..... The eighth day hence I will be in Cracovia: I have told thee plainly.  
Δ May I then stay well 7 days, before I set forth on my journey.  
Michael ..... Potes, & non potes.  
Thou hast thy own judgement granted thee, thereby thou Mayst do it: But in respect of the necessity that requireth thee there, thou canst not.  
Δ I beseech you not to be offended, if I ask the cause of the Lord Lasky, silence— Δ— He stayed long.  
E. K. Why did you not speak now.  
Michael ..... Behold, he hath said with himself, (and those that are wicked, have whispered unto him) surely it seemeth that they despise me, and obstinately (because he 〈◊〉 not received letters from you) he useth this silence.  
Moreover, he hath not done, as God commanded him: But I will give him thee, use thou him 
〈◊〉 & pax Dci sit Super 〈◊〉.  as thou wilt.  
Δ I render unto thee O most merciful, mighty and loving God) thanks and honour, and will (during my being) praise thy holy Name.  
E. K. He is gone, and went away mounting upward, etc.  
Quis, sicut Deus noster, qui humilitèr resplicet, & peccatores sua ditat 〈◊〉.  
Illi soli sit omnis laus, honour, & gloria, nunc & semper.  
Amen.   

✚ Pragae.  
Monday  
Aprilis 1. Manè, circa 8.  
Δ A remembrance for me. England Letters.  
A. L. His Letters opened, and some yet kept.  
Emerick his traitorous dealing to be deciphered; Counsel for the manner of our going, and what things shall be needful to take with us.  
Δ Praecesfeci, & visitatas, & alias (ex tempore) ejaculationes, pro auxilio Dei omnipotenti necessario in omnibus nostris (Dei prescripti) tractandis negotiis, etc.  
E. K. Here is a tall man with white clothes, with wide sleeves, and his garment very much pleated, and a thing like a Cypress scarf before his face black, which had been many times doubled, and with a knot behind him, Two others there are by him on his left hand, one of them is apparelled in a green thing like a Cassock coming down to his middle leg, and a pair of shoes on his feet, and a hat on his head.  
The other in a marble Jerkin like a leather Jerkin with Panoes, and a pair of Hose, with round Breeches of the same stuff, his neither stocks like common black, and usual shoes, and on his head an hat as the other hath of the English fashion: The first hath a little beard short, aburn 〈◊〉, The other hath a young beard whitish.  
..... Why do you provoke me to indignation?  
E. K. He seemeth to 
The white man.  speak to them two looking on them.  
Why accuse you me of doing wrong?  
Have I not lead you out by the hand from the Serpents?  
Carried you against nature thorough the waters?  
Have I not held you up from falling?  
Have I not brought you hither unto the Hill?  
E. K. There appeareth a very great Hill up to the Heavens by him.  
This is the entrance.  
The way is open for you ascend.  
And are you not yet ashamed to urgeme?  
If I have done you wrong, wrong be unto me.  
If I have done more than I ought to do, why do you vex me?  
Δ He seemeth to mean us.  
E. K. He speaketh to them two.  
I have said unto you eat, and you have not.  
I have told you it is time to eat; but you have your own time.  
I have said unto you Go before; fellow me.  
But in this case I will not be 〈◊〉 against you.  
These 〈◊〉 that record my say shall 〈◊〉 judgement against you.  
Therefore now unto you. E. K. He turneth toward you, Δ]  
Here you see the Hill, here you see the way open:  
Here you see no hinder ance.  
Yet, 〈◊〉 these men accuse me, trouble me.  
Determine you against them.  
Call not at these doors any more, until you be called unto them.  
Ye have said if, before the Lord, if you had not, it had been better for you. 
If   
E. K. He treadeth them two under his feet all to pieces, and taketh his hands, and flingeth the blood of them about, and it sticketh to the sides.  
A voice. ..... What is it to me if man had never been.  
E. K. He wrappeth up the place of their lying as if it were a Cloth, and putteth or tumbleth them out of fight.  
E. K. Now he is gone like a whirlwind away.  
LORD,  
Δ I am hearty sorry for any thing I have said or done, which hath provoked thy indignation, thy mercy be upon us, and not the rigour of thy most just judgement. Amen. Thy Name be always praised. Amen.  
O Lord, I find my own weakness and frailty continually, and therefore I call unto thee for thy gift of wisdom, that I might wisely and discreetly serve thee all the days of my life. O Lord, the escapes of my lips and the folly of my heart pardon, I most hearty beseech thee: And if thy helping hand forsook us, and much more, if thy indignation work against us, we are in most miserable and pitiful case, have pity, have mercy, have compassion on us, Lord, Lord, Lord, forgive this our offence whatsoever; Suffer us not to be confounded through our little faith, O God, help our faith, help, help, or else we perish.  
K. K. Here he is again. 
Note my great offence.   
..... When the Lord bade thee go, if thou hadst so done, and hadst not taken thine own time, more had been given unto him, and more had been added unto thee.  
But now Letters came, that have passed through the hands of Sodomites and Murderers, (through 
Δ Lasky his letters came on Friday last.  whose hands they are accursed) you rejoice, you receive comfort, you determine to go.  
But if you had left those letters behind you, had come when I bade you go. Then had my Name been untouched. 
Δ Pardon, pardon, pardon, o God, thy judgements are just.   
Therefore is the Lord angry, and forgetteth not this offence.  
For he that dealeth with me, dealeth not as with a man, for I have nothing in me tied to time, much less hath he that sent me.  
Δ O God, what a wretched miserable man am I, thus to fall, and to offend my God, O Lord, that thou judgest is very just; for man would have taken indignation against his servant that should not go where he biddeth, or that would seek or use better credit to encourage him to his duty, than his Masters, etc.  
Many times hast thou been wearied.  
Have mercy, O God. Et dele omnes 〈◊〉 meas, cor mundum crea in me, & averto iram tuam a nobis, Is thy fury implacable, or shall thy anguish last for ever, what is flesh and dust before thee?  
..... There shall remain the sting of this offence, in both your generations, until the fifth.  
And I swear unto you by heaven. 
A sentence of punishment yet 〈◊〉 be 〈◊〉.   
Δ Spare this Sentence of indignation (O God) against us. Thou hast said in what hour soever a sinner is sorry for his sins, and turneth unto the Lord, etc. And Lord, I am hearty sorry, I bewail with tears this great offence, thou seest my contrite heart, O God, O God, O God, etc.  
..... This hath added much, even hath bound up the rod, which I spoke before unto thee.. 
Pardon.   
Δ Thy mercies be recorded, likewise, O Lord, and praised from Generation to Generation.  
After this we sat and considered, and perceived, and confessed the greatness of our offence, how it concerned much the Honour and Glory of God, if we had gone without receiving the advertisement of those Letters; So should they hear (the) and the King St. have perceived that we had the direction of God, and of his good Angels, and not to have depended upon man's letters, or persuasions, etc. we both a like confessed this great misdoing, and so framed ourselves to make all speed away that possible we could, the mercies of God be upon us now and ever.  
E. K. He is here, and said, Be thou shut for twenty days, 
Δ 〈◊〉 days the 〈◊〉 is to be 〈◊〉.  and withal pulled a thing-like a Curtain about the Stone, and the Stone seemed to be full of the same substance, being like the froth of the Sea, yet hanging or joining together like Curds of a posset.  
Misericordias Dominum in aeternum cantabo, quis sicut Deus meus, qui cum iratus fuerit, misericordiam praestavit contrito corde invocantibus: Soli igitur Deo meo, sit omnis 〈◊〉, honour, gloria & jubilatio, nunc & semper,  
Amen.   

A Pragae.  
Aprilis 5.  
Friday, I took my Journey from Pragae toward Cracovia, God be our good speed, E. K. I, Thomas Kelly, & Hugh Brycket my servants.   

✚ Cracoviae, 1585.  
Friday.  
Aprilis 12. A meridie we came to Cracovia, and as we were within an English mile of the City, being a fair and calm day, there passed about half a mile before us, crossing from the right hand to the left Whirlwinds, divers one after another, wreathing up the dust with great vehemency on high, and shooting forward still, and then mounting into the air, and so went Southerly from us, and likewise some began on the right hand, and came furiously, raising up and wreathing the dust up into the air Southerly also, and did not cross the way.  
When we came to our house, we found that a stranger was set into it, by the Landlords (Mr. John Long, the Judge, and Martin Plutner) and having by me the keys of the storehouse, and of the Street-door, I caused my stuff brought with me to be set in, and that night we made hard shift for lodging. But the new and forced in tenants gave me leave to have one of my Bedsteads, which was in one stove, and emptied the same to us, with much ado.  
Saturday and Sunday we were sore outfaced or rather threatened, that we should have no house there, and also one Bonar his arms were set upon the door, as if the house had been allowed to him ex officio. Monday I made the Rector privy of the Injuries I endured, and he courteously sent two Masters of Art with me to the Proconsul to have Citation for the Landlords to appear on Tuesday by 7 of the clock, to answer to our complaint.  
This Monday-night came the Lord Lasky from Lasko, upon a Letter he had received from me from Niso, of my coming.  
Tuesday (Aprilis 16) the Lord Lasky came to the house, and in the morning would have presently cast all their stuff out of doors, but by entreaty he permitted them to empty all into the lower stove.  
In the mean space I appeared with my Lawyer or attorney Mr. Tetaldo, (an Italian) an ancient Practitioner in the Polish and Cracovian Causes: And to conclude, I had a Decree against my Landlords, that I was to have at least an half years warning; whereupon John Laugh gave me warning to avoid at Michaelmas, and so we came from the Court or townhouse, called Praetorium in Latin. This same Tuesday afternoon, my Lord Lasky went to the King of Poland up into the Castle, and told him of my coming, and how evilly I was used: and he said, why did he not cast them out of doors? so have I now, quoth the Lord Lasky; and the King granted the House to be holden ex officio: And the next day the King was desirous to speak with me.  
Aprilis 17. Wednesday, I went with the Lord Lasky to the King, to whom I said, to this intent, Consolatio, pax, & misericordia Dei sit tibi, o serenissime Rex: Coram quo, Divinitus recipi admonitionem, ut me sustinem, quod nunc humillime facio: paratissimus cum omni fidelitate & sinceritate ea cum Regia vestra Majestate tractare, quae mihi divinitus injungantur, Quorum mysteriorum historias de ordine in ordinem refer, prout occasio dabitur, non recusabo aliaque omnia peragere, quae Deo & vestrae Majestati 〈◊〉 gratia fore intelligero, etc.  
The King answered, Vt de vestra persona 〈◊〉 bona audivi absent, ita jam mihi gratus valde est adventus vester, & si quod sit in quo vobis meagratia & favour, possit esse commodo non deero me vestrum favorem, & protectorem existere: Atque de 〈◊〉 & aliis majoribus rebus aliquid magis opportuni loquendi tempus post festos istos dies: quo tempore vos ad me accersori curabo, etc.  
Hereupon I made Coursy, as was appertaining, and stepped back somewhat from the King, and so the Vice-Chancelor and other Officers, the chief Secretary brought Bills to be read, and subscribed, or assigned with the Kings own hand, which he did: and after the Lord Lasky had watched a fit time to tell the King of his desire to speak a few words to his Majesty of some of his own astairs, and was bidden to resort straightway after dinner to his Majesty, we took our leave with reverence doing, and so went out of the privy Chamber, or rather withdrawing Chamber through his privy Chamber, where he had said mass when wecame, and so into the Guard-chamber, and down, etc.  
Friday, I took Ghostly counsel of Doctor Hannibal, the great Divine, that had now set out some of his Commentaries upon Pymander, Hermitis Trismigisti.  
Saturday (Aprilis 20) I received the Communion at the Pernardines, where that Doctor is a Professor.  
This day E. K. the Ghostly counsel and comfort, as his case required.  
On Easter Monday, very devoutly in Saint Stephen's Church E. K. received the Communion, to my unspeakable 〈◊〉 and content, being a thing so long and earnestly required, and urged of him, by ourspiritual good friends, as may appear by sundry former actions.   

✚ Cracoviae.  
Tuesday in Easter week,  
Aprilis 23. Manè 〈◊〉 horam 8. Praecibus fusis; mediocritèr longis.  
E. K. Here appears many thousands of spiritual Creatures, all in white: Now there seemeth one like Michael, (all in red) to stand 〈◊〉 them, they all standing in an half Moon compass behind him.  
Michael ..... Adhuc semel (sed Stephano assidente) Loquor. 
Michael. Δ Forte de 〈◊〉. L. 〈◊〉.   
Sed si aurem, & animam suam, loquetae meae praebuerit stabilietur sedes illi  
E. K. Now they seem all to mourn or hum, all in one tune.  
He speaketh still, but I understand not his speech.  
Sin minus loquitor pro me pestis: ulcere enim percutiam terram Zeli plenus sum, & Justitiae  
E. K. All are vanished away.  
Δ Ne observes iniquitates meas (Domine 〈◊〉 Christi) qui speramns in misericordia tua, qui redempti sumus 〈◊〉 sanguine tuo, Amen.  
Emitte Domine verbum tuum Evangelicum, ut liquefacias & emolias obdurata corda mea frigore 〈◊〉, ut mea peccata purgentur, & efficiantur, quasi in Christo, ut nebula ignorantiae expellatur è cordibus meis, & spiritus Sancto gratia affluant aquae 〈◊〉 in poenitentia Salutari,  
Amen.   

1585. ✚ Cracoviae.  
Aprilis 24. in Easter-week.  
Wednesday morning, 〈◊〉 horam 8.  
Orationibus factis ad Deum, tam oratione Dominica, quamaliis particularitur respectu Ministerii 〈◊〉, qui regnis president obtinendi, ut nobis praescriptum 〈◊〉, & dum conarer particulariter nominare aliquem, statim incipit E.K. & 〈◊〉—  
E. K. There appeareth afar off a woman coming, and she is 
A woman.  here now, she is all covered in green, as with a cloud: I may through it discern her fair face, and her hairs dispersed abroad.  
The place about her seemeth to be concave, replenished with light of the sun: she standeth as in a hollow shell, or Oval figure 
Nostrum 〈◊〉 〈◊〉 Stephanum Regem. 〈◊〉 30. Qui 〈◊〉 gubernant & 〈◊〉 〈◊〉 Tribuum. Vide Anno 1584. Maii 21 1584. Juni 20. de 〈◊〉 Aerum. Δ In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tractant 〈◊〉, at in 30 〈◊〉 〈◊〉 〈◊〉 non sunt tales 〈◊〉 cum nobis 〈◊〉 est. 〈◊〉 21 〈◊〉, 1584. Ed sent into 〈◊〉.  concave.  
..... Stephen, lift up thy head amongst the stars of Heaven; for the Spirit of God is with thee, and thou art become the Darling of the Highest, but the Lord will reprehend thee for thy sins.  
Behold, thou shalt stand, and thy sword shall be made holy: See therefore that you honour him, labour for him and obey him, as the anointed and 〈◊〉 of the Lord.  
For why, his spirit shall be plentiful amongst 〈◊〉, and he shall put the pillow of rest under your heads.  
E. K. The more she speaketh, the more the place is bright.  
..... The Prince of darkness shall lie as a stumbling block in his way, but he shall stride over him without offence.  
The earthly Creatures have not to do in this receptacle:  
Therefore take heed thou defile it not.  
If thou follow the rules of calling them, thou shalt see that the air is their habitation.  
Other ways irregularly they appear in such vessels: But such as are prepared for them.  
Take heed (therefore) thou defile not the place of the Justified, with the presence of those that are accursed.  
But as they are of two sorts; so let their appearing places be divers.  
Thy servant is conducted, and shall not stumble, but shall return, that the name of God may be blessed.  
Now cease thy voice for our presence, until the Lord hath rebuked Stephen, in the consideration whereof consisteth the seal of his Election.  
Verbum shall be the first word wherein the Lord shall show himself unto him.  
Behold, I am full of the light of heaven, and I shut up and go.  
E. K. She is gone  
Δ Note, all those things I intended or desired to be satisfied in, are answered me without my ask.  
Misericordia, Pax, & Lux Dei nobis semper adsint omnis autem laus, honour, & gloria sit Deo nostro,  
Amen.   

Notae 〈◊〉.  
Monday, Tuesday, Wednesday.  
May 6, & 7, 8. E. K. was very unquiet in mind, and so expressed to me in words: for that A. L. had not paid him his money, long since due: and chief for that he doubted very much of A. L. his turning to the Lord with 〈◊〉 his heart, and constantly. So much did A. L. his former life and ungodly living and dealing offend him, and so void was he of any hope, that he became in a great 〈◊〉 of mind to find us coupled with so 〈◊〉 a man. I shown A. L. his last Letters, how 
* Δ What should I then think or both them.  he was in a 〈◊〉 of his own, belonging to the 〈◊〉 Rithwyan, (which he had now by a stratagem won from the unjust delaying of his adversary) and what penance and contrition he was in, what meditations, and what godly purposes, etc. But E. K. would not hope of conversion, and thereupon utterly and 〈◊〉 intended with all speed to be gone from hence toward prague, and willed me (if I would) to prepare my Letters He became very blasphemous against God to my great grief and terror: what the issue thereof would be, so great was the 〈◊〉 and 〈◊〉 against God and his holy purposes in us, that almost greater could not be uttered. I used as quiet words as I could, assuring him of God's mercies always ready, and his helping hand for all such as put their trust in him, and call upon him in their 〈◊〉 and times of need, and so did betake him to God for that Tuesday night, being past 9 of the clock.  
Wednesday morning, as I was at my prayers in my study over his Chamber, and had made declaration of this cause, and of the perplexity most grievous that I was in to see my friend and partner (E. K.) thus carried away with so grievous a temptation, so manifold and 〈◊〉.  
E. K. yet lying in his bed, did call his brother Thomas to him, and willed him to callme to him: Thomas came (when I had in manner ended my devotions and prayers) for me, I went to him, yet lying in his bed: And after I had wished a good morrow, and sat by him on the Bench at his bed's head, he began and said such matter as followeth,  
E. K. A Spirit appeared to me this morning by my bedside, and bid me be quiet.  
Bade I will you to go to morrow with both your servants to my Lord, as secretly as you could.  
Bade you comfort him.  
Bade you bring him with you.  
Bade you to go to the King as you came homeward.  
Bad me to board in the mean space with the Italian 
* Gregorius, Jordanus, Venitus.  Doctor at perins' house.  
Bad me lie here every night.  
Hereupon I was most glad and joyful, and praised God for his marvellous mercies, loving kindness and goodness toward us, and declared myself assured that God had put out his term, and settled the degree: For the performance of his purposes and promises made to us, for his own honour and glory: And so with joy and thanks given E. K. for his courteous imparting these good news to me, I went about my business intended, which was to go to the Table of the Lord: as I was prepared for it, and so went to the Barnardines' Church.  
Soli Deo nostro sit omnis laus, honour, gloria, & gratiarum actio, nunc & semper, Amen.  
Note, I had in my prayers alleged to God, that albeit I was in great perplexity and agony of mind, yet since I was willed to cease my voice for having at any angelical presence, I said he of his divine clemency and care over us, in these great desires might counsel us and direct us, though we did not urge our request as we were wont. The conclusion and shame which many ways would follow, if this intended purpose of E. K. should go forward and take place) was so great, that we might seem to the world, to have been led to that evil end, by a manifold digression, rather than otherwise led in mercy and verity, wherein I requested God to regard his own honour and glory, etc.   

✚ Cracovia,  
Maij 20.  
Monday à meridie horam circiter 6. in mansio meo.  
NOTE Δ.  
Δ  
E. K. sitting with me in my study, told me, that after my going to Rithian to the Lord Lasky, he had very many apparitions, and divers matters declared unto him, of the state of Christendom, etc.  
He said (moreover) fault was found with my manner of standing before Stephen, I should have made some more ample declaration of my Calling and knowledge in these our actions. Secondly, that I did mistake the phrase spoken unto me at prague of the rod binding up 
* 1585. Aprilis. Our actions to be cut off for our 〈◊〉. : For he said, that Michael Dee should die, that I should thereby be afflicted, and divers such things he told me, and among other that he was willed to be ready to leave me, when he should be called: for, he said, our actions shall be cut off, for some of our unworthiness, etc. All which things were so grievous unto me, as I was (in manner) ready to sound; and my distress was the greater, because (after a sort) I was barred from requiring the presence of any of our spiritual friends, till Stephen had been rebuked by the Lord, and I had vowed to obey their commandments and instructions, whereby I was driven to beseech God to consider my cause and grief, who unfeignedly desired to be his true Servant: And being desirous to obey them, staying of my voice for the presence of his good Ministers, I was contented to offer up my obedience herein for a sacrifice; and ready to receive this distress and affliction, as a punishment for my 〈◊〉, awaiting his will and pleasure.  
E. K. said, It shall not be amiss to bring forth the Shew-stone, and assay what the good will of God would be herein.  
Δ I fetched the Shew-stone, and after it had been set about a quarter of an hour. E. K. Espied in it a little naked boy, with a white cloth scarf, from under 
〈◊〉:  his Navel hanging down unto his knees; The hair of his head is short as of an young child: [and about that time came the Lord A. L. unto us, who sat down by us:] He had a little Circle of air in his hand: There is a light in the stone as if there were the shining of the sun in it.  
Puer ..... Creavit Deus omnia Spirituoris sui qui etiam Spiritus, defendit & defendet suos, & in nomine 〈◊〉 sperantes.  
E. K. He throweth up his Circlet, and catcheth it again, three times; He standeth still, and saith nothing more yet.  
Puer ..... Perforatus à Domino, loquor.  
E. K. Now he is turned into a water which goeth round about, and in the midst of it is blood.  
Now he is returned to his former shape again.  
Puer ..... The end of all flesh is at hand.  
And the sickle of the Highest shall reap down the mountains; The Valleys shall be without 
Prepheta.  fruit: And the seed of man shall be accursed.  
E. K. Now he turneth his face to you [Δ.]  
Puer ..... Who is he that the Lord rejoiceth in, or on whom the Heavens look with merry countenance, whose feet are not a burden to the earth, and in whom is the force of the soul comforted? Who is he that shall rejoice in the Lord? Even he it is that goeth out of himself, and beholdeth himself, saying, O thou Carcase thou art a Sepulchre for me; Neither am I placed in thee, for thine own beauty, but that the Lord may be magnified, and his Creatures dignified; He it is that shaketh off himself, and putteth on the Armour of Affliction, praising and extolling the Garland of the God of Hosts, before that great Whore, and in despite of her Congregation; He it is that forsaketh his own will, to do the will of him that created him; Whosoever (therefore) doth his own will, is the servant of Perdition; But he that expecteth the will of God is 〈◊〉.  
Behold, therefore, because you do so, and have beheld yourselves, not in yourselves, have acknowledged the power of God, and the truth of his Message, your Honour shall be great: Therefore 
Domina acceplatio nostrerum 〈◊〉.  fear not, For, lo, This Garland is prepared for you: and rest is sealed unto you, of the Highest, unto you, your wives, children and servants.  
Δ Blessed be thy Name for ever, O eternal, almighty, and most merciful, our God and King of Glory.  
Puer ..... If the sun shine not in vain, if the Stars move not, but by variation and discourse, moving things, alternatim, to an end, if the Earth stand still, because she is so created: Much less ought man to despair in the mercies and promises of God, which are not without a cause, neither any time spoken without effect.  
I remember thee (Lasky) saith the Lord; And I will chasten thee for thy sins, and behold, I 
A. L.  swear unto thee, as I have done; But humble thyself. This body of thine shall turn into dust. Take beed therefore that it defile not the greater part; For unto him that dieth a sinner, vengeance is judgement. But if thou live according unto my laws, and graft thyself within my will, if thou forsake the World for my sake, and do the works of righteousness; Because I have called thee before me, I will add unto thy years, and will not blot out thy Name out of my remembrance.  
Be not therefore a Man, but the sealed servant of the Highest. Rejoice in him that created thee, and when I command thee to strike, follow me, for I will make the way very broad for thee.  
Behold, I am mindful of my Covenant made unto thee, the seventh day of September, in the 
Anno 1583. 7 〈◊〉. 〈◊〉 〈◊〉 10. If  year four score and three.  
I will establish unto thee, that fortitude, both in true wisdom and Victory: And I will make thee mighty as a Corner Stone 〈◊〉 Angle of my Temple: if thou turn, if thou do the will of him that speaketh unto thee: if thou become a marble stone, speaking Justice and Verity; The mysteries of thy cross light upon thee, and let thy sons be blessed in thee.  
I greatly thirst after Steven, for the course of things are at hand,  
Behold, I will bless him, that he may leave blessing unto thee.  
Behold, I will place thee unto him, as his right leg, and he shall stand.  
But his wicked Garments I will cut in sunder, yea I will send in the fire of wrath and dissension: And I will take away the buttons from his breast.  
I have given unto him three wicked Nations, that they may grind under him as slavish Captives. 
Tres impiae Nationes data, St.   
When I come in one Week, Behold, I strike, and those that are proud, become poor and desolace.  
The outward face of things shall be changed; And the whole World shall say, Lo here, is the finger 
Digitus 〈◊〉.  of the highest.  
Rise Therefore, and with speed go before Steven; But the League Table thou shalt leave behind 
Mensa 〈◊〉. In meo 〈◊〉 Lapide 〈◊〉. [O]  thee. I will reveal myself in thy proper show 〈◊〉.  
Dixi: quaerite victoriam.  
Δ Deo nostro Omnipotenti, Patri totus consolationis & misericordiarum plenissimo, sit omnis Honor. Laus, Benedictio, Gloria & Imperium, nunc & semper Amen, Amen, Amen.  
Δ I did communicate, and this was the third time, within Easter receiving. 
Note. Maii 21. Tuesday.  Primo cum Humbate, & bis cum Raphaeli confessus, etc. That all manner of ways I might have a clean and a quiet Conscience.   

✚  
Maii 22.  
Wednesday, Nyepolonicze, in Aula Regia, circa horam 1½ à meridie.  
Note, after dinner as we sat together, A. L. E. K. and I discoursing of some of our matters; There appeared over A. L. his head (to the sight of E. K.) a little Child half, the upper part holding over the head of A.L. a white Crown, and a finger out of it pointing toward Δ, and withal he said,  
Puer ..... Audivi te victores estis.  
Δ Hereupon we sat out the Shew-stone, as being ready and desirous to be instructed, according as the cause chief required.  
As I began to pray and study, Domino non sumus digni ut nos exaudias, suddenly E. K. said he saw as followeth.  
E. K. I see a great Hill of fire, a very great Mountain, and it is as if it did hang in the air: for I see the air under it, and I see the Sun shine on it the Mountain fire flameth not.  
Now the little boy that appeared last day, standeth on the top of this Mountain.  
Puer ..... God hath spoken unto you, and hath gathered you together, and lo, you are become a strong sword, with the which the Nations shall be cut down, and the God of Hosts shall stretch forth his hands; And behold, you are come, and now is the time you Satan shall reap But Satan 〈◊〉 sore against you; Behold, Lasky thou art become rich; But have faith: For it overcometh riches, and shall beautify and strengthen thee, that thou shalt be able to receive reward for thy labour: For it is not a small labour to contend against sin, I have brought thee unto Steven, And I will give him thee into thy hands: And because thou shalt see that God is not barren, I am of power; Hear me therefore saith the Lord, wilt thou that before thy face I shall destroy Steven for his wickedness? wilt thou that I shall strike him with a perpetual leprosy, or wilt thou that I shall correct him and leave him to do good unto thee? Now thou shalt see that I am not 
〈◊〉 data, Anno 〈◊〉, de Stephani 〈◊〉.  weak; Neither that my words are barren or without fruit: Ask therefore of the Lord, and before thou move it shall be given thee For thou dealest with him that is a flame of fire, and a two edged sword to the wicked, out of the dunghill I chose him, out of nothing I can stir thee up, and exalt thee, but thou must first be poor before thou be exalted, read the Scriptures and judge Now speak. E. K. He is gone.  
Infinitae & incomprehensibiles sunt misericordiae tuae, O Deus, & Judicia tua sunt inperscrutabilia, 〈◊〉.  
A. L. Domine Deus misericors, quanta est tua misericordia, quod me summum peccatorem tanta gratia prosequeris? 〈◊〉 sum Domine ante faciem tuam: Itaque Domine, quaeso, ne illum propter me deleas neque Lepra percutias: sed potius inspires in illum, ut mihi propterte, & à te, per illum bene fiat. Non quaero Domine divitias, sed gloriam tuam. Non nobis Domine, non nobis sed nomini tuo da gloriam. Et fiatmihi secundum voluntatem tuam Domine. Tu scis Domine, an hypocritice ago.  
〈◊〉 mei 〈◊〉, miserere mei, sitque misericordia tua supra me & fiat voluntas tua, sicut in 〈◊〉, sic 〈◊〉 & in 〈◊〉, Atque nomen tuum sit benedictum in saecula saeculorum. Amen.  
E. K. He is here again.  
Puer ..... saptens' es tu, [A. L.] & plenus spiritu Dei: Non quaerens sanguine fratris tui igitur ben dictum, sis inter potentes hujus saeculi, & ab hac die spiritus meus nunquam à te discedet; & haec quia te humiliasti nam non 〈◊〉 sine causa  
Puer ..... And lo, I will correct him sharply: Ask therefore in what Language thou wilt have me correct him (for he is scarce worthy to hear that he may understand.)  
E. K. He is gone.  
A. L. Hungarice peto, ut ipse audiat ea quae illi sunt dicenda sic ita Divinae tuae placcuerit Majestati.  
Puer ..... Hungary is hateful unto me; For it is full of iniquity; Neither will I speak unto him myself that he shall (yet) hear me. I will open my mouth in Latin for thy sake: and if he become obedient, I will also appear unto him myself and unto you all, in the spirit and presence of my Angel: But to overcome him by Miracles it needeth not, for by him the people are not edified, But by my words he shall understand, that I touch him, although Satan stand by him: unless it were for thy sake I would not withdraw my word and curse from him, for why, I am sufficiently advised, And I do but keep back the fire from him.  
But go thou [A. L.] unto him, and speak unto him liberally, when he hath heard me, if he receive me, my blessing is upon him of necessity.  
If he hear me not, I can easily unlock for I have the Key ready.  
God the Father, God the son, (unto whom all power is given in Heaven and Earth) with the fire of eternal comfort, which is the privy science and knowledge of the faithful; The Holy Ghost, be upon thee, and with thee for this day, thy [A. L) sins are blotted out of God's remembrance. 
Hodle 〈◊〉 〈◊〉 A. L. 〈◊〉, 〈◊〉 & litera.   
I have no more to say.  
Omnipotenti, tromendo & Solis Adorando Deo, & Domino nostro sit omnis gratiarum actio, Laus & Jubilatio, nunc & in omne aevium.  
Amen.   

✚ Nyepolonicze in Aula Regis Polony.  
Anno 1585.  
Maii. 23. A meridie hora Circiter 6.  
The King sent for the Lord Lasky and me, by his vicechamberlaine, whom we came unto in a Chamber, within the Chamber or room where he useth to give audience, or to eat with his Palatines and other: He sat by the Window which is toward the South, and by which his Prospect is into his new Garden, which is in making: He began thus, (the Lord Albert Lasky being by, and thereto willed by the King,) and said unto me very near as those words import.  
St. Egit mecum Dominus Palatinus, ut vos audirem de rebus istis magnis & raris loquente: Quod libentur feci: & tamen hoc considerari debet, quod Prophetae omnes & revelationes jam diu & in tempore Christi cessaverunt. Tamen si 〈◊〉 in istis, contra Dei sit honorem, eo lubentius sunt audienda: Et ego quidem haud dubito quin Deus nunc possit multis modis secreta quaedam hominibus deligere, ad hac usque tempora, mandatis & inusitatis.  
Hereupon I answered to this sense, although I cannot express the same words.  
Δ Considero in ordine vestrae regia tria quasi capitala, in quibus totus ordinis vestrae est medulla. Primum de Prophetiaris, & revelationem cessatione, secundum; an aliquid in nostris actionibus, vel exercitiis insit contra Dei honorem: & tertium (quod animo meo est valde gratium) quod, Deo non praescribatis certos aliquos modos vel tempora quibus sua hominibus velit aut debeat secreta detegere. De primo, hoc possimus vestrae Majestati Reginae asserere, quod ille Scripturae locus haud recte à plurimis intelligeter: & ab 〈◊〉 pessime, qui velint omni modae. Dei potentiae & misericordiae & sapientiae praescribere certos modos, & tempora certa: asserendo nullorum hiis temporibus esse Prophetiam, vel post Christum fore: quia omnes in Christo cessavere: hoc est, quia omnes de illo quae erant Prophetiae felicet. De Dei filio in carne venturo & Messia vero, & redemptore generis humani futuro, (& de tota illa quam nos agnovimus & confitemur Christiani, completum & consummatum esse Christi historia) jam cessavere: adeo quod illa neque jam futura sunt ut putant Judaei, neque repetenda sunt, cum jam sunt consummata & peracta que madmodum Prophetae praenuntiabant nam ob hac causa cum Christus Jesus in cruce pendens scinisset, quod omnia de co Prophetia completa fuissent, & praecepimus scilicet omnium Prophetiarum (ante Christiano) scopus jam esset Collinatus, & Juxta praesentiam & propositum Dei redemptoris humane conscientiam esset mysterium ipse dixit consummatum est: Nam & Paulus dixit ad Judaeos, (namque 〈◊〉 omnia quae de co scripta erant, deponentes eum, de Ligno posuerunt eum in monumento. Et 
Joan. 19 E: Acts 13. E.  post Resurrectionem suam ipsammet Christus suis discipulis (pergentibus versus Castellum Emaus, & de illius morte & resurrectione disserentibus & 〈◊〉) dixit, O stulti & tardi corde ad 〈◊〉 in omnibus quae 〈◊〉 sunt Prophetae: Nonne haec oportuit pati Christus, & ita intrare in gloriam suam, & incipiente a Moyse & omnibus 
Luke 24.  Prophetis interpraetabitur illis in omnibus scripturis, quae 〈◊〉 ipsoerant, etc. & paulò post iterum ad eosdem vobiscum: Quoriam necesse impleriomnia quae scripta sunt in lege Moysi & Prophetis, & Psalmis de me.  
Sed quantum ad alium sensum quod post Christum mille essent Prophetae vel relationes ipsam Scripturae planissime contrarium docent. Nam quod descendum erit de revelatione fine notabile illa Beati Joanni Apocalypsi quae post Christum 〈◊〉? quae & ab eodem Joanne Propheta vocatur, dicendo 
* Cap. 1. Apoc,  Beatus qui legit & audit verba 〈◊〉. hujus & servat ea qui in ea scripta sunt, & in ultimo Capite ejusdem Apocalypseos sine revelationes, ter, 〈◊〉 vocat Prophetiae librum. Quare manitestum est post Christum esse Revelationes & Prophetas. Praeteria que erat illa Paulo facta revelatio in ejus Vocatione & Conversione per ipsum Jesum Christum, ut in Apostolicorum apparet Actum libro, Cap. 9 quid de illa decennes 
* Acts 10.  Cornelio Centuriano?  
Quid de illa Petro de animalibus mundis & immundis. Et Paulus ipsam dicet si Δ 
Acts 11. Δ 2 Admetus Cor. c. 12.  gloriari oportet (non expedit quidem) veniam ante ad visiones & revelationes Domini, etc. & paulò post: & de Magnitudo revelationem extollit me, datus est mihi stimulis carnis meae, Angelus Satanae qui me colophizet es, notum mihi factum est sacramentum, sicut supra scripsi: prout potestis legentes intelligere prudentiam meam in mysterio Christi, quod aliis generationibus non est agnitum filiis homini, sicut nunc revelatum est sanctis Apostolis ejus & Prophetis in spiritu, &c, ubi etiam Prophetas post Christum esse apparet: & cap. 4. Et ipse dedit quosdam quidem Apostolos 〈◊〉 autem Prophetas, alios vero Evaugelistis, alios autem Pastores & Doctores ad consnmmationem 〈◊〉, in opus ministerii, in aedificationem Corporis Christi, Donec occurramus omnes in unitate fidei in mensuram aetate plenitudinis Christi, etc. ubi tam diu Prophetas fore in Ecclesia Christi post Christum apparet. Donec occurramus omnes in unitate fidei, etc. quod nondum post Christum factum fuisse bene simus & jam haec aetate nostra maxime sumus circa negotium fidei discordes maxime videntur esse necessariae non Prophetae solum sed etiam Revelationes valde expresse de Mysteriis Divinus. Et de locotione Angelica 
* Acts cap. 8. Philippi cor à loco in locum per Spiritum Dei.  ad Philippum, & ejus de loco in locum invisibile quasi translatione per Spirirituum Domini, quod putendum est. Et de Prophetis post Christum tempora testificatur Actum undecimum caput, ubi legimus quod eodem 〈◊〉 quo primum discipuli Christi Antiochiae cognominarentur Christiani, 〈◊〉 ab Jerisolymis Prophetae Antiochiam, & surgens unus ex eis nomine Agabus, sign si abat per spiritum, famem magnam futuram universo 〈◊〉 terrarum, quae 〈◊〉 〈◊〉 〈◊〉, ad secundum autem vestrae Majestatis Regiae Capitulum, sic 〈◊〉 〈◊〉 coram Deo & beatis ejus Angelis, assere quod conscientia mea nihil , Notivit, vel dijudicare potuit, neque possit in omnibus nostris actionibus, vel illarum aliqua, quod sit contra Dei, honorem, vel gloriam, Immo, quod ad 〈◊〉 〈◊〉 〈◊〉 & gloriam valde spectent, possimus.  
Denique tertio in loco quod cum magna & verae pia Regiaque & discretione existitis, me Deum Omnipotentem iis temporibus posse modis suis variis, 〈◊〉 quibusdam sua 〈◊〉 mysteria & secreta. Valde letor: & eo magis, quod tam ex nostris praeteritis id constare potuerit multis Actionibus; quam ex futuris: quibus inter esse & adesse praesens (si ita illi visum fuerit) vestra possit Majestus Regia. Et praeteritarum nostrorum Actionum libros 24, paratus sum (〈◊〉 〈◊〉 vestrae serenissimae Majestati placuerit tempore,) videndos exhibere; quorum quaedam Latina lingua, Graeca aliae, aliae Anglica lingua, sed ex maxime 〈◊〉 Anglica sunt Conscriprae ipsae actiones Angelorum, viz. 〈◊〉 bonotum Instructiones, admonitiones, exhottationes, 〈◊〉, 〈◊〉, & 〈◊〉 ealio sunt. 〈◊〉 〈◊〉 nobis factae Revelationes, reales vel verbales, & per spatium jam trium fere annorum à nobis receptae & 〈◊〉, etc.   

✚ Nyepolonizae in Aula Regia praesente ipso 〈◊〉 Rege, & A. L, etc.  
〈◊〉 Lunae  
May 27. Mane, horam 7. circiter. In camera privata Regis.  
Omnipotens, 〈◊〉, Verae, & uni Deus, 〈◊〉 〈◊〉 misericors Pater mi, qui me de Patriae 〈◊〉 funesta contra 〈◊〉 concepta malicia, per Angelos 〈◊〉 〈◊〉 admonisti, & per cosdem, inde, 
In lapide qui  me cum Vx re, Liberts, & Familia mea istisque 
* A. L. E. K.  duobus, egredi jussisti: e egredientes nos, 〈◊〉 〈◊〉 maris, quasi 〈◊〉 〈◊〉 〈◊〉: Et qui ex homicidiarum & Hereticorum manibus & 〈◊〉 〈◊〉 nos 〈◊〉: Et qui multis nos modis (partim nobis cognitis, partim 〈◊〉) à 〈◊〉 & 〈◊〉 〈◊〉, ab eo tempore, quod ad tua secreta Judicia & negotia testific 〈◊〉, 〈◊〉 & 〈◊〉 nos 〈◊〉: Ideo propter hanc tuam tantam & tuam 〈◊〉 misericordiam; immortalis 〈◊〉 à nobis deberi laudes & gratias humillime agnoscamus. O 〈◊〉 Pater noster 〈◊〉 qui 
* Δ & E. K.  nos duos; vinculo tuo Divino arctissime copulasti: & quasi unum ex 〈◊〉 esse 〈◊〉. O tu fortissime 〈◊〉 meus qui hanc tuum Lasky, quasi Athletam meum 〈◊〉, animosum, & meum 〈◊〉, nobis adjunxisti: virum Cathelicae tuae & 〈◊〉 Religionis 〈◊〉 & Anti-christianismi omnis acerrimum hostem; 〈◊〉 ô 〈◊〉, 〈◊〉 & 〈◊〉 Deus, & Pater meus, qui tuis mox incipiendis Regiis, magnis mirific: 〈◊〉, quem 〈◊〉 Regem, 〈◊〉 iuvenisti Stephanum, tuum futurum Bellatorem: quis tuo mutui, & jussit ex animis, totis suis veribus, & maximo zelo obedire velit: & cut nos honorem & 〈◊〉 〈◊〉 & 〈◊〉, in mandatis dedisti: & propter quem labores (〈◊〉 not a) ut subiremus & sustenueremus statuisti: & ad quem, post laboriosas peregrinationes nostr: multiplices quidem, praeter 7 〈◊〉 factas, directas aliquas, alias ante, (humano judici) quasi retrogradas, tuam maximam gratiam, favore: & auxilio incolumnies & salvos nos perduxisti: Nos quasi hic tuos, tuo Nomine & una ment convenientes, tua digneris Paterna misericordia, à totius vitae meae omnibus purgare spurcilits: Et Charissimi tus 〈◊〉 Domini & Redemptoris Nomini Jesus Christi intercedentibus meritis, nobis Condona quicquid contra Leges tuas Sanct as & Justas, volentes, vel nescii, vel negligentes, verbo, facto vel 〈◊〉 ad hanc usque horam 〈◊〉 omnes & singuli, ut tibi jam 〈◊〉 massa pura & 〈◊〉 offerri: una Divina & 〈◊〉 fermitanda gratia; & tuae charitatis igne in cordibus nostris per te accenso, quasi quidem proportionis & sacri in Templo tuo efficiamur panes. Et sit nobis interim Filius tuus Dominus nostris Jesus Christus Panis vitae: quem gust ando suavissimum, & sides veribus transgladiendo 〈◊〉 Manna eundem habeamus nobiscum in perpetuum, mitte igitur nunc Luce & Veritatem tuam ô Deus Omnipotens sempiternae, Vivae, & Verae, & tuo Stephano (noster autem Serenissimo Gratiosissimoque Reg) appareat, Te Deum nostrum verum vivam, Omnipotentem 〈◊〉 nostrum in iis actionibus & Mysteriis esse me antè (licet peccatis obnoxiu) voto & Conatumagno, fidele tuam & sincerium esse servatum: omniaque tua jussa mihi maxime esse Curae: nosque singulos singularibus in te autem mundi exordium praeordinatos esse muneribus, in tuo Sancto servitio tractandis, etc.  
E. K. Nihil post primas praeces apparebat.  
Δ Breves secundas feci, & adhuc nihil apparebat  
Tertias adjeci, etiam breves.  
Post tertias ex lapide quidem Calor in faciem ipsius.  
E. K. Exire videbatur.  
Circa lapidis oram & fimbriam rubicundus viridis circulus apparebat.  
E. K. Jam video hominem albis indutum vestibus, & succinctis facie longa sparsis crinibus, & a deus notu quasi undantibus, & dexter pes stans super magnum lapidem rotundam, & sinister super aquam, & post dorsum ejus magna lux est: Nunc video terram sub pedibus ejus, sed quasi in aere videtur esse tam lapis ipse quam aqua illa.  
Δ Sit benedictus Deus noster, & fiat voluntas ejus.  
Aquae cursus (qui versus Occidentem est) pedem ejus videtur sccundum se prius deferre.  
Videtur iste longo a me esse cum intueor faciem ejus interdum una apparet esse interdum tres facies & ita confuso quodam modo.  
E. K. Audio magnam vocem Dicentem, Veni & Vidi.  
E. K. Descendit jam alter ad illum quasi Globus Ignius cum facie eminenti, & ab ejus corpore quasi verga arundinea videtur emanare.  
..... Inspexi, & examinavi, & ecce, Nulla est Justicia. 
Anglice omnia dict a erant usque ad verbum ab, etc.   
Vox ..... Interet aqua in mare, & siat falsa, quia ecce tertia viola est plena.  
E. K. Jam venit ignis, & illum totum circundat, aliquo minimo: Circa illud relecto intervallo sibi proximo.  
Vox ..... Mensura.  
〈◊〉 & sigillum est (52) quin quaginta duo.  
Ast 〈◊〉 sum plenus Justitiae & Misericordiae.  
Visigitur tu, quod aperies os meum?  
Ast quare inquit Dominus visitarem Stephanum humiliet Semetyrum.  
E. K.— Inclinat caput suum] quia ecce habeo quod dicam, & ecce habeo, & labia mihi confuta sunt.  
Magnificat igitur 〈◊〉 Coeli & terrae Deum Creatorem, Regem & illuminatorem quod possit 〈◊〉 peccatoribus 〈◊〉 esse & vultum ejus misericordiam super vos convertere.  
E. K. Jam conversus est totus in Globium igneum.  
Δ Miscrere 〈◊〉 〈◊〉, secundum magnam misericordiam tuam, etc.  
E. K. Jam magnus quidam fumus per plicas quasdam (insta nubis) lapidem operet.  
E. K. Jam videtur illa nubes convoluta esse, & seorsim ad unum 
Δ Latine baec sunt 〈◊〉 dicta.  latus lapidis seposita.  

