Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	work_v	world_n	year_n	68	3	4.4561	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37412	A true & faithful relation of what passed for many yeers between Dr. John Dee ... and some spirits tending ... to a general alteration of most states and kingdomes in the world : his private conferences with Rodolphe, Emperor of Germany, Stephen, K. of Poland, and divers other princes about it ... : as also the letters of sundry great men and princes ... 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 ... by Meric Casaubon ...	Dee, John, 1527-1608.; Casaubon, Meric, 1599-1671.; Kelly, Edward, 1555-1595.	1659 (1659)	Wing D811; ESTC R11048	632,551	486

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 Phylosophers 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 professe 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 twelve-moneth 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 stomack and ill digestion which caused 〈◊〉 symptoms I think he had the advice of no lesse then 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 then he came What he did I knovv not I knovv vvhat some men vvould 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 my self and others in my life-time upon several occasions where learned Artists not Empiricks have been employed though all the world should be of another opinion I think my self 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 judgment 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 lyable to much error and imposture yet it doth not follow but there may be reality of truth and certainty discernable 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 judgments 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 lesse prejudice And that shall be our next task what we have to say for Spirits c. before we come to particular Objections Wherein neverthelesse I will be no longcr then 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 loose notes and papers not yet digested to wit my Second Part of Enthusiasme the other in my head yet wholly but in better readinesse 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 applyed 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 compasse of two thousand years of Authors well accounted of generally and vvhose testimonies Historians especially vve receive in other things a man might make a book of the biggest size and form that ordinary books vvhich vve call Folioes are It is true many Authors may vvrite one thing vvhich may prove false as the famous history of the Phenix perchance or some such but upon examination it vvill appear that those many take all from one or tvvo at the most vvho first delivered it They add nothing in confirmation of their ovvn knovvledg or experience But here it is quite othervvise those many Authors that I speak of Historians especially of several ages they tell us different things that hapned 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 knowledg 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 knowledg as former ages have described them no man need to wonder if they denyed those things which by the solemn engagement of their Sect they were bound and resolved notwithstanding

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 businesse The Apostle saith in a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 professing themselves to be wise they became fools I shall not enquire of whom and upon what occasion it was spoken I draw no argument from it only because there is a shew of great Wisdom in this Opinion and yet as I conceive as much of Error and falshood that is Folly as the word is often used as in any other false opinion that is lesse popular I will frame my discourse to this issue first to enquire what it is that makes it so popular and plausible among them especially that pretend to more then ordinary Wisdom and then secondly lay it open as I am able to the view in its right colours that the Folly or falshood of it may be discernable even to ordinary judgments 〈◊〉 then as for them that deny Spirits c. 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 Juglers yet they deserve to be thought the plainest dealing men of the world that shew their tricks openly in the streets for money for they professe what they are They are the truest Juglers that do their feats and they for mony too most of them under the Veil and Reputation of Holinesse Sanctity or Saintship Religion Virtue Justice Friendship fine words to catch men that are of easie 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 Eares be lyable 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 happinesse 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 whilest they acknowledg 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 to complain publickly 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 Exorcismes How many Divels and Spirits have been driven out of men and women supposed to be possessed by solemn Exorcismes 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 subtil contrivances of men Sentences and Judgments 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 Custome 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 discernable unto any but those that are well versed in the study of Natural causes is enough to represent Spirits Angels and Divels 〈◊〉 and Stories of Heaven and Hell to the Fancy by which sober kind of Madnesse 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 Common-weales hath suffered not a little Aristotle in his Meteors tells of one that alwayes saw so he thought at least another man's shape before his eyes and how they happened unto him naturally he gives a reason Hyppocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very short Discourse but full of excellent matter sheweth how some both men and women through Natural causes come to fancy to themselves that they see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divels 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 Hyppocrates as many are of opinion hath excellent matter too to the same purpose but I have not the book

