Mysteriorum Pragensium Confirmatio, part 4 of 6 (14 Jan. 1585)

E. K. Now he is faln 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 neer 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, but with Nothing Immortal.

The Soul was made spiritual and increasing, wherein the Philosophers, the wise men of this world 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 (conjoyned with the […]) working with him in his infinity.

[…] in the beginning God hath not numbred […] all souls that shall enter into those vessels, or other part. But the matter material in himself, he knoweth and hath limited, beyond the which, […], there cannot be. Therefore it is conteined in Number: Not, that it is […] in Number to be numbred, but within the proportion of number conteined in the knowledg of […] Christ, taking […] with man, and so to be numbred.

Δ So that it may be said, that Deus quasi creando, & home quasi generando, […] humanam […].

Adam fell; […] God his Commandment, and therefore was his soul darkened, bare and naked, because he wanted the beauty and excellency of Gods 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 beautifie 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 Father, God himself, with God in unity, for […] and Terrour is God the Father, Mercy and love is God the Son Wisdome and knowledge is God the Holy ghost.

He, since […] became man, put not on the flesh of man to become a lyar, but that the flesh of man might be full of the spirit of truth and understanding.

E. K. Now he is faln again into ashes.

E. K. Now he is up again.

And so receive forgivenesse 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 wisdome 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 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 self-same 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, &c.

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 mans 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 signifie himself, his […] body, to suffer, and suffered in that, in him, in his Godhead and wisdome 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 brake 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 also to be given upon the Crosse 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 worlds 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 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, conteining in man (being dignified through his Godhead) the eternal power of presence and Being, in all places wheresoever.

Consider (my brethre) unto what use should the body of Christ be, if the Body it self were not a Sacrament, and the holy sign of the peace between God and man.

Behold it is said, unlesse thou eat of the flesh and drink of the blood, thou canst not, &c.

If the Disciples did eat the body of Christ, Christ ministring 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 cating? My brethren, of his Disciples. For although Christ himself alive, visibly and substantially stood beside them, and ministred unto them: Notwithstanding took bread, brake 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 yo) to be the Son of the living God. Then must we truly confesse, 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? &c.

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 ministred 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 frowardnesse 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, &c.

..... The bread that was ministred by Christ unto his Disciples, was not a figure of his body, but 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 onely.

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, facie 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, ought 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 spake not of my self. 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 glasse, 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 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 conteined.

Ars Sancta. GE BOFAL. Prima Porta libri sancti. 48 Portae Sapientiae.

But understand that hoc opus unum receiveth Multiplication and dignification, by ascension through all the rest that are limited according to their proper qualities.

Of this knowledg 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 nothing but the simple and easie unknitting of those things that are wrapped, not with the bands of it self, but with the obscurity and caliginous Cloud of your own ignorance.

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 your selves 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 your selves is the greatest ignorance.

Shall a dark selter brag or boast of her beauty? because she receiveth light and cleernesse, 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 thy self 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] ad ejus honorem, laudem, & gloriam.

E. K. He is here now.

Δ Gloria patri, &c.

Wo be unto the World, for the hath appeared before the Lord unpure.

Wo be unto the Sonnes of men, for they are the dwelling places of the beast.

Wo 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 battel? 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 commeth the time, that such as so, […] God, shall fall down Headlong, and such as have been lifted up, runne astray and down willfully.

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 […], &c.

..... […] an his heard: but he that is […] entreth, For into the Sanctuary of the Lord, no unclean thing commeth, for being cleansed, they enter.

He that is a […], or an Apostle, or a […] called, by the mouth of the Lord, and so seperated from the rest, let […] do his duty; First, that he make himself clean before the Lord; And then may he hear, and sit in judgment, 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 hindred. 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 honor and glory. So be it.

E. K. Now sir, where are you?

..... Here I am, the servant of God.

[…] vestrum, […] est hujus negotii minister.

Alter, Puer.

[…] ad unpleat minister ministerium: Puer autem humili & se ministerio.

Understand that.

Δ […] or the old […] told us of a man naked, who cloathed himself with leaves, and of a child, and a […], &c. Anno 1584. Aprilis 21. Cracoviae.

Hear my counsel, and follow it.

Wonderful, and great are the secrets and judgments of Gods determinations to come: which are all ready leased and […] into your bosome.

They are great and true: and are like unto the Rainbow which the Sunne maketh by the aptnesse of the matter and place (that sheweth it self suddenly and many behold it: So shall the harvest of this Doctrine, when the Vial is runne, and the World receiveth disposition, shew himself wonderful and terrible to all Nations.

But if the matter agree not with the weaknesse of your understanding, and palpable blindnesse; 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.

But the Prophet praying, the boyes eyes were opened.

These mysteries are delivered and taught to a Minister apt for them through the Grace and foreknowledg of God, wherein ho hath blessed thee, Dee.

Vnto thee is […] the dignity of this mans vessel, which ministreth 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.

Therefore seeing thou art let in as a servant, not as a JVDG, lay Judgment aside, and do thy duty.

So shall it come to passe that the minister, through thee, shall be satisfied, (as through the labour of a necessary) and thou through thee satisfied, shalt be satisfied also.

In the mean season gather thy self together, fear God truly, and humbly go home unto thy Mother.

Endeavour thy self to know things necessary for mans understanding, whereby thou shalt be apter to judg, and to take part with the * Spirit of God.

I promise thee, if thou do so, that the Spirit of understanding in all humane knowledg 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 affaires require that somewhat we should understand of his present estate, &c.]

..... Cast pride away and be humble: for he that hath an humble spirit knoweth much.

Et cum puer Prophete, es, ab illo quaere, […] te informab it.

Video & […], […] non video, Lasky.

Δ Oh Lord, what is this, what is this! Oh Lord!

..... 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 doings is grounded, as the House-keeping, still in Cracovia, in hire for an year, &c.) How shall we supply the wants? &c.

..... 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.

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 Crosse in the Center?

..... I. [[…]] Δ Then are you Levanaël.

Leva. Relinquo, sed non desero. E. K. He is gone.

Δ Gloria, Laus, Honor Deo nostro Omnipotenti.

Amen.