..... Verbum, ab altissimo missus facio;  
Quamobrem erige te & diligenter  
Attende Stephano, quis te a Cunabulis  
Enutrivit? quis viarum tuarum labores. 
Δ Nota quod haec Stephani Regis reprehensio incipiebat Latine, ab haec dictione verbum quemadmodum praedixit, Maii Cracoviae    
Aut juventutis tua temeritate mensuravit? ab impetu judicii & temporis: quis te legit? aut unde munitus es Coelestidecore? Hanc tibi animans viventem, sagacem, & sale plenum, quis induxit? Nonne Rex ille gloriae, in cujus gratiam omnis subjecta est, in coelo & in terra potestas? qui te potenti elevans brachio à milite ad majorem, a majore, ad maximum evocavit septrium; Nonne idem ille, quite & 〈◊〉 & visitat: & de semetipso, ante saecula dixit, Ego sum? Quareigitur, Nebulam tam tenebrosam, tanta ecce caligine tanta dico ingratudine suffultam, inter Deum tuum, & animam tuam induxisti? An, quod non accepisti habes? [he shaked his hand at the King, after the Polonian manner] Aur unde (Di) Diadema Capitis? Ecce quia in fragili cordis tui prudentia, Deum à sinistris, immo a tergo, posuisti, sequitur te spiritus malignus: Nam erasti: Igitur multiplicata & numerata sunt peccata tua in Coelis, Judicium tuum in te canes ipsi cum pseuda Propheta ferant inquinata sunt Regia tua scelere turpissimo, Cubicula tua olent malum, igitur surrexit Deus turgidus & terribilis factus est & iratus tibi. Verum sic dicit Dominus; quia patres tui, ad Altare meum sanctiores stetere, neque perversi à voce & via mei recessere; te autem, quia virum a vulgo distinctum seperando seperavi, & seperatum: eligendo, dilexi: Non visitabo iniquitates tuas in verga mea: Neque Dejiciam te quemadmodum decrevi: Sed in Solio titubanti sedeas permittam. Verum si brachium meum Zelo cognoveris potens: si impietatem tuam derelinques: si te munditiae ornaveris, si fetidam a sinu tuo lepram & alnnica tineam, (non ad vomitum rediens) abster seris Ego quoque iram avertam meam, & dies tua relinquae stabilientur fortitudine: Reges malidicti & potentes hujus nudi intoxicati calice, Meretricis (mea quia neglexere statut) fulmine ire meo in manu, & ante pedes tuos cadent ferrorique erit gladius tuus nationibus, tutela te Coeli circumducent dum in robore dexterae tuae peribunt inimici.  
Cor populi tui, a te alienatum, post modicum repurgabitur: qui autem in sanctum conspiramere turpissimo, cadent ulcere. Adhuc si latere meo cum firmiter, tam fideliter adhaescas abumbrabit te spiritus meus & evades sapiens: teque res Foecundabit de Coelo. Haec est veritas & Lex Domini, quam proposit tibi 
* Forte Vriel.  Lux Dei hodie Stephano: Igitur sume tibi gladium femori, estringe, eleva pro Domino & veritate, pugna, vince, Regna Noli (sicut homo) timori cedere, neque de mundo queritate: quia Deus tuus tecum est; Ignis terribilis & magnus Dominus exercituum: Igitur si os tuum iuste a solio operies: si impium condemnaveris impietatis impleto te spiritu meo, & anima tua repleatur igni potenti, dum manus tuae vindicant coelos, [inclinat caput.]  
Impiam illam generationem, (de qua Domino loquuntur est, & in servitutem tibi tradidit,) cum 
Bohemia.  videris tempus, cum filiis suis, & a populo suo, a parvo usque ad majore, percute gladio ut pro impietate peccati, sit plagarum numerus; quia erit inflictus Bohemia (non minus odiosa Coelis: quam terrae gravis, & tediosa) signata tibi; est; & maledicta in jubare solis, Collige & Orna.  
Fuge pedem in Aquilone, & digitis tange mare, & noti spernere coronam altissimi ostendam tibi nomen meum, & ponam laudes tuas inter aquas. Cinge te etiam sicut forti, amplectere montes meridionales; & aedifica mihi altare: Eripiam enim vincula ab illis. Ab Occidente, manus violentas in viscera tua extendunt: Sed ferro praescindam illas ungues. Denique si a peccatis cessaveris, si studio flagrabis coelestium, & ambuland●s coram me Domino Deo tuo in justitia, & veritate, & nuncquid in nomine meo seperit benedicatur & in me splendorem suscipit; Sin autem, verba, quae 
●gomet ulter existamt vide Junii 24.  locutus est Dominus, audire notueris, Egomet ulter existam hodie exaltavi te in Domino, & posui caput tuum inter stellas: Esto igitur obediens: Paratus est terror impiis, & maledictus est mundus: Beatus autem qui fideliter observant Verba, & illa custodiet quae Dominus hodie fecit Gratia Dei patris, Jesus Christi filii, ejus [inclinat caput] & Spiritus Sancti visitet vos semper [extendit manus su●● valde.]  
Δ Amen.  
Adduc familiam tuam cum celeritate.  
Δ Sit benedictus nomen altissimi qui in servandis promissis est constantissimus, & in misericoardiis 
Anglice hoc dixit.  abundantissimus. Illi Gloria, Laus, Honor, decus, jubilatio, & gratiarum actio nunc & semper.  
Amen.   

✚  
Maii 28.  
Tuesday mane circa 6. in Nyepolonize.  
Δ Oratione finita & aliquibus verbis factis, de nostra cum Stephano Actione praeterita haeri.  
E. K. Here is he that was yesterday in our Action with the King.  
Hei mihi (saith the Lord) [He stoopeth by little downward] why do I hold my hand from the Earth? What have all the Princes of the World built a Tower against me? These in denying me and my majesty: The other wallowing in extreme drunkenness amongst the pleasures and blindness of the flesh, neglecting (without fear) my commandments, have I thrown out the Children from the Vineyard, and called in the Dung-carriers? have I visited my servants, (whom I chose) in wrath and indignation with the Sword of Justice? have I thus scattered them upon the face of the World, without a Shepherd, to entertain blasphemous Murderers, liars, and the runagates of the Earth, the seed of Cain, and of the cursed! O you caterpillars, O you that fill the Earth with poison! O you abusers of my Name, and dishonorors' of my Temple! What is the cause that you are so barren, or that the Lord hath not mightily showed himself amongst you, as unto his Children? Why are not the Miracles and Wonders a Testimony of the God of Truth amongst you, as they were unto the Israelites? Why, hath not the Sea divided herself? Why, hath not the Lord delivered you from bondage? Unto the Israelites he gave a fruitful land (the possession of the wick) abounding with Milk and Honey: unto you, he hath delivered your possession unto the Dogs: and your children to become Captives, why doth not the God of Hosts stretch forth his hand saying: Deliver my people from bondage? are not the times of those latter days 
Δ As the 〈◊〉 and 〈◊〉 knew not the time of their visitation and so are these days shadowed in the israclues' acts, etc.  and of the Harvest of the Disciples 
* Exod. c. 19 be  shadowed amongt the do and graces of the Israelites, you are become blind, you have eyes but you see not, for you * know not the time of your visitation. O thou stiffnecked Generation this is the cause, that the finger of God cometh not amongst you: This, this is the cause, because you have not Faith: Neither is the Spirit of godliness and obedience amongst you, can he that is all Truth defile himself with lying: or can the flesh of man diminish the authority of the Godhead: is Christ Jesus, (very God of very Go) of less power or strength unto you, than he was before, unto the seed of Abraham: because he hath taken your flesh upon him. O you ignorant, o you blind strangers, o you that were faithful in the sight of the Lord, is not the God of Heaven and Earth heir unto you, by reason of his manhood have you not now access yourselves unto the Throne of the Highest, which your Fathers had not? the Israelites ran unto the Prophets and high Priests: yea, they durst not run before the Lord: For it was said of them  
* Let them stand before the hill. They brought their offerings to the Priest, which offered up their prayers and humility: But unto you (o you of little fait) the Gates are set open: yea, even unto the Throne of God: why therefore, do you not ascend unto your Christ, Which is anointed before the Father. Hath he anointed him for himself, or for you? for both: If you have no miracle, you have no faith, if you have (saith the Son of Go) faith, to be compared with a mustardseed, etc. 
〈◊〉 Fides.  But you do none of these things, neither is the name of God magnified amongst you, Is it not a shame, that the faith of man groweth not to be equal with a mustardseed, is it not a sign of your slavish nature, from the which you were called, that there is no faith amongst you?  
True it is: For why the blood of Christ is shed upon you: and you are washed without deserts, Behold now (saith the Lord) when I have stirred up a Moses there are no Israelites that will follow 
A Moses.  him: the seed of Abraham is destroyed with the Winter of self-love and disobedience.  
The Lord groaneth, saying: Whether shall I turn me? unto whom shall I show my face? if I say unto them go out, set your 〈◊〉 against the wicked: Behold, I will be amongst you, and fight for you: who is it that heareth me? where is your faith become? who is he that believeth me, O you wicked Generation shall the Lord call you and seek your deliverance, and will you know of the Lord with what means he will work amongst you, is the God of Heaven and Earth become amongst 
Haec 〈◊〉 verba Stephani Regis cum quo 〈◊〉.  you an engineer or a Merchant, a hoarder up of worldly treasure; or one that rideth on horseback to battle? you stinking Carrion, you hateful wretches before Heaven and Earth, you blind hirelings. Who divided the Seas who threw down Jericho, who overthrew the wicked Kings? who destroyed 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Cities of the wicked? who fought against the reprobate Giants and the flesh of mankind? who opened the windows of Heaven and consumed you all except as you read 
* Genes. 7. 〈◊〉  eight persons, yea, if out of the windows I can consume you, what shall become of you if I open my doors, if I send out my servants against you, and my innumerable army. Is it not said, whatsoever I put into your 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  months, that speak. Why do you so, but for the truth's sake: If therefore I bid you do, is not my truth all one? I am full of sorrow: for no man openeth his doors unto me, no man believeth me: no man remembreth that I made Heaven and Earth:  
Stay a while that I may weep with myself.  
E. K. All the stone is become black and full of fiery specks.  
Δ After we had read the premises  
E. K. Here is another now come in green a man with nothing 
Ilimese. 〈◊〉 infra.  on his head but only his yellow hair.  
He hath like a pair of black boots under his garments close to his legs: like buskins etc.  
Δ Note Ilemese appeared in July, Anno 1548, and did make an end of Nalvage his work, etc.  
He appeareth their like a little child with yellow hair, etc.  
Δ  
Iteach you [he paused after a pretty while  
Thus saith the Lord thou must answer Steven according to the hardness of his hart: Answer 
Responsum primo Stephano Rege.  him thus, for the Mean: Lo, King, the God of Heaven and Earth hath placed me before thee, and hath showed unto thee his will, hath nourished up me his servant from my youth unto this day, in the fear of him and the fervent desire of true wisdom, whereby I have attained (through his hell) unto the knowledge and secrets of the things in Nature: which knowledge behold in the name of God and for his sake: and because he hath chosen thee, lo, I offer up unto thee, and willingly made thee partaker of; This done be not afraid to open thy mouth unto him, as thou didst unto Rodolph, in 
〈◊〉 the Emperor.  writing, Behold (o Kin) I can make the Philosopher's Stone, for so they call it, Bear thou therefore the Charge, and give me a name within thy Court that I may have access unto thee: and yearly maintenance of thee for us both; Command him also, or strike a band of secrecy between him; thy self, and Lasky. Take heed thou want not faith: for I will help thee: And he shall have a great 
For us both E. K. and Δ Fides.  Treasure, I will see them, if he will labour for me. But it may be Lasky will hold him by the heel.  
Δ What mean you by that phrase?  
..... As Jacob did Esau. 
Genes. 23. D   
Unto this apply thyself, and give thy whole endeavour from time, to time also I will open my mind unto Stephen through thee, or in the presence of himself.  
Butler let Lasky open this unto him: The Camp is known unto me.  
Δ I understand not this point.  
..... Let him understand, thou art minded so to do.  
For this seven days, ask no more answer. 
〈◊〉 〈◊〉 〈◊〉 à responsis petendis.   
Δ How, and if the King be desirous of any action?  
..... I respect not the King.  
Δ I beseech you be not offended that I ask your name?  
..... Ilemese.  
E. K. He is gone.  
Δ The other will come again.  
A voice. Non venit.  
Therefore shut up the window.  
Deus Coeli & Teriae da nobis Fidem.   

✚ Nyepolonicze in Aula Regis St.  
Junii,  
Tuesday a me idie circa horam tertiam: The King send for me to hear what I had to say to him as I had, send him word that I had to say somewhat to him in God his behalf. When I was come into his privy Chamber, and all others excluded but only the Lord Lasky who came with me, and stayed by the King his commandment. I said thus verbatim as followeth.  
Δ Ecce (o Rex) Deus Coeli & 〈◊〉, me ante oculos Vestros posuit: & vobis suam declaravit voluntatem: me autem servum suum à juventute mea ad praesentem diem enutrivit in timore illius, & desiderio ferventi verae sapientiae qua ratione (& ejus auxilio) 〈◊〉 sum cognitionem & secreta 〈◊〉 naturalium quàm cognition (ecce) in nomine Dei.   

✚ Cracovia.  
Junii 6  
Mane horam circiter 8  
Orationibus finitis, pro luce & veritate Divina, quae nos ducerent & perducerent ad montem sanctum Zion etc.  
I have (o Lord) according to my simple ability, endeavoured myself to declare to Steven those things I was willed; accept, o Lord, my intent, and give me thy graces and increase my faith that I may in my do and say, please thee or not offend thy divine majesty, and now o Lord, we await thy further direction: not presuming to propound (as now) matter, such as our 〈◊〉 state might move us unto: but therein we crave this aid, thy light and wisdom, etc.  
K. E. Here is a great head with wings like a cherubin: all of fire, the eyes are very big, as big as your hat, and his head as big as this Table.  
..... He that is a sleep let him sleep on, he that is in the high way let him not return home. He that eateth let him not rise, but eat still, and he that weepeth let him weep still, he that rejoiceth let him rejoice for ever. He that goeth awry let him not return into the way. He that planteth his Vineyard let him not see it, he that gathereth the grapes let him not drink of them, he that blasphemeth the name of God, let him blaspheme, for he returneth not. But he that looketh up unto Heaven, let him not cast his eyes upon the Earth.  
Behold, the Lord hath forgotten the Earth, and it is a burden to me that I am here, therefore I go.  
Unto those that do well, the Steward is ready with the reward, woe be unto the Monster of the Earth, for he is accursed.  
E. K. He is gone: and flieth in a strange order: upward in a special line in manner?  
A voice. Put all things to silence that the Lord had touched, 〈◊〉  
The receptacle and the Books, see you open them not, nor touch them until you hear more from me. But be of right heart, and walk the ways that you are returned into.  
Take this one lesson: you are in 〈◊〉 with me, and for the rest care not.  
Δ Thy mercies be sealed upon us for ever and ever, o Lord, of Hosts.  
E. K. Now is a red thing, like a Cloud come all over the stone.  
Ignem tui amoris & praepotentis fidei in cordibus nostris, accende, o Deus Omnipotens nunc & semper.  
Amen.    

Anno 1585. Augusti 6. Unica Actio; quae Pucciana vocetur. Que durabat ab hora 5. manè, ad horam 11. PRAGAE.  

Actio Pucciana.  

✚ Pragae. Actionis Puccianae, prior pars.  
Augusti 6.  
Tuesday, Manè, circa ortum Solis, & nobis heri injungebatur.  
Fusis de moere praecibus, etc. praesentibus nobis Δ, E. K. & Fr. Pucci, ut praescriptum erat.  
Disposita erat Mensa foederis: Candelaque cerea accensa.  
E. K. Here is one, covered in white to the breast, all white apparelled, he hath a long glass in his left hand, full of filthy loathsome stuff, like matter or like blood and milk, or curds mingled together, and a staff about an ell long in his right hand, he setteth the end on the ground, he pointeth with his staff toward the  

* Δ I had set S. K. at the usual Table, in our secret study, and had 〈◊〉 my usual Shew-stone before him.  Table of Covenant.  
Accede Dominum.  
Δ He [E. K.] came to the Table of Covenant, and looked into the Holy-stone, and saw the same vision, but his face is (here) bare, and he seemeth to be Vriel.  
Δ Benedictus qui venit in nomine Domini: o beata Dei Lux, URIEL. ..... Gloriatibi Domine, Rex coeli, & terrae, quies, & venturus es.  
E. K. Now I see the foundation of an old thing, as though it were of a Church.  
A voice ..... Measure.  
Measure from the East to the North, and from the North to the West part, for behold, the rest is judged already.  
URIEL ..... I have measured, (Lord) 25, and the half of twenty five. 37½.  
The voice ..... Divide into three parts. [Δ The third part of 37½] is 12½.  
URIEL ..... It is done.  
The voice ..... unto the Kings of the East give the first.  
Unto the Kings of West give the second.  
The remnant measure unto the days of the North: that the fire of my indignation, may be a bridle amongst them, and that the whole World (except the except) may drink of the sorrow of the Prophetia; seventh part of the half time, yet to come.  
URIEL ..... Thy mouth (O Lord) is a two-edged sword, thy judgements are perpetual and everlasting, thy words are the spirit of truth and understanding, thy Garments most pure and smelling incense; Thy Seat without end, and triumphing, who is like unto thee amongst the Heavens, or who hath known thy beauty? Great art thou in thy holy ones, and mighty in thy word amongst the sons of men: Thy Testament is holy, and undefiled, The glory of thy Seat, and the health of thy sons: Thy anointed is sacrificed, and hath brought health unto the faithful, and unto the sons of Abraham. Thy spirit is everlasting and the oil of comfort: The Heavens (therefore) gather themselves together, with Hallelujah to bear witness of thy great indignation and fury prepared for the Earth, which hath risen up with the Kings of the Earth, and hath put on the Wedding Garments: saying with herself I am a Queen: I am the daughter of felicity. Remember all ye, that are drunken with my pleasure the Character I have given you, and prepare yourselves to contend with the Highest, set yourselves against him, as against the anointed, for you are become the Children of a strong Champion: whose son shall garnish you with the Name of a kingdom, and shall pour wonders amongst you, from the stars, which shall put the sun the steward of his wagon, and the Moon the handmaid of his servants. But, O God, she is a liar, and the fire brandof destruction. For, behold, thou art mighty, and shalt triumph, and shalt be a conqueror for ever.  
E. K. Now the Stone is full of white smoke.  
Δ A Pause.  
E. K. The smoke is gone, and here standeth one over him in the air with a Book, whose nether parts are in a cloud of fire, with his 
A Vision.  hair sparsed, his arms naked, the Book is in his right hand, a four square Book, with a red fiery cover, and the leaves be white on the edge, it hath 7 seals upon it, as if the clasps were sealed with 7 
Liber cum 7 sigillis.  golden seals. And there are letters upon the seals, the first E. M. 
Emet tau.  E. T. T. A. V.  
..... Take this Book, ut veritas Luce magis clarescat, Et Lux, veritate fiat valida. Data 
The angel with the Book.  est enim tibi potestas, dandi & aperiendi hunc librum mundo & mundis.  
URIEL. .... Gloria tibi. Rex coeli & terrae qui fuisti es, & venturus, es hinc enim, judicium meretricis.  
E. K. Now Vriel taketh the Book, kneeling upon both his knees.  
URIEL ..... rejoice O you sons of men, lift up your hearts unto heaven for the secrets of God are opened: and his word let out of Prison. Rejoice, O you sons of God, for the spirit of truth and understanding is amongst you. Rejoice O you that are of the Sanctuary, for you shall be full of wisdom and understanding. Rejoice O thou the House of Jacob, for thy visitation is at an end, and 
Δ Visitatio Justitiae 〈◊〉. Judaeorum. 〈◊〉.  thy visitation is beginning: The four winds shall gather thee together, and thou shalt build up the trodden wall: The bridegroom shall dwell with thee. And lo, behold, the Lord hath sworn, and wickedness shall not enter into thee, neither shall the Spirit of the Highest go from thee, but thy father's bones shall have rest; And thou shalt live eternally.  
The blood of the innocents' shall be washed away from thee, and thou shalt do penance for many days. Then shall the Lamb stand in the midst of thy streets O Jerusalem: and shall give Statutes unto thy people and inhabitants: All Nations shall come unto the House of David: The Mothers shall teach their infants, saying, Truth hath prevailed, and the Name of the Lord shall be the 
Veritas prevalebar.  watchman of thee, O City.  
E. K. Now all is full of a white clond.  
URIEL ..... Silence unto me, and rest unto you for a season.  
E. K. All is disappeared, and the stone seemeth clear.    

Actionis Puccianae posterior pars.  
Δ Legi praemissa Latine ipsi Fr. Pucci, & pauca locutus sum de regibus & aliis qui haec putant esse nostras imposturas, & à nobis aec mala ratione tractari, etc.  
E. K. He is here again.  
E. K. He sitteth in a chair of crystal, with his Book in his lap, and the measuring rod in his right hand, and the glass vial in his left hand.  
URIEL ..... Seeing that power is given unto me, and that truth is added unto my ministry, and I am become full of light and truth, I will open your eyes, and I will speak unto you the truth that you may shake off the lumpishness of your darkness, and profound ignorance: and walk in truth with your fathers.  
Give ear (therefore) diligently unto my voice: and imbibe my say, within the liquor of your hearts, that the sap of your understanding may receive strength, and that you mayflourish with acceptable Truth, as the chosen servants and Ministers of the Highest.  
Totus mundus in maligno positus est, and is become the open shop of Satan, to deceive 
Malitia, Mundama, Pompa, & 〈◊〉.  the Merchants of the Earth with all abomination. But what, are you the pedlars of such wares? or the Carriers abroad of lies and false doctrine. Do you think it is a small matter to tie the sense of God's Scriptures and mysteries unto the sense and snatching of your Imaginations? Do you count it nothing to sit in judgement against the Spirit of God: leaving him no place, but at your limitation. Is it lawful before the son of God, to spend the whole days, yea, many years, with the sons of Satan, the lying imps, and deceivers of the World? Are you so far entered into the shop of abomination, that you point unto the Son of God the time of his coming, the descending of his Prophets, and the time wherein he shall visit the Earth? Moses durst not speak, but from the Lords mouth: The Prophets expounded not the Law, but the voice of the Lord. The son of God spoke not his own words, in that he was flesh, but the words of his Father; His Disciples taught not, but through the holy Ghost; Dare you (therefore) presume to teach, and open the secret Chamber of the Highest, being not called?  
Tell me, have you left your merchandise, and the counting of your money deceitfully gotten, to beome Teachers of the Word of God? Are you not ashamed to teach before you understand? yea, are you not ashamed to lead away, where you cannot bring home? Hypocrites you are, and void of the Holy Ghost, liars you are become, and the enemies of Christ, and his holy Spirit.  
Peradventure you will say, in reading the Scriptures we understand But tell me, by what spirit you understand them: what Angel hath appeared unto you? or of which of the Heavens have you been instructed?  
It may be you will say of the Holy Ghost, O thou fool, and of little understanding! Dost thou not understand that the Holy Ghost, is the schoolmaster of the Church, of the whole Flock & Congregation of Christ? If he be the schoolmaster (therefore) over a multitude, it followeth then, that one doctrine taught by the Holy Ghost, is a lesson or an understanding of a multitude: But what multitude are of thine understanding or of what Congregation art thou? Wilt thou say, thou art scattered. Thou speakest falsely, thou art a runagate. But, behold, I teach thee, and thy error is beforethy face.  
Whosoever doth understand the Scriptures must seek to understand them by Ordinance and spiritual tradition. But of what spiritual tradition understandest thou? or by what Ordinance are the Scriptures opened unto thee? Thou wilt say thou art informed by the Holy Fathers, and by the same Spirit that they taught, by the same Spirit thou understandest. Thou sayest so, but thou dost not so. Which of thy forefathers hath tied reason to the Word of God? or the understanding of the Scriptures to the Discipline of the Heathen? I, say unto thee, that thy forefathers were dear unto Christ, were partakers of the heavenly visions and celestial comforts, which visions and celestial comforts, did not teach unto them, a new exposition of the Scriptures, but did confirm and give light unto the mysteries of the Holy Ghost spoken by the Apostles, the ground-layers and founders of the Church. Whatsoever, therefore, thou learnest of thy forefathers, thou learnest of the Apostles, and whatsoever thou learnest of the Apostles thou hast by the Holy Ghost. But if thou expound the Fathers after thy sense, & not after the sense of the Apostles, thou hast not the Holy Ghost, but the spirit of lying. Therefore humble thyself and fall down before the Lord. Lay reason aside, and 
Reason. Ecclesia 〈◊〉.  cleave unto him. Seek to understand his word according to his holy Spirit. Which holy Spirit thou must needs find, and shalt find in a visible Church, even unto the end.  
I will plainly say unto thee (That, Truth may appear mightily in light:) Whosoever is contrary unto the will of God, which is delivered unto his Church, taught by his Apostles, nourished by the Holy Ghost, delivered unto the World, and by Peter brought to Rome, by him, there taught by his Successors, held, and maintained, is contrary to God and to his Truth. 
Lather. Casvin: Wilfully, Obstinately erring.   
Luther hath his reward.  
Calvin his reward.  
The rest, all that have erred, and wilfully run astray, separating themselves from the Church 
The definition of an Here tique.  and Congregation of Christ obstinately, and through the instigation of their father the Devil, have their reward. Against whom the son of God shall pronounce judgement, saying, Go you deceivers into Hell fire, provided for your Father and his Children from the beginning.  
You rise up amongst yourselves, saying, The Pope is Antichrist; For by this name you call 
The Pope is not Antichrist. Antichrist.  him, an evil man he may be, and fall from his vocation: But he can never be Antichrist: For Antichrist is he, the son of the Devil, a man flesh and blood, born of a wicked and deceitful Harlot, that shall seduce the people, swell with the strength of his father, and resist God in Earth amongst men, as his father did in Heaven among the Angels, utterly denying his Omnipotency, and setting himself against him.  
O you fools, and of little understanding: When unto the Apostles, the keys of Heaven were 
Claves Coeli 〈◊〉 datae.  given, that is to say, the same authority and power of Christ Jesus the son of the Living God, to forgive sins, and to exclude sinners from the kingdom of Heaven; (An) when unto the same Apostles; it was said also Come behind me Satan: you have not under standing to see into the mysteries of the Highest; if the son of God did commend and reprehend his Disciples, why may not (therefore) a Bishop, be counted good and evil; if it follow (therefore) that good aend evil may be a 
Remember 〈◊〉 amending of this place. 〈◊〉 belongeth.  Bishop it followeth also, that neither good nor evil addeth unto the Authority of a Bishop, but unto his own life; if he be good he reapeth the benefit of his goodness, but if he be evil, he is a liar, because his Doctrine is against himself, if therefore for the sin of man, God hath suffered many in the spirit of 
* Acts 23. A.  Ananias to sit in the holy place, it is for your fins sake; and for your rebellious nature to be punished: And not for the obscuring or darkening of his Church.  
Open your eyes therefore, and understand, and cleave to the Church for the Church sake, and not for the love of man. Despise not the Church, because of the transgressions of man: But submit your neck under that holy yoke and ordinance, which shall lead you to the Congregation governed by the Spirit of God, wherein you shall under stand the secrets of God his Book, to be interpreted 
Nullus .  according to the sense of your fathers: whose understanding was the finger of the Holy Ghost, you cannot authorize yourselves, and without authority you can do nothing; Therefore if your authority be not, why take you upon you the do of the Church, which it is one thing to seek to understand the Scriptures, and an other thing to teach the Scriptures according to his understanding, for he that teacheth, teacheth, by Authority, but if he have no Authority, he is an Usurper. 
An usurper.   
My brethren remember yourselves, and consider you are Children: you are not, vestri juris, but alieni. Therefore, do nothing that is of yourselves: But follow, (as good child) the steps of 
.  your Mother: which Mother is a pure Virgin, and is always instructed with the wisdom of the Comforter; What meat she shall give unto you her Children: and how she shall bring you up and instruct you: Simplicity is much worth, and obedience is a Garland before the Lord. But Curiosity is the Devil; Have you not read; That the bread of the holy ones is not to be cast unto ` Dogs? Look unto yourselves whether you be Dogs or no. See if your life be holy: your do strait and just, your patience manisold: your affliction great for the Lord: if you find not yourselves so, you are not Children; If you be not Children, you are not sons, if you be not sons you have no Mother, if you have no Mother you are Dogs, you are devourers of the bread of Children, currish, senseless, and against God.  
Enter therefore into judgement with yourselves.  
Consider you are created by God.  
Consider you are redecmed by God.  
Consider also you are also left to the spiritual tuition and comfort of God: which God hath made of you a Congregation: a holy and sanctified fellowship, feeding always as brethren together, under his wings, and at his Lable: which feedeth you with the bread of life and understanding, with the body and blood of Jesus Christ the son of the Living God.  
With understanding that you may know the will of your Father which is in Heaven, and knowing him, be obedient: which is the conclusion of your vocation. Shake not off therefore the yoke of Obedience, lest you put away also the Cup of understanding, and so know not the will of your 
.  Father.  
But my thinketh, you are starved, your guts are shrunk up: your bones and sinews are withered. What is the cause thereof? When received you the bread of the Lord? When received you nourishment? O you of little faith: and less understanding you err, and run astray: you are blind, you follow not the will of your Father: Return, Return, and say within yourselves,  
O eternal God and loving Father, great is thy care and mercy 
.  over us, which being led astray (with Satan and the spirit of darkness) hast brought us home: which being blind haste set open before our eyes: (our eyes also opened) the true path and line of understanding: Happy are we whom thou lovest so dear: and unto whom the care of our health is so dear: We will therefore praise thy Name, and return from our errors: we will acknowledge our sins, and follow thy commandments: for thou, O Lord, art only just and true, and thy mercy is everlasting: Thy laws are sweet, and thy love and kindness mighty amongst us, Holy, Holy, Holy Lord God of Zebaoth, all honour praise and glory be nnto thee for ever.  
Δ Amen.  
..... After a while I return again.  
E. K. He is gone.  
Δ Note, I read the premises to Fr. Pucci, in Latin, which seemed to us to be wonderfully pithy, and to the purpose, etc.  
E. K. He is here again.  
URIEL ..... Francis Pucci, give ear unto my word. Stay a while.  
Δ Hereupon Fr. Pucci did kneel on both his knees. 
Pranciscus Pucci.   
URIEL ..... True it is, that, as thy spirit moved thee, so God hath called thee to the partaking and understanding of his will to be fulfilled in punishment and wrath against the falsehood and deceit of the earth. And therefore hath God in his great love and exceeding mercy called thee away from the sons of the accursed, and from the way of unrighteousness: wherein if thou follow him in simplicity of Conscience, and righteousness (the works of faith) thou shalt be confirmed: for I say unto thee, I will power my vengeance upon the whole Earth, and I will chasten her in her iniquity, and in the midst of her pride, I will throw her down headlong, and she shall triumph no more And because thou hast humbled thyself, my spirit shall be with thee, 
Judicium incipiet à domo Dei. Filius, Servus.  and thou shalt understand. And this wicked Monster, that sitteth in the Holy Temple, and sinneth against the Highest, shall be thrown down headlong with his pride: And he shall be chastised and corrected with the mouth of you two; For at the house of the Lord judgement must begin. And the rebelling son must be scourged before the wicked servant be punished. Fear not, I will put 〈◊〉 your words, strength and power: And if he hear you not, but stretch forth his hands against you, I will rain fire and brimstone from Heaven: and his dwelling places shall sink. And the Lake that shall remain, shall bear witness against him for evermore: Lift up thy heart therefore, and despise the World; Fight with her manfully, and be not overcome. Moreover, acknowledge thy sins, and fly unto the Lord. Seek out his House, and eat of his bread: for thou hast much need of it.  
The seeds that thou hath sown abroad, gather up again, lest thou be punished for the sins of thy Brethren.  
Thy soul standeth dear before the Lord, which is the cause that he hath mercy upon thee, which saith unto thee, If thou be obedient before the Lord, follow the instructions and discipline of the holy Ghost: and do the works of righteousness and Charity, my Spirit shall rest upon thee. I have said.  
K. E. He is gone.  
Δ I read over the last parcel in Latin to Francis Pucci: after he had in very penitent sort thanked God, confessed himself an offender, as he was here noted, etc.  
E. K. He is here again.  
URIEL. ..... Your Penance and Devotion premised, The blessing of God the Father, the Son, and the Holy Ghost, in his everlasting truth and light, comfort you, bless you, and be merciful unto you.  
Δ Amen.  
URIEL. ..... Extingue lumen: Nam decedo.  
Δ Deo nostro Omnipotenti, aeterno Lucis & Veritatis Authori sit omnis laus, gratia actio, honour & gloria, nunc & sine fine.  
Amen.   

Anno 1585. Augusti 6 PRAGAE.  
Actionis Puccianae posterior pars.  
Videns, (E. K.) nubem jam recessisse conspexit: ut supra URIELIS caput (quasi in 〈◊〉) 
Videntes olim, qui Prophetae postea dicti.  alium vidit Angelum: cujus pars inferior, nube ignea continebatur. Capitis veri capilli, circa hameros sparsi, & orachia nuda apparebant. Dextra autem Librum tenebat, quadrata figura, tegmine, (quasi ignito, 〈◊〉 colore,) velatim: Foliorum verò exterior margo, albicans erat. Septem retinaculis, quasi totidem seris, clausus esse, liber videbatur. Atque super retinaculorum ora, sigilla quasi aurea, impressa comparebant. Et super singulis sigillis, litterae inscriptae singulares. Super primo E, sup. 2 M, sup. 3 E, sup. 4 T, sup. 5 T, sup. 6 A, sup. 7 V.  
..... Accipe librum hunc, & verit as luce magis clarescat: Et lux, veritate, siat valida. Dataeft tibi potest as dandi, & aperiendi hunc Librum, Mundo, & Mundis.  
URIEL. ..... Gratia tibi, Rex Coeli, & tenae, qui fuisti, cs, & venturus es, hinc enim Judicium 〈◊〉.  
E. K. Jam accipit librum URIEL, utrisque flexis genibus.  
URIEL. ..... Gaudete, ô vos filii homini, 〈◊〉 corda vestra Coelum versus. Secreta enim 〈◊〉 〈◊〉: & 〈◊〉 ejus ex 〈◊〉 emissum 〈◊〉. Gaudete, ô vos Filii Dei, quia Spiritus veritatis & intelligentiae inter vos existit: Gaudete, ô vos, qui de sanctuario estis, quia sapientia & intelligentia replebimini. Gaudete, ô tu domus Jacob, quia jam tua finita est visitatio, atque 〈◊〉 〈◊〉 〈◊〉. Quatuor venti 〈◊〉 unâ colligent: & conculcatum redificabis mirum. Tibi 〈◊〉 〈◊〉 〈◊〉. Et, ecce, juravit Dominus, & non te invadent impietates; neque Spiritus 〈◊〉 á te recedet. 〈◊〉, Petrum tuorum ossa quietem nauciscentur: & tu ipse aeterna frueris 〈◊〉. Sanguis innocentum, a te abluetur: & ad dies multos poenitentia te affliges. Tunc quidem Agnus, in 〈◊〉 〈◊〉, 〈◊〉, ô Hicrusalem: Edictaque promulgabit populo tuo, civibusque tuis.  
Omnis Nationes ad domum Davidis confluent matres, suos informabunt infantis, iis verbis: Praevaluit 〈◊〉: atque Dei nomen, 〈◊〉 〈◊〉 vigil, ô Civitas.  
E. K. Jam, omnia, nube alba, oppleta sunt.  
URIEL. ..... Mihi silentium, vobis verò, ad temporis exiguum intervallum, quies esto.  
E. K. Ex oculis meis prorsus evanuer prorsus.  
Δ Nota. Interea ab ipso Angelico sermone, praescripta in Latinum recitavi conversa, legendo expeditè, ipsi Domino Francisco Puccio, praeterea abiter pauca locutus sum, de Calumniis, contra nostras actiones tales oraculatis, etc.  
E. K. Iterum hic mihi apparet Uriel, atque in Cathedra sedet Chrystallina cum Libro illo, in suo gremio: dextra autem, illam tenet virgam Geometricam: & sinistra, illam Philosophiam vitream, ut prius.  
URIEL. ..... Cum mihi sit concessa potestas, & cum meo ministerio sit adjuncta veritas; (unde lucis & veritatis sum factus plenus) vestras ego aperiam oculos, atque vobis ipsam eloquar veritatem; ut inertem illam molem tenebrarum vestrarum, et profundae ignorantiae, excutere positis, et in luce cum patribus vestris ambulaie. Voci igitur meae diligenter praebere aurem, & intracordium vestrorum liquorem, dicta imbibatis mea. Ut vestrae intelligentiae succus, vigorem recipere possit: & vos ipsi florere positis cum acceptabili veritate, veluti servi electi, et Ministri ALTISSIMI.  
Totus mundus in maligno positus est, aperta Satane factus est officina, ad terrae mercatores omni abominandae impietatis genere decipiendum. Ast, quid vosne facti estis talium mercium sub mercatores garuli? vel mendaciorum et doctrir ae falsae, in publicum vectarii: AEstimatisne vos, levis momenti negotium esse Scripturarum Divinarum & Mysteriorum sensum, judicium et temeritati alligare vestrarum imaginationum? nihili rem esse statutis, in judicio sedere contra spiritum Dei, nullum illi concedendo locum, nisi vestro ex praescripto?  
Vobisne licet, 〈◊〉 Filio Dei, integros dies, immò injustos consumere annos, cum filiis Satane mendaci sobole, & mundi deceptoribus? Adeonè penitus in abominationis officinam vosmet contulistis ut Dei filio, futuri adventus sui tempus praescribere velitis, Prophetarumque suorum descensus: temporisque terminum, in quo ipse terram erit visitaturus?  
Moyses nihil loqui ausus erat, nisi ab ore Dei.  
Prophetae Legem non explicabaut, sed Dei vox.  
Filius Dei propria sua non est locutus verba, quatenus Caro crat, sed verba patris sui.  
Discipuii ejus, nihil, nisi ex 〈◊〉 sancto docuerunt.  
Audetisne (igitur) vos, vobis docendi assumere munus, aditáque secreta Altissimi pandere, minime ad id admissi, vocative?  
Dieite mihi, Mercaturamne deseruistis, vestrarumque pecuniaium (fraude partarum) supputationes, ut verbi Dei essetis Doctores?  
An non pudet vos, ante docere, quàm ipsi intelligatis?  
Immò an non vos pudet seducere, prius, quam domum reducere noveritis?  
Hypocritae estis, & Spiritu sancto vacui.  
Mendaces esse devenistis, & ipsius Christi ininuci, & sui sancti Spiritus.  
Fortassis dicitis, ex Scripturarum Lectione, intelligentiam comparamus earundem.  
Ast mihi respondeatis; cujus spiritus auxilio, hane vobis comparatis intelligentiam?  
Quis vobis apparuit Angelus? vel ex quo Coelo, vestram recepistis instructionem?  
Fieri potest, quod, ex Spiritu sancto dicetis.  
O stulte tu modicaeque intelligentiae! non intelligis tu, quòd Spiritus sanctus Ecclesiae Paedagogus est, integri gregis, & congregationis Christi?  
〈◊〉 si 〈◊〉 Paedagogus est, sequitur, quòd Doctrina aliqua, quàm Spiritus sanctus decet, 〈◊〉, documentum, sive intelligentia sit multitudinis.  
Atqui, quae hominum multitudo, tuae est intelligentiae?  
Vel cujus es tu Congregationis?  
Aliter dispersionis. Dicisne, dispersus alicujus te unum esse: Falsum narras, fugitivus es.  
Verùm, ecce, te doceo: Errorque tuus ante tuam constat faciem.  
Quicunque ad Scripturam intelligentiam perveniet, conari debet ad illarum intelligentiam praevenire, 〈◊〉 Ordinationem, & Traditionem spiritualem.  
Ast ex qua spirituali traditione, nactus es tu intelligentiam?  
Vel juxta quam Ordinationem, tibi est apertus Scripturarum sensus?  
Dices (forsan) ex sanctis Patribus, informatum esse te, & per eundem spiritum per quem docebent illi, tuam te esse consecutum intelligentiam.  
Dicere sic quidem potes, verum non te sic facere certum est.  
Quis enim antiquorum Patrum, rationem copulavit verbo Dei, vel Scripturam intelligentiam, Ethnicorum astrinxit disciplinae?  
Tibi dico, quò antiqui Patres, Christo chari erant, & coelestium visionum, consolationumque Coelestium participes: quae visiones 〈◊〉 ésque consolationes non illos docebant novam Scripturarum expositionem, sed confirmabant, lucéque illustrabant mysteria Spiritus sancti, per Apostolos declarata, qui Ecclesiae ipsi sua posuêre fundamenta; quicquid igitur ab antiquis Patribus discere possis, ab Apostolis discis, & quicquid ab Apostolis intelligis, habes id quidem, à Spiritu sancto, sed si ipsos Patres exponas tuo sensu modóque, & non juxta sensum Apostolorum, certè Spiritum sanctum non habes, sed spiritum mendacii.  
Humilem, igitur, temet praebeto, & coram Domino procidas, rationem semoveas, Dominoque adhaereas, laborésque verbum ejusdem intelligere, ex Spiritu suo sancto: quem Spiritum sanctum, omni ex necessicate invenire debes, atque invenies invisibili Ecclesia usque ad mundi finem.  
Perspicuè tibi dicam, (ut veritas potenter in luce appareat) quicunque Dei contrarius est voluntati, quae suae est tradita Ecclesiae per Apostolos quidem publicata, per Spiritum sanctum enutrita, & mundo impertita, & per Petrum ad Romam tradicta, & per eundem ibidem expressa, ab ejusdem successoribus retenta atque sustentata est: Hic idem Deo & veritati suae contrarius est.  
Lutherus suorum recepit mercedem.  
Calvinus suam.  
Reliqui omnes 〈◊〉 erraverunt, & sponte in devia concurrerunt, separando seipsos ab Ecclesia & Congregatione Christi, obstinatè & Diaboli (patris sui) instinctu, mercedem suam receperunt.  
Contra quos filius Dei judicium pronunciabit, dicendo:  
Ite Deceptores in gehennae ignem, Patri vestro & filiis illius, ab exordio praeparatum.  
Inter vos ipsos insurgitis asserendo, Papam Antichristum esse (hoc enim nomine illum insignitis) homo 〈◊〉 malus esse possit, atque à sua excidere vocatione, verumtamen Antichristus esse nunquam potest.  
Antichristus enim ille est, qui filius est Diaboli, homo quidem ex carne & sanguìne natus ex impia & 〈◊〉 meretrice, qui populos seducet tumidusque sui patris potentia, Deo resistet in Terra inter homines, quemadmodum pater ejus in Coelo fecerat inter Angelos: prorsus denegando Dei Ominpotentiam seque illi opponendo.  
O vos stulti & exiguae intelligentiae, quum Apostolis Coeli concredabantur claves: (quasi diceres) eadem Christi 〈◊〉 filii Dei viventis, authoritas & potestas ad hominem condonanda peccata, & ad peccatores Coelo excludendos, & quum 
* Matt. cap. 16. C. D  eisdem Apostolis, vade post me Satana, etiam diceoatur, non tanta estis intelligentia ut in Altissimi haec introspicere valeatis mysteria.  
Si Dei filius tum commendabat tum etiam 〈◊〉 Discipulos suos, cur non possit igitur Episcopus, & bonus & malus censeri? Si hinc consequatur, bonum malumque Episcopo inesse posse, pari ratione inferri posfit authoritatis Episcopalis rationem, à bono malove illo non pendere, sed ipsius ad Episcopi vitam hoc bonum malúmve spectare si bonus sit, suae bonitatis metet beneficium; sin malus sit, mendax est; sua enim illi contraria est doctrina. Proinde, si, propter hominum peccata Deus permiserit, multos in spiritu 
* Act. 23. A  Ananiae sedere in loco sancto, id quidem propter peccata vestra est, & rebellem naturam, ut supplicium recipiatis: & non obscura vel tenebrosa ejus fieret Ecclesia.  
Aperitè itaque oculos vestros & intelligite, & Ecclesiae adhaeritatis, amore ipsius Ecclesiae, & non hominum. Neque Ecclesiam contemnatis, propter hominum iniquitatis.  
Verùm colla illi submutatis sancto jugo & ordinationi, quae vos ducet ad illam Congregationem quae gubernator per Spiritum Dei, in qua intelligetis secreta Libri Dei, explicata esse juxta sensum antiquorum vestrorum Patrum: quorum intelligentia erat dignitus Spiritus Sancti.  
Non potestis a vobis ipsis authoritatem recipere, & hinc authoritas nihil facere potestis.  
Idcircò cum vestra authoritas nulla sit, cur Ecclesia opera Actave intra vestras arripitis manus? 
Malae fidei possessor.   
Una quidem res est, Scripturarum aliquem quaerere intelligentiam: atque alia est Scripturas docere, secundùm intelligentiam suam. Qui enim docet, ex authoritate docet: sed authoritatem si non habeat usurpator five intiusor est.  
Fratres mei, Considerate vosmet ipsos bene, & considerate vos pueros esse, & quod vestri juris non sitis sed alieni. Nihil igitur faciatis quasi ex vobis ipsis: sed insistatis (ut pueri boni) vestigiis Matris vestrae, quae Mater pura Virgo est, & semper à Paracleti sapientia informatur, quem vobis (pueris ejus) exhibere cibum debet; & quo vos modo educare atque instruere.  
Simplicitas multùm valet & obedientia, certum est, coram Domino; Ast curiositas Diabolus est. 
Matt. 7. a 15. C Mar. 7. C   
An non legistis quid sanctorum panis, non sit ante cancs projiciendus?  
Penitius vosmet examinetis, utrum canes sitis, ncc ne.  
Videte utrum vita vestra sancta sit, opera vestra recta & justa; patientia vestra multiplex; afflictio vestra, magna propter Dominum.  
Si vosmet ipsos, in hoc statu esse, minimè deprehendatis, pueri non estis; si pueri haud sitis, non estis filii; si filii haud sitis matrem non habetis; sin verò matrem non habet, devoratores estis illius panis qui filiis debetur, canini, insensati, & contra Deum estis.  
In 〈◊〉 judicium status vos ipsi descendatis.  
Pater 
Considerate, per Deum Creati estis 
Vox haec 〈◊〉 multum 〈◊〉.   Filius 
Considerate, per Deum Redempti estis.  Spiritus S. 
Considerate etiam, relicti estis Spirituali Tutelae & consolationi Dei.   
Qui Deus ex vobis congregationem ordinavit, sanctam & sanctificatam societatem, pascentem semper simul tanquam fratres, sub alis suis & insua mensa; qui vos pascit vitae & intelligentiae panae; corpore (〈◊〉) & sanguine Jesus Christi filii Dei viventis.  
Intelligentiae autem pane vos pascit, ut patris vestii voluntatem intelligatis, qui in Coelis est; Obedientia ut illi quum noveritis, obedientes factis; quae obedientia vestrae vocationis finis est.  
Nullo igitur modo obedientiae jugum excutiatis, de simul etiam Calicem intelligentiae à vobis repellatis; atque ea ratione Patris vestri vos lateat voluntas.  
Sed judicio meo famelici estis, vestra contracta sunt intestina, ossa nervique mariescunt.  
Quae hujus rei causa est? quando illum Domini 〈◊〉 recepistis? quando nutrimentum accepistis? ô vos modicae fidei & intelligentiae minoris erratis, & devii curritis. Coeci estis, patris veftri, non obtemperatis voluntati; redite, redite & intra vosmet ipsos talia dicatis.  
O sempiterne Deus, & benigne Pater, magna certè est cura misericordiáque tua erga nos, quos in devia actos per Satanam, & spiritum tenebrarum reduxisti domum; & nobis coecis praeposuisti (visu etiam nobis restituto) veram semitam lineamque rectam intelligentiae. O nos soelices, quos tibi tam charos habes; & quorum salus tantae tibi curae est. Nomen proindè tuum, laudibus celebrabunus; & à nostris revertemur crroribus. Peccata confitebimur nostra, & praecepta observabimus tua. Quoniam tu solus, ô Domine, justus & verus es, & misericordia tua aeterna est. Leges tuae suaves sunt, et per amans tua benignitas inter nos valida est. Sanctus, Sanctus, Dominus Deus Zebaoth. Honor omnis laus et gloria tibi detur in perpetuum.  
Δ Amen.  
URIEL. ..... Modico transacto temporis spatio revertam.  
E. K. Abiit.  
Δ Nota.  
Δ Interim Francisco Pucci haec (quae Anglicè dictata recepimus) Latine recitabam. Nobisque nervosa valdè, 〈◊〉 accommoda institut is videbantur.  
E. K. Iterum illum adesse video.  
URIEL. ..... Francisce attentis auribus, verba excipias mea.  