would have been thought by most either mad and brain-sick 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 professe 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 intituled De l'inconstance des mauvais Anges Demons printed at Paris 1612. in quarto and another of the same Author and size intituled 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 publickly in the shape of men and that the proceedings 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. Pauls Church-yard 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 publickly and well attested as I remember However the reader must give me leave though it be not to this purpose lest my silence be drawn to the prejudice of the truth to tell him that I met with one great falshood 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 signes 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 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 tryal 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 shewed 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 tels us That when the Cock croweth the solemn meetings of Witches which opinion perchance may prove ancient enough as we shall shew elsewhere are dissolved and he thinks a reason may be because of the crowing of the Cock in the Gospel when St. Peter denyed 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 quotidie Sacramentum Sacrosancti Sanguinis Domini conficitur c. 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 denyed but this whole businesse of Witches what through ignorance what through malice is very lyable 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 joyned But hence to conclude with Wierius who neverthelesse doth acknowledg Spirits and the Illusions and Apparitions of Divels and their mischievous opperations 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 Plinie 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 perswaded men that were very well disposed to be perswaded that all Physical use of Herbs and Simples was a meer cheat and that men were better want them there being other means easier and lesse 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 Physick 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 wisdome 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 shew 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 judgments though it be very false They that consider well of this may the sooner come to the knowledg 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 tryed convicted and by Sentence of the Court or Parliament condemned to be burned alive for abominable practises and horrid things by him upon divers some persons of quality committed with and by the Divel He had long desired it and sought it at last the divel appeared to him in the habit of a Gentleman The story is in divers books French and Latine and translated at that time I believe in divers languages I would goe forty miles with all my heart to meet with that man that could tell me any thing whereby I might but probably be

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 agreeth not with Darknesse 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 the 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 is 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 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 prevaile against you Δ. In respect of the Book the Scrowl and the Powder to be communicated What is your 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 Δ. 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 Δ. 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 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 piece-meale 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 AT H in sigillo Emeth AT H ..... So am I in the number of Gods Elect. Δ. Shall not I make meanes to Mr. Richard Young as one of the higher Commissioners to do my companion here some good AT H ..... Trouble your self when you need E. K. She spake this somewhat sharply Get your friends to fignifie 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 Orthographie do hardly seem to agree AT H ..... You shall have a School-master sufficient to read unto you Δ. Where shall I begin AT H ..... Let him lead you to that who is within you Δ. 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 AT H ..... 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 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 no not the Golden Curtain but the Stone was of his natural Diaphanitie But I held on in pittiful 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 Δ. 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 every thing 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 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 L O 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

ground 5 HLESMOC a Circle Com 〈◊〉 4 RIZ I am Zir 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 sence hereof in English Nal. ..... Let him that hath wisedom understand For here beginne 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 48 you might work 49 my power 50 pouring down 51 The fires of life and encrease 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 your selves 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 your selves 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 of Cracovia and one in the first These four calls are the second the 3 d. 4 th 5 th 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. ..... Heark 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 Honor 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 woodden 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 Wensday morning Aprilis 1584. Cracoviae Jesus Nal. ....... A new Action Backward as before 52 DAIOI of him that liveth for ever Ioiad 51 RIZ 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 shew your selves 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 41 LEHOG saith the first Go hel E. K. Now the Crosse is come in again thinner than it was before 40 UZROT Arise Torzú 39 NODIAI of the all-powerful Ia i don 38 NINAM in the minde 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 then the many fold windes Ozongon 30 AIB your voices Bia. 29 SIHC are Chis the I long 28 PLACIM mightier Mi calp 27 DO and Od 26 IRRO than the barren stone Orri 25 DSUL your feet Lusd 24 SIHC are Chis as Xis. 23 IUIG stronger as Giui 22 HOTLAB of righteousnesse Baltoh 21 EGOO for the Chamber Ooge 20 SBRVT in their beauty Turbs 19 QLSROL the flowres 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 al purg 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 MO   Om. 3 GNOZ of the windes 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 windes 4 understand your voices of windes 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 flowres 19 in their beauty 20 for the Chamber 21 of righteousnesse 22 stronger 23 are 24 your feet 25 then the barren stone 26 and 27 mightier 28 are 29 your voices 30 then the mainfold windes 31 For 32 you are become 33 a building 34 Such 35 as is not 36 But 37 in the minde 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 shew your selves 45 in power 46 and 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 chaire Δ. I have compared the English Joynts to the mystical words and I find 12. of each so that they agree Nal. Thus you have this dayes 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