Mysteriorum Pragensium Confirmatio, part 3 of 6

✚ 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 purenesse 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, unlesse 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 deth Satan rejoyce that the Word of God is become an instrument unto him, to spoil the life, (and state to come) of man.

Herein deth he rejoyce, 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 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 brightnesse, to lead you into errour. But not unworthy are you of this mist or darknesse: Read you not in the Seriptures, that he perished that moved himself to stay the Ark unbidden?

Δ I was very sick suddenly, and was constrained to leave off.

The Hand doth not the part of the body, neither can he that is a Seer, and the member of another, fulfill the office of him of whom he is a member.

I say unto thee [E.K.]

Because thou yesterday wouldest offer up sacrifice, wouldest 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, and as the father of liers hath in a lesson of truth led you so far into errour, 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, Write; then write: But when thou hast no authority given thee, usurp not. But notwithstanding, Humble your selves before the Lord, and kneeling before 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 write 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. [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 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, heartily 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 intend 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 it self.

Now set the numbers and gather.

..... Think not that I can erre; 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.

Put out these numbers, let them fall elsewhere.

Note that, in the Margent, 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 School-master 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 entred 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, &c. Take hold.

Write it in a paper by it self.

Now you have that you sought for (you may apply it, and find your own errours) 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, &c.

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 Gods hands.

Now then if you be man, then are you of earth, earthy. But according to your similitude, grafted in the image of God in his Sonne 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 yee here: why presume you to enter within the Doores of him to whom you are an adversary?

Herein you shew your ignorance; and the lumpishnesse 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 remembring that you have been of his houshold, 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 wickednesse, continue in your rebellion against his Majesty, and fight […] under his banner which is accursed, he taketh his bread from you, shutteth up his Doores against you, warneth his servants against you, and is become a fire-brand 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 commeth 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 commeth no strangers, nor in this harvest commeth any hirelings, for it is not the harvest of man.

Δ

Now either fulfill your promise and return from the multitude of your sinnes: or murmur not, though you be shut out of Doores.

The earth of it self bringeth forth nothing, for it is the lump and excrement of darknesse, whose bowels are a […] lake.

But where the heavens yield, and the Sunne poureth down his force, she openeth her self, and becommeth spongy, receiving mixture to generation, and so is exalted above her self, and bringeth forth to the use of man: Even so the Body when it lyeth in the puddle and hotchpotch of his earthly filthinesse, and darknesse 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 bonnds and termes, wherein every mixture consisteth, and beyond the which it cannot go.

The first of 4 parts, every part conteining, conteineth his conteined double.

The first is Tepens, this teacheth the rest.

These two things can I open unto you in two revolutions, which is but one dayes work.

But now I cease to open any more unto you till I see the favour of God more open unto you.

After 7 dayes 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 diverse pitiful complaints of our frailty, and calling for favour, grace, and mercy, he appeared.

..... Let the heavens prepare themselves to hear, the earth scatter her self 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 man-kind, that in man he might be glorified.

Give ear therefore, gird up your garments, and seatter 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 your selves above him that hath created you. But humble your selves, and consider you are flesh, mortal, transitory, and full of sinne.

My brethren, my brethren, sinne 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 Judg to the wicked, great and terrible: a father to the holy and sincere, just, full of mercy, and loving kindnesse.

If you now therefore be holy, and put on the garments of Innocency, and walk before him in righteousnesse; Then look to have the reward of Children; Then look for his fatherly mercies, and loving kindnesse; Then, then rejoyce at the garments of glory prepared for you.

But if you seek him in judgment, and stir him up to wrath and anger: if you cause him to call the terrible thunders (provided for the wicke) 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 armes: if he sit down upon the mouth of vengeance, and arm himself with righteousnesse against your wickednesse.

Then look for the horrible and unspeakable reward of the wicked, and the consuming fire of Justice, sharper then 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 Majestie? or can appear before him, as righteous?

Tear your selves therefore in pieces, and fall down before the Lord, worship him as a father, and become his children: for his Judgments (my brethren) are terrible, and his wrath is without measure. Many wayes you are bound and tyed unto God; As by discipline you learn.

But three special wayes you have been advanced by him more then your brothers or sisters have bin:

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 wayes protected you: defended you, yea, and snatched you from imminent and violent envy, and prepared destruction of Satan, at home, abroad, and diverse other wayes, secret and not to be opened.

Lastly, that by their meanes and ministry, which are his good Angels, and minister unto him, he hath guarded you from the wickednesse 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 Hierusalem, 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 idlenesse, the dalliances of sinne, to humble your self 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 stifly against the malice of the hills, and to be without fear.

O my brethren, therefore ought you (in very dee) to shake off your wickednesse, and to cleave (before the Lor) unto the innocency of Angels, delighting in the one as an eternal food, despising the other as a fire-brand for Hell-fire and the wicked.

Δ O Lord, Velle adest nobis, ast 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 the Lord; Therefore with the World shall you be judged. Therefore shall the Lord sit in judgment 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? &c.

..... 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 yee of little faith! O yee of little faith! O yee of little faith! I have gathered you together as Prophets. But you flie 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 you amongst the worldly wise, or opened unto you the lowth of the Earth. But I provided you against Kings, against Counsellors, against the Governours of the World, to open my judgments, and to bear witnesse of my power. But since you are so full of rebellion, and will rise up against the Lord 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 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 fulfill my word, that I have begun. But if thou do so, take heed that upon his head there come no rasor; 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 joyned, 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 Philosophers 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, &c. 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 incouragement to the mystery receiving.

Δ After a good while, in which mean time we had discoursed of the Sacrament receiving, and of the Philosophers 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 create) 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, conteined I am and is, proper to himself, and for himself: But also by the knowledge of himself, he conteined also that Nothing, of the which in his secret and determined purpose separated from himself, he intended to make all things. It followeth necessarily (therefor) that that which was not, had no power of it self, 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 God-head.

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 lyeth 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, &c. as in the 8th. line above.

E. K. He looketh about him diligently.

..... Then did he separate that Nothing from himself, and as it marvelously lay hid in him: so marvelously he wrought upon it: Not at one instant, for then 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 alwayes vexed, the Spirit of God mediating: not of the substance or purenesse of God, or of his Spirit, but with the self-same 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 dayes.) [But I teach you a Mystery.]

All things that through God are moved to the Center by the Spirit of God, (which is the center of the Godhead) are not after the world, after the consummation of the world, as Angels and the 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 delighte) they were made, he made man, as the Scripture teacheth you, how by the Spirit of God in Moses, that he should injoy 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 onely in this world, which is your earth & vail of misery; but also and chiefly 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.