SISTATIS PAULULUM.  
Δ Hinc statim, Franciscus Puccius a sede sua genibus utrisque (quasi Deo supplex) terram petebat.  
URIEL. ..... Verum quidem est (ut tuus te aliàs commune fecit spiritus) quòd Deus te 〈◊〉 ut particeps & intelligens esses voluntatis suae explendae, in vindicta & ira sua exercenda, contra terrae falsitatem & fraudem.  
Atque hanc ob causam, ex magno suo amore, & immensa misericordia sua avocavit te Deus à filiis hominum, Deo invisorum, & ab injustitiae tramite.  
In qua tua vocatione, si illum imiteris, in tuae conscientiae simplicitate, & justitia (quae fidei sunt opera) confirmaberis. Tibi enim dico, vindictam meam effundam super universam terram atque illam castigabo in iniquitate sua, & in suae superbiè summo gradu illam praecipitem posternam; neque ultra triumphabit.  
Et quia te demissum humilémque exhibuisti spiritus meus tecum erit, & intelligentiam tu consequeris.  
Et monstrum hoc impium, quod in Templo sancto sedet, & contra Altissimum peccat, 〈◊〉 
〈◊〉. 9 C 1 Petri 4. D  cum superbia sua, Atque ex ore utriusque vestri castigabitur & corrigetur. Judicium enim à Domo Dei inchoari debet, E filius rebellis prius flagellis caedi debet, quam impius puniri servus.  
No timeatis, Vestris enim verbis, vires & potentiam adjungam.  
Et vestra si contemnat verba manusque suas contra vos 〈◊〉: de Coelo ignis atque sulphuris demittam imbrem, & Palatia ejusdem in terram descendent: lacusque ibidem remanens contra illum testimonium dabit perpetuum.  
Erigas igitur cor tuum mundumque despicias, & contra cjusdem veriliter pugna, neque ab eodem vincans.  
Tua 〈◊〉 confitearis peccata: & ad Dominum confugias, illius perquirito domum, & de illius pane comedas: eo enim multum tibi opus est.  
Et semina quae sparsim 〈◊〉, recolligas: ne fortè tu poenas tuas, ob fratrum tuorum peccata.  
Anima tua Deo chara est, atque ideirco misericordia erga te movetur, tibique dicit, si coram Domino 〈◊〉 appareas: atque sequaris instructiones & disciplinam Spiritus sancti faciásque opera Justiciae & Charitatis, spiritus meus super te requiescet.   

Dixi.  
E. K. Abiit.  
Δ Ex Anglicis dictatis istis ultimis Latine eundem expressi sensum, Domino Fr. Puccio, valde devoto humili, & praemissa agnoscenti & acceptanti, etc.  
E. K. Iterum mihi conspicuus est.  
URIEL. ..... Praemissa vestra tam poenitentia quam devotione, Benedictio Dei Patris Filii, & Spiritu sancti, in sua sempiterna veritate lucéque vos consoletur, vobisque benedicat, & vobis misericordiam impertiat copiosam.  
Δ Amen.    

Ex Actione, quae erat die Veneris, September 6. 1585. Pragae.  
Eat Puccius, ut promissis per ficiendis provide at.  
At cor habeat sincerum rectumque. 
Angelica vox.   
Immò saepe proprios detergat caliceos.  
Inter eu ndem autem alloquatur mortua arbusta, de Domino venturo.  
Ambulet cum montibus ut illi ejus audire possit.  
Tunc revertatur ut quod reliquum est ad implere possit.  
Atqui dico proprios tergat caliceos.  
Δ Vos oro ut illam nobis explicare phrasem velitis obscuram.  
Qui flagellatur ipse sentit. 
Augelica vox.   
Angelica vox. ..... Reliqui (iejunii vestr) dies, non hic complebuntur, sed in illis viginti diebus, in quibus Romae operari Decretum est mihi.    

LIBER RESURRECTIONIS. Pragae, Aprilis 30.  
Pactum, seu Foedus Sabbatismi. 1586.  
Threbone Octob. 14.  
Venimus è Septemb. 14.  

1586.  
In Maio 29 〈◊〉 Decretum contra nos exiit à Caesare Rod.  
In Augusto 8, Reversionis permissio D. Rosenbergio, obtinente ut ad sua veniamus.   

Miraculum, & factum memorandum in perpetuum.  
AS E.K. stood at the end of the gallery by his Chamber, looking over into the Vineyard he seemed to fee the little man the gardener, in all manner of behaviour and apparel, who is the chief workman or overseer of Mr. Carpio his workmen in the same Vine-yard. He seemed very handsomely to prune some of the Trees: at length he approached under the wall by E. K. and holding his face away-ward he said unto him, Quaeso dicas Domino Doctori quod veniat ad me. And so went away as it were cutting here and there the Trees very handsomely, and at length over the Cherry-trees by the house on the Rock in the Garden he seemed to mount up in a great pillar of fire.  
E. K. bade his Wife to go, and she who was in the Garden. She came up, and brought him word, No body.  
E. K. then came to me and said, I think there is some wicked spirit that would allude me, and he told and said to me, as is before noted. Then said I, I will go into the Garden, and bade E. K. come with me. We went down that way which this Creature did go: but nothing we saw, went to the Banqueting-house in the Vine-yard, but that place pleased us not: so, we went along in the way by the cliff side, and sat down on the bank by the great pile of Vine-stakes lying in the very South end of the Vine-yard. And we had not sat there half a quarter of an hour, but I espied under the Almond-tree, and on the southside of it, being the Westerly Almond-tree, that is it which is standing on the Westerly side of the strait path which leadeth from the North toward the South in the Vineyard. I espied (I say) like a sheet of fair white paper lying tossed to and fro in the wind. I risen and went to it, and (to the praise of God his truth and power,) there I found three of my Books lying, which were so diligently burnt the tenth day of April last.  
1 The three Books were, Enoch his Book.  
2 The 48 Claves Angelicae.  
3 And the third was the Book of my gathering of the thirty airs, and entitled Liber Scientia terrestris auxilii & victoriae.  
Thereupon E. K. coming to me, I fell on my knees with great thanks yielding to the God Almighty, and so did E. K. whose mind and body were mervailously affected at the sight of the said Books, having no show or sign that ever they had been in the fire, neither by colour or savour, or any thing wanting.  
And after we had set half an hour under the foresaid Almond-trees praising God and wondering at the Miracle. Suddenly appeared by us the selfsame gardener like person, but with his face somewhat turned away, and nothing thereof to be adjudged as of Ave the custom is. He said, Kelly, follow me, E. K. went, and I sat still, awaiting his return.  
This gardener went before E. K. and his feet seemed not to touch the ground by a foot height. And as he went before E. K. so the doors did seem to open before him, he 〈◊〉 him up the great stairs on the left hand by the Vineyard door, and so in at his own Chamber door where E. K. hath his new Study, and then the door going out of that to the stairs opened of itself, and he went up those stairs, & at length brought him to the Furnace mouth where all the Books and papers had been 〈◊〉 the 10 day of this April. And coming thither, there the spiritual Creature did seem to set one of his feet on the post on the right hard without the Furnace mouth, and with the other to step to the Furnace mouth, and so to reach into the Furnace (the bricks being now plucked away which stopped the mouth of the Furnace, all saving one brick thick) and as he had reached into the furnace there appeared a great light, as if there had been a window in the back of the Furnace, and also to E. K. the hole which was 〈◊〉 greater than the thickness of a brick unstopped, did seem now more than three or four brick thickness wide, and so over his shoulder backward he did reach to E. K. all the rest of the standing Books, excepting the Book out of which the last Action was cut, and Fr. Pucci his Recantation, also to E. K. appeared in the Furnace all the rest of the papers which were not as then delivered out.  
That being done, he bade E. K. go, and said he should have the rest afterward. He went before in a little fiery cloud, and E. K. followed with the Books under his arm all along the Gallery, and came down the stairs by Fr. Pucci his Chamber door, and then his guide left E. K. and he brought me the Books unto my place under the Almond-tree.   

✚ Pragae.  
1586 Aprilis 30 May-even.  
Mane circa 8.  
Δ Precibus quibusdam fusis ad Deum, & 〈◊〉 pro miraculo Hesterno acts, petebamus jam a Deo consilium suum quid de isto miraculo nobis esset faciendum ulterius, etc.  
Et quid faciemus cum Domino Rosenbergio, an illum debeamus admittere ad amicitiam nostram & soedus sanctum? quid de ejus oblatis aedibus, etc.  
E. K. A voice cometh down right before me saying.  
E. K. Who is this William? 
〈◊〉 à Rosenberg.   
Vox. ..... Thou William. Δ A pause Δ I suspect it to be the Lord Rosenberg. Thou William. Δ A pause Thou William of Rosenberg. Δ A greater pause   
This day in the blood of the Lamb, do I pronounce forgiveness of sins, upon thee: and for a sign and token: Thy lines shall be opened, and thy seed shall be multiplied upon Earth Therefore take unto thee a Sheep, that is yet a Lamb, and spoil not the flock of thy poor neighbour.  
And, behold, if thou turn thyself from the North, and ascend unto the Holy Mountain, [and] I will hereafter make a Covenant with thee. But take heed, thou despise me not.  
Blessed are those that are comforted of me, for their strength is from above. For whosoever is rebuked of the spirit of truth, shall with time perish as a shadow.  
Is it not said, if thy eye offend thee, cast him out? I say unto thee also, yea, though thy head 〈◊〉, 〈◊〉 him also away. The unstable whisper and worldly policies of such as are the Princes of the World, are they not known unto me?  
O you Hypocrites! O you little of understanding, and of less faith, how far are you in love with the World, and her pomp, with the flesh and her lightness or wantonness, with the devil and 
Consilium.  his damnable subtlety! Purge your houses, and purge your kingdoms, if you wiil stir up the Lord to strengthen you. Cursed is that Nation, that defiled herself with the society of such as are Bastards. But woe, we, be unto him that Ruleth not according to the length of his bridle.  
The chaff of this Empire and Kingdom, behold it remaineth, the father swept it not out, neither 
De Imperio Ro. & Regio Bohemiae.  doth the Son lift up his hand for the name of the Highest.  
O you Hypocrites, you are faithless, for you fulfil not your charge!  
Thou hast, yet time to awake, thou mayst yet be acceptable. 
Time yet.   
Thy do let them be a Judge between thee and me.  
Δ Magna pausa.  
Vox ..... Behold, I have given thee unto Rosenberg, him also have I given unto thee 
Δ The voice so expounded it after at my request. Anno 88 〈◊〉 〈◊〉 D. 〈◊〉.  Whosoever therefore considereth not the giver shall be called to account and that sharply.  
In the year 88, I will send out my visitation that the ends of the world may be known, and that Justice may appear in the garments of her unmeasurable honour.  
In the mean season, I will bless you abundantly with all the gists and seeds of nature. See therefore, that you work, and labour that your hands may bring forth fruit, the increase of the Lord.  
Six Actions you shall have: the seventh is the Sabbath of the Lords, and from this day (being a part of the tim) beginning from 
* From good Friday. Our Heavenly calendar of six month's Action. The rest red Books to be most closely kept until the sixth Action. Domini miraculum 〈◊〉 〈◊〉 est temendum. 〈◊〉 à 〈◊〉. 〈◊〉 est 〈◊〉 〈◊〉 . E. K. and Δ together. Adam of 〈◊〉 〈◊〉 chancellor.  Friday last celebrated, as the memorial of him through 
. Vox 7. Δ I asked which Friday.  whom I speak unto you, which suffered upon the cross for your Redemption, until the day come of the sixth month, you shall not presume to ask any visitation of him that speaketh with you. And so the sixth month (the last day ensuin) shall always be your day of Action.  
§ Pucci is defiled, and shall not be partaker of these six visitations to come: but shall departed from you, and be ready as the Lord shall find him, and as he shall be warned of you. Notwithstanding my spirit shall not departed from him, and I will open his understanding that he may convert many. For the World must be satisfied with testimony as well of his life, as the recantation & professed Doctrine.  
Δ We lack (o Lord) his recantation written by his own hand, I cannot find it in the Books restored.  
Those Books let them be kept of thee, as committed unto thy custody by me. And see that they be never opened until the sixth Action to come.  
See also, that you disclose not my hand amongst you, lest I then rise up against you.  
For, behold, you are yet in the wilderness. Therefore, be silent.  
Unto William, notwithstanding (hereafter) all things may be known, and made manifest.  
If any man seek you, else, you know him not.  
For you live within the silence of the Highest.  
The rest that wanteth, shall be restored unto you: even unto the least and last letter.  
Live, therefore, together as in the hands of your Protector.  
And doubt not, but that I will be merciful unto him that is sick through his infirmity: yea, and unto his generation as I have promised. And the sin which remaineth in his father's house, and in his house for many generations, I will mercifully blot out.  
Doubt not, my peace (which am peace, the beginning and the endin) shall always be amongst you.  
Δ We read all and had long discourse of all, and at last, I asked thus.  
Δ What shall I say unto Rosenberg of your present merciful dealing and intent toward him.  
Vox ..... That, which is said of him, that, say thou Δ unto him.  
Move no more questions.  
Δ 〈◊〉 Domino omnia opera ejus, laudate illum omnes Creaturae ejus: laudent illum 〈◊〉 〈◊〉, laudent illum Sancti ejus: ille solus est Omnipotens, ille solus est Sanctus, ille Protector nostri, Illuminator & Consolator noster est. Cinguli omnis honour & gloria.  
Amen.   

MEMORANDUM.  
1586. May 1.  
On May day after dinner I went over the water (being brought to the water side in the Lord Rosenberg his coach, and Jacobus Menschick with me) unto the Lord Rosenberg his Gardens, and lodging by the waterside, whether he came to me by appointment. To whom when I had read in Latin (ex tempore) the things that concerned him, I asked him what he had done, since the time of my being with him, that I may the better understand these words spoken to him and of him.  
He told, that he had often prayed, since unto God for the forgiveness of his sins, and to open his eyes how he might serve him; and to make it to be evident unto him whether he is to marry or no, and where, or in what stock or kindred. And if it were his divine will, that he might receive comfort and instruction by me, and that these and such matters, and somewhat earnestly he had prayed also for his Mr. the Emperor, that he might bend himself to enjoy God his favour, yea, for his own marriage and amending of his lose life, while he yet sat at dinner this day at the Archbishop's table, his heart and thought did come very much upon it, etc.  
At these his words I rejoiced much to perceive the doing of the Highest, in the hearing of his prayer 〈◊〉 prayed & that the answer which I read unto him was so filty applied unto his prayer as he also himself, did perceive with great comfort and spiritual joy. He entreated much that I would pray to God that the Emperor might be restored to the favour of God, as he was when I declared my message unto him from the Highest, I answered, that whatsoever the God of Heaven and Earth should appoint me to say or do unto his Majesty, I most willingly rejoice in the faithful doing of it: and that it was my duty (as a Christian) to pray for his Majesty: but I should not make my promise of my prayer to be heard, but would highly rejoice if his Imperial Majesty would so use himself in God his judgement, as might be meritorious in the sight of our Redeemer.  
Such words and matters as this passed between us. And he said that he would in all points, fulfil the advice and warning of God, in this Action expressed, & would marry a Maiden as he was willed. 
Votum & promissum Wilhelmi 〈◊〉, Vice-regis Bohemiae.  And this day did acknowledge, & account himself a happy man. And as concerning our mutual bond by the means of each being given to the other by God of Heaven and Earth, he vowed and promised that he would regard it in all points to the best of his skill and power, etc.  
These and other such good seeds for the service of God being sown between us; he went towards his Palace in the Court, and I to the waterside, and so over to the Coach awaiting for me, and so came home. God be praised.  

MEMORANDUM.  
The Lord Rosenberg sent Mr. Jacob Menschik with this Letter unto me.  
Magnifico Domino Joanni Dee ad manus proprias.  
Magnifice Domine, Pater Observandae & Charissimae.  
LEtatus sum in his quae mihi dixistis. Cognovi enim quoniam exaudivit deprecationem meam pius pater & misericors Dominus. Itáque maximo pere desideravi ut quam sepissime ea mihi legere, perlegere & semper ab oculos habere possim: per amorem Dei oro. ut saltem eorum, quae mihi perlecta & ad me pertinent verborum mihi transmittas descriptionem: Non tantùm mihi 〈◊〉 gratificabitur, sed & consolabor 〈◊〉.  
Obsecro praeterea Dominum vestram, assiduè pro me orare velit, ut confirmet hoc Deus quod operatus est in nobis: & dirigat omnia consilia, opera, actiones, imwò & cogitationes nostras ad laudom & gloriam sanctissimi nostris sui, commodum multorum, & animae nostrae salutem. Neque desinat, pro amore suo paterno, quo me (uti spero) Dominatio vestra prosequitur me, semper in omnibus qua pro honore Dei & commodo vestro à me fieri & debent & possunt, admonere & significare. Rem summopere mihi gratum & expectationi meae dignam & consentaneam faciet. Et cum his, me commendo suis praecibus & orationibus, nec non paterno suo amori & cordi. Optimè valeat Magnifica Dominatio vestra Dominica, Cantate, Anno 1586.  
Filius & Amicus vester ex animo Wilhelmus R. Manu propriâ.  
Rogo ut melius intelligat ` Dominatio vestra eáque scripta sunt, & consideret plus mentem meam quam verba. Quia mihi in usu non fuit à multis annis Lingua Latina, & nemini in hac re confidere volo.  

NOTE.  
I had translated this Sunday morning, the same parcel of the former Action into Latin for the Lord Rosenberg, which he then sent for, jump at the time, when I had finished it: And so I sent it him enclosed in a Letter.  
May 6. Being Tuesday, I entered my Journey toward Valkenaw glass-house, and Leipsig Mart.  
There are divers Valkenaws, one by eager, or Elbogen, not far from Carls Bath, westward from prague about 18 Bemish miles, an other in Behem, about 11 or 12 miles from prague, northerly, a mile from Krebitz, and two miles from Liep, and a mile from Kamnitz.   

NOTE.  
May 11 I came to Leipsig, on Sunday the 11 of May, and was at Peter Hans Swartz his House lodged. I found Laurence Overton, (with much ado) an English Merchant: to whom my wife (the last year) had showed no little friendship to himself, and Thomas his partner's servant, in the time of his lying sick in our House, etc. at prague; He came from England at Mid-lent, he confessed that Edmond my servant had been oftentimes with him, at his House, and that he did think that he would come with the next Ships after his coming from England, then to come within 16 days.  
I perceived by his divers express say, that he was but a hollow friend unto me, and seemed half afraid to deal either with me, or my man.  
There, also I found a courteous Gentleman called Mr. Francis Evers, the Lord Evers his son of the North. And of all other matters omitting the rehearsal in these Records, (those matters I mean which at Leipsich and in this Journey happened notably unto me, or I did myself) one Letter which I wrote to the Queen of England her Secretary, the Right Honourable Sir Francis 〈◊〉, as followeth.  
Right honourable SIR,  
ALbeit I have (almost) in vain come a hundred miles (from prague to this Leipsich Mart) hoping either to meet my Servant there, with answer to my former Letters, sent in November last to her Majesty (when also I wrote unto your honour, and divers other). And so with speed from this Leipsich to have sent again, most speedily as occasion should have served. And now, I find, neither servant, neither Letter from him, neither word of mouth: yet all this notwithstanding: and whatsoever the hindrance or delay hereof be (whether the keeping back of my Letters from her Majesty, or the manifold and importune, most weighty affairs public hindering or delaying her majesty's most gracious, discreet and wise resolution herein: or what other occasion else hath and doth cause this long and wonderful delay of answer receiving. All this notwithstanding, I thought good, before I set up to my Coach, to visit, and most humbly to salute your Honour very faithfully, dutifully and sincerely, with great and the same good will, that my Letter some years since written to your Honour, (butt hen, a sinmbling block unto your Honour and other, for the strangeness of the Phrases therein) doth pretend, so it is, right Honourable, that the merciful providence of the Highest, declared in his great and abundant graces upon me, and mine, is so wonderful and mighty, that very few, unless they be present witnesses, can believe the same. Therefore how hard they are to be believed, there where all my life and do were construed to a contrary sense: and 〈◊〉 of death contrived and decreed against the Innocent, who can not easily judge.  
I am forced to be brief. That which England suspected, was also here, for these two years, almost (secretly) in doubt, in question, in consultation Imperial and Royal, by Honourable Espies, fawning about me, and by other, discoursed upon, pried and peered into. And at length, both the chief Romish power, and Imperial dignity, are brought to that point, resolutely, that, partly they are sorry, of their so late reclaiming their erroneous judgement against us and of us, and seek means to deal with us, so as we might favour both the one and the other: And partly to Rome is sent for as great Authority and Power as can be devised, and likewise here, all other means and ways contrived, How, by force, or for fear, they may make us glad to follow their humours. But all in vain, for force humane we fear not: as plainly, and often, I have to the Princes declared: And otherwise then in pure verity, and godliness, we will not favour any (my words may seem very marvellous in your honour's ears: But mark the end, we have had (and shall have to deal with no babes) I have full oft and upon many of their requests and questions, referred myself to her majesty's answer, thus, in vain, expected. Nuncius Apostolicus, (Germanicus Mala Spina) after his years suit unto me to be acquainted with me, at length had such his answer, that he is gone to Rome with a flea in his ear, that 〈◊〉 him, & terrifieth the whole State Romish and Jesuitical: secretly they threaten us violent death, and openly they fawn upon us. We know, the sting of Envy, and the fury of the Fear in Tyrannical minds, what desperate attempts they have and do often undertake. But the God of Heaven and Earth is our Light, Leader, and Defender. To the world's end, his mercies upon us, will bread his Praises, Honour and Glory. Thus much very rhapsodically, (yet faithfully) tanquam dictum sapienti, I thought good to commit to the safe and speedy conveyance of a young Merchant here called Laurence Overton: which if it come to your honour's hands before my Servant have his dispatch, I shall or may by your Honour be advertized. Your Honour is sufficient from her Majesty to deal and proceed with me, if it be thought good. But if you make a Council-Table Case of it, Quot homines, tot sententiae. And my commission from above is not so large: Qui potest capere, capiat.  
Sir, I trust, I shall have Justice for my House, Library, Goods, and Revenues, etc. Do not you disdain, neither fear to bear favour unto your poor Innocent Neighbour. If you send unto me Master Thomas Diggs, in her majesty's behalf, his faithfulness to her Majesty, and my well liking of the man, shall bring forth some piece of good service. But her Majesty had been better, to have spent or given away in Alms, a Million of Gold, then to have lost some opportunities past. No humane reason can limit or determine God his marvellous means of proceeding with us. He hath made of Saul (E K.) a Paul: but yet, now and then, visited with a pang of humane frailty. The Almighty bless her Majesty both in this World, and eternally: and inspire your heart with some conceiving of his merciful purposes, yet, yet, not utterly cut off from her Majesty, to enjoy  
To the right Honourable Sir Francis Walsingham Knight, her most Excellent Majesties Principal Secretary, my singular good Friend and Patron, with speed  
From Leipsich this 14 of May 1586, at Peter Hans Swarts House. Your honour's faithful well-willer to use and command for the honour of God and her majesty's best service, JOHN DEE.    

Illustriss. & Magnif. D. mei Colendissimi.  
BEnedictio Dei Patris & mera gratia & misericordia per unicum meritum Jesu Christi, illuminatio Spiritus Sancti, 〈◊〉 nos cum omnibus Christianis, qui magno cum zelo, propter gloriam ejus, crucem, tribulationem, & praesentionem a rancido atque putido scorto Babylonico, in turbulentissimo hujus mundi Oceano patimur, ut exemplo Jesu Christi qui est in Patre, virtute & auxilio Spiritu S. haec omnia perferre patienter valeamus ad nominis sui gloriam & animarum nostrarum salutem. Amen.  
〈◊〉 fortastis videbitur Dominat v quod ignotus ad ignotos scribo 〈◊〉 bonam hujus culpae partem justissimo dolori, quem ex rumore sparso, & add me delato propter D. v concepi: mirari enim non satis possum pertinax studium bestiae istius Babilonice, quae nihil intentatum relinquit, nullum non movendo lapidem, quo hominibus vestrae nationis praecipue piis & amantibus Dei non solummodo nocere sed & funditus perdere studet. Elapso enim undecima die hujus mensis Legatus Pontificius Libellum supplicationum ut vocant) Caes. Majestati obtulit quo D. v Nicromanciae & aliis artibus, prohibitis insimulat, aliisque calumniis graviter accusat copias hujus libelli habere potuissem, sed nimis sero hac de resum certior factus, nec tutum & absque suspitione est qui illum ex Italico in Latinum sermonem transtulit petere. Quare cum haec omnia vana a D. v ut hominibus Christianis & Philosophis certo sciam Epistolam hanc cum tenendi tum admonendi causa exarare libuit ut promptiores & paratiores D. v ad respondendum offendant. Peto itaque ut eo animo suscipiatis quo scripta est scilicet Christiano integro & candido. Valete meque precibus vestris Christo commendate.  
POSTSCRIPT.  
Ante aliquot dies transmisissem D. v Litteras sed D. v peregrae prosectas esse mihi significatum fuit postquam autem a servitore generoso D. a Bikerstein cognovissem (Ferdinando Harnik) D. v hanc nostram remisse patriam, intermittere non potui quin illud quod 
Julius Ascanius septima à Verdeman.  vestrum interessit scire litteris istis significarem.  
Illustriss. & Magnif. D. Joanni Dee & Edwardo V, etc. Dominis & amicis meis colendiss.  
Rceived of Mr. Kelly on Friday before Whitsunday, after my return from Valkenaw. 1586. Mr. Kelly received this on Thursday before Whitsuntide, 22 May 1586.  
Illustrissimo Principi & Domino Domino Wilielmo Ursino hereditario Domino Inclite Domus a Rosenberg, Domino in Crommaw Equiti aurei velleris Caesareae Majestatis intimi consilii Consiliario, & in Regno Bohemiae supremo Burgravio, etc. Domino & Patrono meo Colendissimo.  
ILlustrissime Princeps, nihil mihi gratias a Magnifico Domino, Schonbergio narrari poterat, quam vestram Celsitudinem prospera interim frui valetudine, Dum ego vario, diverso, & intricato quodam fueram jactatus itinere, per montes, per valles, per sylvas densissimas, per apertos campos, & per nivem profundam, & nobis fere inperviam: Et (semper tamen nos protegente altissimo) tandem sani, salvique illesis tam equis quam curru Celsitudinis vestrae, reversi sumus. Pro quo prospero successu, summas Altissimo agimus gratias, & Vestrae Celsitudini infinitas a nobis deberi fatemur. Dum absum contra nos nescio quid falsi incipit iste Apostolicus Nuncius vel leviter nimis credere, & temere conqueri, vel a seipso excogitare perversae. Verae si ita pergant (habito jam nostri, per biennium experimento satis accurato) illi quidem, qui pietate & sapientia, (saltem vulgares) deberent superare homines omnes, omnium hominum semet declarare maxime invidos, malitiosos, perversos, sanguinis humani appetentes, superbos, innocentum carnifices, & piorum in Christo Calumniatores exitiosos, etc. Vere (dico) cogemur pulverem ex calceis nostris excutere, & alias in mundi partes nos confer. Et nisi vestrae Celsitudinis haberemus eam quam debemns considerationem: Et nisi nos ipsos vestrae Celsitudinis praesidio quocunqne armato (quasi) minntoes existimaremns (praeter illud invincibile, Dei Opt. Max. agmen invisibile) statim abire ex hoc regno conaremur. Curare etiam debet sua Caesarea Majestas, ut aliquo modo, & citissime, perspectum toti huic Regno esse possit, nos duos non solum verae Catholicos esse, sed etiam verae pietatis & pacis Christianae, esse amantissimos. Per literas istas non est opus ut plura effundam, spiritus mei fervore quodam. Sed diligentissime & circumspectissime respiciamus nos utrique, inestimabile Dei, quod nobis utrisque contulit Donum. Sumus enim quafi tres. Sed in uno Deo, unus quasi vir esse debemus. Mysterium hoc notate I. D. E. K. W. R. Nam qui me habet, habet & E. K. & quem ego meum habeo, ille etiam ipsius mei E. K. censendus est esse. Omnipotens ille Deus qui cuncta creavit, vestram Illustrissimam Celsitudinem, suae divinae Justitiae, & Gloriae Comimnistrum & cooperatorem nobis conjungat & diutissime conservet.  
Pragae, Maii 26, Anno 1586. Illustrissime Celsitudinis vestrae fidelissimus in Christo Servitor. Joannes Dee.  
Invictissimae Potentissimeque sacrae suae Caesareae Majestati Hungariae, Bohemiae, etc. Regi, etc. etc.  
PEr aliquot jam hebdomadas, Invictissime & Gratiosissime Caesar, aures nostras circumsonabant rumores varii, quasdam contra me, & socium meum, praeparari accusationes graves & exitiosas: Vestraeque Sacrae Caesareae Majestati offerendas fore vel jam oblatas esse: Et praeterea Sacram Vestram Caesaream Majestatem, quorundam persuasionibus, poene eo perductam esse, ut aliquam malam, & nobis periculosam, de nobis conciperet opinionem. Vestrae igitur Sacrae Caesareae Majestati humillime supplicamus ut (Authoritate sua Caesarea, interposita (illius, cujuscunque contra nos exhibiti libelli, copiam, accurate & verbatim exscribi, nobisque tradi, mandare, gratiose dignaretur, Sic enim nostris responsis ad accusationis contra nos confictae collatis articulos, citissime & clarissime intelliget sua Sacra Majestas Caesarea, quid in praemissis, cum Justitia, ad Dei honorem & Reipublicae Christianae utilitatem, arbitrari, vel statuere possit aut debeat. Et de hoc certissimi nos sumus, favente Deo, (quod adhuc, et nimis diu, aliquorum negligentia, et contra nostram voluntatem, Vestram Sacram Caesarem latet Majestatem.) Nos cum Vestrae Sacrae Caesareae Majestatis personae, tum Reipublicae Christianae, per vos longe utiliores, gratioresque esse posse, quam omnes, et quotcunque hic nostri praesentes adversarii: veluti ipsa docebit veritas si poenes Vestrae Caesareae Majestatis aures proprias, eum possit habere favorem, ut gratiose audiri queat Deus Opt. Max. Sacram Vestram Caesaream Majestatem sua Divina abundantissime illustret gratia abrachioque suo extento, contra, Christi atrocissimos hostes Imperatorem reddat triumuphantissimum  
Amen.  
Maii 28, 1586 Sacrae Vestrae Majestatis Caesareae Humilis & fidelis Servitor, ad Dei promovendam gloriam Joannes Dee.  
Invictissimae potentissimeque Sacrae suae Caesareae Majestate Hungariae, Bohemiae, etc. Regi, etc. etc. Domino meo Clementissimo & Patrono incomparabili ad manus proprias expeditissime  
EDlor gostronger lirbor bortrauter fraundt, Disestumdoist mir dasz brusflain Ju komon, Darauszichunt sondon frondron got 〈◊〉 behorzt ganuottvornoman, In summa crasz David fraibt ist waar, Mirabilis Deus in sanctis suis Deus Israel, ipse dabit virtutem & fortitudinem plebi suae, Benedictus Deus.  
Diso Varfolgung wirds Inon, (obgottcoill) In Iror wolfart gorrichon und don Lonidon In Irom spot.  
Dentibus suis frement, & contabescent desiderium peccatorum peribit.  
Dom gutton Jungon Gorrn Civillor got soinrm horrn undsicssolbst orkonam.) can afu soelund Crib goholffonwordon. Dasz Vborig crollen coir cunuadtlich brld Vorrichton, Interim, So brotts Ich, sic bon moiu & angon, Jum fernundtlichston Jubo gruosson, vadarim trovots graucott Ina, Juosforiron, Darbinbegott shimt unsz Von Nanasa In arigkail.  
Datum in Eyle Raudmitz done 28 Maii, Anno 1586. Des sorru trruoer fraundt Wilsclm Moimaigne handtz Horrn Laspar von Schonburg auff Voplitz Moinom Vartranotra gutton froundo In solbsthandog. Cito Cito Cito Cito Cito  

SOwder Rumeschenn Kayserlichen auch Ju Hungern unds Behom Koninhchon Mapt unsors allor guadigston horrn cropen Doctori Joanni de Dee Engellandorn, ansormoldon, Dasz Iro Mapt jausz jondorn urgeblichen, bodencklichon undt billichen ursachonjont schlosson some snoundt dio somigon In Joror Mapt, tumg Ruch Bohem so wool als andorn dorosolbron Pomp Ranchon, burstant gumbombon undt Landon longer night Induldon nach julugiun Hiorauff so sun nun Jorar Mapt Endlichor orille undt truster beurhlich Dasz chrsichsambt soinom Worbe tindorn, umdallon done soyinpen, so wool als soinem Consorten undt Jugethanen boy vormedanp Iron Mapt trust unnachluszlichenn straffland and unguad, Innerhali dru Negt nachoniandor volpomdon seches Zagen, alhie or have, vnd sichalszbalet daranff urn hinnon, aussorhalbgedachtor Jorar Mapt Koningraich Behannb ums andoror Joror Mapt Koningraich, Curstanthumbay undt Cainder begebo diseilben Durchausz Jun Kunfftigmedr Nuchsus sorror Darumen, weyternicht besunden nach betresten lass Damit ausz den lasll lassalba vn Imo other den seympen auch doupy Jme Jupethaury, ungrhorsamblicsay uborganpen crourdo Irr Mapt Inn truston einschon undt Straff, sosie lirber vormitton schonurolton nicet Vernrsacht wordoun, Wolton In Mapt, I'm Juondtlicher Nachrichtung, night porgen. Esz boszfese auch Hieran Iror Mapt sorustor Willey undt mainug. Decretum in Consilio Imperatoriae Majestatis secretiori.  
prague xxix Maii, Anno Lxxxvi. E. Waldtnons Sayleldt. Mynssnik. Decret Doctor Johann de Dee Iror Mapt Koniglich Bohomb so wool als andors' Iror Mapt Lander sureamboy. Doctori Joanni Dee offerendum   
I received this the 30 day of May, Anno 1586, Mane hora nona, By one of the Chancery Clerks.  
The copy of the Emperor his Decree, of our Banishment out of his kingdoms, Dukedoms, etc. with only six day's warning.   

Anno 1586 18 Junii in Erphurdia Thuringiae, quo, Illustrissimus Dominus Rosenbergius, miserat Joannem Carpionem ad nos, cum literis suis, & maxime ut de uxore futura, Dei intelligeret voluntatem, & de aliis rebus, etc. Ego verò jam Cassellae eram in Hessia, & Erphurdiae erat D. Eduardo Keleus. Qui super 〈◊〉 & petitionibus Illustrissimi jussus erat divinitus Chartam mundam super Altare, ante Sacerdotem Missam celebrantem ponere, quod & fecit, anne & die supra scriptis, manè in Monasterio Minoris Ordinis S. Francisci, inter horam 
Δ Admonitio.  6 & 7 Monacho Seniore Missam Celebrante. Et finita Missa, haec quae sequitur in Charta inveniebantur pulchrè scripta. Sed die sequente, postquam exscripta erant pro Illustrissimo Principe 
〈◊〉 〈◊〉 nostri.  statim evanuere omnes lineae & literae, nihilque in illa Charta, post visible perneansit, etc.  
Nations teriae omnes vocatae in Judicium, coram Tribunal stabunt. Populus enim rebellis, nimiúmque hujus mundi deditus voluptati, mei jamdudum ira furoris irrititus tabescit: Ita quod, neque ad sinistram neque ad dextram sed ad voluntatem meam perinplendam, declinandum est. Beatus ille qui mihi mandatisque patris mei obediens est & perseverantia decoratus.  
Maledictus autem, qui mendax operibus, perdicas verbum meum: quia scandalo multis erit, & ignominiae pacis Evangelii mei.  
Egote Gulielme (quia manus adjunxisti mihi) Davidem ad Goliatha jugulandum constitui & constituendo invexi.  
Mundo igitur ad gloriam meam utere, & corpus tuum erige in me, ad justitiam meam in sede debita collocandam, & superbiam iniquissimam turpissimámque (illorum qui posuerunt sedem meam, in scabellum pedem blasphemiae & abominationis) ad penitus tum conculcandum, tum eradicandam.  
Beatus enim eris in fortitudine manus & spiritus mei, quia audite preces tuas. Noli igitur tempus visitationis tuae negligere: sed freme zelo & indignatione acerima, & conjunctam tuis parietibus, virginem in uxorem accipe, paratam lumbis & senectuti tuae illámque amando 〈◊〉, & diligendo fove, ut mea in te & in illa benedictio pollicita manifesta fiat.  
Cave porrò, ne quos tibi in auxilium paravi, servos 〈◊〉, vel negligentia vel timiditate tua, aliorum sic patiaris ex manibus tuis vel tanquam oves ab ovili tuo, malis artibus & iniquitate, eripi. Quis enim istud surripiet quod datum est à me?  
Cogita igitur & vigilando cura, quod hactenus lesum est.  
Fringam namque fraenum Satanae & inimicis vestris.  
Benedictio Patris & Spiritus mei, & consolatio à me (cui subjecta est omnis potestas) sit tecum & supra te.  
A peccatis denique monitus cessa ut cum mecum loqueris, vita tua sit lumine & gratia mea suffulta.    

