Wednesday a Meridie circa 2d. 1583.[10]

True & Faithful Relation: Liber Sextus excerpts

Liber Sexti Misteriorum

discernment,angelic_speaker,scrying_apparition,ritual_apparatus,language_tables,alchemy_nature,apocalypse_reform

D. E.K. Had been ever since nine of the Clock in the morning in a marvellous great disquietnesse of minde, fury, and rage, by reason his brother Thomas had brought him news that [p. 6] a Commission was out to attache, and apprehend him as a fellow for coyning of money. Secondly, that his wife was gone from Mistresse Freemans house at Blokley, 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 incumbrance toward him externally, and his greater offending of God with his furious impatience internally; and remembring the whole premises of God his service to be performed by us two (if we would be dutifull 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 minde and intent as he shewed 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 Gods service) to do for him as for my self: I made God my refuge for comfort, counsel, and help in this great affliction, and crosse of temptation. Whereupon after my vehement and humble prayers for the foresaid purpose, this voyce 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 voyce. Let the daughters of light Take up their garments, let them open the windows of their secret Chambers, for the voyce of man hath said. Oh, shew thy self 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 pitty, and in the loins of compassion do you dwell: For I have said, you are. And I have said, my Determination shall not fail, although with the sons of men my Determinations may be undetermined.[11] Come gather up your garments, for the Cankers are ripe, and the Biting-worm seeketh to gnaw into the Lily.[12] 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 sharpned, 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 voyce 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. D. After a great silence and pause, appeared one on the Table (without the skirts of the silke sarcenet) like a woman having on a red kircle 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 Crosse, in the very center of the Crosse. D. 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 vertue. She said...... What do you think I am a Jewellers wife by my apparel? D. We deen you to be the Messenger of him that hath for mankind purchased the Jewel of eternal Blisse, by the incomparable Jewel of his most precious Blood....... Will you have this too?[13] D. 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. Githguleng 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 talke 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. D. The Argument is good. She....... Ignorance was the nakednesse 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 appeare not, and they seem to answer her again. She....... The want of Science hindreth you from knowledge of your self. E.K. She looketh upon D and smileth. Now she speaketh to the unseen people again. She....... Whosoever therefore knoweth not himself, is proud. D. God help us to know our selves for his Honour sake. E.K. She looketh upon D and smileth. She....... You have time enough, therefore we may take leasure. D. [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. D. 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:[14] So the abusing of the goodnesse of God toward this man, may make him a Devil. The works of the Spirit quicken; the doings of the Flesh lead unto destraction. Art thou offended to be called a Devil? Then extol not thy self above thy Election. No man is elected by proper name, but according to the measure of his faith,[15] and this faith is lively and hath a quickning Spirit in it for ever. Indeed thou art ignorant, and therefore thou art sufficiently plagued: Why dost thou boast thy self and say, This I can do? The Reeds Pipe, but it is long of the wind, and herein thou shewest that thou knowest not thy self, 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 your selves what.you are: of whom you are, and to what end you are. This understanding causeth no self-love, but a spiritual selfe-love. This understanding teacheth no Blasphemy. This understanding teacheh no fury. It teacheth a man to be angry, but not wrathful.[16] 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 thou 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 Conquerour, or do the workes of Justice. Doth the Devil perswade thee? Arme thy selfe against him. Doth the World not like of thee? It isw for two causes; either for that thou livest well and not as a worldling, or else because thy wickednesse is such as that the World wondreth at it. If thou be in the first Rejoyce, For blessed are those whom the World hateth; when they laugh at thy godlinesse, Be sorry and grieve thou at their sinfulnesse. If thou offend in the second flie hastily from the World: Tell the World that thou hast of hers, and let her be ashamed that thou knowest her. Is thy flesh stiff-necked? Fast and pray, it doth avoide temptation. Be sorry alwayes;[17] For in this World there is nothing to rejoyce at. For sin onely provoketh to sorrow, whether it be of thy self 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 Godlinesse, my Brestplate is Humility, and upon my back I wear Patience. These do I wear to the intent I might shew you what you should wear. But as these things are placed in their crosses, so do the crosses alwayes follow them that wear them. Art thou punished as an Apostle? Rejoyce; it is a happy crosse. 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 perswade to the contrary; Be humble, seek true wisdom, then are you truely fashioned according to your Maker, and shalt rest with us, with Halleluja in Heaven. I have counselled, I have done my message thus far. D. 