MEMORANDUM.  
Be remembered that Mr. Francis Pucci Florentine, whom at my going to Leipsich I left in our 
Mr. 〈◊〉 Pucci. Anno 1586. Maii 6.  house at prague, in the mean space had been at Frankford upon Mene, and went from prague about the same day that the Bishop of Placenza Nuncius Apostolicus did exhibit to the Emperor a libel against us of most horrible untruths, etc. At his going from prague he had that nuntius blessing, etc. In the mean space, and after his return to Prage again it happened so, that the 30 of May last, I received the Emperor's commandment, I, my Companion, and all mine to departed within six days out of prague and consequently out of all his kingdoms, dukedoms and Lands. Which we did, and were come to Erphurd in Thuringa, and sometimes to Cassel whether we had removed our goods and family by reason the Senators of Erphurd would give as no leave to hire any house there as both by the Lord Schonberg in the name of the Lord Rosenberg, I was assayed, with repulse received, and also again by me and E. K. proved, July 7, 8, 9, 10, 11, 12, 13, 14. And on Tuesday (the 15th day of Jun) Doctor Curtz brought upward from the senate that they would not grant our Request, yet notwithstanding, if the Lord Rosenberg would again send unto them in the matter, they would think better upon the matter, etc.  
Now remember that Francis Pucci came to Erphurd on Thursday after our supper, July 10 (stilo novo) on horseback on a horse which he had bought at Mawnberg-faire, etc.  
July the 11th he discoursed with E. K. and me, that he thought we might obtain favour to return to Prage again if we would.  
That he had found this Nuntius Apostolicus more courteous than Malaspina, of whom he reported also, that is was credibly informed that he was sore offended that we gave him no more honourable title in our speeches to him, then Reverendissima Vestra Paternitas.  
This Pucci framed the discourse of his talk to persuade us to think well of this Episcopus Placentius that he was charitable towards us, and sorrow that we were so vucourteously used, that he meant nothing else in his suit to the Emperor against us, but that we might be examined, and thou being found faulty, we should be sent to Rome, but after that he had begun to move against us, that he found the Emperor more eagerly bend against us, than he himself was.  

NOTE.  
The Lord Rosenberg told us that when he did (in our behalf) advise the Emperor of his error committed in our extermination, that the Emperor answered that this nuntius from his first Audience did urge so uchemently against us, and also the Pope had 〈◊〉 commandment by Letter to him to deliver us and send us to Rome, that he was forced in manner to do as he did. But if the commandment or his Decree were to be made again, that it should not pass, or if this Nuntius 〈◊〉 had not sent this Decree away to Rome, that he should not send it, etc. This I note in respect of the contrariety in the Nuncius assertion, and the Emperors, of our so hard usage.  
The foresaid eleventh day of July, the foresaid Fr. Pucci to prove this his intended persuasion of the nuntius good meaning toward us, and to make us believe that great benefit would ensue our going to Rome, did bring forth unto us a writing of his own hand which he read unto us, and at the hearing of it we mused much for many causes I asked him then why the nuntius had not subscribed this writing. It is all one said he for that; Hath he heard this read (quoth I,) yea, that he hath heard me read this three several times, arise unto him (said he;) And if you like of it saith he, wherein his power serveth him not to perform as much as is specified in the writing, he will make and use means to have it from his holiness; well, said I, take a copy hereof Mr. Kelly, for I was riding toward Salfeild about a house getting; Thereupon said he, contented, but I think it meeter to save and keep the original itself said E. K. Well, said Pucci, and so the original was delivered to E. K.   

NOTE.  
After 10 of the clock the same Friday, being the eleventh day of this month, after breakfast I rid toward Salfeild about the house of the Earl Albert of Swartzenberg, etc.  
But after I was out of Erffurd until my return again, I was so sore vexed in mind to think of Pucci his return to our company, as well for his unquiet nature in disputations, as for his blabbing of our secrets without our leave, or well liking, or any good doing thereby; either in God his service, 
A bait.  or our credit, but rather the contrary, ensuing albeit not of his intent, but by either his undiscreet handling of it, or of his undue hearers of him, etc. And also for his household behaviour, not 
A spy.  acceptable to our wives and family, and also because we were warned that he should be cut off from our company, etc. And chief, now to consider that he had laid such a bait for us with our mortal enemy, to entrap us by fair fawning words, which by no means the Emperor would consent to do before by his authority, but rather to put us out of his kingdoms, etc. And imagining that he was a mighty Explorator upon us, for this Nuntius Apostolicus, and his adherents, that now he might perceive what we had done hitherto, what we were doing, and what we intended to do, and considering that he urged at our hands in answer to the former writing, wherein also lay a trap for either in not answering it, or refusing to grant some points of it, or in our consenting to the whole, this Nuneius would put matter against us to our great disadvantage. Thus being tormented in mind in my absence, how we might be rid of this Fr. Pucci, by quiet and honest means, I devised to write to this nuntius to know if this writing were of his contriving only, or of Pucci his contriving only, or jointly, or if at the least the writing were according to his will, and offer unto us, and so to send him away; wherein he could make no refusal, I intending not to make him privy of the content of my Letter; And in the mean space of his absence I hoped that some good way and better means would appear or fall out, whereunto we might trust, etc. Thus I note my imaginations and discourses in the time of mv absence.  
I returned to Erphurd July 13. hora 5. à meridie.  
I found Fr. Pucci desirous to have answer to the foresaid writing, and very much persuading this Roman voyage, using arguments out of our actions, as that God said we should go to Rome, in a certain month's space; That we ought to obey the Roman Bishop, and to love him, etc. I replied and said, that he was not to urge God upon any his say to us, but to refer all to his most free disposition, his will was to be done and not ours, God was not bound to us, etc. He answered very vehemently, and often, that Deus est nobis obligatissimus, & Deus dixit nos itur os Romam, & 〈◊〉 credi & credam, & aliter non credam nisi mihi Deus dixerit non nobis, etc. Well, (quoth we) God hath delivered unto us his meaning in that phrase, which we also devise you of, that it is not meant (〈◊〉 the 〈◊〉) that we shall corporally go to Rome, and so I broke off that his reasoning; And told him that we 〈◊〉 that he should 〈◊〉 this Roman voyage so violently and eagerly more than we; It appertained unto us as much as to him, etc. The same day I told him that he had 〈◊〉 offended God with his 〈◊〉 in our affairs otherwise then appertained unto his calling, and he may well remember his repentance therein, and his forgiveness obtained. But that now he had offended much more in curiosity, and half in conspiracy against us with our mortal enemy this Nuntius Apostolicus, upon whom he did fawn, in whose favour he is, who joineth, counseleth with him in our affairs, who dare prescribe us what we have to do in so weighty affairs as our Journey to Rome, who hath framed a bill, accusing us coufusedly of heresy, and wicked magic, both falsely in one part, and dangerous to life, and infamous at the least in the other, and hereto requireth, urgeth, and in manner in God his name argueth by our actions past, obedience. And therefore he hath separated himself from us, and hath set himself against us, etc.  
With great vehemency he said, He intended nothing, but well to us, and was Explorator with this nuntius for our behalf; We require none (said I) neither we need any, for God seethe all, and doth all, for our benefit, if we will constantly love and serve him; so be brief, he would seem to be worthy to be thought well of for his zealous good will and fidelity to us ward, in all his do and say; The truth whereof God knoweth, to whom we commit the cause between him and us.   

The Copy of the writing before specified.  
SI D. Johannes Dee, D. Eduardus Kelleus, & Fr. Puccius, volent irae Romam, ut conferant cum tanquam Pontifice de suis Revelationibus, venerantes eum tanquam Sancti Petri Successorem & Christi in terris Vicarium Illust & Reverend. Episcopus Placentinus Apostolicus Nuncins apnd Caesaream Majestatem, dabit illis Literas commendationis, ut per totum iter, & Romae, humanissime summaque charitate tractentur, & in suis necessitatibus juventur: Ac praeterea authoritate Apostolica absolvet eos & liberaebit ab omni culpa & poena, quam meriti essent in vita ante acta, ob artes Magicas exercitatas, 〈◊〉, falsasque opiniones ab eis sparsas, an't fictas, verbis aut scriptis, aut aliis rationibus; ob libros prohibitos lectos aut scriptos, sive ob aliuà quodvis crimen, cujus accusari aut argui possent in foro sancto Inquisitionis, aut in foro quod Contentiosum vocant; aut in quovis alio foro Pontificiae ditionis: Ne quis ob ullum peccatum aut scelus quantumvis atrox, quod illi admiserint ante hoc iter susceptum, eye unquam facessere negotium, aut molestus esse possit, aut ullo modo inquirere, aut ipsos accusare presumat.  
For the better ground of any manner of answer making hereunto I asked the same Fr. Pucci, after supper, on Tuesday the 15 of July, (forasmuch as I had framed a Letter for answer to the pith of the Letter or writing here recorded) whether this Letter were written and sent to us by the consent of this Nuntius Apostolicus, to know our answer in, or no. He seemed to be unwilling now directly to affirm the nuntius consent. We replied that he had already told us that he had read it thrice over to the said nuntius, and that he liked well of it, and did marvel that now he would make strange to affirm the same again, seeing I had now, (according to his purpose) written a plain and perfect humble answer to the same Letter, and much more matter, true and needful for this nuntius to know. Well, said he, Eatenus ex ejus consensu est, si velitis ire Romam, ea praestare conabitur, quae in eisdem literis continentur, etc. Well, said I, (in Latin always you must understand my talk with him in the same sense here in English recorded, if he mean well unto us, and in charity unfeigned; he will not be offended with my answer; The Copy whereof doth ensue.   

Illustissimo Reverendissimoque Domino, Domino Episcopo Placentino 
The superscription of the Letter without.  apud Potentissimum & Invictissimum Romanorum Imperatorem Rodulphum, ejus nominis secundum, Apostolico Nuncio, Domino mihi (in Christo) Colendissimo.  
Illustrissime & Reverendissime Domine, mihi Colendissime.  
IN Nomine, Sanctae Beatae & Individuae Trinitatis, vestram Illustratissimam 
Remember Fr. Pueci his own hand writing hereof is kept in a leather bag by itself, to be the more safe and ready to be showed without showing of this Book.  Reverendissimamque Dominationem, ea qua virum Christianum decet animi affectione & humilitate saluto, non presumptione aliqua, vestris manibns oculisve istas meas obtrudens literas, sed ex istius Nuncii vestri verbis admonitus, non gratas solum, sed (〈◊〉) expectatat fore: hasce aliquot, haud invitus, exaravi lineolas. Quibus cum non potero, 40 annorum continuum & ardentissimum vitae me cursum in limatioris quam vulgaris veritatis Philosophicae in dagatione transactum, describere; (vel adumbrare 〈◊〉) satis presenti nostro esse 〈◊〉 instituto, si praesenti rerum metamorphosi, & admirandae negotiorum nostrorum actioni, itidumque circuitioni multiplici, aliquid exprimam quod maxime quadret.  
Divinitus ante aliquot annos 
* Ab Anno 1581.  informati, & deinde ex Anglia 
Δ Anno, 1583.  evocati, non solum fortissima Dei Omnipotentis manu, & miraculosè, ex multis magnisque evasimus maris periculis: sed etiam ex vatiis hominum fraudulentis & truculentis contra nos, & vitam nostram consiliis & conatibus, liberati hactenus, eidem Deo nostro gratias laudesque canimus merre grata, ment laeta, ment profecto Christianae, Catholicae, Apostoliceque Religionis amantissima, & (Dei nos confirmante gratia) tenacissima futura. Ast ecce, tamen, qui ejusdem nostrae pie matris (Sanctae Ecclesiae Catholicae) legitimi etiam censentur esse filii, nos, fratres suos, in omni modestia, quiet, pace, & civili Justitia, inter illos, & coram illis, Pragae conversantes, subito, in exilium quoddam, sive exterminium, Caesareo emitti mandato procurabant nulla, 〈◊〉, nulla proisus, neque privatim, neque publicè declarata tam violenti mandati, causa sed vulgari solum, & aulica relatione nobis facta intelliximus ex libello quodam, per vos, sacrae Caesareae Majestati exhibito, conflatam contra nos fuisse maximam Caesaris indignationem, & quasi excandescentiam: unde ex Cancellaria Bohemica, acerbissimum ad nos (sacrae suae Caesareae Majestatis nomine) missum sit 
* Anno, 1586. 30 〈◊〉.  mandatum (nulla in eodem expressa, ejusdem mandati causa, vel ratione legitima) ut infra tunc sex proximos sequentes dies, Ego, consors meus, uxores nostrae, liberi mei omnes, immò & ipse infans noster Michael (Pragensis natus, & baptizatus) atque ad matris adhuc pendens mamillas, famuli etiam mei, & ancillae, mei denique omnes, & domestici, ex ipsa Praga, atque ita consequenter, ex universo regno Bohemiae, & aliis quibuscunque sacrae Caesareae Majestatis Regnis; Ducatibus, & terris, migraremus, nunquam easdem reversuri, sub terribilis infligendae poenae periculo. Nos autem, nulla interposita mora, huc mandato Caesareo fideliter & humiliter obedire nosmet accinximus: Bonaque nostra mobilia, à peregrinationis nostrae suppellectilem, tam librariam quam domesticam, in duos magnos currus conici curavimus: Reliquorum nostrorum bonorum, partem unam, amicis dedimus, & pauperibus dispersimus & distribuimus: Partem autem, de fancy terrae, (propter causas Deo non ingratas) pridie, ante exitum istum nostrum, per nos deletam esse sciatis: Ast optimum partem, 
* Anno, 1586. 10 Anno.  Divino jussu, decima die Aprilis (quando etiam, de tota hac afflictione, & persecutione nostra, & aliis adhuc futuris eramus divinitus praemoniti.) Ignis luculentissimis flammis commisimus: quanao illa, ejusdem optimae partis, quae nullus unquam naturalis vulgarisque ignis poterat laedere vel consumere, visibili angelici ministerio, ex ipsis summis flammis in Divinam, Angelicamve invisibilem recipiebantur Custodiam. Ast librorum Divinorum Thesaurus maximus, tunc, & ibidem (duorum adhuc viventium testium diligenti opera,) ab ipsis flammis in cineres favillamque conversus est totus: renovationem, restaurationem, & quasi regenerationem vel resurrectionem quandam, per Divinam manum, opportuno recepturus tempore Sacellum; Denique cum altari quod omnipotenti Trinitati consecrandum fore cupiebamus, (media ex parte absolutum) intactum relinquimus. Ego vero, cum consorte meo, uxoribus nostris, liberis meis, & reliquis exulibus, sive exterminatis nostris Rhedis, tribus avecti, transmigrationem hanc, nobis injunctam, die praefinita ingressi sumus. Atque nondum ex Imperii Romani finibus egressi, ita gressus nostros disponimus, 
〈◊〉, 1586. 〈◊〉. 4.  &, de caetero (Deo favente & gubernante) disponemus: ut toti orbi Christiano claro apparere poterit, patienter nos haec (qualiacunque) tolerare posse, aut saltem velle: & paratissimos esse nos, Reddere Deo quae Dei sunt, & Caesari, quae sunt Caesaris. Obedientissimos etiam nos esse, & humillimos sacro sanctae Catholicae Ecclesiae filios, & summi Pontificis Romani, & aliorum Ecclesiasticorum Praesulum Catholicorum; in Christo & propter Christum tam esse observantes & fore, quam ipse qui Judex futurus est vivorum & mortuorum, varriis nos esse modis haud raro admonuit. Vestrae vero Illustrissime, Reverendissimeque Dominationi, hoc à Deo optamus bonum, ut per secundas vestras (de tota causa nostra) meditationes, nostrae Innocentiae, sinceritatis, & fidelis (coram Deo & hominibus) in illa Republica Bohemica conversationis nostrae, justa habeatur ratio: Meaeque honestae famae, existimationisque (sine qua, ne vivere quidem cupio) ea fiat in integrum restitutio: ut talis posthac esse indicetur indubitatè, qualis (ante vestrum Caesareae Majestati exhibitum contra nos libellum,) per 30 annos, (& plures) in omnibus (poene) Christiani orbis tam Academiis, quam Regnis & Provinciis (ex Dei immensa Bonitate, gratia abundantissima & singulari providentia) extitisse, haud obscuris confirmari possit testimoniis. Ex hiis igitur paucis, Historiae ipsius veritatis seintillis, Vestrae Illustrissimae Reverendissimeque Dominationis prudentia, magnum sibi lumen alicere sive accendere potuit: ad nos, nostrorum animorum affectiones, nostrorum ita mirabilium & adhuc incredibilium negotiorum progressum & statum dijudicandum, & denique de ipso futuro horum omnium exitu, haud leves sibi contexendas conjecturas: Cum nos, ex solo Deo omnipotent, & vero & vivo, in omnibus nostris pendeamus, & ab ipso dirigamur & protegamur. Cui soli, nosipsos, nostraque omnia, Animae, corporis & Fortunae nuncupata Bona, tanquam Holocaustum, quotidianis nostris humillimis & spontaneis offerimus precibus. Cui denique soli sit omnis laus, honour, gloria, & gratiarum Actio, nunc & semper. Amen.  
Datae Erphurdiae, Anno 1586, die 16 Julii. Fidelis (in Christo, & propter Christum) servulus. Joannes Dee.  
This Letter being written, and read unto E. K. and of him well liked for the quiet and modest course therein kept, otherwise (as he said to Fr. Pucci) than he could have used: or had used in a Letter which now he had also written: but now would not send, thinking that my foresaid Letter might suffice for our case, he talked with Fr. Pucci of this Letter, which Fr, Pucci said he would gladly see and read, which E. K. told him that I was minded not to let him read it: Then said he, that he would not carry it: Hereupon in talk with Fr. Pucci, speaking of this Letter, I told him that I had written a Letter with sufficient answer in general to the nuntius request and offer by him in writing brought to us, and in sum told him the chief contents of the Letter. Then said he, whereas you writ of the Books burnt, why writ you not unto him of the recovery of them, as I now perceive by you both, that they are restored? And it shall be a disgrace to you if the nuntius shall understand more by other, then by yourself. Thereof have I no care, Quod scripsi, scripsi, and I know the truth of my writing: And they are not all restored that I know of: And whatsoever he hath at my hands he may be assured is true: whatsoever he shall otherwise hear, the Record thereof cannot be so good, unless, our Record consent thereto; Then said he, why writ you of those Books burning, being done before your coming away: It is as if you wrote backward. Have you no care Mr. Pucci, for the method of my Letters said I, and I said farther, it is told me that unless you see my Letters you will not carry them, you shall pardon me for seeing of them, the content I have sufficiently told you: and if you will not deliver them, I can get them delivered divers ways, or I may omit the sending of them, and write such a Letter to the nuntius that I had written answer to his requests, and offer sent by Fr. Pucci; But he would not bring the said my Letter, 〈◊〉 he might have a sight of it himself. At the length by farther discourse with E. K. he became resolved to go with the letter, and (by E. K. his order) he was to receive 50 dollars of John Carpio, that he should not be destitute of money at prague. 
Fifty 〈◊〉.    

NOTE.  
This day, Francis Pucci said to us both, how can you doubt of my fidelity toward you (whom I love as my own life,) and against this Monster of Rome, whom my chief desire is, and long 
Pucci infidelitct manifestissima facta:  hath been, that he may be overthrown, etc. Again, consider, what fidelity, obedience, and reverence he hath promised to the Pope, and this nuntius, as the writing brought by him, and so sore and many ways urged by him, for us to accept of, can specify.  
Therefore Fr. is false to the Pope, or us, or both, or rash, foolish, blind, etc. And (as our spiritual Schoolmaster, divers times termeth him) leprous: Therefore I commit this his do to the judgement of God: But also it is greatly to be remembered and noted that he now also discoursed again with E. K. as concerning the Birth of Christ, that it could not be proved by the Scriptures, that Christ came of the line of David, unless he were begotten of the actual copulation of Joseph, with Mary, and said that, because it was the gift of the Holy Ghost, that at Joseph his first and only carnal copulation with Mary, Christ was conecived; Therefore she was accounted (in manner) a Virgin according to the Jews doctrine: which his heresy when I heard, I trembled for the horror 
Videlicet, that is miraculous that Virgo in primo cum viro congressu conciperet.  of so manifest an heresy against evident Scripture, virgo concipiet & virgo pariet, etc. & against many other most plain and sufficient Authorities both of Scriptures, and also Histories of our Lady her examination made by Women, and that she was found a Virgin, etc. And at her conception her answer to the Angel; Quia virum non cognovi, etc. & antequam convenirent, juventa est in utero habens de spiritu sancto, etc.   

NOTE.  
It is evident hereby that this Pucci is very leprous, both in this heresy (what other he is infected with, God he knoweth) and also the former infidelity proved.  
On Thursday 17 July Fr. Pucci entered his Voyage toward prague with my Letter to the Nuntius Apostolicus, and with Letters to John Caerpio from E. K, and with my Letters enclosed to the Lord Rosenberg. And we entered our journey toward Cassel, but that night we road only three miles, to Gotha, our horses were so ill that we hired, and therefore sending them back again the next day, we hired a Coach, etc.   

POSCRIPTUM.  
Remember that Fr. Pucci, the morning before his going required of me our Letters Testimonial to our friends, of his fidelity toward us. What needeth that (said I) for as much as your deeds were as well known to them as to us, your own conscience to yourself may serve abundantly. But our friends divers, who have warned us of you, and have marvelled why we would suffer you any longer in our house and company, would neither credit our Letters as yet in this case. And would also condemn us of light judgement, or great blindness to judge the cause between you and us.  
But truly I observed in him, now, a more proud presuming over us then hitherto, before, when he was sore rebuked, for over-crowing us, so as he began to do.  
1 Now he said, he had as great authority as we to publish any of our Secrets, at his discretion. 
Praesumptio.   
2 That he ought to eat bread with us.  
3 That he understood our Books of Actions better than we.  
4 That he needed not our consent or counsel to deal with the Pope his nuntius: he did it by his duty general, of Charity, etc.  
5 He offered to order the nuntius, and the Emperor to the reclaiming of the Decree made against us, etc.   

NOTE.  
Consider what this may import, that the Decree touching him, being one of my household company, and of them that then did appertain to me, and whose name he is not afraid one way and another way not abashed to 
* Vide scriptum illius de nostro 〈◊〉 Romano, etc.  thrust himself into the whole body of our Revelations, as a principal fellow or Receiver of them. By the first he ought to be afraid of the danger of the Decree which banished us, unless he is assured of their good will who have showed themselves our mortal enemies, or else some other cause emboldened him to some other purpose, etc. by the second he might be afraid of so great presumption, being but a Probationer, not yet allowed of, and to us known to be cut off.  
All these points I cannot decipher and judge, but refer them to the profound wisdom and high 
I. D.  providence of God, wherefore and how fare he hath admitted him to be privy of our Actions, and so a witness to some purposes sufficient. All things be to the honour and glory of God. Amen.   

Magnifice Domine,  
LEctis tuis literis fui miratus quod intelligerem te illius esse opinionis & sententiae, me apud Caesarem tibi ac consortituo officiis meis non parum obfuisse, quod sciam ita me & religione & natura comparatum, ut omnibus quam maxime cupiam prodesse, nemini aut obesse. Quod autem praestiterim quod mei erat officii, mihi vitio verti non debet. Caeterum cum inter summum Pontificem, & Caesarem, merus sim interpres, non video quid in hoc vestro negotio praestare possim: Consulo autem, ut vestram innocentiam, de fide Catholica sensum, & de Angelorum conversatione & assistentia, quam visibilem habere dicitis, juxta Concilii Lateranensis in vudecima Sessione decretum, coram Summo Pontifice & Sede Apostolica deducatis, & ita exponatis ut non possit cuiquam esse dubium quid sentiatis, quin sede Apostolica approbante, fides tuto ab omnibus Angelicis assertionibus vestris, praestari possit, & tum demum & obtrectatoribus, si qui sunt, ora obcludentur. Nec ut arbitror grave vobis videbitur consilium meum, si enim ea vobis est in fide Catholica puritas atque constantia, ea in praesenti Angelorum communione sinceritas, vitae integritas, & innocentia, ut asseritis: Me etiant tacente occasionem quaeritis declarandae vestrae fidei & bonitatis, & hac una ratione honori vestro (cujus vos rationem habendam dicitis, & cui tantum abest quod per me aliquid sit detractum, ut illum etiam pro viribus quantum officii mei & injuncti muneris ratio patietur, fovere sim paratus, ut Domino Puccio pluribus dixi) & omnibus vitae commodis vel maxime consuletis. Deus gratia sua vos ita regat, ut Angelorum conversationem in Coelis aliquando habere possitis. Vale Pragae, die 28 Julii 1586.  
Magnific. D. V.  
Ex Corde in Christo frater Philip. Episcopus Placentinus 〈◊〉.  
Magnific. Domino Joanni Dee, Anglo, etc.   

Δ Oraculum Divinum.  
MVlta sunt flagella praecepta mea negligentium: Multiplexque furor hominibus propriis confidentibus viribus. Hi enim contemptores sanguinis & Regni mei fortitudinis, Gigantes facti sunt, ad omnem abominationem multiplicandam. Sed ego Sum qui sum, qui posui in Patre Solium verbumque ad faciendum in terris Judicium: qui in ultima Tuba percutiam illos, ut coacti recognoscant vias meas, & add ovile proprium redeant. Peribit Ecclesiae & populi Iniquitas, & judicabitur in gladio. Tu vero Gulielme, manum in tempore extend opportuno, prout a me informaberis, & Regnum, (tacto & moriente nequissimo) adjunctum induc: Inunxi enim te in fortissima dextra mea, ad falsum illum Prophetam, & Goliath [forte Mahometanoes & Turcas] extirpandum ut intelligat Terra judicium a Nazareno Crucifixo me. Sunt qui cribarent te: sed maledicti sunt machinantes in te malum. F ac bonum, & utere creaturis meis ad gloriam meam Docui Kelleum, inquiete, hac nocte, de caeteris, quae ab illo disces. Spiritus meus habitet in vobis.  

Trebonae, Anno 1589. Mensis Augusti fine.  
When Mr. Kelly was gone from me at Salfeild toward Bohemia, and in the mean space the Emperor had granted to the Lord Rosenberg licence for us to return into Bohemia, to any of his Lordships, Towns, Cities, Castles, etc. This was delivered written by spiritual and divine means, and the writing yet remaineth in my Lord his hands, out of which I copied this for the order of our History somewhat making plain.    

Franciscus Puccius praestantissimis ac Deo dilectis viris D D. Joanni Dee & Eduardo Kelleo generosis Anglis, majoribus in Christo fratribus, & ipsis tanquam patribus colendis, precatur gratiam & pacem a Deo patre nostro, & a Domino Jesu Christo, Amen.  
EX quo a vobis discessi, toto illo itinere, quod octo diebus confeci, vendito Lipsiae equo, haud parum vexatus fuit meus spiritus, dum animum mecum volverim, quot modis Satanas divinum opus retardare & nostram conjunctionem dirimere, adhibitis exterioribus & interioribus machinis & armis, tentaverit, & adhuc tentare non cesset. Neque enim possum, nisi ab eo, agnoscere afflatus illos diffidentie, rumores ab invidis hominibus, sparsos, suspitiones nobis injectas, absque certis indiciis, adversus fidem non levibus argumentis probatam, atque hujusmodi impedimenta & offendicula, quibus cursum nostrum impedire ac sanctam amicitiam, divinis auspiciis, inter nos coeptam, convellere ac labefactare, malignus ille spiritus aggressus est. Itaque, in illa lucta, ne ullo modo manus illi darem, aut fatiscerem, decrevi me, magis ac magis, munire certa fide in Deum, ac spe promissionum ejus, quas illum servaturum non dubito, tum precibus frequentioribus magis instare, apud summum patrem, ut nos quam primum donare velit illo spiritu, quo nostri humeri montibus ferendis, ut ille inquit, pares evadent; ad haec austeriorem vitam instituere nec mensas lautas amicorum adire, sed panem doloris solus comedere decrevi, ne sim meliore conditione quam vos, qui tantopere affligimini, ut benignissimus Dominus quamprimum, vos in integrum restituat, atque ad solita colloquia piaque exercitia nos una revocet, & eventu consentaneo suis sanctissimis dictis, singulos nostrum exhilaret. Hanc viam sequenti Dominus mihi spem facit fore, ut vobis & aliis facilius meam fidem probem, & multas tentationes vitem quae apud hujus mundi homines facile nos invadunt. Ideo, nisi necessitate urgente, aut communibus negotiis, familiaritatem omnem & convictum cum aulicis fugio, & me hoc modo minus ineptem precibus gentio, meamque vitam & mores in dies emendare conor, ne videar omnino indignus ea schola, in qua Dominus me erudire dignatus est, nec interim cum Publicano, illo, precari obliviscor, ut Deus propitius sit mihi peccatori. Vos non dubito me vestris votis & supplicationibus juvabitis, ut vocatione meae respondeam, & in opere Domini vobis adjumento & consolationi esse possim: & benignissimus ille pater propediem hoc adverso vento ignem suum magis excitari curabit, ac nos majori, quam unquam antea, jucunditate recreabit. Ac de his hactenus. Quod vero ad nostra negotia attinet; perveni huc die 24 Julii, sub vesperam, ac statim adivi Illustrissimum Dominum Nuncium, cui vestras tradidi, quas laeto vultu accipere visus est: sed colloquendi non fuit otium, cum, parata coena, jam discumbere vellet. In posteriorem Diem igitur rejectus, ad Dominum Carpionem me conferebam, cum didici eum ad vos Missum, quatriduo ante, hinc discessisse. Dolui admodum eum non esse mihi obviam factum, tum ratione vestrarum, tum mearum literarum, quoniam fasciculum quendam ad me quoque ferebat. Sed quod maxime me torquebat erat cura de litteris Illustrissimi Domini Rosenbergii, quas sciebam inclusas Domini Carpionis literis, nec eas aperire, aut alii tradere audebam, cum diserte esset, scriptum illud ad manus proprias. Dum itaque occasionem quero & expecto, ea sese obtulit, quam mox audietis. Reversus sequenti die, ad Illustrissimum Dominum Nuncium, invenio apud illum Jesuitam Italum, qui mihi fuit a confessionibus: blande 〈◊〉 ambobus accipior, sedere jubeor, a Jesuita nomine candoris & ingenuitatis, non parum laudor. Tum lupide moneor ab Illustrissimo Domino Nuncio ut ipsi adsim, in convertendo Jesuita ille (is enim erat qui cum ipso expostulaverat, quod nimis facile mihi dedisset: testimonia triumphantis Ecclesiae non subjici judicio militantis.) Respondeo me fecisse quod in me erat ut docerem eum praeferre Coelum terrae, ac tribunal superius inferiori; sed cum id mihi minime successet, ejus esse, sua doctrina & autoritate, hominem de sententia illa dejicere Illustrissimus Dominus Nuncius haud gravate, nostram sententiam, hac in parte, probat, & exemplis confirmat, atque ita concludit, ut statuat certitudinem videntis & audientis Dominum, aut ejus angelum, non pendere a probatione Ecclesiastica, neque ab illo esse rationem repetendam suae revelationis, dum nihil publici muneris exercere audet: sed si incipiat palam profiteri, se a Deo doctum & missum, ita ut non 〈◊〉 solum, sed aliorum quoque intersit, scire quo spiritu agatur, tunc Ecclesiasticorum munus esse, illius spiritum examinare & probare, neque ipsum jure posse examen hoc detrectare, licet suas revelationes eis subjicere minime teneatur. Nam si ordinaria autoritas eum admiserat, bene habebit, nihilque turbarum excitabitur: sin per injuriam aut inscitiam ali quam, aut per aliam hujusmodi causam, rejicietur, suum erit appellare Superiorem Dominum, qui ipsum misit, quo suum servum & Legatum defendat, aut ordinario Judice commonefacto, aut alia ratione: quod probabat decreto Lateranense Concilii, cujus mentionem facit in suis literis; ac praeterea historia S. Francisci, qui primum expulsus ab Innocentio Pontifice, mox revocatus fuit, cum per quietem apparuisse Pontifici pannosus ille, qui Lateranense templum suis humeris fulciret. Addebat praeterea viros Dei non esse solitos deterreri una aut altera repulsa, & hoc repellendi modo, dicebat Praesules aliquando usos esse, ut probarent spiritum & constantiam eorum qui res novas magnasque Proponerent. Ego vero inquam, ut haec ita se habeant, Vos hactenus publicum munus exercere non tentasse, & intra privatos parietes, summa modestia vos continuisse. Tum ille, longiori ambitu verborum, sic de vobis disserint, ut ex vestris verbis Serenissimum Poloniae Regem, ad invictssimun Caesarem, & ad Illustrissimum Legatum Hispanicum, jam constare diceret, vos aliquid amplius quam privatum moliri: Ac Summo Pontifici, sedenti in specula super totam Christianam Rempublicam potuisse merito suspectas esse vestras personas, hoc modo Principum animos, & interiores aularum recessus scrutantes: Idque ratione vestrae Regnae, infensissimae Apostolicae, sedi, & cum ipso Turca conspirantis, necnon spiritus familiares habentis ac praeterea ratione vestrae summae peritiae, in artibus & scientiis reconditis, quibus facile plebi & imperitis imponi potest. Cum enim sitis magni Astrologi, dicebat ille, & facile vobis sit habere geneses principum, necnon Magicas artes calleatis, haud difficulter possetior bonorum Angelorum nomine, ea proponere, quae a spiritu Ecclesiae hoste manarent. Ideo Summum Pontificem, (cui duo, illi Principes sunt maxime observandi, utpote qui inter Haereticos vivant & regnent) prudenter fecisse, qui jusserit, ut in vestros mores & doctrinam inquireretur. Accidisse autem praeter ejus postulatam & voluntatem, ut, indicta causa, expelleremini. Se vero vicem nostram dolere, & paratum esse ad curandum, ut vos justificare possitis, idque sibi esse in votis, non semel asserint Quapropter hortatus est me, ut ad Illustrissimum Dominum Rosenbergium contenderem, at que ipsius bonam propensionem, erga vos, ei significarem; Nam ille a Summo Pontifice facile impetrabit, ut causa vestra hic cognoscatur, & si ille vobis faverit, ut hactenus fecit, se quoque adfuturum vobis omnibus officiis, ac primum fore, qui se vestris genibus obvolvat si tales eritis, quales vos nonnulli praedicant. Ego igitur recta ad Illustris. D. Rosenbergium. Sed quater redeundum mihi fuit, antequam admitterer. Die 27 tandem 〈◊〉, exposui meum studium, erga vos resque vestras, ac quomodo Illust. D. Nuncius affectus ergavos esset, ac tandem oravi utnon desereret patrocinium & defensionem illam, quam suscepisset peregrinorum 〈◊〉, qui a Caesare minus bene informato ad Caesarem melius informatum, provocarent, ac suam innocentiam, Dei & hominibus, probatam cuperent. Ille humaniter respondit: Vos non admodum sibi notos esse: se bis cum seniore; semel tantum cum juniore collocutum, judicasse vos doctos & pios, & praeclaris donis instructos: existimare vobis hoc accidisse mala aliqua relatione cui incommodo a res principum sunt obnoxiae: vestrum esse id aequo animo ferre: non se poenitere quod vobis faverit, & si scirit quid potissimum, a se, peteretis, daturum operam, ut vestris votis responderetur. Tune mihi visum est nonnulla dicere de optima spe, quam de ipso concepissetis, & quomodo me non dimiseratis sine literis ad illum: Sed erant inclusae fasciculo D. Joan. Carpionis, quem statim protuli, atque eo instante ac respondente D. Carpionem non aegre laturum si ipsi dedissem, tradidi fasciculum ei, qui dixit se per otium lecturum, ac, sequenti die, mihi responsurum. Discedo igitur ab illo ad Illust. D. Nuncium, atque otium nactus, tum per me, tum per Illust. Legatum Florentinum, pluribus cum eo agere instituo, de insigni injuria vobis facta: expono quantopore laboraveritis, ut considere possetis, apud Catholica Templa, & quam inhumaniter, in hospitiis & civitatibus ratione hujus praejudicii Caesarei, tractaremini, doceo quam sordido & angusto loco vestras familias reliqueritas, ita ut vestram supellectilem, & libros explicare nequi veritis; Moneo, ut Domini Dee jam grandis natu, aut potius senis, & nihil tale hactenus passi vicem doleat; ejus erumnas non tanquam simplicis hominis considerandas esse, cum vir sexagenarius, quatuor tenel lis suavissimisque liberis (quorum major septimum annum vix excesserit) ac dilectissimae conjugi adjunctis, longe gravius affligatur, ratione uxoris suae lectissimae foeminae, & pignorum charissimorum, quam sui ipsius; ostendo quanto offendiculo hoc futurum sit Catholicis Anglis, ac caeteris, & quanta ansa praebeatur haereticis, invehendi in Ecclesiasticum ordinem: declaro periculum imminens ordini illi, si forte Deus facultatibus vestris ad eos plectendos eorum inimicos armari permitteret: Demonstro Deum alias, per Isaelitas haereticos Catholicos Judaeos punire consuevisse: ac denique declaro, quam absurdum sit vos indicta caussa condemnari, si id meriti sitis: quanto absurdius, si non meriti sitis quicqnam tale: absurdissimum vero, cum a Catholica Ecclesia honor potius vobis deberetur: Ac cum non petatis nisi ut vobis vos purgare liceat, nihil magis consentaneum rationi excogitari, nullo alio modo errorem admissum emendari, atque hoc negotium bene dirigi & redintegrari posse. Ille mihi legit vestras literas, id est D. Dee, sed de rebus, ambobus vobis, aliquo modo, communibus: dicit se non credere ea, quae de divinis monitis & miraculis, in illis, continentur, petit ut ipse declarem obscuriorem locum de libris combustis: audit a me testimonium oculatum de illis concrematis, & quomodo vobis audiverim eos esse coelitus restitutos, ac denique concludit in illis literis esse multa laudabilia, multa admirabilia, multa itidem incredibilia; sed cum non sint Deo impossibilia, se sustinere assensum, nec velle quicquam certi, re non penitus explorata, pronunciare: vobis tamen responsurum humaniter, ac daturum mihi literas, quod fecit postea die 28, quas literas ad vos, cum hisce, mitto. Et quia legendi eas mihi 〈◊〉 copiam, satis jejunias & frigidas mihi esse visus, haud 〈◊〉 Tamen quia mentionem aliquam mei facit, tanquam hominis 〈◊〉 quo fusius de suo animo, erga vos, egerit, visum est mihi accurate & particulatim exponere, quid inter nos actum dictumve sit, ut verba cum factis conferre possitis, & pro vestra prudentia & pietate, consilium capere, & si operae precium videbitur rescribere. Quantum enim ex ejus sermonibus colligo, videtur ipsi necessarium novum mandatum, a summo Pontifice, antequam quicquam vobiscum agat; nec se scripturum dicit de vobis Romam, nisi prius petatis quod ab ejus sanctitate capitis: utpote qui, in hac causa, fuerit merus interpres, inter Pontificem & Caesarem; nec possit, nisi verbis sui Domini quicquam promittere & statuere. Idcirco, quantum videre possum, res diutius protrahetur quam vellemus, nisi Dominus noster & Pontifex coelestis, alio modo, nobis providerit. Die 28 & 29 inveni Illust. D. Rosenbergium tam occupatum, ut admitti non potuerim, sed per cubicularium significavit, se valde cupere ut colloqueremur, itaque redirem die 30. Interim fui rursus cum Illustrissimo D. Nuncio, mox discessuro ad Sancti Caroli Monasterium, ubi commorabitur quamdiu hi estus saevient. Et cum commodo cecidisset, in colloquendo, visum est, mihi interrogare hominem, an probaret meam sententiam de discernendo ex certis notis & terminis verum verbum Dei a ficto & fucato, cum possit angelus malus transformare se in angelum lucis & Apostata falsi, non raro, se transfigurent in Apostolos Christi. Dicebam enim duo mihi videri necessaria, ut hoc judicium rite fiat, primum quidem, in homine audiente, bona propensio & animus bene affectus ad Creatorem, totusque ex ei ita pendens, ut nihil antiquius habeat quam ei placere, & qui de ejus benignitate atque veritate non dubitet erga eos, qui ad ipsum confugiunt, ut bonum spiritum hauriant. Deinde in sermone, nomine Dei proposito, requiri eas proprietates, quae tantum authorem deceant; quas graphice describit Paulus, cum dicit, Vivus est enim sermo Dei & efficax, & penetrabilior omni gladio ancipiti, & perlingens 
〈◊〉. 4. 12, 13.  usque ad divisionem animae ac spiritus, compagum quoque ac medullarum, & discretor cogitationum & intentionum cordis, & non est ulla creatura invisibilis in conspectu ejus. Cui adstipulatus Deus, qui apud Jeremiam dicit; Propheta qui somnium habet, somnium narret, 
〈◊〉. 23, 28, 29.  et qui verba mea habet, verba mea narret. Quid paleis cum tritico? dicit Dominus. Nunquid non verba mea sunt quasi ignis? dicit Dominus, quasi malleus conterens petram? Concludebam igitur, hominem Deo fidentem, ex efficacitate & ardore illo, quo affici se percipit, deprehendere sermonis Dei veritatem. Nam vox lupi & alieni pastoris non potest permovere veram ovem, ut ipsum diu sequatur, & hanc esse regulam, qua judicarem divinas sententias a non divinis, distingui posse: Ille probabit meam sententiam, atque addidit, sine bono studio auditorum, non apparere efficacitatem divinorum sermonum, ut constat ex Christi historia. Dum enim simplices Israelite, dicebant; Nunquid sic locutus est homo, & similia de Christi doctrina, Pharisaei & perversi Sacerdotes eum deridebant & contemnebant. Tnnc ego, si contingeret igitur, ut cum congrediemur, fieret ad te verbum Domini, num hujuscemodi regula utereris. Hic ille inquit, cum posset accidere, ut mihi de hac re judicandum esset, nolo hoc tempore, meam sententiam declarare, sed hujuscemodi ratio non mihi mala videtur. Ex quibus verbis nescio quid mihi visus sum adorari minus candidum, quam in re tanta, opus esset. Sed Dei esto judicium de ejus interiori sensu. Ego, bona fide, colloquia nostra exposui, ut vobis usui esse possint, ratus hoc vobis gratum, sicut foret mihi si vestro loco essem. Reversus die 30, ad Illust. D. Resenbergium vidi eum tandem exeuntem, ex cubiculo, ad quosdam nobiles, et dixit se tantopere districtum esse, ut mecum colloqui non posset. Sicut cuperet. Ego vero, inquam me S. Celsitudinis monitu, toties reversum expectare ejus responsum, et an vobis rescribere vellet. Tunc ille inquit prius tecum colloquendum est mihi, itaque, (ut ejus verbis utar) habeas patientiam, aliquot dies donec ego pro te mittam, et sic me dimisit. Docui igitur Venceslaum cubicularium nostras aedes, qui dixit se optime callere locum, ac, suo tempore, memorem fore mei, cum Dominus me accerset. Expectans igitur aut responsum Illustrissimi D. Rosenbergii, aut aliquid aliud dignum vestris auribus, non visum est mihi id vos expressum nuncium mittere: Monente praesertim Domino Sevembergio, vobis esse paratis nescio quas aedes in oppido Naitu, in Comitatu Suarreburgensi, & ut expectarem reditum Domini Carpionis, quem propediem reversurum sperabat, ne sine magna causa atque incertus de loco vestrae sedis, ad vos literas dirigerem. Igitur non parum solicitus de vobis & de reditu D. Carponis, semel ad minimum in die, ejus aedes adeo, atque interrogo si quid de illo significetur, nec quicquam, per multos dies audio. Tandem de die 12 Augusti scisitor D. Millerum an aliquid mihi de amico, dicere possit. Respondet se quoque expectare hominem, atque admodum mirari tam diuturnam moram, praesertim cum D. Gregorius, qui in ipso Carpione ad vos venerat, sit triduo ante reversus. Ego igitur, qui nihil prius de D. Gregorii aut itinere aut reditu noveram, ad illum recta contendo. Gallus ejus contubernalis humaniter me admittit, jubet expectare D. Doctorem, et ad illum accersendum currit. Sed cum diutius moraretur, ego jam discessurus, video D. Gregorium seorsum cum ipso colloquentem, et me torvo vultu intuentum. Saluto illum & gratulor reditum, ac demum de vobis incorrogo. Ille respondet se nihil quicquam de vobis aut rebus vestris scire, nec vobiscum fuisse. Tunc ego aliquantulum haereo, ac tandem dico, si nolit quicquam dicere me aequo animo laturum, sed jam mihi constare eum vobiscum fuisse: Ille stomachatur vestrum nomen, ac totius mundi fallacias & imposturas: dicit sua sibi esse curae, non vestra vos multa quidem promittere, sed parum praestare, nescire se quare conqueramini: se per sesqui annum, vana spe lactatum, vobis ad haesisse, ut aliquod e minoribus vestris arcanis disceret, nec quicquam a licujus momenti percepisse. Hic ego: an parvum tibi videtur arcanum illud contra luem veneream? Ille vero, subridens, a D. Sconto, inquit, longe praestantiorem habeo. Denique, his omissis, librum meum Postellae repeto: ille negat se habuisse interrogata quo audiverim; ac me laudante D. Dee, ille rursus negat se vidisse; nisi forte, inquit, ex manibus D. Sevenbergii, vis dicere librum nescio quem sine titulo: ac denique de restituendo nullam spem facit. Ego qui cum illo verba commutare nollem, abeo: ac puerum vestrum Stanislaum, in atrio offendo, & ab illo intelligo, vos Erfordiam usque cum D. Gregorio & D. Carpione venisse, ante octiduum. D. Carpionem illinc Bambergam ad exigendas nescio quas pecunias, profectum; se cum D. Gregorio, hoc venisse. Interrogo an literas aut aliquod verbulum, a vobis, ad me, ferret; respondet, nihil prorsus, quia forte putabant, inquit, te hic non esse: se post triduum aut quatriduum ad vos reversurum. Laudo ejus consilium, & constantiam in serviendis Dominis, ac doceo meas aedes, ne sine meis literis ad vos veniat: promittit se non discessurum, me insalutato D. Gregorius interim percipit, me cum eo colloqui, atque iratus (quantum ex voce clamantis judicare possum) puerum revocat. Ego, cogitabundus, discedo. Die quinto decimo hujus mensis, tandem 〈◊〉 servulum vestrum Stanislaum, in loco libero, eum accuratius de vestris rebus ac statu examino, atque non sine magna animi mei voluptate, audio vobis concessas esse ampliores aedes. Illust. D. Langravium praestantissimo D. Dee multum tribuere ut favere, & summo Deo pro tanto munere magnas gratias ago, atque puerum ad meum cubiculum duco ostendoque illi literas ad vos paratas, ne sine ipsis ad vos revertatur. Sed paulo postea pater Carpionis me monet, se velle ante noctem, ad vos unicum expressum mittere & ut scribam si velim: nam se a D. Kelleo monitum hoc mihi significare: ingentes gratias ago D. Kelleo qui mei non sit omnino oblitus, & haec, per hunc quem vobis spero fidem nuncium, significare statuo, scripturus rursus per Stanislaum, si operae pretium videbitur.  
Oro vos atque obtestor per Deum illum vivum, qui Autor est nostrae amicitiae, & qui diserte praecepit ut nos invicem ac mutuo amemus, ne obliviscamini mei cum datur vobis occasio invigendi me per literas aut per inter nuncios, & reddendi me certiorem de statu vestrarum nostiorumque rerum; nam ego certe vestri non obliviscar, & officia mea id testibuntur, non solum coram Deo, sed etiam coram omnibus hominibus. Si vester reditus aliquandiu differetur, invisam vos proximo mense Septembri, longe enim a vobis vix vivere possum, immo si proprie loquendum sit, me vitae taedet: Ac praesens agam de nonnullis rebus quas scribere minime decet.  
Jam elapsi sunt 18 dies ex quo Illustrissimum Nuncium Apostolicum non vidi, & cum satis superque satisfecerim obedientiae, non adibo illum, ne verba nobis dare sibi tam facile fore persuadeat. Ostendit literas D. Dee Legato Veneto & Florentino & uterque mihi summopere eas laudavit, dixitque sibi visus disertas graves, & plusquam vulgaris spiritus, & optissint exemplum illarum, sed ego offerre non poteram, & dubito ne Illustristimus Nuncius eas supprimat; nam haud obscure, innuit se timere vestrum 〈◊〉 praesertim aequum & rationale, & id quaerere videtur, ut vobiscum agere possit more Hisp. etc. D. Joan. Carpio, nondum revertitur, & D. Rosenbergius cras dicitur discessurus & nescio an recuperare potero literas ad eundem Carpionem, in quibus de pecuniolis 〈◊〉 agebatur, si dubitatis ne ille diutius quam par sit, solutionem differat quaeso curetis, ut aliquo alio modo mihi prospiciatur. D. ab Ossa, per 20 dies, non vidi, ac Jesuitis palam dixi & dico quandocunque occasio se offert, vobis factum ab ipsis insignem injuriam, eos plus pendere ab aulis terrestribus quam a coelesti: timere collationem aquam cum vobis, ac suae causae annum haud obscure dissidere, itaque jam sum eis minus gratus.  
Saluto uxorem D. Dee lectissimam foeminam, ac mihi non minus quam matrem venerandam; necnon conjugem D. Kellei rarum exemplum juvenilis sanctitatis, castitatis, atque omnium virtutum. Saluto omnes, alios vestros domesticos sanctos vosque inprimis D. D. Joan. & Ed. desiderabilia mihi nomina foelices ac beatos in Domino cupio ac precor. Quantum tribuam & tribuere debeam vestris precibus nostis, eye oro atque obsecro me apud D. Deum juvetis ut vocationi meae respondeam, & cursum meum hilari animo ac firmo corpore perficiam. Sanctissimus ille pater, qui nobis jam suscitavit pastorem illum magnum D. Jesum filium suum mox reversurum ad subigendos omnes innimicos ejus sub pedibus suis, atque extremam manum impositurum renovationi rerum, nos omnes suo spiritu foveat ac recreet, ut Lati adventum ejus praestolari, atque nuptialibus vostibus, lampadibusque accensis ornati, ipsi occurrere possimus. Praga xv Kal. Octob. M. D. Lxxxu.  
Idem Dominationibus vestris addictissius Atque ex animo frater  
PUCCIUS  
Praestantissimis ac Deo dilectis viris D. D. Joannes Dee. & Eduardo Kelleo Generosis Anglis, ac Majoribus in Christo fratribus, mihi, tanquam Patribus colendis, etc.  
Mgnifice 〈◊〉; & utipater amantissime & observande non minori etiam desiderio teneor videndi & de multis colloquendi cum Magnifica dominature vestra de cujus erga me & fide, & amore nunquam dubitavi nec dubitare possum post prandium hora commoda ego illam accedam. Deus sua, gratia semper nobis adsit.  
Vester ex animo, Guilielmus propria manu.  
Febr. 10. 1587., stilo novo. Trebone.  
Postride reditus 〈◊〉 a Vienna ad Trebonam.    

✚ A  
Sir, My hearty commendations unto you desiring your health as my own, my Lord was exceeding glad of your Letters, and said now I see he loveth me, and truly as far as I perceive he loveth us hearty. This Sunday in the Name of the Blessed Trinity I begin my Journey, wherein I commend me unto your prayers, desiring the Almighty to send his fortitude with me. I commend me unto Mrs. Dee a thousand times, and unto your little babes: wishing myself rather amongst you, than elsewhere, I will by God's grace about twenty days hence return, in the 〈◊〉 season all comfort and joy be amongst you;  

Δ  
prague.  
1587.  
25 Januarii.  
Thomas Kelly. went with him.  
Francis Garland. went with him.  
Ferdinando Hernyk. went with him.   
Your assured and immovable friend. E. Kelly.  
To the Right Worshipful, and his assured friend Mr. John Dee Esquire, give these.  
Magnifico Domino, Domino Dee.  
Received of Lodovick in the highway by Platz, in the middle way between newhouse and Trebon, as I was coming from newhouse, whither I went to have met my Lord as he came from 〈◊〉: But archduke Ernest was occasion (as was thought) that they should go to Prage by 〈◊〉, being the more even, although not the next way: I received them on Friday the 6 of February, and they were delivered him at prague on Sunday was a seven-night before, being the 25 of January, novo stilo.  
Swethart I 〈◊〉 me unto you, hoping in God that you are in good health, as I and my children, with all my household am here, I praise God for it; I have none other matter to write unto you at this time.  
I being at newhouse from Trebone, (to go to understand which way my Lord Rosenberg would go from 〈◊〉 to prague and when,) and this Letter being in the same day brought from prague, my 〈◊〉 sent Lodovick with it, toward me, and so without Platz Town in the highway he gave it me.   

✚ Trebone in Bohemia. Visitationis Secundae, Actio instituta.  
Δ Preces ad Diem fudi, and declared that we here and now presented ourselves, as in obedience, 
Anno 1586. Die 19 Septembris. Die Veneris sexti mensis fine a die Veneris ante Pascha à meridie hora 3.  according to the time prescribed of six month's end, since the last good Friday: I craved pardon of all our errors and misdeeds, since the last time of his visiting us, and now requested his aid and direction henceforward to walk prosperously, according to the well pleasing of his divine majesty: and that he would grant unto William Rosenberg, E. K. and me his graces, so abundantly, that in us his honour might be increased, and glory advanced mightily and triumphantly, etc.  
E. K. Here is a round fire like a sun.  
Vox ..... Frigida praeparatio.  
Frigida oratio.  
Frigidam hoc exigunt responsuns.  
〈◊〉 tamen Gulielmo, mediatorem & agnum, respondere paratum, consulite.  
E. K. He is gone now.  
Δ Tu justus es Domine, & nos impii: tu sanctus es Domine, & viae tuae immaculatae: nos nec orare, neque nos praeparare sine tuo auxilio & gratia unquam possimus: Tuam igitur 〈◊〉 concedas gratiam, & de tanto errore nostro dignam agere poenitentam, ut agnum, & mediatorem nostrum omni tempore nobis inveniamus propitium ex tua clementia, illius meritis, & lpiritus tui Sancti afflatu consolatorio: Amen.  
Cui, Trino & uni, Deo vero, & Omnipotenti, sit sempiternus honour, laus perennis, & gloria perpetua.  
Amen.   

✚ Trebone, Actio Secunda ex septem.  
Anno 1586.  
Octob. 14. Tuesday. Mane post solis ortum.  
Circa 7. Precibus fusis, gratiisque actis pro misericordiis Dei infinitis erga nos tam in pradst inatione quàm in executione, in patria, in 〈◊〉, & in hac peregrinatione, & pro liberatione nostra ex manibus hostium in Pragensi exilio, & pro sua continua tutela, & pro redactione nostra cum honore & gloria in illo, ad quietem & securitatem cum Willielmo Rosenbergio, jam lebamus quid ipse potissimum nobis proponere velit ex suis musteriis, & quid de 〈◊〉 esset statuendum, quid de & operibus Philosophicis juxta 〈◊〉 propositum, & quid de errore in practica nuper facta sit statuendum, & quid praetere a nobis jam & praecipue sit faciendum, & ad 〈◊〉 vocandum paratos, nos esse juxta Dei beneplacitum, etc.  
Δ I had set up Mensam foederis, with the appurtenances, and had set the Angelical Stone in the frame of Gold on the 〈◊〉, only E. K. and I being in the goodly little chapel next my Chamber, appointed to our uses.  
A voice ..... Let him come, that is to come.  
Δ I went for the Lord Rosenberg, whom I found in his Oratory of the Church hearing of mass: And he came with me and sat in his 〈◊〉.  
E. K. I see a great plain like unto a field, as though it were a 
〈◊〉.  Mile over, in the end of it there is a great high rotten Tree, all the grass is as though it were withered and burned, there cometh a beam as of fire from Heaven, and lighteth upon the Tree, now there cometh water out of the root of the Tree, as though it were a Sea, and spreadeth all the plain over: And the Tree openeth and there cometh a Man out of it, his hair hangeth down unto his girdle stead, his garment covereth him down from his shoulders, and hangeth behind him down upon the water.  
The earth hath now drunk up all the water, and the Man standeth upon the dry ground.  
All the place is full of green grass about a cubit high.  
Now the Man is out of sight.  
It seemed to be as beyond and without the Stone.  
The Vision is clean disappeared.  
Δ I expounded this Vision in Latin to the Lord Rosenberg.  
E. K. In the midst of the Stone seemeth to stand a little round thing like a spark of fire, and it increaseth, and seemeth to be as big as a Globe of 20 inches Diameter, or thereabout.  
Vox ..... woe be unto the World, woe be unto the World, and Worldlings: woe be unto you sons of men, for you are withered, and 〈◊〉 the field of the Lord bringeth you not forth: you are defiled, and being defiled, you defile also the beauty of your Seat: And behold, behold, behold, (I say) you that are the King and Princes of the Earth tied and knit together upon one stem, you are all rotten and barren, behold, you bring forth no fruit: but even as the grass that withereth, he is a dis-glory to the place, even so, are you that is grass, of your situation and dwelling, for behold, you have no leaves, much less fruit: woe, woe, woe, unto such a generation, which lacketh moisture, and the fire of comfort: The 〈◊〉 that carrieth you is the Seat and holy place, which also is contaminated. And lo, behold, (as it were) withered; if holiness be hidden whereupon 
Locus sanctus contaminatus:  you stand, how wicked are those that are governed by you, how wicked are you, and how abominable: how full of corruption are you that stand without all beauty, moisture, or comfort: The time shall come that the power and might of God which here speaketh amongst you, in the fire and spirit or his holy truth shall come down from above, from Heaven, from the Seat of comfort, from the everlasting Throne, and shall fall down, not into you, nor amongst you (for you shall be rooted out) but into the stem and into the root which is the holy place, and the house of comfort: And behold, the power of God, (of him that speaket) shall be mighty, strong, and of infinite power: So that like a Woman with Child, she shall bring forth in the Church of God, a man, clothed with a white garment: which is JUSTICE unspotted, which may walk with infinite power (and in the 〈◊〉 of 〈◊〉 and beauty) upon the abundance of graces, and the waters of comfort, which shall slow out of the holy Seat.  
And behold, o you sons of men, you shall be full of understanding, and of the spirit of wisdom, and the grace of God, (of him that speaketh with you) shall be plentiful and strong amongst you: So that you shall spring, and beautify the Earth and the House of Christ: And behold, the higher boughs, and mighty branches shall lose their virtue, and be cast down, because they have placed themselves upon the outward rotten Stock, to the dishonour of him that hath called them: and there shall no more strength or virtue be amongst you: but you shall be subject to verity, and be 〈◊〉 with an iron rod, by him that came out, and walked on the waters: Then shall be peace 
.  and rest: 〈◊〉 shall 〈◊〉 descend.  
E. K. Now is all disappeared away out of sight.  
Δ I read the former 〈◊〉 in Laune to the Lord Rosenberg.  
A Pause.  
Δ Tu justus es Domine, & Judicia tua vera, tu omnipotens ô Deus noster, & brachio tuo nullus nos 〈◊〉 & Justitia.  
E. K. Now he is returned again in the form he went away in. A red cross cometh over it, pure red, so yellowish.  
A Pause.  
So that 〈◊〉 Name of the God of righteousness, and of his son Christ shall be magnified in 
 〈◊〉: § And 〈◊〉, behold, by myself, I swear that after a few months the time expired; I will 〈◊〉, and 〈◊〉 he holy place, so that there shall be no abomination in it.  
§ And behold, the ends of the World shall be opened, and all people shall rejoice in the cross and Name of the Lamb.  
§ But first 〈◊〉 terror to all Nations. § woe, woe, therefore be unto you, o you Kings and Princes of the Earth! he that hath ears let him hear.  
..... And lo, behold, this day I am descended, and my promise is upon him that heareth 〈◊〉 you.  
Let him 〈◊〉 therefore the fragility of humane reason, and give me a dwelling place by 〈◊〉: for I will 〈◊〉 〈◊〉 make a Covenant with him, so that my Name and Spirit shall not departed 
 from his House.  
And what I have promised him I am, and I will bring to pass: what is he, or who is he that 
 〈◊〉 〈◊〉 to 〈◊〉, that (if he repent no) receiveth not 〈◊〉 reward?  
And moreover, I will appear to him hereafter, and he shall be partaker of the celestial mystery, if my Name be exalted in him.  
And be 〈◊〉, he shall often fall, but he shall rise again, and shall persevere unto the end.  
E. K. It is disappeared.  
Δ Legi 〈◊〉 hanc 〈◊〉 Latin ipsi Principi Rosenbergio.  
A Pause.  
E. K. In lapide stetit scriptum. After an hour.  
Δ We removed not, out fat still and discoursed partly upon the premises, and partly of England's 〈◊〉 〈◊〉 to come.  
K. K. There appeareth a little white cloud, like the end of 〈◊〉 cloud, with a dark image of a face of three in one: sometimes appearing three, sometimes one.  
The end of the white cloud doth wave up and down before the face.  
〈◊〉 ex latere lapidis ..... These four months, let William (for as much as in him lieth) abstain 
 from prague, for he shall deceive those that are deceivers.  
Two winds shall arise from the Earth within these next years in this Kingdom: In the first let him sit still: In the second let him arm himself; and resist with Victory.  
E. K. There appeareth a Wood, a great Wood on the left hand by a River: There be two like Hawks, whereof one is white, and the other is black: The one is on a bough in the water, that is the black, the other on a withered bough on the land.  
A great Bear cometh out of the wood 
〈◊〉 〈◊〉.   
Now he runneth toward them, he catcheth the black one in the water, and swalloweth him, and standeth up upon his hinder legs. Now he goeth to the other, and shaketh him in his mouth, and standeth up on his hinder legs: and hath pulled off both his Wings, he returneth into the Wood again, the body of the white lieth on the ground. Now he turneth his feet up.  
Now he standeth on his legs again.  
He followeth the Bear the same way he went, he would lift up himself as if he would fly, but he cannot.  
All this Wood, Bear, and two fowls are vanished.  
E. K. Below standeth a great Castle, at the foot of the Hill on which that Wood did stand, down in a valley from the Hill goeth a great high Bridge of Stone long (in sight) about ten English miles long.  
Beside the entrance, on the right hand of that Castle, is like a Dial, with motions celestial in it, of sun and Moon.  
Now cometh a Bear, (black as the other) a very great monstrous 
〈◊〉 secundus.  Bear. The Bridge quaketh under him as he passeth it toward the Castle he roareth, lookingtoward the Castle. He steppeth up to the Dial, and taketh the Moon out of it, and teareth it all in pieces with his teeth. The Castle falleth, and the bridge where he standeth is broken. The Castle is all in ruin.  
The Bear standeth upon the edge of the bridge, and beholdeth the ruin of the Castle down into a pit as it were.  
Now he goeth back and the bridge falleth down after him.  
Now the Wood appeareth again, and he goeth into the wood  
Now that Vision is all vanished away.  
Vox ..... You 〈◊〉 shortly see, against what stone Pucci hath spurned.  
My Peace and blessing be upon you.  
E. K. Now all is gone away.  
Δ Gloria, 〈◊〉, honour, Benedictio & Jubilatio sit Deo Patri, Deo filio, & Deo Spititui sancto: sicut erat in principio, & nunc, & in sempiterna saeculorum saecula. Amen.  
Spiritu 〈◊〉 confirma nos Deus, Deus noster confirmet nos Deus, Omnipotens, Sempiterne vive & vere. Amen, Amen,  
Amen.   

MEMORANDUM.  
Anno 1586. Octobris Die 17, à meridie, post novas cum Fr. Puccio turbas & rixas, propter pecunias quas cupiebat à nobis habere, ex liberalitate, & in nomine Dei, & tanquam a servis Dei, & non ab Edwardo Kelleo tanquam ab Edwardo Kelleo, nos [Δ & E. K] conclusimus (ad scandala multa evitanda 〈◊〉 〈◊〉 contra nos sparserat & excogitaverat, propter pecunias ejus 800 Florenorum, Deo oblat as & reddit as per illum, & prius recusatas quando nos illi solvere parati eramus, & 630 Ducatos illi exhibuimus coram Deo, ut inde acciperet quod suum esse judicabat) Conclusimus inquam, (cam bonae spe, quod non offenderemus Deum) ante illum, coram testibus, exponere numerum 800 Florenorum: & si sibi deberi assereret, quod recipere posset, si vellet; sin vero negaret 800 Florenorum, aut aliquam sibi à nobis deberi pecuniam, Tunc & id etiam coram testibus pronuntiatum volebamus, testimonio, & chirographo conscripto notum facere temporibus & locis opportunis.  
Ex Arco Ivimus igitur ad Primatis Domum, & convocatis aliquot Civibus primariis, Sacerdote sediere, & aliquot scribis Illustris summi Principis (Domini Rosenbergii) duos magnos saccos pecuniarum expostuimus, & ex (ubi duo millia ducatorum, & preaterca plures quàm 400 Doleri numerabantur supra mensam, 800 Floreni: Et Dilemmate illi proposito (quod superius annotavi) 〈◊〉 accipere contentus erat, sed ille voluit subscribere, se accepisse in nomine Dei, & à nobis tanquam à servis Dei. Nos vero protestabamur nos nullo modo recipere in nos, ut a Deo hoc nobis esset 〈◊〉 diceremus, ut illi illas proponeremus pecunias, vel accipiendas, vel recusandas ab illo: Sed tantum ad evitanda magna & multa scandala contra nos, ill illius ibidem libero committere arbitrio, ut ill & dicat, quod illi videretur melius, & illi esset gr Accepit ergo pecunias, numeravit, & inde est conscriptum Chirogrpahum manu scribe summi Principis (Pauli Wolfg, praesentis cum diversis testibus, qui sua nomina 〈◊〉, ut in 〈◊〉 〈◊〉 appare potest.  
Deo gratias agamus. Speramus enim, meliori nos jam 〈◊〉 〈◊〉: & magis 
Franciscus Puccius.  fore liberos ab ejus lingua venenata & inquieta Deus illum 〈◊〉: & illi sit propitius, at que dixit nobis se velle nu nc ministrum faciat, 〈◊〉 divinae 〈◊〉 〈◊〉 in   

✚ Trebone. Anno 1587.  
〈◊〉 〈◊〉 Januarii 21. mane hor. 9  
Δ Tempus 〈◊〉, est tempus opportunum.  
Necessitas non habet Legem.  
Δ In nomine pat is & F & SS, etc. Pater noster, etc. Omnipotens 〈◊〉 vere & une Deus in adjutorium W. C. E. K. & 〈◊〉 Joannes 〈◊〉, intent, etc.  
Δ Not by or upon presumption (O Lord) 〈◊〉 with fear and love toward thee we are ready to hear thy will, as concerning the show and commandment, now at prague in this month's beginning made to E. K. We 〈◊〉 and hope it is of thee, and that thou 〈◊〉 not tempt us, or suffer us to be 〈◊〉 in so 〈◊〉 a 〈◊〉, And 〈◊〉 〈◊〉 not 〈◊〉 informed in those two ounces of powder. E. K. 〈◊〉 not how to do, seeing at his return 〈◊〉 he misseth an half ounce thereof make up that 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉? we will or dare propound to make any complete action: but therein refer all to our Parliament days, or principal ordinary actions assigned.  
Mora interposita, parte hora ¼.  
E. K. Here appear Letters if I could read them, thus they are.  
Δ.  
..... .  
E. K. They seem white Letters— of greenish yellow coloured figures, in every figure one of the four words, in all being 12 letters.  
E. K. Now they be gone.  
Δ I understand that the first part of that my Proposition is touched in answer of mihi, that is, to God, the service required is to be done: and ita & a 〈◊〉, so is the message or commandment from the same our God.  
Δ Mora 〈◊〉 horae parte ¼.  
E K. Now is here other writing, thus, Claudite, clausae sunt.  
Δ I understand not this well, if it mean no more to be taken out of the Powder, or what else.  
Now appear over the former words, other words, as thus, Cessate  
E. K. Over Claudite, is Cessate, the other words I cannot read yet.  
E. K. Over clausa sunt appeareth divinum propositum sibi ad 〈◊〉 non constat.  
Δ Quae igitur 〈◊〉 sunt, & à te, 〈◊〉 sunt acceptissima.: & pert, & propter te, ut nobis injuncta faciamus tuum, o Deus, nobis 〈◊〉 praebeas auxilium!  
Tibi Creaton Redemptori, & Sanctificatori nostro, sit omnis Laus; honour, & Gloria, nunc & semper, Amen.  
Ad Omnipotentis Trinitatis Laudem, Honorem, & Gloriam.  
Mysteriorum Divinorum memorabilia cni dies quartus Aprilis, Anno 1587., dicata suit.   

1587. ACTIO TERTIA.  
Trebonae Generalis.  
Δ. POst preces ad Deum, & recitatum Catalogum illum, petitionum nostrarum ad eundem, 
Aprilis 4. Mane circa 8.  quievimus divina expectantes consilia, monita, & oracula.  

Magna pausa.  
Δ. ..... Tandem accepi literas 
* Illas cum 12 〈◊〉 & illas priores ad 〈◊〉. 〈◊〉.  utrasque illustrissimi Domini Rosenbergii, & recitavi coram Deo, ut ejus obedientia, humilitas, & desiderium, coram Deo & Angelis ejusdem contestata essent. Alia adhuc pausa, sive Mora facta, sed non longa.  
E. K. There seemeth a black Curtain of Velvet, to be drawn from one side of the Stone to the other. The Curtain is full of plights.  
There seemed also one to have descended from above, (a good way behind the Curtain) and so to go behind the same Curtain.   

Alia pausa.  
Vox. ..... Happy is he, whose mind thirsteth after the knowledge of such things as are spiritual, and celestial, of such things as are in the everlasting place and glory of him that is, and was, and shall be for ever: for unto him belongeth rest in the harvest of the Highest, and comfort in the midst of many worldly sorrows. For unto him, thus saith the Lord, the Lord of Rest, Thou hast rendered my blood again, with comfort unto me, and hast made a blood of eternal rest unto thyself for ever. Ascend therefore and dwell with me, and receive eternal comfort: for unto such bell ngeth the Kingdom of my Father; for I am 
* Requies cessatio sabbatum, etc. Sabbath.  Zebaoth unto all such as trust in me. But behold, the earth bringeth not forth my mighty praise, because of the wickedness that aboundeth in all mankind: Neither have I many such children amongst the sons of men as I have spoken of before; for why? The Giants of this world are a stumbling block unto the poor people, and unto their subjects: for lo, behold, behold! (I say) vile and base things (for that they are misused) are become gods within their houses: so that, Gold and Silver, precious Stones, and soft Apparel, which were wont to be brought out of their houses to garnish mine withal, are become their gods, and the Idols of their destruction: for, who is he that exalteth not himself in his riches, and despiseth me that was the Author of them? Where is he that loveth not his wife and children, pomp and 〈◊〉 ldly glory, more than the setting in order of my little flock, or the preferment of my glory? Who (I say) is he, that maketh not more of himself than of me? Woe be unto you that so do: and woe be unto the generations that shall follow you.  
Δ. Be merciful unto us, O God of Mercies.  
..... O wretched and miserable mankind, look, look in and upon thyself. Hast thou made thyself? or when thou art afflicted, canst thou remove thine own affliction? Hast thou any thing of thy own, which my Father hath not given thee, through me, in one provident and eternal will? Canst thou hid thyself where I cannot see thee? or canst thou do that which lieth hid from me? Look again upon thyself, and consider what parents, and root thou hadst thy beginning in Nature: behold, they and their fathers are become the dust of the earth; even so shalt thou do. And even as of them is a strait account of life required, even so shall it be of thee: for, I that made thee, and gave thee breath, made thee partaker and user of my creatures, led thee in and out, gave thee the Sun to shine upon thee, and the Moon as the mother of your radical moisture. I that lifted thee up, either to the honour of a King, or Magistrate, and made thee a governor over thy brethren, will at last take a strait account of thee, how thou hast used thyself towards me, and where thou hast advanced my Name in such things as I have lent thee: And be right sure, that thou shalt pay, even the uttermost farthing. Woe be unto thee, if thou make not a just account; miserable shalt thou be for ever, if thy deserts condemn thee. Therefore while thou hast time and space, look, look up unto me; for I am the Well of comfort, and the God of peace; the true reward of righteousness to all such as faithfully love and trust me.   

Pausa.  
Δ. I read this over ..... Oh how comfortable are these lessons! Give us and confirm unto us thy graces and blessings, O God, to do thy blessed will herein, and in all our duty toward thee whatsoever.  
E. K. Now the voice seemeth to come from him who standeth behind the Curtain.   

Magna Pausa.  
William the son of Vrsine, the Lord talketh with thee this day, saying, Wilt thou that I buy a Kingdom for thee with gold or silver? Wilt thou that the Kings and Princes of the earth shall laugh the Almighty God of the heaven and earth to scorn?  
Have I at any time preferred (such as trust in me) to the government of my people, by giving them the excrements of the earth?  
Look down upon my servant Abraham.  
Look down upon his children.  
Call to remembrance my servant David.  
Set Solomon before thy eyes.  
The Kings and Princes of Judah and of Jerusalem.  
Consider with thyself the Calling of the twelve: The government and state of such as have been Princes amongst the flock Christian.  
Have they been hired or promoted? Have they been lifted up by me with gold or silver, or such like trumpery, the Monsters of the earth? In necessity, to pay Tribute the fish ministered, wherewithal Tribute might be paid according to custom.  
In the calling of Abraham, multiplication of seed was promised; which was to be a multitude in people, mighty and great upon the face of the earth.  
David was 〈◊〉 in (the least of his brethren) even to be King of Israel, not by the 〈◊〉 of precious stones, gold or silver. A Sling he had, a Satchel with a few stones.  
Solomon was commanded to build me a Temple, without any sum or stint. The 〈◊〉 went from place to place, intending to teach; neither carried they gold or silver, but only a scrip or bag prepared for their common victuals and nourishment.  
Many Princes and Kings have published my Name, without any promise made unto them from heaven.  
Notwithstanding, unto Abraham I have plenty, as his necessities required: and unto his children, as I had limited.  
Unto David, being King, riches followed his State: and unto his son Solomon, plenty both at home and abroad, to build my Temple.  
Unto the Apostles I gave (in the time of the calling of my people) the spirit of understanding, whereby they understood and had power to teach: And unto such as stretched out their hands for my name, I have abundantly given; and it hath been faithfully, and for the love of me taken in hand.  
Believe therefore with Abraham, and with his children.  
Bring thy fling and bag before the people of the Lord against Goliath.  
Endeavour thyself with Solomon, to build a commonwealth, wherein I will be exalced, as the servant of the Son of God, and as his follower.  
Go forward, as thy own power and ability shall serve thee: For thus saith the Lord of Hosts:  
Thou hast nothing but what thou hast received of me: neither thou, neither thy father.  
Provide therefore, of that thou hast, which is mine: that is to say, of that which thy power can extend unto, in thine own faculty and riches, to show thy good will and ready endeavours in such things to be brought to pass, as thou hast learned of me: That is to say, Neglect not the time of this thy visitation, neither despise this Kingdom wherein thou shalt reign, for in so doing I dwell with thee for ever, and with thy posterity which shall be (in me) mighty. When thou art entered into it, whatsoever Treasure there is in my house, or amongst you, Take it, use it.  
Make thee a 〈◊〉 of it with two edges, that with the one thou Mayst cut off the bastard's 
The use of the Powder.  head, and with the other build up the Monuments and the houses of cleanliness, godliness, and understanding: That the East again may flourish, and that I may make 
〈◊〉 〈◊〉. The ounce & the half which W. R. hath is to be multiplied. Caesar: reddenda quae sunt Caesaris. The L. Sobcovitz the Land-Hostmaster.  one Floc, from the sunrising to his going down.  
In the mean season, shall the Powder which thou hast to be multiplied, be extended, and multiplied with them that are here present, that it may be apt for thy uses, and the strengthening of thy faith.  
The one half of it thou shalt keep, as the perpetual remembrance of me, even thou and thy posterity.  
Unto him that is thy head, do thy true obedience: although his heart be bardued against thee, and thirsteth after thy destruction.  
For behold, thy enemy that seeketh to devour thy Soul, ceaseth not to lay 〈◊〉 for thee, that thou Mayst become odious to common people. But the time shall shortly come, when thou shalt have justice against him. See therefore that thou smite; see, I say again, that thou 
Justice against people. 〈◊〉. The Lord Czotek Schonberg. Δ He alludeth to the spies of the holy land for the children of Israel To the question of 〈◊〉 sending to. R. spondet Articulo literarum suarum, an Caesari ex pulvere aliqua sit danda portio.  smite him, for Justice is the hand of the Highest punishing such as offend, either against him or his Innocent.  
These that now come unto thee, have brought thee a great Cluster of grapes, even as big as they can both carry: amongst the which, notwithstanding there are many rotten. But behold, the foolishness from above shall appear wisdom before them, when their wisdom shall become foolishness before me, and before themselves.  
Round about thee thou shalt receive assistance, and many hearts shall be made glad in thee.  
As for my Treasures to be opened, To him that defileth my Seat, and the Sword of Justice.  
To him that harboureth abomination in his own houses, and listeneth unto wicked counsel.  
Unto him which hath despised me, which is accursed of me, shall none of my Treasures be opened.  
I have judged him, and it shall appear shortly.  
That which is Caesar's give unto Caesar; and that which is mine, unto the House of my Honour.  
Be obedient (as the servant of God) unto thy superiors: and whilst thou Mayst, diligently do Justice. Thy Country shall receive such remembrance of thee, as shall never be razed from the face of the earth: until the fire come down from heaven consuming all things.  
Be full of humility, and abandon pride.  
Bow down thine ears nnto the poor.  
Be often sorry for thy days misspent.  
Be strong for ever in me.   

Pausa.  
Δ  
Thy wife is even at the door of sickness: But behold, I am even he, the Lord of 
Jane my wife.  health.  
E. K.  
As unto thee, Barrenness dwelleth with thee, because thou didst neglect me, and take 
Ed. K. uxor sterilis illi erat.  a wife unto thyself * contrary unto my commandment: for neither young nor old, rich nor poor, are respected with me; but what I will have done, is just, and whosoever doth it not, is privily (if he be not openly) punished for his offence. Therefore thou shalt 
† At Mortlake, 1583.  have the womb which thou hast barren, and fruitless unto thee, because thou hast transgressed that which I commanded thee.  
Be it unto thy brother, as his service, trust, and confidence hath been in me, and towards 
De Thoma Keleoaegroto  me.  
Lay your hands to work, and your bodies unto labour, and participate one with another, 
Our mutual participating one with another.  as is commanded you.  
That the blessing which I have promised you may go forward in you; and that your labour may bring forth good fruit.  
The fourteenth day hence shall this Action end: In which day you shall once again assemble 
18 Aprilis futura die Saturni. E. K. told me that he had all the Lent prayed once a day at the least, that he might no more have dealing to skry.  yourselves here together. And now behold I say unto thee, unto thee, that hast thy eyes opened, and thy ears made perfect, which hast been exalted by the sight of the heavens, why dost thou call upon me, desiring to be made free.  
Is it a burden unto thee to be comforted from above? O foolish man! by how much the heavens excel the earth, by so much doth the gift that is given thee from above, excel all earthly treasure. Notwithstanding, because that Manna is loathsome unto thee, behold what is said unto thee this day.  
Thou art made free: neither shalt thou any time hereafter be constrained to see the judgement of the highest, or to hear the voices of the heavens.  
But thou art a stumbling-block unto many.  
Notwithstanding, my Spirit shall dwell with thee; and in the works of thy hands thou shalt receive comfort.  
And the power which is given thee of seeing, shall be diminished in thee, and shall 
Arthur Dee pragus ann. 1585.   
dwell upon the first-begotten Son of him that sitteth by thee, as I have * before said.  
In the mean season shall he be exercised here before me, until the time come, that his eyes shall be opened, and his ears receive passage towards the highest.  
And these fourteen days shall it be a time unto thee of choosing or refusing.  
For I will not cast thee away, neither out of my house, unless it be long of thy own ignorance, 
Unleast, etc.  and wilful despising of my great benefit.  
If thou therefore be weary of it, the fourteenth day hence, bring hither, and lay before me the Powder which thou hast, for thou hast offended me, as a false steward, in taking 
The Powder  out of that which is not thine own. I will no longer dally with you, but will give unto you according unto your works.  
Δ. O God be merciful unto us, and deal not with us according to the wickedness, frowardness, and blindness of our hearts.  
Amen.   

NOTE.  
Δ. UPon this former part of the Third Action General, where my first begotten Son (namely Arthur) was assigned to the Ministry of seeing and hearing, in place and stead of E. K. if he would utterly refuse the same office (hitherto by him executed, and by him to be executed, until the seven actions general finished) And that the same child and Son, in the mean space (that is to say, between the day of the part of Action received, and the end of the same: determined to be fourteen days after) should be exercised before God. I thereupon thinking that E. K. would, should, or best could instruct and direct the child in that exercise, did always await, that E. K. would of himself call the Boy to that Exercise with him; and so much the rather, because he said, that he was very glad now that he should have a Witness of the things showed and declared by spiritual Creatures: And that he would be more willing to do what should be so enjoined to him to do, then if only he himself did see, and that for divers causes. But when E. K. said to me, that I should exercise the child and not he, and that he would not, I thereupon appointed with myself to bring the child to the place, and to offer him, and present him to the service of Seeing and Skrying from God, and by God's assignment, and of the time of fourteen days yet remaining, being the 15, 16, 17 days of April, and next before the 18 day, (the day assigned to end the Action in) to have the child exercised in them. And thereupon contrived for the child this order of Prayer ensuing.    

Die Mercurii summo mane die Aprilis 15. anno 1587. Trebonae.  
In the Name of God the Father, of God the Son, and of God the Holy 
Oratio pro Arthuro qua in exercitiis suis uti debet mysticis.  Ghost. Amen.  
Glory be to God the Father, God the Son, and God the Holy Ghost: As it was in the beginning, is now, and ever shall be, world without end. Amen.  
O Almighty and Everlasting, the true and living God, have metcy, pity and compassion on my father John Dee, and on me Arthur Dee; who being now called hither by thy assignment, am now here present and ready in all humility, obedience and faithfulness, to serve thy Divine Majesty, with all the gifts and graces which thou hast hither to endued me with; and with all other which of thy most bountiful and fatherly mercy, thou wilt henceforward bestow upon me. Lighten (therefore) O Almighty God, mine eyes, and open thou mine ears; Quicken, Instruct and Confirm in me, and unto me, my discretion, judgement, understanding, memory, and utterance, that I may be a true and perfect Seer, Hearer, Declarer and Witness of such things which either immediately of thy Divine Majesty, or mediately by the ministry of thy holy, mighty, and faithful Angels shall be manifested, declared or showed unto me, now, and at all times and occasions, for the advancing of thy Praise, Honour and Glory. Amen.  
Hereupon, Wednesday morning, (the 15 of this April) I brought the child to the holy Table, being in order of the furniture thereto belonging, and set before him the Stone in the frame, (my first sanctified Stone) and caused him on his knees, to say the foresaid Prayer. And I also prayed to the child's hearing, other Prayers to God for the purpose in hand: and at his coming to look and see in the Stone,  
There appeared to him (as he judged) divers little square figures, with pricks, and divers other figures and lines, which I caused him with his own hand to imitate upon a paper with pen and ink.  
The lines were white, and some of the pricks also, but other of the pricks were black, as of ink.  
Arth. Two old men with black beards, and with golden Crowns upon their heads, do appear. One is now gone: this holdeth his hands before him like a Maid.  
Arth. Now in the place of those square marks, I see two Lions, the one very exactly, and gaping. About the upper brim of the Stone they appear: and the lion's feet be waxen greater and greater.  
I see another man from the breast upward. I can see no hair on his head.  
I see a great company of feet, and their garments skirts somewhat above their ankles: and they are like women's kirtles with guards about them.  
I see another man without a doublet, in his shirt, and with a white cloak about him, hanging his hands down by his sides.  
Δ. Nothing else esteemed or judged to be shown in the Stone, by the child, we ceased that Exercise, and committed all to God's mercies.  
Δ. On Thursday and Friday, I determined each of them two days that the child 
Aprilis 16.  shall thrice in the day be put to the Exercise, and each time repeat the Prayer prescribed thrice.  
Δ. In the forenoon I brought the child to the Exercise, and he said as followeth. 
I.   
I see two men with Crowns of gold upon their heads: their apparel is black and white. I cannot see their feet. Their faces are white, their eyes are black like spots of ink.  
There appear now two other, without Crowns: of the which one standeth whole before, and of the other I see nothing but the head, which standeth behind the first.  
I see not any with Crowns now. The apparel of him is white that I see.  
I see no hands of him. I see nothing now.  
The squares and pricks appear again as yesterday.  
And I doubted it was something of the Glass itself: as there were in it certain white spots.  
An hour we were at the practice.  
Δ. The second Exercise before Dinner. After the Prayer thrice said, etc. 
II.   
Arth. I see the first square lines and pricks, white and black: the pricks for the most part be all white, but some are black, and the lines all white.  
I saw, even now, some of those squares made Lions: but now there appear none.  
The squares are now turned also into other shapes, which I cannot well declare.  
Now the Letters be gone, and the squares do appear again.  
The squares are gone, and a word is there.  
The letters are clearer than they were: for all the lines and letters do appear white.  
There appeareth a B, with a square, with four black pricks in it. It is gone.  
Now some of the squares are come amongst the letters B D O.  
Under the B appeareth a little `thus ' backward.  
The letters as if one had cut them in the glass B D O  
Here appeareth a Castle with little pinnacles like a Church.  
Now it is gone.  
B a this appeared and suddenly is gone.  
Now there appeareth a young man with a white doublet, and his arms by his side, and a B before him against his doublet. He hath a black beard and a white face. I see no hair on his head: his beard is a little—  
He is now changed: he hath on his doublet breast, on each side three black lines.  
He is gone, and another is come in his place, with a white leather 〈◊〉 and a grey cloak like Hans of Gloats his cloak. He is gone.  
The first young man is come again, and hath now on the one side of his doublet on the other side, thus:  
Now I see only two strokes overthwart all the doublet, but he hath no head that I see.  
〈◊〉 his head is come again, or else another man, that hath two lines and two 〈◊〉 as he had.  
The light of the candle did seem to shine suddenly on his face, and go away again. It did not shine on his doublet, but only on his face and his head.  
There is now another man come in, who holdeth up both his hands: the upper part of his sleeves are white, and the half towards his hands black.  
The first man is here still. Now he hath no arms but a B before his doublet, but no lines, but only on each side two pricks in stead of the lines, thus::  
These men came amongst the squares suddenly before I was ware.  
Here appear not so many as were here.  
Here are now but six squares, and one man. I see no farther of the man but to the waste of his doublet.  
The man appeareth not so brim to my sight as he did, his head is no bigger than the mark in the margin.  
The third Exercise after Dinner. 
III.   
Arth. Whereas I said before there was some of the square figures wanting: Now I find that they are all here again, as many as they were at my first seeing.  
In lifting up the Stone, and bringing it down again, the squares do all seem like B B of the Roman letters.  
Δ. Magna mora.  
Arth. I see now B A. It is now vanished away, after three Pater noster times saying. R a appeareth, but I cannot see clearly the foot of the R. Now it is gone  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I see a thing all white in this form, and a little o before it. It would seem to be as an X and an o. It is vanished away.  
e B An English little e, and a Roman great B.  
It is gone before I can be ware.  
S B now appeareth. B by himself: it appeareth following S B thus S B B.  
N appeareth by the last B, in order following, thus S B B N.  
I can see no more now but the S B the B and N.  
s B appear. e B is here now. B by himself, with two great white pricks before it, appear. The pricks wax dim.  
The man standeth amongst the squares and letters in the midst of them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This now appeareth. The 4 little pricks be gone.  
There appeareth like a B and a d joining to it.  
A circle appeared with a black prick in it, and two white pricks after. a n, two striketh, and two white pricks after. The n is white and the prick within the n black. Va appeared, and quickly went away. Two long strikes by themselves, white. The two pricks black, and the crooked line white. Four white pricks by themselves. Two black. Two long white strikes and a prick. A round circle white, and a black prick in it. A white prick by itself. A little prick as it were blotted, and a stroke by it all white. The crooked lines white, and the pricks black. Two white pricks by themselves. Two long white strokes. lo These both white.  
Here appeareth the thing like the Castle, all white.  
The pricks black, the lines white. A little English o by itself. Four white strokes. The man is here in the midst of the things, as before I told. Four white pricks.  
Note: All the shows are within the uppermost quarter of the stone, as where A with the prick.  
Like a figure of 2 all white. Two little black pricks, and the stroke white. They are now gone. Do appeareth all white. Xo appeareth all white. B e appeareth white. Two o's joined like a figure of 8 all white. A great Roman white S by itself. B Bu These appear white. A white prick by itself. An English little t white. Two lines white.  
Mora magna.  
So we ended.  
Δ. God every us with his Truths.  
The end of Thursdays third Exeroise.  