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 Daughter 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 [Madimi]; 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 heartily for your exhortation and good Counsel; but how unjustly I am misused at Huseys hand, and so provoked to this extream affliction of mind and sundry unseemly speeches, 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 wickednesse) thereby it followeth he cannot be reconciled with God: Ergo he must 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 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 useth as his servants, and where his service may be greatest done, there is he most alledged. His subtilties 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 Gods word. This is one of those assaults that is promised should assault you. Who is to be blamed, he that consenteth, or he in whom the procurement is? Thos didst consent and chose 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 measure the Enemy his industry is impossible to look into, his subtiltie is more incredible. The Reward of good life if great: But the filthiness that sin carryeth 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 Conquerours? It is written, It is true and shall be never overthrown; so mighty is his strength that hath armed himself with it. In the Serpents belly, there is nothing clean: neither with unhonest persons (ungodly I mean) is there any pure society: Light agreet not with Darkness, nor vertue with vice, therefore be you of one, and in one, that you may agree and have the reward of one. Behold it is said, I will part bounds between the just and the unjust, I will suffer the Enemy to sowe discord to the intent that those that are my people may be separated and have a dwelling by themselves. Peruse Scripture, it is alwayes seen that the Spirit of God forceth Satan in spight of his 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 alwayes keep close with this exception, The form of our Commandment. Truth it si that a Commission is granted not onely to enquire of thee, but also to attach thee, and that by the Council. If he go down he shall be attached, therefore tempt not God. D. 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 prevaile against you. D. In respect of the Book, the Scrowl, and the Powder to be communicated, What is your [p. 9] judgement or mind, seeing when he was coming from Islington with them, he was threatned 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. They were wicked ones. But as these things are the least part of this action, so are they not much to be looked after. D. As concerning the Powder (I beseech you) what is your knowledge of it? It is a Branch of Natures life. It is appointed for a time, and to a purpose. D. As concerning the earthes 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. D. O Jesus, that is a marvellous thing....... Helas, that is nothing. D. By nature they could not have perished in so short time....... I have said. E.K. Tell us your name:...... If you remember my counsel, I will tell you my name. E.K. Your counsel was by piece-meale told me, that I cannot remember it but in general....... You do, and have, and I am almost HATH. D. I understand you to be ATH, in sigillo Emeth. ATH. So am I in the number of Gods Elect. D. Shall not I make meanes to Mr. Richard Young, as one of the higher Commissioners to do my companion here some good? ATH....... Trouble your self when you need. E.K. She spake this somewhat sharply. Get your friends to signifie down good report of you. Come not there in many years. D. 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 Orthographie do hardly seem to agree? ATH....... You shall have a School-master sufficient to read unto you. D. Where shall I begin? ATH....... Let him lead you to that, who is within you. D. As concerning Isabel Lister who is vext 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 perfecy life. D. Amen, Amen, Amen. E.K. She is gone. Junii 9. a Meridie hora 5. D. Very long I prayed in my Oratory and at my Deske 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; not the Golden Curtain, but the Stone was of his natural Diaphanitie. 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 hapned, &c. At length a voice came from behind E.K. over his head, and said thus: A voyce....... 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. D. Upon this answer I began to discourse of divers causes of this silence, and divers manners of silences; and in the end I became in a great and sorrowfull heavinesse, 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,. Write, for I must be gone. Silence there is in heaven, for the Governours of the earth are now before the Lord, the doings of their seats are now disclosed, everything is NOTED. For that God will be righteous in all his doings. There is not this day any one that governeth the people upon earth, but his government [p. 10] 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. Sathan is before the Lord: He hath garnished himself with Garlands as a Conquerour, and what he saith is wonderfull. Therefore shall the Lord open his mouth, and curse the earth, and all living creatures, For Iniquity hath gotten the upper hand: Publickly the States of mankinde in the World are condemned. We are all silent and ready with our Viols to powre the wrath of God upon them, when he saith, BE IT SO. Therefore be you patient. For, our patience in an universal silence. We look for the mouth of Justice: But LO: The Lord saith unto the Lord, lift up thy 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 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 patient, 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 sweetnesse, which is the eternal dew, and very bread it self of life? SO. E.K. He is gone. D. I prayed a pretty while after with thanksgiving, &c. Soli Deo nostro omnis laus, potestas, & gloria in seculorum sæcula, Amen. Junii 14, 1583. Friday, a meridie, Hora 4 ½. D. The golden vayl, 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 thanks-giving, calling for grace, mercy, and wisdom: with such particular instructions as I had written down the doubts requiring light, or resolution in them, &c. At length appeared a woman like a maid in a red Peticote, and with a red silk upper bodies, her hair rould about like a Scottish woman, the same being yellow: she stood aside from the green Sarcenet belonging to the stone, and she said...... God speed my friends. D. A good greeting to wish us freed 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. D. I pray you, whither make you such a speedy journey. I am going home, I have been from home this seven-night. D. Distance of place cannot protract time in your journey homeward. Jesu, now he will be angry with me, as he was with his maid. D. Every Action not yet effected, whether is it at home, or from home? D. 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. D. God make me to talk wisely indeed, and God take all vanity from my heart....... 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 then 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 gray beard forked, he saith to the Mad, thus: Old man. Whither go you maid? Maid. Belike Sir, you may be some kyn 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 sobernesse of thy countenance can move me to any acquaintance for that thou never delightedst in true wisdome. Old man....... Then go your way like an Harlot. Maid....... If wicked words do prove an Harlot, then thou hast judged thy self. E.K. Now she goeth on forward, and the old man is gone out of sight. 