Friday Morning. 1.  
The Prayers on both parts being said.  
Arth. I see not the squares, lines, pricks, and those other things which I was wont to see first.  
Mora horae unius.  
After I had tarried an hour, and had had no evident show: as I asked the boy diligently again, he said that he had from the beginning seen thus 〈◊〉 〈◊〉  
Also there appeared X o all white. D o the o joineth to the D.  
Fiat voluntas Dei in sua-luce & veritate, ad ejus nominis laudem, honorem, gloriam.  
Amen.   

Friday. II.  
Preces—  
Mora horae unius spatio.  
Nulla ostensio toto illo tempore.  
Δ. 〈◊〉, misericordia & Pax, Dei, & Domini nostri Jesu Christi, sit super nos, & nobiscum: nunc & in sempiterna saeculorum saecula.  
Amen.   

Friday 3. à meridie.  
Mora Magna.  
Multae factae preces erant, & invitati illi fideles Dei servi quia etiam auxilia sua 〈◊〉 cessitati quocumque tempore. Etsi mora magna & admiranda: & apparitio nulla facta est puero ipsi.  
Δ. Tandem mirabili fortuna, sive fato divino accessit ad nos Dominus E. K. & quae sequebantur 
Thursday a 〈◊〉 circa 3.  notavi.  
Δ. He sat down by us: and Arthur yet standing before me at the Table, being covered after the best manner, but only the Stone being set thereon; He asked if any thing appeared: We answered No, albeit I have called oftentimes, and have prayed earnestly that some of our former accounted friends might show themselves to the boy, as Madimi, Il, 〈◊〉, and chief Vriel, because as he was first which appeared to the joining of E. K. and me together: so he might be also the Director in the translating of E. K. his office to Arthur. 
〈◊〉.  Then said he, I marvel if you had no apparition here: for I somewhat thinking of Arthur and his proceeding in the 〈◊〉 of skrying, came here into the gallery, and I heard you pray: and opening the window, I looked out, and I saw a great number going in and out of this chapel at the little hole in the glass window. I saw Madimi, Il, and many other that had dealed with us heretofore, but shown themselves in very filthy order; and Vriel appeared, and 〈◊〉 all to be of God, and good: And therefore I wonder if here you have no show: perhaps there is somewhat, but Arthur seethe it not.  
Δ. True it is: and how should I help him herein, seeing I cannot yet see or skry?  
E. K. I will come and see if there be any thing.  
Δ. I pray you do. [Note: and so E. K. looked towards the stone, and he by and by said, Here appeareth somewhat, and pointed to Arthur, where: and asked him if he saw any thing, and he said No. Then said  
E. K. I see like a white Marble square table or book lying on a wooden desk.  
Δ. I pray you Sir take the pains to look and discern what is here showed.  
E. K. I see written upon that book, Beata, quae per peccatum mihi, domum corruentem & hominibus integram reddit.  
E. K. Now a leaf of that book is turned open, and there is written on it, but I cannot read it yet. Now I see it.  
Ego sum qui dedi & daturus sum vobis legem: ex qua mortalibus perpetua requies & felicitas sit ventura.  
E. K. Now another leaf is turned over, and appeareth written,  
Estote ergo tales, quails me meosque decet, & rati coram me ambulate.  
E. K. Now turneth over the leaf of itself.  
Ne populus esuriens & suiens, negligentia & obstinatia vestra vel ruat vel saltem.  
E. K. Now the leaf turneth.  
Pro tempore, alimento careat.  
E. K. Now the desk and book or table is gone.  
Δ. Note: By and by after, while E. K. did look into the stone, he said,  
E. K. I see a hand appear, a very great one, white, with the fingers spread abroad. E. K. The hand is gone, but there remaineth writing.  
Videbitis & audietis brevi omnes. Si interim.  
E. K. It is as if it were upon the side of a white Globe afar off. 
Sight and hearing promised.  The Globe turneth so swiftly that I cannot well read it.  
Animi ad meliora compoti.  
E. K. The Globe turneth so swiftly that I cannot read it till it stand still.  
Seize mihi & meis.  
E. K. Now again the Globe is turned most swiftly.  
(Filiorum more) subjicient. Si vero (per meipsum loquor & jure) alieni & vagabundi alias vobismet ipsis disimperitis non oculo, sed corpori, immo omnibus membris, casus & ruina paratur. Quales enim in futuro eritis, vobis ut scivetis nullo modo licet: Majora enim à superis mortalibus, prae foribus sunt, quotidieque instant quam vel primo, vel secundo etatis modulo fuerunt. Qui aures, erigat: Cui intellectus, sapiat. Omnia peccata apud me postponuntur huic. insaniens propter me, sapiat: Immo adulterizans propter me, in sempiternum benedicetur, & premio afficietur celesti.  
E. K. Now the Globe is gone.  
Δ. Gloria Patri & Filio & Spiritui sancto, erat in principio & nunc, & semper & in secula seculorum. Amen.  
So we left off.    

Trebonae.  
Actionis Tertiae altera pars. 
1587. Saturday Aprilis 18.   
Preces ad Deum Omnipotentem, pro sua veritate nobis impartienda, ad nominis suo laudem, honorem & gloriam.  
Δ. Note Arthur was set to the stone, but nothing appeared; E. K. had brought the powder with him as he was bidden to do. Then I desired him to apply himself to see as he was wont. And so he did.  
E. K. Here appear all in the stone that appeared yesterday unto me in the air in that most disorderly and filthy manner. They are in the like apparel as yesterday.  
Δ. O God confirm us in thy truth for thine own honour and glory, and suffer us not to be overcome with any temptation, but deliver us from all evil now and ever.  
E. K. There appeared Madimi, Il. and the rest: And so they are here; but now all the rest are gone, and only Madimi remaineth.  
Madimi openeth all her apparel, and herself all naked; and showeth her shame also.  
E. K. Fie on thee, Devil avoid hence with this filthiness, etc.  
Mad. In the Name of God, why find you fault with me?  
Δ. Because your yesterday do, and words are provocations to fin, and unmeet for any godly creature to use.  
Mad. What is sin?  
Δ. To break the commandment of God.  
Mad. Set that down, so.  
Mad. If the selfsame God give you a new commandment taking away the former form of sin which he limited by the Law; What remaineth then?  
Δ. If by the selfsame God that gave the Law to Moses, and gave his New Covenant by Christ, who sealed it by his blood; and had his witnesses very many, and his Apostles instructed by his holy Spirit, who admonished us of all cleanness in words and works, yea and in thoughts, if by the same God, hose former Laws and Doctrines be abrogated, and that sufficient proof and testimony may be had that it is the same God: Then must the same God 
〈◊〉 〈◊〉 testimony to be had herein.  be obeyed: For only God is the Lord of Lords, King of Kings, and governor of all things.  
E K She kneeleth, and holdeth up her hands.  
Mad. The Laws of God, and of his Son Christ, established by the testimony of his Disciples and Congregation, and by the force and power of his holy Spirit, are not in any particular vocation 
Δ. A 〈◊〉 granted doth not a brogate a Law, 〈◊〉 doth 〈◊〉 the force of the law in itself otherwise.  abrogated, but rather confirmed.  
For 〈◊〉 it falleth out, that God being offended at the wickedness of any man, or of some man private, sendeth down his Spirit of Death, infecting and tempting another man's mind; so that he 〈◊〉 void of Reason, and riseth up against him, whom God is offended with, and striketh him, so that he dyeth. This, before man, is accounted sin before God it shall be imputed unto him for righteousness. Even so whatsoever the Spirit of God teacheth us from him, though it appear sin before man, is righteousness before him.  
Therefore assure yourselves, that whatsoever is seen and heard amongst you, is from above, and is a sign and 〈◊〉 even this day before you; for I that touched thy Son, 
* Arthur was 〈◊〉 〈◊〉 〈◊〉 and E K. law one in a long white garment 〈◊〉 as though he would 〈◊〉 him. He was very sick for the time. 〈◊〉. S. Paul 〈◊〉. Good Angels. The wisdom of God, of us 〈◊〉 comprehensible.  might also have taken away his breath.  
But O, you are of little understanding: But behold I teach you.  
That unto those that are accounted righteous (through the good will of God) sin is justly punished, but not as unto the wicked. For whatsoever you have done unto other men, even the selfsame shall light upon you, but happy is he that receiveth not justice through the 〈◊〉 of 〈◊〉, but through the grace and mercy of God.  
The Apostle Paul abounded in carnal lust: he was also offensive unto his brethren so that he despaired, and was ready to have left his vocation, until the Lord did say unto him, My mercy and grace 〈◊〉 thee.  
Believe me, that we are from above.  
Which considered: Consider also, That as you cannot comprehend the heavens, so likewise can you not comprehend the wisdom of God, which saith, I will be merciful unto whom I list; and unto whom I will not, I have none in store: Foolish is he that asketh why?  
And 〈◊〉 I say unto you, Stumble not against God. Who he is that made you? Who is he that hath given you power to look up towards heaven? You are fools, and of little understanding: This day saith G d unt you,  
B hold you are become free: Do that which most pleaseth you: For behold, your own reason riseth up against my wisdom.  
Not content you are to be heirs, but you would be Lords, yea Gods, yea the Judgers of the heavens: Wherefore do even as you list, but if you forake the way taught you from ab ve, behold evil shall enter into your senses, and abomination shall dwell before your eyes, as a recompense, unto such as you have done wrong unto: And your wives and children, shall be carried away before your face.  
Δ. The Almighty God of heaven and earth be my comfort, as I desire comfort in his service; and give me wisdom as I desire it for his honour and glory, Amen.  
E. K. I see a white pillar; and upon the pillar, I see four heads. 
The 〈◊〉 pillar   
She toeth the pillar round about with a list.  
The four heads are like on two heads, and on two Wolves heads.  
Now there cometh a thing like a white Crown of crystal, and standeth upon all our four heads. The heads seem to be enclosed by the necks within the pillar.  
Now she taketh the pillar and goeth up with it.  
Now she bringeth an half Moon down, and written in it as followeth.  
Injustum nihil quod justum est Deo.  
Now she goeth round about upon a thing like a Carpet; she goeth now beyond where is an Orchard; she cutteth branches of two trees, and she seemeth to insert them, or graft them into another.  
Now she goeth into a black place behind the wood, and bringeth a thing with her in a chain: An ugly thing like a Devil.  
Mad. ..... Behold, seest thou this: wherewithal thou thoughtest to overthrow, and most infect, thou art utterly overthrown, and shalt never return again.  
E. K. Now he leapeth, and the ground openeth, and he sinketh in: and there seemeth a stink of brimstone to come to my Nose from the pit.  
Now the grafts are all grown in the tree, as if they were all of one tree.  
Now she cometh out of that orchard. Now she goeth round about the orchard, and leaveth a darkness like a cloud round about the orchard.  
Mad. ..... Visible to God, but invisible to man.  
E. K. Now she cometh again upon her Carpet.  
Behold, if you resist not God, but shut out Satan (through unity amongst you) thus it is said 
Unity. An offer of every 7th day to be taught the secrets of the books received. The holy books delivered. Our works to go on. The Lord Rosenberg. The powder here. If Omniareponenda. Caesar & Papa brevi nos infestabunt denno. If  unto you, Assemble yourselves together every seventh day, that your eyes may be opened, and that you may understand by him that shall teach you, what the secrets of the holy books (delivered you) are: That you may become full of understanding, and in knowledge above common men.  
And in your works go forward, and detract no time, that you may also have fruit.  
Unto William I will be merciful for ever, according to my promise. But I will buy him no Kingdom, after the manner of man, with money. But what I have determined unto him, shall happen unto him: And he shall become mighty in me.  
¶ And this Powder which thou hast brought here, is appointed for a time by God, and cannot be used until then, without offence. Happy is he that heareth my words this day: and happy is he that understandeth them.  
But if you deny the wisdom of the Highest, and account us his Messengers, Creatures of darkness. This day you are made free.  
And look that you lay up all things that is spoken of from above; and whatsoever hath been taught you, (as well the books as instruments.)  
You shall shortly have to do again with the cruelty of the Emperor, and the accursed Bishop.  
Whereunto, if you go forward with God, you shall be taught to answer. If you leave off, as soon as you hear of it be going into Germany, lest you perish before then.  
I have no more to say unto you, but my swiftness is from above.  
E. K. Now she maketh herself ready, etc.  
Mad. ..... If my friendship like you not, I beseech God send you as good will, as I (in powe) bear towards you.  
I have not one word more given me to speak.  
E. K. Now she is gone.  
Δ. I was glad that an offer was made of being every seventh day to be taught the secrets of the books already delivered unto us: Thinking that it was easy for us to perform that unity which was required to be amongst us four; understanding all after the Christian and godly sense. But E. K. who had yesterday seen and heard another meaning of this unity required, utterly abhorred to have any dealing with them farther, and did intent to accept at their hands the liberty of leaving off to deal with them any more: which his understanding, as it was strange and unpleasant unto me, so I earnestly requested to be resolved therein in manner as followeth.  
At the same time and in the same place this ensued.  

NOTE.  
Δ. Upon Mr. Kelly his great doubt bred unto me of Madimi her words yesterday, spoken to him, that we two had our two wives in such sort, as we might use them in common, it was agreed by us, to move the question, whether the sense were of Carnal use (contrary to the law of the Commandment) or of Spiritual love, and charitable care and unity of minds, for advancing the service of God.  
E. K. Upon a Scroll, like the edge of a Carpet, is written, De utroque loquor.  
Δ. The one is expressly against the commandment of God: neither can I by any means consent to like of that Doctrine. And for my help in that verity, I do call down the power of Almighty God, the Creator of heaven and earth, and all the good Angels, (his faithful Ministers) to assist me in the defence of my faithful obedience to the law of the Gospel, and of his Church.  
Assist me, O Christ.  
Assist me, O Jesus.  
Assist me, O holy Spirit.  
E. K. It appeareth written upon a white Crucifix, as followeth, Mea gratia, major est 〈◊〉. Gratia enim 〈◊〉 mea est, ut hominibus insanis 〈◊〉 beatitudo: Et que ita dicta sunt, Vel sint, vel hodie libertas vobis restituitur. Amen dico vobis, quia si dicerem 〈◊〉 Eas, & fatrem Jugula, & non faceret, filius est peccati & mortis. Omnia, enim, possibilia & licita sunt superis. Neque magis 〈◊〉 sunt pudenda illis, quam mortalium quorumcumque vultus.  
Ita enim fiet, spurius cum 〈◊〉 (quod magis absurdum est) copulabitur. Et oriens cum occidente, Meridies quoque cum septentrione coadunabuntur.  
E. K. Now it is vanished.  
Δ. Hereupon we were in great amazement and grief of mind, that so hard, and (as it, yet seemed unto me) so unpure a Doctrine, was popounded and enjoined unto us of them, whom I always (from the beginning hitherto) did judge and esteem, undoubtedly, to be good Angels: And had unto E K. offered my soul as a pawn, to discharge E. K. his crediting of them, as the good and faithful Ministers of Almighty God. But now, my heart was sore afflicted upon many causes: And E. K. had (as he thought) now, a just and sufficient cause, to forsake dealing with them any more. As his prayer to God of a long time hath been (as in the former part of this Action may appear.)  
After our going out of the chapel, and at our being at dinner, when we four (whose heads so were united, in a pillar shown, as is before set down, I found means to make some little declaration of our great grief (mine chief) now occasioned, either to try us, or really to be executed, in the common and indifferent using of Matrimonial Acts amongst any couple of us four: Which thing was strange to the women: And they hoped of some more comfortable issue of the cause. And so we left off.  
After Dinner, as E. K. was alone, there appeared unto him little creatures of a cubit high: and they came to the Still where he had the spirit of Wine distilling over out of a Retorto: And one of them (whose name they expressed Ben) said that it was in vain so to hope for the best spirit of the Wine: And shown him how to distil it, and separate it better. And moreover how to get oil of the spirit of Wine, as it burned in the lamps: And began to ask E. K. what countryman he was? And when he had answered an Englishman, he asked then, how he came hither? he answered by Sea: Then said he, And who helped you to pass the marvellous great dangers of the Sea. And so took occasion to speak of the benefits which God had hitherto done for us, very many. And this Ben, said than among very many other things (as Mr. E. K. told me on Saturday night after Supper holding on his talk almost till two of the clock after midnight) That he it was that delivered 
〈◊〉 was the deliverer of the powder to E. K. at the digging in England. Note, unleast conditionally. Q. El. K. Phi.  him, or gave unto his hands the powder. And also he said either than or the next day at the furthest, that unleast he would be conformable to the will of God in this last Action declared, That he would take the virtue and force of the powder from it: That it should be unprofitable: And that he should become a beggar.  
And of me also he said that I did evil to require proof, or testimony now, that this last Doctrine was from God Almighty, and said that I should be led prisoner to Rome, etc.  
He told of England, and said, That about July or November her Majesty should from heaven be destroyed; and that about the same time the King of Spain should die. And that this present Pope at his Mass should be deprived of life before two years to an end. And that another should be Pope, who should be Decimus quintus of his name; And that he would begin to reform things, but that shortly he should of the Cardinals be stoned to death. And that after that there should be no Pope for some years.  
Of England he said, That after the death of our dear Queen, One of the house of Austria 
England.  made mighty by the King of Spain his death, should invade and conquer the land, etc. He said, One (now abroad) should at Milford-haven enter, and by the help of the Britan's subdue the said Conqueror: And that one Morgan a britain should be made King of the Britan's, and next him, one Rowland, etc.  
He said also, That this Francis Garland was an espy upon us from the Lord Treasurer of 
Fr. Garland Edw. Garland.  England: And that Edward Garland is not his brother: And that so the matter is agreed between them, etc.  
That my Lord Rosenberg should be in danger of poisoning for these certain months to come.  
That my Tables of Enoch, were in some places falsely written. 
enoch's Tables. Antichrist. Ely, Enoch. Johannes 〈◊〉   
Of Antichrist he spoke, and of his appearing:  
Of Ely and Enoch coming out of Paradise: And of Saint John Evangelist, that he died not, but in Pathmos had his invisible being: And that he it was, who did give 〈◊〉 Apostata his death's wound.  
He said also that he hath at divers times preached visibly since the time of his invisible state entered.  
He confirmed the words of the great Famine and bloodshed that should come shortly.  
He said that on every side of us, people should be slain, but that we should (by the Divine 
God our Protector. 〈◊〉. Garland into 〈◊〉. Refuse 〈◊〉 home. my old 〈◊〉. Ben.  protection) escape.  
He said that shortly this Francis Garland should go into England: And that we should be sent for. But that it were best to refuse their calling us home.  
He said that there were four other, who were made also privy of God his mysteries as we were, with whom we should meet at Rome.  
He said that Mary and one more in England, should see the wonderful days to come.  
Madimi appeared to him there also.  
The same Ben went once away mounting up in a flame of fire: and afterward upon occasion of ask him somewhat, he came down so again.  
And of the manner how to draw the oil of the Spirit of wine being burnt, he brought thither the instruments of two silver dishes, whelmed one upon another with an hole passing through the middle of them both, and with sponge between them: in which the oil would remain, etc.  
After all these, and many other things told me by the same Mr. E.K. we departed each 
About 2 of the clock after midnight 〈◊〉 〈◊〉.  to his bed, where I found my wife awake, attending to hear some new matter of me from Mr. Kelly his reports of the apparitions, continued with him above four hours, being else alone, I then told her, and said, June, I see that there is no other remedy, but as hath been said of our cross-matching, so it must needs be done.  
Thereupon she fell a weeping and trembling for a quarter of an hour: And I pacified her as well as I could; and so, in the fear of God, and in believing of his Admonishment, did persuade her that she shown herself prettily resolved to be content for God his sake and his secret Purposes, to obey the Admonishment.  
Δ. Note, Because I have found so much halting and untruth in E. K. his reports to me made, of the spiritual Creatures, where I have not been present at an Action: and 
April 20.  because his memory may fail him, and because he was subject to ill tempters, I believe so much hereof as shall by better trial be found true, or conformable to truth.  
Δ. Note ..... E.K. had this day divers apparitions unto him in his own Chamber, and instructions in divers matters which he regarded not, but remained still in his purpose of utterly discrediting those Creatures, and not to have any more to do with them. But among divers apparitions he noted this of one that said unto him.  
..... join Enoch his Tables.  
..... Give every place his running number.  
E.K. What mean you by places?  
..... The squares. Which done, refer every letter in the Table to his number, and so read what I will, for this is the last time I will admonish you.  
E.K. A man standeth in the Air in a fiery Globe of my height; accompanied with some hundred of Puppets: on the one side of him standeth a woman, and about her are four Clouds all white.  
The man upon a white Triangle Δ shown these Numbers with spaces, as you see following.  
Δ 49 466 495 46 395 152 228 218 597 63 607 254 418 409 410 502 — — 566 82  505 550 306 228 423 —  — 119 473 179 — 320  603 264 517 141 214 491  149 312 363 22 261 390  173 24 247 403 59 414  197 338 271 370 494 366  —  367 — — — 174— 175 411      177 — 89 97 517 239 272— 273 603 65 243 116 —  416 604 — 80 103 182  — 150 11 552 — 460 225— 226 414 46 — 405 —  441 — 267 295 170 163 250— 251 395 228 46 — 175     — 25 171  586 467 331 163 606 73  83 519 97 418 466 —   — —    131— 132 53 269 311 490 418  —   — 620 214   59 244 222 —  251— 253 68 400 150 53 4  277 — 23 253 32 98  39 418 —    303— 304 444 75 395 196 96  — 355 178 538 224 188  401       496 497 586 156 512 331  592 20 545 46 20 136  90 116 18 55 338 — 
Δ. I perceive that commonly one is to be abated of the number.    287 43 7 290   355 — — — — 335  618 604 25 123 244 408  20 610 17 433 72 452  501 480 — 151 340 424  597 182 165 197 195 97  — 98 93 — 314    401 52 285 495    — 511 335 284     175 621      170 544      — 352       295       —    
Δ. Note: When E. K. had showed me this Note, I by and by brought forth my book of Enoch his Tables, and found the four letters r T b d to be the four first letters of the four principal squares standing about the black Cross: and that here they were to be placed otherwise than as I had set them. And in the first placing of them together, I remember that I had doubt how to join them; for they were given apart each by themselves.  
Secondly, I found out the 4 Characters; saving they were inversed somewhat, and one of them closed: whereof I found none like, but very near. These Characters were of every square one.  
Thirdly, I did take these numbers contained between the lines (some more and some fewer) to be words to be gathered out of the Table of letters: so many words as were distinct companies of numbers; it is to wit, 41.  
Hereupon we began to number the squares wherein the letters stood in enoch's Tables as I had them, but we could not exactly find the words, but somewhat near. Hereupon being tired, and desirous to know the sense of that cipher, we left off till after supper, and then we assayed again: but we could not bolt it out, though we knew very near what was to be done by the instruction of a spiritual Voice, now and then helping us toward the practice.  
At length E. K. was willed to go down into his Chamber, and I did remain still at our Dineing Table till his return, which was within an hour or somewhat more. And at his return this he brought in writing.  

My applying of Numbers for more easy reckoning.    r  Δ. r z I l a f a y t l p a t a oh a d v p t d n I m 24 a r d z a I d p a l a m a a b c oh oh r oh m e b b 48 c oh o n s a r e y a v b t oh g c o n x m a l g m 72 t oh I t t z oh p a c oh c n h o d d I a l c a o o 96 s I g a s oh m r b z n b p a t a x I o v s p s n 120 f m oh n d a t d I a r I s a a I x a a r v r o I 144 oh r oh I b a h a oh z p I m p h a r s l g a I oh l 168 t n a b r v I x g a s d m a m g l oh I n l I r x 192 oh I I I t T p a l oh a I oh l a a d n g a t a p a 216 a b a m oh oh oh a c v c a p a l c oh I d x p a c n 240 n a o c oh t T n p r n t n d a z n z I v a a s a 264 oh c a n m a g oh t r r I I I d p oh n s d a s p I 288 s h I a l r a p m z o x x r I n h t a r n d I 〈◊〉  b oh a z a r oh p h a r a d oh n p a t d a n o a a 336 v n n a x o p s oh n d n o l oh a g e oh oh b a v a 360 a I g r u n o o m a g g oh p a m n o v g m d n m 384 o r p m n I n g b e a l a p l s t e d e c a oh p 408 r s oh n I z I r l e m v s c m I o o n a m l oh x 432 I z I n r c z I a m h l v a v s g d l v r I a p 456 m oh r d I a l h c t g a oh I p t e a a p d oh c e 480 o c a n c h I a s oh m t x s v a c N r z I r z a 504 a r b I Z m I I l p I z s I oh d a o I n r z f m 528 oh p a n a l a m s m a p d a l t t d n a d I r e 552 d oh l oh p I n I a n b a d I x o m oh n s I o s p 576 r x p a o c S I z I x p oh oh d x z I a p a n l I 600 a x t I r v a s t r I m r g oh a n n q a c r a r 624  
..... The black Cross is right, and needeth no mending. But thus much I do, to let thee understand, that thou mayest consider thyself to be a man: And beneath this understanding, unless thou submit all into the hands of God, for his sake; who else leaving you, all naked, provideth in his creatures to his own glory.  
..... Cara tibi uxor, carior tibi sapientia, charissimis tibi ego sum. Electus tremis, & hesitando peccas: Noli igitur ad genium, & carmen sapere; sed obtempera mihi: ductor enim tuus sum & author spiritus omnium. Hec omnia à me sunt, & licita vobis.  
..... I admonish you as the children of God, to consider your vocation, and the love of God towards you; and not to prefer your reason before the wisdom of the highest, whose mercy is so great towards you, That you are chosen from the number of men to walk with him, and to understand his mysteries, and with all to execute his justice and praise throughout the Nations and people of the earth. Consider that if he find you obstinate, the plagues of heinous sinners, and contemners of the gifts of God shall fall upon you, to your great overthrow: This is the last time of your trial. Therefore show yourselves lovers of him that hath led you, and covered you with a mighty shield: Or shortly look for the reward of such, as have contemned the wisdom and Majesty of the Highest.  
I Raphael, counsel you to make a Covenant with the Highest, and to esteem his wings more than your own lives.  
Δ. When E. K. had brought me these things, I greatly rejoiced in spirit, and was utterly resolved to obey this new Doctrine to us, peculiarly, of all people of the world enjoined. And after some little discourse and conference hereof, we went to bed, this 20. 20. day of April, at night.   

Aprilis 21.  
Δ. Thus, am I resolved, O Almighty God, as concerning the case, so hard to flesh and blood, to be resolved in, thus: And thus I desire, that we all four, might with one mind and consent, offer and present unto thee, this writing as a Vow, Promise, and Covenant, if it so please thy divine majesty to accept it.  
WE four (whose heads appeared under one crystalline Crown, in one pillar united, and enclosed) do most humbly and hearty thank thee, O Almighty God (our Creator, Redeemer and Sanctifier) for all thy mercies and benefits hitherto received, in our persons, and in them that appertain unto us: And at this present, do faithfully and sincerely confess, and acknowledge, that thy profound wisdom in this most new and strange doctrine (among Christians) propounded, commended, and enjoined unto us four only, is above our humane reason, and Christian profession to like of: For that in outward show of words, it seemeth to us expressly to be contrary to the purity and chastity, which of us, and all Christians, thy followers, is exactly required. Notwithstanding, we will, herein, captivate, and tread underfoot all our humane timorous doubting of any inconvenience, which shall, or may fall upon us, or follow us in this world, or in the world to come, in respect or by reason of our embracing of this Doctrine, listened unto, of us, as delivered from our true and living God, the Creator of heaven and earth; who only hath the true original power and Authority of sins releasing and discharging: And whose pardoning, and not imputing of fin unto us, through our lively faith in the most worthy merit, and precious blood of the Lamb Immaculate, shed for us, is and shall be our justification and salvation. We, therefore (according to blessed Raphael his counsel last given) most humbly and sincerely require thy Divine Majesty, to accept this our Covenant with thee (for that, thy merciful promises made unto us, may be to us performed; and thy divine purposes in us and by us, may be furthered, and advanced and fulfilled.) That, as we acknowledge thy divine wisdom and grace offered unto us in this thy last mystical Admonishment: And dost most earnestly will us to accept the same, as lawful and just with thee; Which Admonishment standeth upon two parts: That is to wit, upon our true Christian charity spiritual between us four, and also upon the Matrimonial licence and liberty, indifferently among us four to be used: So we the same four (which hereunto will subscribe) covenant with thy Divine Majesty, upon the two principal respects before rehearsed, truly and unfeignedly to accept and perform henceforward amongst us four, in word, thought and deed, Christian charity, and perfect friendship, and all that belongeth thereto: And as for the Matrimonial-like licence, and liberty, we accept and allow of it, and promise unto thee (O our God) to fulfil the same, in such sort, as the godly are permitted to fulfil, and have been by divers testimonies commended for, and by Divine doctrine willed to fulfil, in Matrimonial conversation, whensoever thy motions and allurements (Matrimonial-like) shall draw and persuade any couple of us. Beseeching thee, as thou art the only true Almighty and Everlasting God, Creator of Heaven and Earth, Thou wilt, in thy infinite mercies, not impute it unto us for sin, blindness, rashness, or presumption, being not accepted, done, or performed upon carnal lust, or wanton concupiscence; But by the way of Abraham-like faith and obedience, unto thee, our God, our Leader, Teacher, Protector and Justifier, now and for ever. And hereunto we call the holy Heavens to be witnesses, for thy honour and glory (O Almighty God) and our discharge, now and for ever. Amen.  
I Edward Kelly by good and provident (according to the Laws and ordinances of God) determination and consideration in these former Actions, that is to say, appearings, shows made, and voices uttered, by the within named in this Book, and the rest whatsoever Spirits have from the beginning thereof (which at large by the Records appeareth) not only doubted and disliked their insinuations and doctrine uttered, but also divers and sundry times (as coveting to eschew and avoid the danger and inconvenience that might either by them, their selves, or the drift of their doctrine ensue, or to my indamagement divers ways, happen) sought to departed from the exercises thereof: and withal boldly (as the servant of the Son of God) inveighed against them: urging them to departed, or render better reason of their unknown and uncredible words and speeches delivered; and withal often and sundry times friendly exhorted the Right Worshipful Master JOHN DEE (the chief follower thereof) as also in the Records appeareth, to regard his souls health, the good proceeding of his worldly credit (which through Europe is great) the better maintenance to come of his wife and children, to beware of them, and withal to give them over: wherein although I friendly and brotherly laboured, my labour seemed to be lost and counsel of him despised, and withal was urged with replies to the contrary by him made, and promises, in that case, of the loss of his souls health, if they were not of God: Whereunto upon as it were some farther taste of them, or opinion grounded upon the frailty of zeal, he ceased not also to pawn unto me his soul, etc. which his persuasions were the chief and only cause of my this so long proceeding with them: And now also at this instant, and before a few days having manifest occasion to think they were the servants of Satan, and the children of darkness; because they manifestly urged and commanded in the name of God a Doctrine Damnable, and contrary to the Laws of God, his commandments, and Gospel by our Saviour Christ as a Touchstone to us left and delivered, did openly unto them dislike their proceeding, and brotherly admonished the said Worshipful, and my good friend Mr. JOHN DEE to beware of them: And now having just occasion to determine what they were, to consider all these things before mentioned by me, and wisely to leave them; and the rather because of themselves, they (as that by their own words appeareth) upon our not following that Doctrine delivered, gave unto us a Quietus est, or passport of freedom: But the Books being brought forth 
* April 22. at night. , after some discourse therein, after a day or two had, and their words perused spoken heretofore, did as it were (because of the possible verity thereof, Deo enim omnia sunt possibilia) gave us cause of further deliberation: so that thereby, I did partly of myself, and partly by the true meaning of the said Mr. DEE in the receiving of them, as from God; and after a sort by the zeal I saw him bear unto the true worship and glory of God to be (as that was by them, promised) by us promoted, descend from myself, and condescend unto his opinion and determination, giving over all reason, or whatsoever for the love of God: But the women disliked utterly this last Doctrine, 
The women.  and consulting amongst themselves gave us this answer, the former actions did nothing offend them but much comforted them: and therefore this last, not agreeing with the rest (which they think to be according to the good will and wholesome Law of God) maketh them to fear, because it expressly is contrary to the commandment of God: And thereupon desiring God not to be offended with their ignorance, required another action for better information herein; in the mean, vowing, fasting, and praying, Mrs. DEE hath covenanted with God to abstain from the eating of fish and flesh until 
An actiou required by the women.  his Divine Majesty satisfy their minds according to his Laws established, and throughout all Christendom received. To this their request of having an action, I absolutely answer, that my simplicity before the Highest is such as I trust will excuse me: And because the sum of this Doctrine, given in his name, doth require obedience which I have (as is before written) offered, I think myself discharged: And therefore have no farther cause to hazard myself any more in any action. Wherefore I answer that if it be lawful for them to call this Doctrine in question, it is more lawful for me to doubt of greater peril; considering that to come where we are absolutely answered were folly, and might redound unto my great inconvenience. Therefore beseeching God to have mercy upon me, and to satisfy their Petitions, doubts and vows, I finally answer, that I will from this day forward meddle no more herein. 22. of April, 1587.  
By me EDWARD KELLY.   

Aprilis 24. Trebonae. 
Aprilis 24. Friday.   
Δ. PRayers to God made in respect of this strange and new doctrine, requiring his Divine Majesty to be merciful unto us, and to give us wisdom and faith that we may herein please him; and that we cannot find how we may do the thing required, being contrary to the Laws of Moses, Christ, his Church, and of all Nations. Therefore seeing God is not contrary to himself, we desired that we might not be contrary to him or his Laws, etc.  
Δ. Not long, lo, there appeared a great flame of fire in the principal Stone, (both standing on the Table before E. K.) which thing though he told me, I made no end of my Prayer to God. And behold, suddenly one seemed to come in at the south window of the chapel, right against E. K. (But before that, the stone was heaved up an handful high, and set down again well, which thing E. K. thought did signify some strange matter toward.) Then after, the man that came in at the window seemed to have his nether parts in a cloud, and with spred-abroad arms to come toward E. K. At which sight he shrinked back somewhat, and then that Creature took up between both his hands the stone and frame of gold, and mounted up away as he came.. E. K. catched at it, but he could not touch it. At which thing being so taken away, and at the sight thereof E. K. was in a great fear and trembling, and had tremorem cordis for a while. But I was very glad and well pleased.  
¶ Here appeareth a fire in this other stone also, and a man in the fire, with flaxen hair hanging down upon him, and is naked unto his Paps; and seemeth to have spots of blood upon him. He spoke, and said as followeth.  
If I had intended to have overthrown you, or brought you to confusion, or suffered you to be 
〈◊〉.  led into temptation beyond your strength and power, than had the Seas long ago swallowed you. Yea, there had not a soul lived amongst you.  
But the law and tidings (to mankind) of gladness, are both grounded in me, I am the Beginning 
The Law & the Gospel.  and the Ending: And behold, happy is he that delighteth in me, for in me is truth and understanding. Whatsoever you have received, you have received of me; and without me you have received nothing. Behold, I myself was even the figure of misery and death for your sins. Why (therefore) disdain you to be figured after me? I will gather the four quarters of the earth together, and they shall become one.  
And as I have made you the figure of two people to come, and amongst them, the 
Δ. and E. K. a figure of 〈◊〉 people to come.  executors of my Justice: So likewise have I sanctified you in an holy Ordinance, giving you the first fruits of the time to come. Happy is he that is a Serpent in the wilderness hanged up upon the Cross, being the will and figure of my determination, and Kingdom to come: I am even in the doors; and I will overthrow all flesh. I will no more delight in the sons of men.  
* Contrary to myself, I teach you nothing. 
Δ. * He answereth to a phrase of my prayer or discourse. This doctrine is not to be published to any man. Note. Un us pastor & unum 〈◊〉. Conatus 〈◊〉. Moses.   
For this Doctrine is not to be published to mortal men: but is given unto you, to manifest your faith, and to make you worthy in the sight of the heavens, for believing in me of your vocation to come.  
Therefore I say unto you, rejoice, and be not careful for to morrow: for I, even I, have provided for you: Sin no more.  
Behold! None of the Orders, either of Heaven or Earth, are armed to open their mouths in my Name, teaching or opening this Doctrine, unless it were of me, for I am the First and the Last. And I will be Shepherd over all, that the Kingdom of my Father may come, and that my Spirit may be upon all flesh, where there shall be no law, nor need of light: I myself am their lantern for ever.  
And behold, I will be as a Rock between you and the teeth of Leviathan, which seeketh to set you asunder, and to bring you to confusion.  
And I am, and am holy, and holiness itself: Out of me cometh no unclean thing.  
For even as the time of Moses was wonderful to all the Gentiles, even so shall those days to come be unto the Nations and Kings of the earth. I am a law for ever. And behold, power is given unto me from above: And I have visited the earth, and have thrown my curse 
Sterilit as Terrae.  upon her: And lo, she shall become barren.  
He that fasteth and prayeth doth but that which is commanded: He that also fulfilleth 〈◊〉 will, is justified before me: for who is he that raiseth up, or who is he that casteth down? Yea, even I it is that have taken you four Trees out of the forest of the world, and have covered 
The show of 4 trees, what it meaneth. Pectorale cum 〈◊〉 & Thummim. Num.  you hitherto with my wings. And behold, this that is taken away shall be restored again to you with more power. And Might shall be in it, and a breastplate unto you, of Judgement and Knowledge.  
And if there be any of you that seeketh a Miracle at my hands, and believeth in my words, let him or her present themselves here the next Monday, with the rest, and he shall perceive that I was the Judge of Abiram, and the God of Abraham: Walk before me as the sous of my Father, in all righteousness. And follow you that which you call unrighteousness even with gladness: for I can make you whiter than snow.  
Your unity and knitting together is the end and consummation of the beginning of 
Our unity of what importance it is: est finis 〈◊〉 〈◊〉 futurae. The ancient token and watchword foreshowed us: Arise, come and see my judgements.  my harvest. I will not dally with you, but I will be mighty in deed amongst you. And lo, I will shortly open your eyes, and you shall see: And I will say, ARISE, and you shall go out. What I am, I am.  
E. K. The flame and all is disappeared.  
Δ. Gloria Patri, & Filio, & Spiritui Sancto, sicut erat in principio, & nunc, & in sempiterna saeculorum saecula. Amen.  
E. K.  
..... said after, that his body had in it like a fiery heat, even from his breast down unto all his parts, his privities and thighs.  
Deo Omnipotenti, Misericordi & Regi seculorum sit omnis laus, honour & gloria nunc & semper.  
Amen.   

J. D. E. K. J. D. J. K.  
WE four (whose heads appeared under one crystalline Crown, and in one pillar 
Aprilis 18. ann. 1587.  united and enclosed) do most 〈◊〉 and hearty thank thee (O Almigh y God, our Creator, Redeemer and Sanctifier) for all thy mercies and benefits 〈◊〉 received in our own persons, and in them that appertain unto us: And at this present do faithfully and sincerely confess and acknowledge, that thy profound wisdom in this most new and strange Doctrine (among Christians) propounded, commended and enjoined unto us four only, is above our humane Reason, and our Catholic Christian Profession to like of: for that, in outward show of words, it seemeth to us expressly to be contrary to the purity and 〈◊〉 which of us and all Christians (thy followers) is exactly required. No withstanding, we will for thy sake herein captivate and tread under foot all our humane timorous doubting of any inconvenience which shall or may fall upon us, or follow us (in this world, or in the world to come) in respect, or by reason of our embracing of this Doctrine, listened unto of us, as delivered from thee, our true and living God, the Creator of heaven and earth, who only hast the true original power and authority of sins releasing and discharging; and whose pardoning, or not imputing of sin 〈◊〉 us, through our lively faith in the most worthy Merit and precious Blood of thy Lamb immaculate, shed for us, is and shall be our Justification and Salvation. We therefore, (according to blessed Raphael his counsel lately given) most humbly and sincerely require 
Aprilis 20. no 〈◊〉 profunda  thy divine Majesty to accept this our Covenant with thee (to the intent that all thy merciful and gracious promises made unto us four, and any of us, may be to us performed: and also that thy divine purposes in us, and by us, may be furthered, advanced and fulfilled) That as we acknowledge thy divine wisdom and grace opened unto us in this thy last mystical Admonishment of universal unity to be between us: And dost most instantly and earnestly will us to accept and use the same, as both mystically most needful, and also lawful and just with thee: (which Admonishment standeth upon two parts; that is to wit, upon true and consummate Christian Charity between us four unviolably to be kept. And also upon the New Matrimonial-like licence and liberty indifferently amongst us four to be used:) So we the same four abovenamed (which hereunto will also subscribe our Names) do this day Covenant with thy Divine Majesty (besides all other respects, chief upon the two principal intents and respects 
* Before at this mark.  before here rehearsed) truly and unfeignedly to accept and perform henceforward amongst us four (in word, thought and deed, to the uttermost and best of our power) a perfect unity, and with incomparable true love and good Christian Charity, friendship, imparting and communicating each unto other, all and whatsoever we have or shall have hereafter during our lives. And as for the Matrimonial-like licence, we accept and allow of it: And promise unto thee (O our God, the Almighty, Creator of heaven and earth) to fulfil the same in such 〈◊〉 〈◊〉 the go 〈◊〉 are permitted to fulfil, and have been (by divers testimonies) commended for, and by divine Doctrine willed to fulfil in Matrimonial-like conversation, whensoever thy 〈◊〉 and allurements Matrimonial-like shall draw and persuade any couple of us thereunto: Beseeching thee, as thou art the only, true Almighty and everlasting God, Creator of heaven and earth, Thou wilt in thy infinite mercies not impute it unto us for sin, blindness, rashness or presumption; being not accepted, done or performed of us upon carnal lust, or wanton concupiscence, but by the way of Abraham-like faith and obedience unto thee our God, our Leader, Teacher, Protector and Justifier, now and for ever. And hereunto we most humbly and faithfully require thy Divine Majesty to be our witness: And moreover we call thy holy Angels, and to bear record for thy honour and glory, and for our discharge, now and for ever. And for a further consummation of this New Covenant on our behalf, (by thy will and permission) made with thee (the God of heaven and earth) we the same four first notified, and particularly and uùlgarly named John Dee, Edward Kelley, Jane Dee, and Joan Kelley, have faithfully, obediently, willingly and wittingly subscribed our Names with our own hands day of May, Anno 1587. In Trebon Castle.  
And finally, as thou hast warned us (O God) that this doctrine and do should unto no mortal man else be disclosed, but among us only the abovenamed four to be kept most secret: and hast said, that whosoever of us should by any means disclose the same, and he also or she to whom the same should be disclosed, should presently and immediately be strucken dead by thy Divine power: So we all and every of us four do request thee most earnestly, and Covenant with thee as our God, that so all this doctrine and doing may be kept most hid and secret; and also that the sudden and immediate bodily death may light and fall on the discloser, and on him or her to whom the same doctrine or doing any manner of way shall be disclosed or known. Amen, Amen, Amen.  
JOHN DEE.  
Note and remember, That on Sunday the third of May, Ann. 1587. (by the new account) I John Dee, Edward Kelley, and our two wives, covenanted with God, and subscribed the same, for indissoluble and inviolable unities, charity and friendship keeping between us four, and all things between us to be common, as God by sundry means willed us to do. Ad Dei honorem, laudem & gloriam in fide & obedientia Factum esto.  
Amen.   

1587. Trebonae, in the fine chapel. 
May 6. Wednesday, a Meridie.   
Δ. THe foresaid Covenant being framed by me John Dee, as near as I could according to the intent and faith of us required, to be notified and declared by the works of unity both spiritual and corporal. Now it was by the women as by ourselves thought necessary to understand the will of God and his good pleasure, Whether this Covenant and form of words performed, is and will be acceptable, and according to the well liking of his Divine Majesty: And that hereupon, the act of corporal knowledge being performed on both our parts, It will please his Divine Majesty to seal and warrant unto us most certainly and speedily all his Divine, Merciful and bountiful Promises and Blessings; and also promises us wisdom, knowledge, ability and power to execute his justice, and declare and demonstrate his infallible verity amongst men, to his honour and glory.  
Hereupon E.K. and I went to the chapel to the South Table. Δ. To this intent I prayed to the Almighty God, Creator of heaven and earth, fatherly, favourably and mercifully to regard the singleness and straits of my heart, desiring him to increase the faith, and to open the eyes of my heart, that I may see Opera digitorum & mirabilia ejus, nobis sicuti necessaria, for his service and glory, and for the confusion and overthrow of his enemies. Amen.  
I read over the Covenant (verbatim) before the Divine Majesty, and his holy Angels.  

Pausa ¼ horae.  
E. K. Here appeareth Madimi.  
As a thing like a head with three eyes cometh upon her head, and one of the eyes seem to come one into another.  
Mad. ..... Pepigistis.  
Δ. Pepigimus.  
Ratum est: perumpite sunt vobis omnia communia.  
Dei, non hominis estote: Promissa quae sunt, possidete: Vobis destinata, vera sunt: AEternus sum.  
E. K. She is gone.  
E.K. My thought an infinite number of spiritual Creatures stood afar off behind her like as in an half Moon.  
Δ. Illi qui AEternus est Omnipotens, Sapiens, Bonus, Verus, Misericors, & rerum omnium Creator, Redemptor noster & Illuminator omnium (lumine vero Collustratoru) sat omnis gratiarum actio, laus, benedictio, honour & gloria: Nunc & in sempiterna saeculorum saecula.  
Amen.    

1587. Trebonae.  
PReces ad Dominum Creatorem Cali & terrae, etc. Then as concerning the Covenant 
Wednesday morning 〈◊〉 20.  which was made subscribed and delivered in, but the next day required again of Mr. E.K. and in his wife's name to put out his name, etc. But when he had it, he cut it into equal parts; keeping that half wherein his subscription and his wives were, and delivered unto me, the other half but after a few days desired to have the sight and reading of both together; and then he kept the other part from me also: But afterward Madimi did with her finger draw on the two papers make them whole again, etc. and then she gave the print of my Characters, and said a red Circle should always appear in the Stone to all men's sight, etc.  
E. K. There is here a great Globe of fire hanging in the top of 
〈◊〉 Christus.  the Stone; and in the Globe a man standing with a purple Robe like Christ, I cannot well perceive his face.  
..... Who sitteth upon the Cherubins, and is carried abroad with their wings: Who is he that is lifted up in thunders, and in the voice of many waters exalted and magnified through the power of a Seraphin (which is the power of him that made him?) Who is he that stretcheth out his arms and embraceth all things? Who is he that is not, and is? Who is he that numbereth the Stars as the letters of a V lumne? or entereth down into the waves? In the multitude of his wonders who is he that maketh his Whelps there, where the Sea glideth, and keepeth them in Chains, till the day of his stretch-forth power come? Who is he that maketh his habitation in the Sun, or filleth the Moon with a perpetual River? Who is he that hath made Winter and Summer, times and seasons? Who is he that is the Lord of all beasts and fowls? Who is he that hath made you of nothing? even he it is that hath led you out, even he it is that hath carried you to the Seas even he it is, that hath kept you sleeping, and preserved you waking: Even he it is that hath 〈◊〉 his thunders underneath your and hath harnished you.  
With the 〈◊〉 of 〈◊〉 against the people of Ethan, yea even he it is (I say) that is, and liveth for ever, and hath provided you as the chiefest reapers, yea and overseers of his harvest, which hath made you a promise: That the Kings of the earth shall be enriched by you, and hath made you free from all men, against the day when you shall see me. But O you of little faith and understanding, O, I say, you of little faith and understanding, how long will you be your own masters, nay your own servants, how long do you contemn, the profound and unspeakable floods of my wisdom, and foreknowledge in you.  
How long (I say) will you run after your own imaginations and contemn the present counsels which I give you, hindering the power that is ready to fall upon you, O 〈◊〉 of little faith and understanding.  
Behold I have prepared a banquet for you, and have brought you even unto the doors; but because you smell not the feast you disdain to enter, happy is he that entereth in through me: For I am the very gate to all felicity and joy, and without me is nothing: Are you more discreet than I am wise? or more honest than I am holy? Righteousness, and righteousness is that, which is rewarded with honour. Behold I made all things, Is it not contrary to Nature, that the lights of 
〈◊〉.  heaven should stand: Why therefore at the prayer of the Carpter call you upon the Sun in my name; Calling (I say) upon my name did the Sun stand still. Rebuke him therefore if he hath done amiss; or teach him, why he so abused Nature, O you wretches, I say unto you, you are the last of the beginning of the times to come, so figured by my determination and eternal purpose: And 
Figuration  behold the Son and Moon shall stand still, even at your voices, and the Mountains shall bring themselves together before the face of man, at your commandment, that the people and Kings of the earth may say, Lo this is the finger of him that hath created all things.  
Be therefore obedient and full of faith.  
And see that all things be one amongst you, and cleave not asunder, lest I take vengeance 
All things one.  upon you, for behold Satan hath power to cast you asunder, but a little he should be faithful therefore, and provident, be watchful, and take heed for you have made a Covenant; and behold it is written before my face in heaven, even as whatsoever I have spoken unto you, is laid up in my treasures. Take heed that you run neither to the right hand, neither to the left; 
A Covenant  but that you cast away yourselves for me: As I humbled myself to death, wherein the unity between my Congregation and me, was before my Father perpetually sealed, whereby I am always present with such as put their trust in me. Even so as the East and the West, the North, and the South, Esau and Jacob, shall be gathered together through the power I will give you, and united 
Potentia magna ex deo futura.  for ever in the kingdom of my Father which is to come, in one holy and eternal fellowship, so be you contented also to be the figures of the things that are to come by you, that it may be a perpetual testimony before the heavens, and before men, of your perfect and sound faith: 
Figures.  And thou, even thou that hast tore in pieces even this morning again this Covenant which thou hast made with me, Behold the time shall come that thou shalt be torn in pieces thyself, and I will turn even my face away from thee for a time: And even as thou hast obstinately and ignorantly, blasphemed the company of my holy messengers, even so shall the people of the earth obstinately and ignorantly throw thee out from Town to Town: And even as thou hast done unto me, even so shall men do unto thee. But because thy mind was inwardly never to forsake me, even so shalt thou never be forsaken of me, but I will return again unto thee. And now behold, thou hast made a bargain, and behold thou thinkest to take thee up a new dwelling place, and thou shalt not do so: But who so receiveth thee into his house shall as truly as I am, both he and his family sink down into the very lake of hell. But before thou enter in, I will by dreams and visions warn him; therefore run not abroad: Take heed of the Tempter, Thou made a Covenant with me, which thou canst not in breaking of the papers put out; for my register is eternal: And those that bear witness before me are the compass of my wings.  
And lo behold Carpio hath for his former intent of separating you, cut off the day of his Father, and is become fatherless: Behold even shortly shall his mother perish also.  
And, if hereafter, he attempt any farther, I will throw the vengeance of Justice upon him, that he shall be a laughing stock to the people amongst which he was born: woe be unto them that riseth up against me.  
..... After a while I come again.  
E. K: I thought we should have nothing else, but  
Δ. I read this over to E.K.  
E. K. He is here again.  
He that pawneth 
* This was said because I had pawned my soul, upon my avouching the spiritual creatures which have dealt with us, to be of God and good: which my bargain E. K. had by word & writing, disdainfully charged, and of late threatened mewithall. The secret servants for God. Sapientia & potentia in Deo.  his soul for me, loseth it not, and he that dyeth for me, dieth to eternal life. Behold you shall both as Lambs be brought forth before men in your latter days, and shall be overthrown and slain, and your bodies tossed to and fro: But I will revive you again, and will be full of power: And you shall be comforted with the joys of your brethren, for I have many that secretly serve me, and when you have showed your obedience, the second day after, come here again before me; for I will lead you into the way of Knowledge and understanding: And Judgement and wisdom shall be upon you, and shall be restored unto you: And you shall grow every day, wise and mighty in me.  
E. K. He is gone: and in going he made a Cross (toward us) of blessing.  
Rerum omni Creatori Omnipotenti, Misericordi & Justo, Domino nostro & Deo nostro, sit omnis laus, honour, gloria, gratiarum actio & Jubilatio: Nunc & in sempiterna saeculorum saecula. Amen.  
I can, and by our two Consents, and at the request of Jane Δ ... unto the women. And Mr. E.K. hereupon said to his wife, That his boots were now put off, and changed his purpose of going away with Carpio now. God confirm his mind in all good purposes according 
Carpio.  to the wellpleasing of the Highest. Amen.  
..... Δ ..... As I, and E.K. walked out at the new stairs, into the new Orchardward 
Friday afternoon about four of the clock.  along the little River to view the small fish, and returning to the fore stairs again, E.K. saw twain as high as my son Arthur fight by the River side with swords; and the one said to the other, thou hast beguiled me: Then I at length, said unto them, Can I take up the matter between you? one said yea that you can: in what is it quoth I? Then said he, I sent a thing to thy wife by my man, and this fellow hath taken it from him. They fought fore, and at length, he that had it was wounded in the thigh, and it seemed to bleed. Afterward he that was wounded, did bring a yellow square thing out of his bosom; then I guessed it to be my Stone that was taken away. The other said unto him, let it be carried, suddenly he seemed to have been out of sight, and to be come again; he threatened 
Lapi dis sancti restitutio.  the other that had wounded him, and said he would be even with him. The other said, Hast thou laid it under the right pillow of the bed where his wife lay yesternight.  
At length they both went (one after another) into a little Willow tree body on the right hand next the new stairs into the garden; the tree seemed to cleave, or open, and they to go in.  
Hereupon we went away: And I coming to my Chamber, found my wife lying upon her bed (where I lay yesternight) and there I lifted up the right pillow, upon which she lay resting herself (being not well at ease) And in manner under her shoulders there I found my precious Stone, that was taken away by Madimi: Whereat E. K. greatly wondered, doubting the verity of the show. But I and my wife rejoiced, tkanking God.   

Saturday May 23. Mane circa 9 ½  
PReces ad Deum fundebantur, etc. And then we requested that the act of obedience performed (according to our faith conceived of our vocation, from the Almighty and Eternal God of heaven and earth) might be accepted: And that henceforward we might be instructed in the understanding and practice of wisdom, both such as already we have received some introductions Mystical, and also of all other what the Almighty God shall deem meet for us to know, and execute for his honour and glory, etc.  
Δ E. K. Took Pen and ink, and wrote the request here adjoined; and he read it to me, and he requested me to read it to the Divine Majesty; and so I did, and hereupon we waited both to the first my prayer and to this Petition, the Divine answer.  
Δ. Omnipotens sempiterne, vere & vive Deus mittas lucem tuam & veritatem tuam ut ipsae nos ducant & perducant admontem, sanctum Zion, ex hac valle miseriae & ad Celestem tuam Jerusalem. Amen.  
E. K. From the beginning of this our coming, there appeared a purple Circle as big as a star in the Circumference of the holy Stone, which yesterday was brought again: And that it should so be, Madimi had forewarned E. K. when she shown it unto him, when also she gave the prints of the letters of the backside of the bottom of the gold frame of it.  
..... E. K. There appeareth here a great man all in bright 
Equus albus  harness sitting upon a white horse: he hath a spear all fiery in his left hand, he now putteth into his right hand: he hath a long sword by his side: he hath also a target hanging on his back, it seemeth to be of steel: It hangeth from his neck by a blue lace; it cometh up behind him as high as the top of his head. The horse is milk white, all studded with white: a very comely horse it is. The man is in complete harness, the top of his helmet hath a sharp form.  
Upon his Target, are many Cherubins, as it were painted in Circles: there is one in the middle: About it as a Circle with six in it, and then a Circle with eight, and then a great Circle with ten in it, and in the greatest are twenty; and about the Circle of twenty 
Sum.  are seven parts: at each of which points is a Cherubin; Their faces be like burning gold, their wings be more brighter and as it were their wings coming over their heads do 
Cherubin.  not touch together. His horse is also harnished before and behind. The horse legs behind are harnished as with boots marveilously contrived, for defence as it were of his hind legs.  
E. K. He is ridden away, he seemeth to ride through a great field.  
E. K. Here is now come Madimi.  
E. K. She is gone into the field, that way which he road.  
E. K. Here is another, like a woman all in green.  
E. K. Here cometh another woman: All her attire is like beaten gold; she hath on her forehead a Cross crystal, her neck and breast are bare unto under her dugs: She hath a girdle of beaten gold slackly buckled unto her with a pendant of gold down to the ground.  
I am the Daughter of Fortitude, and ravished every hour, from my youth. For behold, I am understanding, and Science dwelleth in me; and the heavens oppress me, they covet and desire me with infinite appetite: few or none that are earthly have embraced me, for I am shadowed with the Circle of the Stone, and covered with the morning Clouds. My feet are swifter than the winds, and my hands are sweeter than the morning dew. My garments are from the beginning, and my dwelling place is in myself. The Lion knoweth not where I walk, neither do the beasts of the field understand me. I am deflowered, and yet a virgin: I sanctify, and am not sanctified. Happy is he that embraceth me: for in the night season I am sweet, and in the day full of pleasure. My company is a harmony of many Cymbals, and my lips sweeter than health itself. I am a harlot for such as ravish me, and a virgin with such as know me not: For lo, I am loved of many, and I am a lover to many; and as many as come unto me as they should do, have entertainment. Purge your streets, O ye sons of men, and wash your houses clean; make yourselves holy, and put on righteousness. Cast out your old strumpets, and burn their clothes; abstain from the company of other women that are defiled, that are sluttish, and not so handsome and beautiful as I, and then will I come and dwell amongst you: and behold, I will bring forth children 〈◊〉 you, and they shall be the Sons of Comfort. I will open my garments, and stand naked before you, that your love may be more inflamed toward me.  
As yet, I walk in the Clouds; as yet, I am carrried with the Winds, and cannot descend unto you for the multitude of your abominations, and the filthy loathsomeness of your dwelling 〈◊〉. Behold these four, who is he that shall say, They have sinned? or unto whom shall they 
The four. Δ. E. K. I. K. & I. Δ. A blessing for obedience according to faith.  make account? Not unto you, O you sons of men, nor unto your children: for unto the Lord belongeth the judgement of his servants.  
Now therefore, let the earth give forth her fruit unto you, and let the Mountains forsake their barrenness 〈◊〉 your footsteps shall remain. Happy is he that saluteth you, and cursed is he that holdeth up his hands against you. And power shall be given unto you from henceforth to resist your enemies: and the Lord shall always hear you in the time of your troubles. And I am sent unto you to play the harlot with you, and am to enrich you with the 〈◊〉 of other 
Preparare nos met debemus. Salutatio prima.  men. Prepare for me, for I come shortly. Provide your Chambers for me, that they may be sweet and cleanly; for I will make a dwelling-place amongst you: and I will be common with the father and the son, yea and with all them that truly favoureth you: for my youth is in her flowers, and my strength is not to be extinguished with man. Strong am I above and be low, therefore provide for me: for behold, I now salute you, and let peace be amongst you; for I am the Daughter of Comfort. Disclose not my secrets unto women, neither let them understand 
Secrecy from women.  how sweet I am, for all things belongeth not to every one. I come unto you again.  
E. K. She is gone along that green field also.  
Δ. I read it over to our great comfort.  
Δ. We most humbly and hearty thank thee, O God Almighty, the only fountain of wisdom, Power, and all goodness: Help us now and ever to be faithful and fruitful servants to thee, for thy honour and glory. Amen.  
E. K. The field appeareth a very level ground, covered with pretty grass even to the brinks of the ..... It is bright if the Sun light, but I see not the Sun, but the clear sky over it.  
Δ. Pausa semihora unius.  
E. K. Now cometh the horseman, and rideth by into the field, and so doth Madimi. Now cometh the third, and so goeth away into the field.  
Now cometh she that was left here: she standeth still: she hath 
A book 3 inches.  a book in her hand covered (as it were) with Moss three inches at the head, and four inches long, and a finger thick: it hath no Clasps; it is plain.  
Pausa.  
The fourth hour after dinner, repair hither again: And whatsoever you shall read out of 
Secrecy required.  this book, receive it kneeling upon your knees; and see that you suffer no Creature female to enter within this place: Neither shall the things that be opened unto you, be revealed unto your wives, or unto any Creature as yet: for I will lie with you a while, and you shall perceive that I am sweet and full of comfort, and that the Lord is at hand, and that he will shortly visit the earth, and all his whole Provinces.  
E. K. She turneth herself into a thousand shapes of all Creatures: 
〈◊〉 prope est.  and now she is come to her own form again.  
She hangeth the Book in the air.  
Give God thanks, and so departed.  
Δ. All laud, thanks, honour and glory be to our God, our King and Saviour, now and ever.  
Amen.    

1587. Saturday the same day.  
AFter Dinner, about four hours, or somewhat less we resorted to the place.  
A voice to E. K. Kneel toward the East; so he kneeled at the table of Covenant, with his face toward the East; and I at my table opposite to him.  
Δ ..... In the Name of God the Father, God the Son, and God the Holy Ghost. Amen.  
Recte sapere & intellegere doceto nos (O Dominus) nam sapientia tua, totum est quod quaerimus  
Da verbum tuum in ore nostro & sapientum tuam in cordibus nostris fige.  
E. K. The Book remaineth hanging in the air.  
A voice ..... Kelly, I know it is troublesome for thee to kneel: Sit. Pausa magna.  
Δ ..... So E. K. rose from kneeling, and did sit.  
..... E. K. Now she is here, that last advertised us.  
She taketh the book and divideth it into two parts: and it seemeth to be two books: the half cover adjoining to one, and the 
The book divided.  other half cover belonging to the other, the sides with the covers are towards me.  
..... wisdom, is a piercing beam which is the centre of the spiritual being of the holy Spirit, touching from all parts from whence the Divinity sendeth it out: and is proper to the soul, or unto substances, that have 〈◊〉, 〈◊〉 〈◊〉 〈◊〉; so that, whatsoever shall have end, can never attain unto that which is called wisdom: Neither can things that are subject to the second death, receive any such influence, because they are already noted, and marked with the seat of destruction. Happy is he whom God hath made a vessel of salvation; for unto him belongeth joy, and a crown of reward: Adam (your forefather and first paren) in respect of his 
Ad 〈◊〉 Dei factus erat.  creation, that is to say, in respect of his imaginative composition received no strength, but by the Holy Ghost; for the soul of man is free from all passions and affections, until it enter into the body unto the which it is limited: so that, being neither good nor bad (but apt unto both) he is left, by Divine providence and permission joined together to the end of the one, or the other: But wheresoever wisdom dwelleth, it dwelleth not with the soul, as any property thereof, but according to the good will of God, whose mercy concurreth on every side into him, and taketh up a mansion therein to utter out, and manifest his great goodness: And even as the heavens are glorified continually with the Spirit of God: So is the s ul of man glorified, that receiveth sanctification thereby; for no man is illuminated, that is not sanctified: neither is there any man perfectly sanctified, that is not illuminated. I speak this (my brethren) for that you shall understand, That no man did, or can ever attain to wisdom (that perfect wisdom which I speak of) without he become a centre in his soul unto the mercies, and good will of God comprehending him, and dwelling in him, therefore lift up your eyes and see, Call your wits together, and 
The conceiving the exposition of our former books. The good will of God. Adam his knowledge.  mark my words, To teach you, or expound unto you the mysteries of the Books that you have already received, is not in my power, but in the good will of God, after whose Image I am: Which good will of God, is the descending of his holy Spirit abundantly upon you, and into you, opening all your senses, and making you perfect men: for Adam understood by that grace, and his eyes were opened so that he saw and know all things that were to his understanding: So have all those more and less, that have been counted wise, received the gifts of the Holy Ghost, which setteth the soul on man, so on fire that he pierceth into all things, and judgeth mightily. The Apostles which knew even the thoughts of men, understood all things, because the holy Spiritamade a dwelling place in them: even so 
The Apostles. We.  shall it happen unto you: For you are the chosen of this last days, an such as shall be full of the blessings of God, and his Spirit shall rest with you abundantly. Mark therefore what I have to say unto you.  
A hundred days are limited unto you during the which time, you shall every seventh, present yourselves in this place, and you shall laud and praise God. And behold I will be 
An hundred 〈◊〉 limited every 7th day. Personal apparition. The understanding of such things as have before time been delivered us mystically. Silence until. Power to be given us. 〈◊〉 〈◊〉 an. 1583 mensis die, of his divers spotted 〈◊〉. Note and remember. Entrance inthe 4th. and 5th. heaven. Δ O Lord I thank thee that thou hast accepted my patience. 〈◊〉 30. The books of Dunstan and the powder.  present amongst you.  
And before these days pass, when power is given me so to do, I will enter out of this Stone unto you and you shall eat up these two books, both the one and the other: and wisdom shall be divided between you, sufficient to each man.  
Then shall your eyes be opened to see and understand all such things as have been written unto you, and taught you from above. But beware ye take heed, that you dwell within yourselves, and keep the secrets of God, until the time come that you shall be bid SPEAK: For then shall the Spirit of God be mighty upon you; so that it shall be said of you, LO were not these, the Sorcerers, and such as were accounted Vagabonds: Other some shall say, Behold let us take heed, and let us humble ourselves before them: For the Lord of hosts is with them.  
And you shall have power in the Heavens, and in the lower bodies: And it shall be taught you at all times inwardly, even what belongeth to the hearts of men: Then shalt thou E. K. have a new coat put on thee, and it shall be all of one colour. Then shalt thou Δ. also have power to open that book, which God hath committed unto thee; but use yourselves as men, yea even then remember such as may receive the mercies and grace of God: And let all peace and unity be amongst you: For even as the Sun looketh into all things from above, so shall you into all the creatures that live upon the earthy; yea the one of you shall have his lifted, and shall enter into the fourth or fifth heaven, for unto him that is worldly knowledge be given; and unto him that hath been patiented, shall greater things descend. Notwithstanding both sufficiently satisfied: In the mean season, The seventh day hence, shall thou bring in such things, as the Lord hath given thee: And in this place they shall be disposed according to the knowledge that is given me: And herein thou hast pleased the Lord; For that thou hast dealed straight, and according to brotherly meaning.  
Δ. Now cometh the time that the Whore shall be called before the Highest, and the tenth Month hence, shall the Turk and the Moscovite make a perpetual league together, and in the thirteenth month, shall Poland be assaulted, with the Tartarians, and shall be spoilt: yea even unto the very ribs, so that in the sixteenth month they shall fall all together from Christ: And the hand of God shall run in vengeance, vengeance, even through this kingdom, and through Germany, and into Italy; and in the 23. Month Rome shall be destroyed, so that one stone shall not be left standing upon another, and vengeance shall be on all the earth, and fear upon all people, for the Lord is gone out against them: They eat and drink, and say, Let us be merry: woe be unto them, for the know not the time of their visitation. For lo Justice shall visit them and tread them under foot: And for a while; that is to say, 
Δ. Mense 10. forte mense pro ann. erit. A prophecy Mense 13. Poland. Mense 16. Bohemia. Germania. Italia. An. 1589. Bohemia. Antichristus Until. Revenge.  This wicked triumph. And behold in the North shall rise that Monster, and shall pass forth with many Miracles, but you seeing all these things shall be at quietness until such times as it shall be said unto them, Revenge. Happy is he that is not partaker of the love of such as shall be vexed these latter days.  
E. K. She is gone.  
Δ. I read these over to E. K. To his great comfort.  
..... Make an end, I have no more to say  
Δ. Deo nostro Omnipotenti, Patri, Filio, & Spiritui sancto sit omnis laus gratiarum actio, bonor gloria & Imperium nunc & in sempiterna saeculorum secula. Amen.  
MAgnifici viri fratres & amici Chariss. Hodie hora 9 ante meridiem istae mihi allatae sunt literae a Domino Schombergio, quae datae sunt 5 Marcii, & debebat jam devenisse in manus meas antea. Ex quibus intelligo ipsum cum Domino Holek expect are responsum Munsterbergii. Quandoquidem Omnipotens ille omnium rerum moderator, & rector vos delegaverit ad hoc ministerium & opus perficiendum. Ego nihil scio quid agendum, nec ullum meum Consilium eo accedere potest, ut disponere aliquid possim, sciam aut velim; nisi quod sapientissimo illi moderatori visum fuerit. Proinde omnia vobis transmitto, Orate sedulo, & quod placuerit Altissimo & Potntissimo Domino hoc fiat, & me etiam in omnibus informate & in tantis libenter obedire cupio & volo: Et ita nolim neque diem istam praetermittere quin statim rursus ad vos transmittam. Interim vos & meipsum Dei omnipotentis bonitati immensaeque misericordiae commendans. Dat. Cromoviae, 16 Marcii, Anno 1587.  
Vester amicus & frater,  
Guilielmus manu propria.  
Magnificis viris Domino Joanni Dee & Domino Edvardo Kelleo & ad manus proprias.  
1587. Recepimus tandem Trebonae Aprilis 2. Nos enim a Reichstenio 〈◊〉 & rediveramus antequam ad Reichstenium nuncius venit.  
〈◊〉 Domini Charissimi amici & fratres, ad literas vestras nihil 〈◊〉 potui, quandoquidem per suas mihi literas D. Schomberg. de suo & 〈◊〉 〈◊〉 a .... tu significaveras, volui primum quae mihi .... 〈◊〉 〈◊〉. 〈◊〉 si 〈◊〉 nova 〈◊〉 vel non audita, dominationem vestrain 〈◊〉 denuo certiorem redderc. Haeri noctu solus ad me venit D. a 〈◊〉. relicto socio in monasterio meo. Coroniensi dimidium ab hinc 〈◊〉 & de negotiis mihi multa exposuit, de quibus uti intellexi, ex ipso & 〈◊〉 〈◊〉 Mag. significaverit, Uti potui intelligere, satis circumspect & 〈◊〉 negotia sunt tractata usque huc, & spero etiam fideliter: Ad 〈◊〉 respondi, prout sepissime a me intellexistis, & nuper etiam literis 〈◊〉 〈◊〉 dicenda putabam Dom. vestrae scripsi. Tota res videtur consistere in adjuvandis aliquibus personis pecuniarum aliquo auxilio, & prout & scriptum sive .... memoriale mihi tradidit, quod transmitto Dom. vestris perlegendum & considerandum, & post, mihi remittatur oro. Charissimi Domini scitis quae sit voluntas Domini, proxima actio & aliae, (mihi videtur) annuunt ipsos adjutandos, fiat secundum ipsius cujus omnia sunt voluntate & misericordissima dispositione & expediantur eo celerius, prout cum Domino Edvardo locuti sumus. Ipsi respondeant Domino altissimo & potentissimo de fide quam ipsi praestabunt, sin vero aliter visum fuerit Omnipotenti Domino fiat ita. Rogo Dom. vestras Magn. quam amantissime piis suis ad Deum orationibus & mediis a Domino vobis traditis & concessis promovete, & adjuvetis Domini Dei nostri opus & voluntatem excqui.  
Socius remansit in monasterio, ut supra dictum, & conclusi cum Domino Schombergio, ut neque videam neque tractem cum illo, certis de causis, quas vobis significabit, & a me etiam intelligetis; tamen ut eo sit melius contentus de duobus vel tribus millibus tallerorum ipsi procurabitur ad quaedam sibi necessaria comparanda in lucio sperat ipsum bene fore contentum pro tempore modo caetera quae majora sunt propter reliqua ut supra scripsi procurentur.  
Ego non sum ab Imperatore vocatus, sed meam de aliquibus expetivit sua Majestas sententiam de quibus rescripsi ut decuit.  
De actione intellexi Dom. vestras paratas ad praescriptum diem esse velle, bene est. Semper nos paratos esse decet & convenit; Ipse benignissime quae in nobis desunt, sua misericordia & clementia inenarrabili perficiat: Placet mihi sententia Dom. vestrarum & quae initio & in prooemio actionis proponere velletis, de quo me informabitis, ad hoc me componam & expectabo humiliter responsum.  
Quae proponenda putabam nulla sunt alia nisi illa.  
1. Si Imperator de rebus Polonicis a me quicquid sciscitari vellet, aut suspicione aliqua de me concepta aut fingendo sibi aliquid quomodo me gerere debeam.  
2. Si Imperator de successione Regni hujus pro fratre aliquid tractare vellet quomodo me gerere debeam.  
3. Si electio Polonica successura sit, quid de bonis meis paternis disponat Dominus, & mihi quid faciendum.  
4. Debeo-ne de negotio Polonico aliqua cum Electore Brandenburgico aut aliquo Principe Imperii confidenter confer, vel non. Cum quibus, quando & qua ratione.  
5. Si miles aliquis conducendus & quando.  
6. Si Pontifex aut Imperator de personis Dom. vestrarum vellet aliquid attentare, vel eas iterum relegare, vel quovis modo perturbare, quid agendum & ipsis respondendum.  
7. Si de Thesauro nobis concredito aliquid Caesari sit 〈◊〉 quando, quantum, & quomodo.  
8. Si Imperator mea opera uti vellet pro agendis Comitiis in Moravia & Silesia, si hoc suscipere munus debeam.  
De caeteri humiliter supplicent ut me ita disponere dignetur altissimus ut sibi soli placeam & serviam fideliter & 〈◊〉 〈◊〉 sui nominis 〈◊〉 gloriam & Reipublicae Christianae salutem.  
Si Dom. vestrae putant aliqua omittenda, aut quae offendere possent per amorem Dei oro, bene considerent: omittant aut emendant pro sua pietate & prudentia.  
Unum est quod omisi de propositionibus; Quod constitueram in animo de Thesauro Domini mihi benign concesso aliquas fundationes, hic in patria ista constituere. Deus scit mentem meam quem nihil latet. Si placet hoc meum misericordissimo Domino propositum vel non.  
Et praesertim si mihi alio (divina ita disponente gratia) sit commigrandum, vellem patria mea cognoscat, & tota posteritas quod amaverim illam, & optime de salute ipsorum & posteritatis senserim.  
Dat. Cromoviae faeria 5. post Pascha, Anno 1587.  
Vester ex animo, & frater & amicus sincerus  
Guilielmus manu propria.   

In nomine Patris, & Filii, & Spiritus Sancti. Amen.  
Gloria Patri, & Filii, & Spiritui Sancto: sicut erat in principio & nunc & semper & in secula seculo rum. Amen.  

In Actione Tertia, proponenda.  
1. DEo Omnipotenti, Patri, Filio & Spiritui Sancto, offerimus nos humilimè, paratos ad Divina Oracula, monita, instructiones, informationes, & alia quaecunque in hac generali Actione, suscipienda, intelligenda, & exequenda, quae sua Divina Majestas, pro sua gloria & nostra consolatione maxima fore, praeviderit & decreverit.  
2. Humiliter requirimus, an hic plenaria haec transigetur Actio: vel an nobis ad Cromoviam, cum necessariis nostris rebus, (& quibus illis quidem) properandum suerit.  
3. Has nostri Domini Rosenbergii Quaestiones 12 generales, & alia 〈◊〉; in eisdem particulariter continentur, humiliter offerimus, tam ejus quam nostro nomine, illa & talia expectantes responsa quae & qualia a sede Majestatis Divinae, in suorum servorum consultationibus procedere, & olim & semper solent.  
4. Et quia in eisdem Quaestionibus, nulla facta est mentio de usu pulveris quem sibi divinitus concessum habet, & aliquoties prius dictum fuerit, quod in hac Actione, informaretur de illius pulveris usu, nos, jam humiliter illam desideramus informationem.  
5. Et quia extraordinarius iste vehemens favor Moschovitici Principis erga me incognitum jam est mihi & multis aliis contestatus, & manifestus, (ago Deo Optimo Maximo gratias quantas possum maximas) & quia incertus sum ad quem finem Deus illum eius favorem erga me, dirigere velit: humiliter peto & mihi a te (Omnipotens Deus) informatio 〈◊〉 de isto fine, & voluntate tua in hac parte, & quo modo ejusdem Nunciis respondere debeam, si qui jam 〈◊〉 de caetero.  
6. An non debeamus nosmet disponere, (ut alias, aliquoties praemonitum est) ut 〈◊〉, lapidem Philosophorum ex methodo Dunstani conficiamus: quae methodus, quia mihi non constat, saepe me hactenus fecit videri quasi in hoc labore tardum, 〈◊〉, vel ignavum: Vbi, contra, quam est paratus animus meus & manus & pedes & omnes vires tam animi quam corporis mei, Tu nosti, Tuque (O Deus) testis esto meus.  
7. Illa Praxis, cum poculo ferreo, canali vitrea, calce etc. nondum nobis succedit; 〈◊〉, ad illius quoque Conclusionis veritatem practicam obtinendam, libenter sciremus, quid est quod nos hactenus impedivit, vel quid nobis deest, ad veram intelligendam, & perficiendam praxim ill am.  
8. Thomae Kellei decumbentis valetudinem & sanitatem, tibi (O Deus) commendamus, & supplicamus, ut illi, nobisque propitius esse velis: illumque sanum & salvum nobis reddere & confirmare digneris ad nominis tui laudem, honorem & gloriam, ex fideli ejusdem posthac servitio, & officio: erga divinam tuam Majestatem. Amen.  
9 Joanna, uxor Ed: Kellei nostri, Omnipotenti Divina 〈◊〉 tuae supplicat per me, & ego humilimè (ejusdem Joannae 〈◊〉) 〈◊〉 (O Deus) supplico, ut illi velis esse misericors, clemens & benignus; & ut 〈◊〉 multiplices ad te preces pro faecunditate cum hoc ejus marito 〈◊〉 〈◊〉 respicias charitate: & ut illi hoc contribuere velis 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 servitii (erga hunc suum mariium) praemium, ut 〈◊〉 〈◊〉 〈◊〉 & cum 〈◊〉 gaudere possit beata: respice quaesumus hanc 〈◊〉 〈◊〉, ut a multis olim piis faeminis & viris candem accepisti, & 〈◊〉 concessisti 〈◊〉 Misericordissime Pater, per Filium tuum, Dominum nostrum Jesum Christum. Amen.  
10. Pro mea Jana (O Deu) humilimè gratias ago, quod hactenus tam clementer & pie illam liberaveris a suae radicalis infirmitatis contagione: contra quam & medicinam facere, me docuisti: & me ut facerem adjuvisti, factaeque eam virtutem concessisti, ut illa remedii optati nobis praeberet signa, qualia nostra imperitia magis sperat esse bona & certa, quam recta ratiene dijudicare potest, hoc igitur symptona egestionis sanguinolentae quid sit nescimus, an morbi alterius indicium, an dictae Medicinae adhuc in sua virtute & efficacia procedentis, operatio. Tuum (O Deu) ne dedigneris impartire mihi consilium: & de fluxu illo frequenti, ex ejusdem Janae auribus, libenter audire vellemus remedium aliquod.  
De Angliae & Reginae ejusdem statu, si aliquid scire nobis expedit, libenter audiemus.     

London, At Mrs. Goodman her house. Martii 20 à meride hora 4¼ JESUS Omnipotens sempiterne & une Deus.  
MIttas lucem tuam & veritatem tuam, ut ipsa me ducat & perducat ad montem sanctum tuum & Tabernacula. Amen.  
..... I am blessed Raphael, a blessed messenger of the Almighty, I am sent of God, who is blessed for evermore. Amen.  
John Dee, I am sent of God for thy comfort first to certify thee thou shalt overcome this thy infirmity, and when thou art strong in body, as God in his goodness will make thee, THAN thou shalt have all made known unto thee of such things being not come to pass as have been before spoken of, because that thou shouldest take comfort in God, that thou art not left from the comfort of God's blessed creatures. Now God hath sent me at this time whereby thou shalt be satisfied, THAT when thy body is able to abide the time of my service from God to be delivered unto thee by me Raphael: Thy friend John Pontoys yet liveth, but his time is likely to be short.  
Ask at your will.  
Δ ..... O God, I am beaten into a great attempt, to make the counsel privy, of my beggary, and to offer the Earl of Salisbury, such my duties as I may perfect to his content. How standeth this with your good liking?  
Δ. Spiritual,  
Thou shalt have friends, in thy suit, and thou shalt have foes, but through God's Δ. Spiritual, mercies, thy friends, shall overcome thy foes and thou shalt see how that God in his goodness will work mightily in his power for thee.  
Proceed in thy suit so shortly as thou canst find thy health in body able: And for thy health use thy own skill, that God hath, and shall guide thee withal to thy good and perfect receiving of thy perfect health.  
Δ ..... Of the blood, not coming out of my Fundament, but at a little, as it were a pin hole of the skin.  
Raph. That the which thou hadst no knowledge to help thy weakness, God in his mercies did send thee therein present help, the which but only for that issue thou couldst not have lived. And for the cure and thy help, the same God will work with thee in thy heart and mind so, that it shall be known unto no man, but by God's merciful goodness delivered unto thee, such ways and means as shall be thy help, and restore thee to health again. This God of his mercy hath sent me to deliver this short message, because of thy weakness, Thou art not strong to endure them, therefore such is God's goodness to let you to understand that after the tenth day of April, I will then 
[10]  appear again, and thou shalt understand much more what Gods will and his pleasure is to be done in God's services, and for your good, and so for this little short message, I have declared unto you the will of Jesus Christ: And so for this time, In the Name of the most highest Creator and maker of Heaven and Earth, I do now return at his will and commandment, and I am ready at all times when he shall command me to appear to thy comfort. His Name be praised evermore. Amen, Amen. Δ. Amen.  

Friday 24 Martii hora 9½  
DEus in adjutorium nostrum intent as D. D. R. R. ... Zebaith ..... The Omnipotent God be praised for evermore, his holy Name be glorified. Now John Dee, I Raphael am n w come at God's pleasure, and at his commandment to speak with thee, and make known unto thee as far forth as in my power lieth to speak God hath sent me to declare unto thee: the cause of thy desire now at this time, John Dee, as thou art an earthly man., if thou dost desire to have help from God of such things as earthly men cannot he without while they have time here in this mortal life, thou desirest to have knowledge as concerning things hid, the which I Raphael have no delight, neither pleasure in speaking of any such earthly matter, or earthly cases. But my delight is in the Almighty, and in his wisdom. But notwithstanding at this request, and thy inward desire in God to be certified of this treasure, the which these two men whom thou knowest do speak of, they ever had a time appointed of God for it, and it was not used accordingly as they should have done. Now this second time, because you have a desire to have help and knowledge at the hands of the Almighty, I Raphael do command thee and those men whom thou knowest, that they shall not intermeddle, or to take it in hand before the tenth day of January be past, f r if they do, they shall not prevail, for that is a time that God hath best appointed for the said purpose, and for the quiet enjoying of it; so when that day is past, then let them in the name of God enter into that 〈◊〉. And if they will be such men as they ought for to be, and as Gods will is that they should be, to deal faithfully and truly one with the other in deed and in word, God will then bless their good purpose, and bring it to their head when they shall take in hand to open the earth, God will presently at that instant then suffer their good purpose to take effect, and the matter to be effected and had, so that they shall not be put off, if they shall hear or see any thing that they shall dislike, but safely to stand in the hope, and craving at God's hand to have that good help to be a warrant between them, and all hurt and danger whatsoever may behappen, and so overcome. I say, If they will faithfully pray unto God with their whole trust in God, God will bless their good success, if they be otherwise, then as good never stir, and their good success will be against them. So I Raphael have made kuown unto thee God's purpose in this thy request.  
For this I have said.  
John Dee, I Raphael, did make known unto this desire of that secret, and that great gift that gave unto thee in such order and manner as thou knowest where thou hidst it, and that never as yet hadst the knowledge and the wisdom that God will give thee as concerning that, and many more such unto thee: So this rare gift being taken away from thee by them thou knowest, by taking thy key, and so taking of it from thy keeping, it was the will and purpose of God, that I Raphael should give such ... that thou shouldest have knowledge ... of the same. Thou shalt take such course .... thou mayest obtain it again, and when thou hast it, thou shalt put it into the same chest again, and commit it into the custody and keeping of thy very friend John Pontoys, and he shall, and will deal faithfully and friendly with thee in keeping the same until such time as by that ... the which thou knowest is promised unto thee, that thou shalt receive the perfect understanding of the hid knowledge and secrecy of God that is not as yet made known unto thee, and ..... as hath been said, so shalt thou have such wisdom delivered unto thee by me Raphael that shall come in such ... and order as hath been late made known unto thee for thy good in such short and speedy time to be performed, and so thus much I have made known unto thee, as God hath in store for thee to be performed. Thus much I have now said, and given thee cunning to keep it in such manner as I have spoken, or else thou wilt be disappointed of that, and ... it will hid such purpose as God will have come to pass, so in his mighty power command me to come. I have for this matter finished; If thou have any thing speedily, ask in ... for I am to departed.  
John Dee, If thou wilt have all thy cause then .... as thou must show unto thy liking and hers what thou hast drawn, and crave for good assistance it ... of ... desiring his help, and ... unto her the disease .... to go to such men that should give thee further instruction thy best as I have said to show unto her that thou hast done ..... and he will ... in thy case unto ..... and Canterbury, and so the faith shall triumph in short time, and if this be .....   