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 discourtesie. Maid....... Thou canst not move my conscience: No, (I say) thou canst not move me to pitty. E.K. She licketh his tears, and saith, Maid....... Every thing else hath some saltneees, but here is none. Young man....... Oh, I pray thee, do something for me. Maid....... Oh, to qualifie these tears, is no other then to dry rotten Hemp with a mighty fire. Young man....... I will see thee hang'd before I will weep any more. Maid....... Every thing commonly teacheth of it self. 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, pull'd the maid by the Cloaths, 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 Duh, 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 visag'd man very feeble, who staggered on his staffe, and he said, Feeble....... Help me for Gods 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 listeth at him still. Maid....... Good will forms, but the matter is not sufficient: This is long of thy self. 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 helplesse, he shall be voide 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 Cloaths off with brambles and bryars. There stand a great many of Mawmets, little ugly fellows at the top of the hill, who threw stones against him, and lo force this climing 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 wearinesse, 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 my self it is. I will never be of the minde. 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 knock ed 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 stiffe 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 wearinesse. Why therefore should I stay. E.K. He goeth, as though the thorns prickt 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 cloaths, and cure his wounds: For unto thee belongeth the felicity of this place: For neither from the highest to the lowest is there any whom I pitty, but such as this is. Clymber....... I know not how I shall use these things. Maid....... The true Heirs have alwayes 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 blinde. Neither forget what here hath been opened. D. We perceive that Felicitas via arduæ est, multis obsita difficultatibus & periculis; sed constantia & patientia per venitur ad Flicitatis 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 minde. It will be yet six, or seven weeks jouney before I can get home. D. Sit benedictus Deus noster nunc & semper, Amen. After Supper we staid awhile, being come to the place, and though nothing was seen, or heard yet I spake assuring my self of the presence of the foresaid maid, though as yet to us insensible. D. We would gladly know thy name. Maid....... My name is Galuah, in your language I am called Finis. E.K. She suddenly appeared as she spake this. D. That [Finis] is Latin. Gal....... I. D. You are one of those that are called filiæ lucis, or filiæ filiarum. Gal.... No. D. 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 answer to this so great a Clark, his words, which are to be read in his little book, Octo Quæstionum Maximiliani Cæsaris... There Quæstione Sexta. Sancta autem Angeli, quoniam affectione nunquam variantur semper apparent in forma virili. Nusquam enim legimus scriptum quod bonus spiritus in forma sit visus muliebri, aut bestiæ cujuscunque, sed semper in specie virili. Gal....... You think then I have some understanding. D. Yea, God knoweth, I do. Gal....... First it is evident that the Spirits of God are incomprehensible to those that are their inferiours: For the higher order is incomparable unto God, And by degrees, those that are their inferiours 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 formes 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 Spirits ministring the will of God; and unto whom? unto every thing within the compasse of Nature: onely to his glory and the use of man. It followeth, Therefore, considering that we minister not of our selves that we should minister in that unsearchable form within the which our executions are limited: But if Tritemius[18] can say, That woman also hath not the Spirit of God, being formed 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 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 spake in respect of the filthinesse (which indeed if no filthinesse) wherewith all women are stained; and by reason 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 my self, I answer Tritemius thus: I am Finis, I am a beam of that Wisdom which is the end of mans excellency. Those also that are called Filiæ and Filiæ filiarum are all comprehended in me, and do attend upon True Wisdom; which if Tritemius mark, he shall perceive that true Wisdom is alwayes painted with a womans garment; For than the pureness of a Virgin, Nothing is more commendable. God in his judgement knoweth how Tritemius is 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 alledge greater. D. These Arguments do satisfie 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 Argumcnts or Instructions in this matter I trust hereafter to have understanding: But as now I chiefly regard our Action in hand. Gal....... Begin the Book next Tuesday. My self will be thy Director; And as my name is, so I will lead unto the end. All other things use, according to thy judgment and proportion of his Spirit that guideth you. Gal....... I my self will be the finger to direct thee. D. Gal....... The finger of God stretcheth over many mountains. His Spirit comforteth the weaknesse of many places. No sense is unfurnished where his light remaineth For understand what I am, and it is a sufficient answer. D. At the beginning to write the Book, shall I require your instlructions? 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 Sirra I was a weary. D. 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? &c. Gal....... Ask me these things to morrow. E.K. She smileth and casteth a light from her. Gal....... I smile because I speak of to morrow; yea I seem to smile. D. As concerning Isabel Lister, I pray in what case is she? in respect of the wicked spirit which long hath molested her? Gal....... Believe, For that it 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. 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. D. He that is the end of all things, and the end of ends (unto whom all honour praise and [p. 14] thanksgiving is due) blesse us, endue us with his graces, and abundantly power forth his mercy upon us. Gal. Understand my name particularly, and not generally. I speak it to avoid errour. Persevere to the end. D. Qui perseveraverit fidelis (Deo nostro) usque ad finem hic salvus erit: which faithfulnesse 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 brightnesse.