Julii 9 hora 4. a meridie.  
Δ. After my Prayers for a quarter of an hour, a Voice said, 
Westminster Three Kings in Kings-street.   
I am Raphael whose voice thou dost hear: To morrow morning at nine of the clock God will send me to thy sight.  
Δ. So with thanks to God I ended.  
Δ. Mittas lucem tuam & veritatem tuam, quae nos 〈◊〉 & perducant ad montem sanctum 
〈◊〉 the 10 〈◊〉, 〈◊〉 9  tuum & coelestia tua tabernacula. Amen.  
Barth. As for you, the Creator of God doth appear.  
Δ. Benedictus qui venit in nomine Domini Halleluia.  
...... Blessed be God the Father, and God the Son, and God the holy Ghost. All honour and power be ascribed unto the living God for evermore. Amen. Δ. Amen.  
John Dee, I am Raphael, one of the blessed and elect Angels of the Almighty; and at his will and his good pleasure, he hath commanded me to appear here at this time, to set forth the will and pleasure of the Almighty God.  
John Dee, my message that I have at this time to deliver unto thee, is of great force, in that God would have thee to do. And whereas it was said at my last appearing at this beholder, that I would appear again, and now it hath pleased God to send me to perform and make known according to that which was then said, that all things before promised should be made plainly known what Gods will is to be done in all that hath been before said.  
Now I do make known unto you the plain meaning and understanding thereof.  
First th' u hast been promised the secret knowledge and understanding of the philosopher's Stone, of the Book of St. Dunstan's, to have the knowledge of them.  
It is since a long time, as thou knowest to man's reason, and to the mind of man, a few years is with man thought to be big; and now God hath been thy keeper, and most chief created thee, and hath suffered thee to have time to live unto this age: and furthermore, thou dost like unto thy Nativity, and considering thy great age that the course of Nature for age, is likely, by thy reason, to take place. BUT John Dee, thou 〈◊〉 well remember unto whom, in the holy Scriptures, that God in his mercies did add and put to fifteen years longer than the time was set him: So think not but God in his mercies will be as great unto thee. And now to come to the matter whereby to lot thee to understand why thou hadst not thus these rare gifts and promises performed unto thee, it was the will f God to keep them away, and to suffer the heart of thy supreme head and governor, under God, to be hardened against thee, that thou art no better account made of unto him, but to be such an one that doth deal with Devils and by Sorcery, as you commonly term them Witchcraft: and who doth, and who hath informed him, to be thus evil and hardly informed against thee, but only the Devil, and by the hatred of thy secret enemy whom thou knowest (Salisbury I mea) and all malice and enemies that he can by his Devils, Maserien, Hermeloe, the four wicked ones, the which are accounted the four Rulers of the Air, whose names be Ories, Egym, Paynim, and Mayrary: They be the Devils that he doth deal withal, that he through their enticing and his, he thinketh to be pleasant and good wisdom that he receiveth at their hands; That he and his Devils do seek thy overthrow in all good things, and doth and shall, so far forth as God will suffer them, seek all the malice and hindrance in all good causes to be done to thy good. Therefore now John Dee I am to let thee to understand plainly what Gods will and his great purpose is to have thee to do, although it may seem hard to thy good liking, considering as thou dost think, the weakness of thy body, and course of age: yet notwithstanding, that same God that hath been thy protector and keeper until this present time of years, that same merciful God shall keep thee, and make thee able to perform things that shall be made known unto thee; for God will not bestow such rare gifts as I have before said, amongst those which be unworthy of such great blessings from the Almighty. For God will not bestow Pearls amongst those that will not believe nor understand that God hath any such blessings to bestow upon men: for I say unto thee, John Dee, that if God should or would bestow those blessings upon thee, even at this present, or at any time to be shortly performed and delivered unto thee: Then, except that thou shouldst make all things plainly known of God's secrets delivered unto thee, unto thy supreme head under God here upon earth, and likewise thy enemy to be partaker in these secrets and great gifts of God, if thou wouldst not perform as much unto them, as God should give wisdom unto thee, therein, thy life would and should, by the envy and malice of those wicked ones, and by thy great enemy thou shouldst speedily be cut off from this life, but God will not have it so. So if thou wilt do as God shall command thee by this message, thou shalt have all these messages, promises and wisdom, both for the Philosopher's Stone, the book of S. Dunstan's, the secret wisdom of that Jewel that was delivered, as thou knowest, in what manner it is plainly known unto thee.  
So now it is the will of God to suffer thy supreme Head his heart to be hardened against thee; and likewise for thy great enemy for his wicked instructions against thee, God doth suffer it so to be, even as Pharaoh his heart was hardened against the children of God, so standeth the matter against thee with them. It is the will of God so to suffer it to their great account that they shall have to make, when it shall please the Almighty that that time shall be, that they must render unto God their accounts. Now John Dee it is the will of the Almighty to send me Raphael to deliver unto thee this Message, the which will seem unto thee to be very hard: yet as thou art the servant of God, and one whom God doth favour and love (although the world by wicked enemies doth hate thee) willingly and obediently follow that course the which God in his mercies at this time shall make known unto thee.  
Thou 〈◊〉 (if thou wilt obey the commandment of God, by me made known unto thee) take a long journey in hand, and go where thou shalt have all these great mercies of God performed unto thee, and God will show thee as great favour in the sight of God, as ever he did show unto Joseph, who was sold into bondage, as thou knowest, and in all his 〈◊〉 and troubles 〈◊〉 was with him, and delivered him: So, if thou wilt follow this commandment from 〈◊〉 delivered unto thee by me Raphael, that thou shalt not doubt, nor waver in thy mind, but God will be merciful unto thee, both in this life and in the life to come: and think God will not command thee to take such a journey in hand, but that he doth know that is best for thee, and he will preserve thee, and keep thee in thy journey. And thou shalt find in thy journey, that God shall and will deal 〈◊〉 with thee in finding ease of the infirmity of the stone, that the Angels of God shall direct thee in thy heart and mind, how thou shalt use thy body, to the health and comfort of thy strength. And when thou art at thy journey's end amongst such friends beyond the seas as thou knowest, God shall and will raise thee as faithful friends (as now I have said before) as Joseph had, so shalt thou be favoured with God and man; for it is the will and purpose of God to have thee to be obedient unto this the which I do make known unto thee, because thou shouldst not remain here, to be beholding unto those that are thy mortal enemies, and had rather to hear of thy end, than otherwise to hear of thy well-doing, or any good to be done unto thee by any man; it is a grief and a spite in head and mind unto them, that thou shouldst come to any help, or things necessary for man's use here upon earth, the which man cannot be without. And John Dee, I am to command thee, that so shortly as thou canst by all means possible, set thy things in order, for thy Wardenship, and in all other causes of worldly affairs. And for maintenance to further thy journey, God will most graciously raise thee up some good friends to be helping unto thee, that thou 〈◊〉 have maintenance in thy journey. And thy very friend John Pontoys shall by God's favour 
John 〈◊〉.  come home, and he shall and will be a great aid unto thee, t perform this course the which God by me hath commanded thee to undertake: That where thou dost 〈◊〉 now in want, and to be 〈◊〉 unto those, who do not love thee, neither in heart do wish thee well; so God would have thee to be where thou shalt do him service, and God will give thee long days in so doing, and 〈◊〉 this his 
Long life.  commandment and will by me Raphael, the which message I am at God's will and his pleasure plainly to make known unto thee, that it is his will to have thee to follow this course, in which God will have thee to enter into, Not fearing nor mistrusting the weakness of thy body, but that God will preserve thee for that time, as shall be his good will and pleasure, that thou shalt have life here in this world, to be as merciful a God to deliver thee from all hurts and dangers, and from all infirmities, even with as much health as thou hast had in this time as thou hast lived thus many years; so God will have thee to follow his will in this direction, and then thou shalt have all things aforesaid performed unto thee, and thou shalt then have such favour, that thou shalt behold his blessed Creatures with these thy mortal eyes: and if thou wilt perform to the uttermost of thy power this message from God by me delivered; Then G d will in his mercies perform all that is promised unto thee. And except thou wilt be willing and dutiful so much as in thee lieth to make good this, the which I have through God, means declared what course thou must take; and if thou dost it not, than God will not no more send unto thee, to the beholding of any man's earthly eyes, any of his blessed Creatures. Therefore I command thee from God, as I am his faithful Minister and blessed Angel of God, that thou shouldst not doubt to take this journey in hand, for God will be with thee and for thee, and his 
Δ Si Deus 〈◊〉 quis contra nos.  blessed Angels shall be thy comfort, even as the Angel of God was the comfort unto young Tobias in his journey, so God will deal with thee in thine. And so I have delivered unto thee what God will have thee 〈◊〉 〈◊〉.  
It is the will and favour of God to give the as much understanding of God's mercies towards thee yet for to come, as ever mortal man had delivered unto him by any spiritual Creature from God. So now I have fully ended my message. Therefore, see that thou John Dee be as ready to perform it to the greatest of thy power, as lovingly in giving God thanks for this message delivered, because I would have thee to be such an one as shall not end his days in reproach, and rejoicing of thy enemies, but thou shalt have time and days to live, that when thou diest, and shalt departed this world, thou shalt die with fame and memory to the end, that such an one was upon the earth, 
Miracula.  that God by him had wrought great and wonderful Miracles in his service. And thus to God's honour and his glory, I have ended my message, yielding unto God all honour, and praise, and thanks for all his blessings, and his great benefits bestowed upon his Creatures, both now and for evermore. Amen. Blessed be God in all his gifts, and holy in all his works. Praised be God. Amen, Amen.  
Δ. Amen.  
Δ. Now, O God, as I have willingly yielded unto thy will and commandment of undertaking a Journey: so I beseech thee that it may stand with thy good pleasure to notify unto me the Country, Region or City unto which thou wouldst have me direct my course from henceforward.  
Δ. Nothing appeared.  
A Voice ..... A Voice ..... In the Name of God, to morrow at ten of the clock.  
Δ. So be it.  
Δ. All thanks, praise and glory be to God the Father, God the Son, and God the holy Ghost, now and for ever.  
Amen.   

A Note to be considered.  
Mr. Ecclestone.  
In the house at the breaking up of the place were these: 
James  Bolton, Lettuce Gostwich a Maiden, Cook and Dairy-maid.  
TO know the house and place therein where it is; or if it be in many places divided, which they are.  
Or if any other be privy of it, who may give any evidence.  
And whatsoever may make this a perfect work, to Mr. Ecclestones reasonable contentment, most humbly and hearty I beseech God to make known now unto us, and so the praise and thanks due to God for his mercies, to the best of our power to be yielded unto him.   

Saturday, Julii 11. hora 10. ante meridiem.  
Note, In the Original two Schedules are pinned across this page.  
The first Schedule. To inquire,  
1. THe Name of the place whether I am to direct my total Journey.  
2. Whom shall I have in my company besides John Pontoys.  
3. What of Patrick Sanders.  
4. What of my daughter Katherine.  
5. What of my standing Books and other appurtenances. What of Mr. Bardolf to go with me? Or, Of Mr. Dortnall his Companion?  
6. What shall my Son Arthur do, to his help and comfort in his intended travel?  
7. Shall not I at any time return hither into England again? Shall I make account to keep some title of enjoying my house at my return?   

Mr. Ecclestone his Case.  
Junii 27. 1607. The second Schedule.  
THe Name of my House is Eccleston of Eccleston, the man's Name whom I suspect is Thomas Webster Carpenter, of the age under forty, not more, within the County of Lancaster.  
The place was in a false Roof adjoining to a Chimney called New Chamber Chimney.  
Edward Ecclestone.  
Thomas Webster the Thief.  
Note: There being a Figure in a single leaf of paper, and the same having no direction where it should be placed, I thought best to place it here, the page immediately aforegoing making mention of one Webster a Thief; and here being words which (if I mistake not) relate to such a business, an unquam recuper abitur, whether that was stolen shall ever be recovered; and, In quo loco jam est, In what place Webster the Thief is at present.  
1. Significat Domina Ascendentis & octavae, recuperari posse.  
2. Applicans per sed cum receptione, recuperari posse significat, sed cum difficultate aliqua.  
4. Nota locum, & signum est: & Ancilla vel foemina aliqua consideranda est.  
4. Luminaria sese mutuo respicientia, non posterdum fore denotat 5. & maxim cum Dominus medii 〈◊〉 carpere 7. sexali radio respiciat sed interim 7. domum comburat.   

JESUS  
A Domino factum est istud & est mirabile in oculis nostris. Ex stercore erigit pauperem ut collocet eum cum principibus populi sui. Amen.  
Mittas (O Deus) lucem tuam & veritatem tuam, ut ipsa nos ducant, mirabilem in me fac misericordiam tuam, & sapientiam tuam in cord meo figas.  
I Am Raphael that speak, if you will have me to appear, proceed in haste, for God 
A Voice.  hath appointed me great service to do.  
Δ. In the Name of Jesus, we desire your answers and instructions to these Articles here slightly noted.  
1. Raph. In the Name of Jesus Christ, I Raphael am now sent unto you to deliver unto you your question so far forth as God his will and pleasure is to command me, and I must make a short continuance with you, for I have service of God commanded me in haste to be done, in his blessed Name I am come to fulfil his will in your desires, and therefore in his Name go on.  
1. Δ. The name of the place.  
Raph. John Dee, thou hast been a Traveller, and God hath ever yet at any time provided for thee in all thy Journeys, so much God's favour and his mercies is such toward thee, that this thy request and desire to be known, What Country is best for thy good: God hath referred it to thy own will to make choice, in what Country or City thou hast thy best mind unto; and when thou hast made thy choice, if it be Gods liking, and to thy good, it shall be directed unto thee; otherwise, if it shall be made known that some other place shall be better for thee: Therefore take thy own choice and liking.  
Δ.  
Raph. John Dee, he that hath commanded thee to take this Journey in hand, he will provide for thee in Germany, or any other Country wheresoever thou goest. Therefore let thy good will and liking be in placing thyself, if thou wilt be near unto England or far off.  
Δ. Whether is best, I know not.  
Raph. I have said, that wheresoever thou wilt, God doth prise thy willing desire, to fulfil that God doth command: think but thou satisfy and rest in taking thy own choice, God will provide for thee, whither and to what City thou hast a mind or will to enter into, and always God's good Angel shall hold thee, and ever give thee to understand, what and where shall be ever best for thy good liking, when thou art there. Therefore take no care, he, that Almighty will provide for thee, that thou shalt be so governed with his goodness, that all shall stand well with thee.  
2. Δ. Whom shall I have in my company beside John Pontoys?  
3, 4. Ralph: John Dee, thou of thyself dost best know that without thy daughter; thou can't not be without her: and likewise God hath sent thee a very honest and well-disposed young man to go with thee in thy Journey. And for John Pontoys, he shall be one, as thy greatest comfort and special aid, next unto the Almighty. And for any other else, it is at thy own good will and well- 〈◊〉 whom thou wilt choose to make fit thy purpose for necessary uses, for help, about thee, Servants I mean.  
5. Δ. What of my standing books, and other appurtenances?  
Ralph. John Dee, thou hast spoken already of a very good course to send them away, not all at once, but some at one time, and some at another, and God shall and will give thee good success rain: and let thy friend John Pontoys, let him provide for all such purposes, and so 
〈◊〉 〈◊〉.  shalt thou do well.  
Δ. As I have been heretofore hindered of many of good purposes fulfilling, so perchance the King will not be willing now to grant me licence to pass over sea.  
Raph. He shall and will grant thee licence.  
6. Δ. For my Son Arthur, do to his help and comfort in his intended travel.  
Raph. If thy Son do like his course to travel, he shall in the mean while do well, for thy sak; being a father unto him, God will favour him. And when thou art in place where God hath commanded thee to 〈◊〉, in short time after thy being there, thou shalt be able to do him good, in helping him for such things as 〈◊〉 now wanteth, and then thou shalt taken him near unto thee, so that he may have a comfort of thy fatherly help, and thou to have comfort of his well-doing: and so for this I have certified thee.  
7. 〈◊〉. Shall 〈◊〉 I at any time return hither into England again?  
Raph. Thou shalt be better able in health and strength of thy body to come into England again, 〈◊〉 thou wilt: but thou shalt see and perceive thyself so mercifully provided f r, that thou wilt have but little mind or willingness, to come into England again, such shall God's great mercies be towards thee.  
Δ. Then I perceive that I shall not make any great account of keeping my house at 〈◊〉 for any my return hither.  
Mr. Eccleston his Case of his money taken away by one Thomas Webster, etc.  
Raph. Thou dost take an hard matter in hand. This man Thomas Webster had it, and hath it in his keeping as yet, but he will not yield that he hath it. And for Eccleston to deal by extremities with him, he shall prevail little, he shall not thereby obtain his purpose. But by friendly dealing with the party, and in proffering him to be a partaker with him, he may yield unto Eccleston. But otherwise, the matter will grow hard. I would from God advise thee, John Dee, to enter as few of these matters as may be, for this will not be compassed, except that he shall proceed into the man's house according unto Law; and then he shall 〈◊〉 himself into trouble, and for the thing never the better: but, as I have said, by friendly dealing he may yield, and so far forth as it shall please God, I will work by God's favour to make him yield. And thus much I have said, and let it suffice.  
It doth remain as yet in a Coffer that is somewhat of a white colour, but he will, if he be stirred, he will then remove it, and hid it in the ground in a little Parlour that he hath. And so I have spoken and answered thee at this time, as concerning  
Δ. Money I had sent me from the Emperor by Hans Bik: I marvel that it is not yet come hither.  
Raph. For that, John Pontoys will make known unto thee, all to thy good. And in whose Name, and in his whose Power I came, so now again I return to that place, to the which in his mercies bring all his blessed Creatures, yielding all honour and praise unto his holy Name, I end. Amen, Amen.  
Δ. Amen.   

14 day of July, hora 11½.  
Δ. AS I sat at Dinner with Bartholomew Hickman, my Daughter, Patrick and Thomas Turner, about the end of the Dinner Bartholomew heard a Voice, saying, To morrow half an hour after 9 of the clock, give your attendance to know the Lords pleasure.  
Δ. As near as I remember, so he said, or to that effect.    

1607 Julii 15. hor. 9½. ante meridiem. JESUS.  
In nomine Dei Patris, & Filii & Spiritus Sancti. Amen.  
Mittas lucem tuam & veritatem tuam, sapientiam & omnimodum auxilium tuum, Domine Deus, ut tibi serviamus sancte, fideliter & constanter omnibus diebus vitae nostrae. Amen.  
Barth. ..... The Creature.  
IN the Name of him that created me Raphael, and all the blessed Creatures, and likewise in his power made all the world, and all things therein contained: Jesus Christ of his great goodness 
Jesus Christ  hath sent me now at his will, and so I am bound at his will to return, when his pleasure is. All honour be given to him, being God Almighty for evermore. Amen.  
John Dee, I am Raphael that last appeared unto you, and I through God's good pleasure did set down and made known unto thee, what pretended course God would have thee to enter into, and his will is such, that so far forth, and so speedily as thou canst, to proceed in it, because that God hath great service for thee to do, when thou shalt be there placed.  
And now I do let thee understand, that as concerning Eccleston his suit and matter that I did 
Mr. Eccleston.  at my last being here speak of, so far forth as it pleased God to give me his free will: and now God hath sent me for favour that God doth bear unto thee, and not for no cause else, I Raphael do now tell thee, that this matter, and all such like unto it, are not for me to enter into, neither for any such as be of that high Society and Calling as I am of. Yet notwithstanding, I am ready by God's merciful goodness to command those whom God hath and doth appoint to 
Raphael his inferiors.  serve under me: and such his blessed Creatures being those that do stand in his presence, I Raphael will at God's pleasure command those that shall deal in Ecclestons' suit, in constraining by such Creatures as I have made known unto you, that they shall force and constrain these parties, as he which he had in hand; he is one, James Bolton is another, and the Treasure was carried 
The Treasure.  to the Carpenter his brother's house; and there, as I did show unto thee, a Coffer of white colour. Those parties are so troubled in mind, that they cannot be quiet, how or where to place the Treasure, because they would keep it close. But let this suffice and satisfy for the whole answer in this his suit: I Raphael through God's power will command such Creatures 
Raphael his commandment.  that shall constrain those parties to bring the matter to true light, and confess the said Treasure; and he, the party the owner to have his money again, in so short time as may be pleasing and acceptable unto the Almighty. God will have the whole matter made known in this order, without any further trouble unto the parties: but it is his will that he shall examine them in friendly manner, if they will not yield, then by the force of a Justice in examination; 
How they will & shall yield.  but they will not yield till such time as I by these Creatures shall make them to yield, through God's help, to their sorrow; and so the party the owner shall so come by his goods again. And now I have answered you in as ample manner as God will have me; for (as I have sai) such matters are not for me, but that course that I have now declared, by God's help shall be performed. And so in the Name of the Highest for this I do now end, giving praise to the Almighty. And furthermore, John Dee, in few words, for thy sake, If this Window by his 
Δ. By this The Window to be brought in, etc.  Creatures, should have meddled in the cause, they should have had a great labour. But notwithstanding, that which I have spoken of, is sufficient, praised be the Name of God: and so I end.  
Δ. If it should not offend, than I would gladly know the sum of the Treasure.  
Raph. Two thousand and a half, and odd money.  
Δ. How, in gold and silver?  
Raph. More than three parts thereof in gold.  
Δ. Most humbly and hearty I thank the Almighty for .....  
Raph. John Dee, if thou dost doubt of any thing as concerning the entering into the course of thy Journey; and likewise, if thou dost doubt of any thing that shall be against thy good success when thou art there, Now speak, and I shall through God's mercies make thee answer, as it may and shall please God to the good direction of any thing that thou shalt doubt of, for God will not command thee to enter into that Journey, but that he will most mercifully and graciously be thy keeper, and deliver thee from the hands of thy enemies in thy Journey. And for the good health of thy body, God will so carry thee in good health, that thou shalt set forth such service when thou art there placed, that shall be thy great comfort unto God's honour, in making of his marvellous works to be known. And thus much for thy comfort through God's merciful goodness I have made known unto thee: and so I end.  
Δ. .....  
John Dee, God doth know all this that thou dost speak of. In few words, to end many words, 〈◊〉 will so direct thy ways in ending such troubles, as shall be to thy good and speedy finishing.  
Δ .....  
John Pontoys, before such time as thou shalt have any great cause to use his aid, and furtheremore, God will so work for thee in the heart of his Master (whom he is Factor for) Stapers I mean, that Stapers shall with all the aid and help that he can to further 〈◊〉 good proceeding. And so God in all cases will thus graciously deal with thee. And now is my full time to departed in God's peace, and to serve him from whom I came, his mighty Name.  
Δ. I fearing his sudden departure, did earnestly urge at his hands, to know the truth of Tobias his history: and so half unmannerly did interrupt his speech with my question.  
John Dee, I am Raphael that is appointed of God to be thy Guide in this thy Journey; and I am that same Raphael that was the Guide unto young Tobias in his long Journey, and delivered him from the power of the wicked Spirit Asmodeus, who had, as thou knowest, how many he had destroyed: and I brought him through God's power home again, and delivered him in health unto his own parents. And thus much I have made thee plainly to understand without any doubting to the contrary. And so now once again I do departed. All honour and glory to the everlasting God, both now and for evermore. Amen, Amen.  
Δ. Amen.  

17 July.  
AFter dinner (horam circiter 4½.) as Bartholomew and I talked of divers of my do with Mr. Kelley, a Voice produced this to bartholomew's hearing,  
A Voice. ..... I, John Dee, I have heard you all this while.  
Thou shalt be able to do, and to see, and to understand more than all this as thou hast spoken of, according as God hath promised thee.  
Δ. Blessed be his holy Name, and his mercies be magnified on me, to the honour of his holy Name. Amen.  
Δ. Note ..... Upon occasion of further talk and speech of my Jewel that was brought, I asked Bartholomew if ever he had seen it since it was set in gold; and he thought that he had not seen it: Whereupon I went speedily to my Chest, unlocked it, and took it out, and undid the Case, and set the Stone in his due manner.  
And by and by did Raphael appear in the Stone, and in voice said thus, as followeth:  
Raph. In the Name of Jesus Christ, I am Raphael whose voice thou didst hear right now. And now, in God's holy Name, for thy good, and for thy comfort, I have, now, here, in this Pearl entered Possession, in 〈◊〉 hereafter to be that blessed Creature, to be obedient unto God's Commandment, to serve thee at all times, when thou art placed in thy Journey, which God hath commanded thee. And likewise thou shalt have the book from whence this came. And that 
1 2 3 〈◊〉 domum. Vid. Arbatel.  Dust which thou hast in keeping, (the which thou dost make account of 〈◊〉 better but dust) Than it shall be turned to the right use, from whence it was: and to that good purpose, that God hath ordained for to do. And now it was the will of God, that I should speak unto thee a few words of this good comfort to be performed. Praise God, honour his holy Name, for his great blessings now and for ever; That it did please the Almighty to send me to your presence, in token of his love, for his great mercy. And so now, in his Name I go again into the presence of the Almighty, whose Name be ever praised, with all his elect Angels, and all the blessed Creatures of God, and all the blessed Creatures upon earth, praise his Name for evermore. Amen, Amen.  
Δ. Amen.  
Δ. O Lord God, most humbly, hearty and sincerely I honour thee, praise thee, and extol thy mercies, and most loving kindness, for these, and all other thy graces and blessings on me. Accept, O God, my hearty thanks, and enable me so to thank thee, as may be a most acceptable sacrifice unto thy Divine Majesty. Amen, Amen,  
Amen.   

1607. Sept. 5. hora 9½. Mortlak.  
〈◊〉  
Mitte lucem tuam & veritatem tuam Domine, quae nos ducant & perducant ad montem sanctum tuum & ad coelestia tua tabernacula. Amen.  
Barth. He is in the Stone now.  
Benedictus qui venit in nomine Domini.  
O Most merciful Lord and Saviour Christ Jesus, who is and was the Creator and Redeemer of mankind, and of all his blessed Creatures. In his power I Raphael am now come at his will and commandment, and so likewise at his good pleasure I must then return at such time as he hath commanded me.  
John Dee, in the Name of the Most Highest, I am come to deliver unto thee this my Message, the which God in his goodness hath commanded me.  
First, I Raphael am sent of God at this time most chief to put thee in that good remembrance of my last appearing to your presence, to let thee to understand, that look what course God in his mercies did set then down, what way thou shouldst take to enter into this Journey, the which God in his goodness is most willing that thou shouldst enter into. For, John Dee, God hath declared, and made manifestly known unto thee at my last appearing, what service God would use thee unto, and all such purposes that were the last time spoken of, shall be by God's favour and his merciful good gift performed unto thee: and fear thou not, but God will safely help and preserve thy body in thy Journey, to that end, that thou shouldest be in that place wherein thou mightest have time to enter into all such service as God hath by me made known unto thee. For, John Dee, such hath God's mercies been in suffering wicked men to prevail against thee, and they have and do make a scorn of thee here in this thy Native country: So it is with thee as it was with Christ and his Apostles, being most cruelly used in their own Native countries; so John Dee, God hath suffered those wicked men to pluck thee down in worldly affairs, the which should be maintenance for thee and for thine, and without such maintenance man cannot be without, while be is here in this vale of Misery. Such wicked men have most cruelly used thee, even as Job by God's sufferance, who suffered the Devil to prevail against him: yet God's mercies be so great unto thee, that although they (most wickedly) have rob thee of thy possession, yet God would not suffer those wicked ones by any of their malicious practices to prevail in any wise to hurt thy body, as Jobs was: For if they (〈◊〉 their wicked purposes) could have wrought such cruelty against thee, thou hadst not been a man living here upon earth until this time. So John Dee, thou dost know who is thy mortal enemy, who, rules next unto your earthly King.  
Δ.  
Why thou Mayst well know, for I have made it known before time unto thee, that he is not thy friend, though thou hast not offended him in any wise. Therefore, because that this thy Native country is not a place fit for God's purposes in his wisdom to be bestowed upon thee here, Therefore at my last Message, God did send me to make known unto thee, whether he would have thee to go, that there thou mightst be a man; and that man, whom God hath appointed to make his wisdom known: for thou art that man whom God hath chosen, that (accordingly as it was said yesterday) that no mortal man in flesh, but only Enoch, had or shall have the like wisdom made known, plainly to be understood by any man, or thou thyself shalt understand and receive at the hands of the Almighty. Therefore it is his will and purpose of God, that he would have thee in that country, for this thy Native country is not worthy of gifts that thou shalt receive at the hands of God, to come, and to be made known unto those which be not worthy of such great gifts of God's wisdom, to come amongst those that be unworthy.  
Therefore, John Dee, in all these matters the which in favour at this time made known unto thee, the chief and greatest cause of this my coming unto thee, is to make the matter plainly known, that God in his mercies would have thee with all diligence that thou canst possibly, to haste thee to that country where God doth command thee, and at my last being here thou knowest what was my Message, therefore do thy diligence to fulfil it as thou canst, and God will put his great helps unto thee, in strengthening of thy body, and otherwise, which shall be to thy good. And thou being once in that place where God would have thee to be, thou shouldst well perceive and plainly understand, that God will most mercifully work with thee for thy good in performing all such promises, the which hath 〈◊〉 loath at the last time and at this time. made known unto thee.  
John Dee, I do put thee in remembrance, that whereas thou 〈◊〉 say, that thou hadst a portion of money 〈◊〉 thee from the Emperor unto thee; I tell thee, that the Devil in working in the heart of one of thy enemies (Cook I mean) did seek some ways by his false important ill speeches, in most false manner, unto one that did in somewhat let the Emperor to understand, what he had most falsely, to thy discredit (as he thought) to hinder thee, that thou shouldst not come to any help or credit at the Emperor's hand. But John Dee, be of good comfort, The Emperor of all Emperors will be thy comfort, and aid thee, and evermore put down thy enemies, that the Emperor (that thou shouldst have received that portion o) it shall be so with thee, that he shall have more need of thee, in such wisdom as God shall deliver unto thee; for thou shalt have no need of him, but only to keep good will and friendship betwixt him and thee, in showing thyself friendly unto him, as God shall hereafter give thee plainly to understand.  
Now, John Dee, I have made known unto thee what Gods will is in this my message. This is the greatest and the most principal cause, why God hath sent me unto thee at this present time. And now I have through God's mercies delivered this his Commandment unto thee: and for this I have now said and finished.  
Δ. Blessed be the Almighty God, now and for ever.  
Gladly I would have understood how much the portion was which the Emperor would have sent me.  
John Dee, let it go, and speak no farther of it: for thou Mayst be joyful, whereas it is said unto thee, that he should have need of thee, and not thou of him. Therefore reason no more in that matter.  
Δ. As concerning Mr. Eccleston.  
John Dee, in few words I answer thee, He hath dealt with the parties in those affairs, but the chief party will not, as yet, yield any thing to be made known, but doth stubbornly and stoutly stand in his own defence: And God's Creatures have wrought with him, and nothing he will (as ye) yield unto, except that those Creatures should deal so cruelly with him, as it were to pull him apieces: this is his wicked stubbornness. But God will bring the matter to light; but Eccleston hath not dealt so in the matter as he might have done, he is too too slack in his own cause. Therefore if the fault be in him, then do not blame the Creatures of God. For God could (as you very well do know it) command that said Treasure to be brought: but he will not have it so to be, because it shall come by other means among men: So God hath a great care and purpose to do all for your good, to keep matters out of blame and slander of the world, as it might come to pass, if it should come by any other ways, but by this plot which is laid down to decline. And when it is the will of God that it shall be delivered, God will so perform it, if man will do as he should do, in all reverend manner towards God-ward. And so now I let you to perceive, and to know, that it is not as yet obtained.  
Δ. Whether hath the other party confessed any thing?  
Raph. He hath 〈◊〉 as yet yielded openly: but he hath in secret manner persuaded his fellow, that the matter might be made known unto Eccleston, in confessing of all the whole matter, but the other will not yet yield: but it were better for him to yield at the first, then to tarry any longer, the less would be his punishment from God therein. And so I let you to understand, that you shall give God his time to work in that matter at his pleasure, and then shall it be to the good of the owner, and of you likewise. And now I have said.  
Δ. As concerning the bereaving me of my own goods, I would gladly understand who hath my silver double gilt bell-Salt, and other things here of late conveyed from me.  
Raph. John Dee, This is the will and purpose of God to command thee, although thou dost suffer wrong because thy goods be so taken away from thee, yet Gods will is such, that he will have thee to be a peacemaker in this cause: for it is past help to have it again: But as thou art a mortal father, so use that matter as a father, for thy son had it, although he would not, neither will confess it. And likewise for such things of late missing about this house, thou shalt hereafter as plainly know who had them, and how they were gone, as thou dost plainly understand for thy Salt, but thou shalt stay and proceed no further, till such time as I Raphael shall speak further of it, for God will have all things to be done well, and to his best liking. So for that I have now said.  
Δ.  
John Dee, it is in the hands of God and his power to send thee such helps as thou dost seek of the Treasure to be brought unto thee, but God will not have it so to be, the while thou art in this place (England I mea) for God will not have thee to come into any disdain, or slander might take some advantage against them, but be content with that little that can be made of thy right in the college matters. And furthermore, thou shalt see that God will send thee soon some such small helps by man, that thou shalt have some feeling of help, to help thee whither thou shouldst go; and therefore I Raphael have now said.  
Δ .... John Pontoys.  
John Dee, be not too much inquisitive, but what shall be best to your liking in any good cause whatsoever you or he shall think good to be done for your good, God will put his assistance and help that you shall perceive God's favour therein. And thus much I have said: at God's commandment I came, and so on his merciful goodness, and his power, I must presently departed.  
Δ ... bartholomew's request of George Sherman his earnest oft and dreaming of Treasure to be under the foundation of the wall called De la pry wall, a nunnery in times passed within half a mile of Northampton, Sir William Tate his house is within that wall in three parts.  
That man may lawfully have it, if he take heed in the breaking of the the three places, for 
500  it is for the greatest part under the bottom of the wall, and many roots of thorns and trees that will let and hinder the working for it, if he do not work much as slope as you can, to go under the roots, the which he may well and lawfully do. So doing, he may well obtain his purpose; and 
300.  now you have plainly understood the truth.  
The one part of that Treasure was laid by an old Nun, that was of that house, at that time, and one that was her brother, and the other was laid even at the same time, that the same travel the which you took the last day saving one, to know of that battle, it was hid at the same time by one of the Lords that was there killed, and so it hath remained ever since, the one place more easier to come at then the other, but with the favour of God, and in his mercy, that good fortune to be desired at party's hand, it may be had and compassed by the said party. And so now I have made the matter known unto you. And now in the name of the Almighty, and merciful God, at whose will and pleasure I came, so now I depart in God's peace. The mercies of God be upon you, both for this life, and for that which is to come, his name be glorified for evermore Amen, Amen.  
Δ. Amen.   

1607. Monday 7. Sept. hora 7.  
Δ. THis morning as Bartholomew had intended to be going homeward in the morning, and I not intending to move an action now, but committed all to God, Bartholomew was spoken unto by Raphael.  
..... Command John Dee to come up into this place. 
A voice to Bartholomew.   
Δ .... In the name of Jesus, and to the honour and glory of the most blessed Trinity. Amen.  
Mittas O omnipotens sempiterne & une Deus lucem tuam & veritatem tuam, quae nos ducant & perducant ad montem sanctum tuum & 〈◊〉 tua tabernacula. Amen.  
Barth. .... He is here.  
Δ .... Benedictus est, qui venit in nomine Domini. Amen.  
The Almighty God be blessed and praised of all good creatures, give praise unto his holy name, for evermore. Amen.  
John Dee, I am the same blessed creature Raphael, that did appear the last day but one in this place, I am at the commandment of the most highest to come unto your presence at this time, because thou shouldest very well know that I Raphael am very ready at all times, to come, when God shall command me; but John Dee, I have no long message, at this time, for thou hast Gods full purpose and his will, in what he would have thee to enter into, and because that thou shalt well know that even now at your departing, the one from the other, it hath pleased God to send me to let thee to understand that for this time no more matters (as concerning what thou art taugh) shall not (at this tim) no more be spoken of, until such time as God shall appoint, at your next meeting and coming together, that then, if there be any thing, that is not done of you, so far forth as it is in your power to fulfil it, if 〈◊〉 default in you be, I will then put you in remembrance of it, and help you in any thing which you shall doubt of: and if you have any question or demand to ask of me, even now, I am very ready in few words to answer you, and then in his name, who hath sent me (that is the Almight) I must return therefore, if you have to ask do it.  
Δ .... As concerning Mr. John of the Isle of Man, his pitiful case hath moved my compassion.  
Raph. ... John Dee, assure thyself, that as thou dost most hearty, with a good faith in God, that thou mightest be that man wherein God will most mercifully help his distressed case, therefore I answer thee, that God hath, and he will hear thee, to thy comfort therein, and to the great comfort of the man whom that cause doth belong unto. God will mercifully help the cause so shortly, as his will and pleasure is to be done in it. So much I have said for this.  
Δ .... I thank God most hearty for his so great mercies.  
Δ .... John Pontoys, my great friend, earnestly desireth to know his good Angel.  
Raph. .... John Dee, for thy sake he shall know his good Angel, but let it not be with him hereafter to have a pride in mind, that God hath made known unto him his good angel, for no man upon the face of the earth can have a better than he hath, for Uriel is his appointed Angel from his birth to this day, and so shall continue with him to the appointed time, that God will take his life away in separating his soul from his body, for Uriel hath been under God his deliverer forth of many dangers, and so he shall be his defence under God to his life's end. And for this, I have made the matter plainly known unto you. Procede.  
Δ .... Secondly, John Pontoys is desirous to know the end of the Polish troubles.  
Raph. ... John Dee, in few words, for that matter, I answer thee. Those troubles will somewhat end to his loss; but it shall be no great matter, so that God will work the case that it shall end to his liking. And thus much for this I have said.  
Δ .... As concerning the man and the Treasure, I am desirous to know whether he will be content to assign his title to Bartholomew, upon some portion thereof delivered unto him; and what other he hath made acquainted with the matter; and whether it may not by God's good liking be set up without digging.  
Ralph .... John Dee, in all this I hear thee, and I know thine intent herein. That man may be reasonably ruled, but yet he will not put over his title therein; but he hath 4. that beknowing how the matter doth stand with him, and so much as he doth know, he hath made them to know as much as himself: Therefore assure thyself that he shall be ruled, and that it shall not be as he will. If he will not be ordered in such sort and good council as I Raphael shall give unto this Bartholomew at that time, that then he shall have no part of it, but I certify you that he will be ruled; but only the others, which I have made known unto you, they will not come to so good course in the matter as he will. Therefore let it rest, I will direct Bartholomew in the matter which shall be to his good, or else it shall not come to his hand, the which you have to know of. And for this, now I have said.  
John Dee, it is the will and purpose of God, that it shall come by breaking of the ground, because that God will have all things done well, that no discord may break out betwixt the parties hereafter. And so now in God's name I have said.  
Δ .... Most humbly I thank and praise Almighty God for his infinite mercies and favour, beseeching him to assist me evermore. Amen.  
Δ .... John Pontoys would shortly fall to work somewhat, to win some help for money by distillations and Alchymicall conclusions, till we were otherwise helped, and we are utterly unable to provide things necessary for lack of sufficient provision of money.  
Raph. ... Trouble not thyself (as yet) with these causes.  
Δ ... If Captain Langham will lend me an hundred pounds or more, as he promised me, for which my servant Patrick expecteth his performance at this hour.  
Raph. ... Not (in such tim) TO DO you GOOD.  
John Dee, that is the plain meaning, wherein it is said, not to do thee good, because it 
Note.  will be something too long (for thou art ready for it, if it were now, therefore with all haste, so much as is in Gods will to be done in it, it shall be hastened forward to do thee good.  
And now I have plainly spoken unto thee in this case, my time appointed of God is at hand.  
John Dee, thou hast fulfilled two questions, as concerning John Pontoys, look in thy Note. 
〈◊〉 Pontoys note.  John Pont. Oh that I might be fit to serve you in bartholomew's absence.  
Raph. ... John Dee, In the name of the most highest I answer thee, to this his desire wherein he doth crave at the hands of God, for to obtain the sight of his blessed creatures; but hereafter it shall be made known unto thee what God will do for him in that his desire. And now, all power and glory be given to the Almighty who hath made heaven and earth, his name be magnified, and praised everlastingly. Amen, Amen.  
Δ .... Amen.  
Δ .... All praise, all thanks, all honour and glory be yielded unto God of all his creatures, now and for evermore. Amen.  
Δ .... John Pontoys note, which he wrote, and left on my study table, 7. Septemb. The 〈◊〉. mane.  
〈◊〉 it may stand with the will and leave of the Almighty, whose 〈◊〉 be blessed 〈◊〉 〈◊〉.  
I would desire to know  

1. My proper Angel.  
2. The end of the Polish troubles.  
3. O that I might be fit to serve you in 〈◊〉 absence.   
Under John Pontoys Note the which is sowed over, is thus written.  
The place of Basel in the Map of Europe.  
To the left or next side 2 foot, and about 4 inches  
Basel City  
to the edge of the Map below 4 foot and a finger from Basel   

1. ARney vah 〈◊〉 gade hadney ox vals, nath gemseh ah orza fall gemmah, oh gedvam on zembah nohhad vomfah oldru ampha nots admancha nonsah vamfas ornad, alphol andax orzadah vos ausoh hansah voh adma wha notma goth vamsed adges ouseple oudemax orzan, unfa onmah 〈◊〉 gousah Gold nabad Na.  
2. Oxar Varmol pan sampas os al paus 〈◊〉 audsu alsaph oncha, cosdam onzagofes natmamatatp max, oluah von ganse pacath alnoh vor 〈◊〉 〈◊〉 adnay nonsah oxansah Vals nodax vandqueth lan sandquat ox ardanh onzabel ormach donquin 〈◊〉 arpahels ontipodah omvah nosch als maut quts, are mad notgals.  
3. Vant antony's quah ondreh als urh quanchah orn sandvah loh, audah nol pan, sedmah zugeh als abmicadampaget 〈◊〉, oxah gethol val axle authath gorsan vax parsah vert 〈◊〉 audamssah getheol, urchan nabadah oxembles armax lothar, vos antath, orse vax, alnoth, other male olnah gethom 〈◊〉, allsa.  
4. Orgeth or pasquah mzadah vorts, an enodah varsava onch aldumph, auget onsa val galta oath arveth axe pa gesne ovad axe orney aldumbages, Voscomph alze axe, orzad 〈◊〉 〈◊〉 astoh nadah Vortes, astmah notesima goth nathad omza, ge 〈◊〉 ox degath ouda voxa gemnache adnv dausa als alst arsah.  
5. 〈◊〉 ols 〈◊〉 〈◊〉 max 〈◊〉 doth novamq lath, advat Gotham, ardrivoh astomagel arpaget 〈◊〉 arde 〈◊〉, ols (ya) gem va pala 〈◊〉 orsat nahah odmazen andulphel, ox 〈◊〉 〈◊〉 ge nor vamfah geno daqueth 〈◊〉 〈◊〉, oh 〈◊〉, alsah goth necor 〈◊〉 neo alda 〈◊〉.  
6. Vanlah oha demageus ou 〈◊〉, paphah 〈◊〉, ozadcha lax ornah vor adme ox Vastmah 〈◊〉, gamnac o 〈◊〉 ochado 〈◊〉 dridah 〈◊〉 sah, lugho iahat nabscham nohads vandispa rossamod audroch alpoh 〈◊〉 loh asnah gonfageph aldeh lo dah vax orh asnis gad av dan se qua deo, doth vax nograh vox segbat 〈◊〉.  
7. Arni olbah galpa lohanaha gaupumagensah ollo var se darsah goho albumielamacapaloth who nad veslah vors 〈◊〉 imnony asqvam 〈◊〉 als vasmah genda loggahah astmv.  
8. Arnah notah lax vart luhoh 〈◊〉 〈◊〉 〈◊〉 eapraminacah oxandahvah gemveloriphitonpha attamplahnostapha ormaxadahahar orzemblizadmah panchefelogedoh aschah olmah ledoh vaxma.  
9 Cans na Cap lan seda axe nor vorza vo. Las pral onsa gem gemah noph gazo na von saulfa nostradg ansel unsa pah 〈◊〉 velsa or alda viax nor adroh semneh 〈◊〉 vandesqual olzah nolpax pahahloth r axe rv 〈◊〉 glminaph gath ardot ardri axa noh gaga leth arde maxa.  
10. Carsal mabah nophch alps arford word vanfax oriox nabat gemnepoh 〈◊〉 〈◊〉 not vombalnams' argeth alloah n phirt lauda 〈◊〉 voxtaf ardno 〈◊〉 labmageth 〈◊〉 almaglo ardet nalbar vanse darto vorts parsan ur unrah vor gadeth 〈◊〉 orze 〈◊〉 vomreh gelpha, 〈◊〉 or nembla ox are vah so.  
11. Zancheumachaseph, olzaminoah Vals-buraah 〈◊〉 orsapnago darsagnapha nobsiblith armipyth arsepolimitantons Jembulsamar 〈◊〉 〈◊〉 ornaza oldaxardacoah.  
12. Semno ah all Ehis do a I da Selpagmodah a da hu ba mi ca no damn pha gli as cha nor ox am pa mi na pho. lemp, na, gone, sa, pha ne co all pha as pa goe more call. na tu rage.  
13. Sen gall se quar rus fa glau sur taste ormaca oxinodal ge brah nop tar na gel vom na ches pal ma cax arsess as don sadg asc lan fau che dah nor vi car max coh zum bla xanphas ad geh do ca ba ah.  
14. Are gem na ca pal fax, or nido hab cas pigan alpuh gagah loath zal sa bram dan go sa pax vol san ques tan ondapha opicah or zy la pa a chra pa ma les ad ma carpah oxalps on da pa, gem na de vor guse.  
15. Lat gaus sa par sat lasteah lor adah nox axe ardephes nousou andoh gumzi vor sab liboh ad ni sa pa loh gaho lar va nox axe oho lan sempah noxa Vriah sephah lusaz oldgalsax nottaph axe vernoc arpos 〈◊〉 zem zubah, lothor gas lvbah vom xa da phi ca no.  
16. Assotaphe ondah Vor ban 〈◊〉 pa loath agno jam nesroh am algors urrabah geuseh old ox nah vors 〈◊〉 amphicato nostrohh admadg or napsv asmo lon gamphi arbel nof amphi on sembeloh aschi nar laffax las doxa pra gem a sestrox amphi nax var sembleh.  
17. Angesel orcapacad onz adq ochadah olzah vor nah orpogographel all sa gem na ca pi coh. Ul da pa por sah naxor vonsa rous Erbauf lab dun zaph algadef loh gem vorta oh amph a ho ha' za vaxorza lepteh oxor neob ab va dv na ca pi ca lodox ard nah.  
FINIS.     

 

  

  

 
To Δ.