Mysteriorum Pragensium Confirmatio, part 6 of 6

Note.

While I was thus out, and had left a letter for the Curtese Balthasar Federicus Dominus ab Ossa, &c. to deal with the Spanish Embassador, the Lord Romfe, and myne Her Kinsky, to crave pardon of my sudden departure, and the Child not yet christened, &c. and had given my wife charge not to deliver the Letter before Friday night, &c. It came to passe, that this Mr. Balthasar had sent word of his comming to […] with the Lord Kinsky, (whom on the Friday before I had met riding out of Town: and he told me that he was to be out three or 4 dayes, &c.) and that he was desirous to speak with me.

Upon which occasion my wife thought it best to send the letter to him, and so did, not long before my coming home. Which thing when I understood, I was half sorry for it, and sent presently word to Master Balthasar of my coming home, and to certifie him that my wife had erred to send that letter unto his worship before Friday night, when she might perceive that indeed I did ride forth to Bressel.

He thereupon was desirous to speak with me, and of him I received my Letter which he had perused, and offered himself most ready to satisfie the content thereof, &c.

Now to the chief purpose, At my return home from Master Balthasar Federick ab Ossa, I found Emericus Sontagius, in my wives stove with Master Kelly, who at the sight of me was sore amazed, and half not able, or not willing to speak, but said, vos estis veteres equites. Then Mr. Kelly told me, that Emericus had told him, that the Emperour had been all day yesterday very melancholick, and would speak with no body. And that he knew of my journey in a moment when it was, and that by the Jews, & specially by the Doctor his son, that had gone about to get me the four horses, & laboured very much with himself (unasked) to perswade me that the Emperour his first and chief understanding of it was by the Jews, &c. Hereupon (being now night) he went home.

✚ Pragae.

Martii 14.

Thursday. A meridie, hora 2½. Baptizatus erat Michael Dee filius meus in arcis Pragensis majori Templo. Baptismum exercente, Caesareae Majestatis Capellano.

Susceptoribus vero, Illustrissimis Dominis, Domino don Gulielmo de sancto Clemente, Hispaniarum Regis, apud Caesarem Legato, & Domino Magnifico, Domino Romff, summo Caesareae majestatis cubiculario, & à consiliis arcanis intimo & primario, &c.

Susceptrice autem, Nobilissima foemina, Domina de Dittrechstain, Domini de Dittrechstain, uxore charissima, qui major Domo Caesareae majestatis est. Infanti verò nomen erat inditum Michael ad petitionem meam, ob gratam beati Michaelis memoriam, qui (ex misericordia Dei) tam fuit est & erit nobis beneficus, auxiliaris & tutelaris, &c.

✚ Pragae.

Martii 18.

Monday. manè, horam circiter 7.

Δ Precibus (ex more) ad Deum fusis, primùm; deinde (aliqua interposita mora) aliis etiam ejaculationibusque factis pro misericordia, luce & auxilio Dei, &c. post horas 2. tandem nulla facta apparitione, cessavimus. Ego verò de Dei ira timidus, causam subesse magnam dubitavi, &c.

Δ […] nostri Deus, & ne nobiscum agas, juxta omnes iniquitates nostras, Amen.

Martii 20.

Wednesday, manè. Δ Note — E. K. yesterday had a shew of a little thing as big as a pease of fire as it were in the stone going about by the brinks. And because it was not in shape humane, he of purpose would not declare it so to me, and so I have noted (as appeareth) of no shew. This he told me on Tuesday night (that was yesternight) upon occasion of a great stir and moving in his brains, very sensible and distinct, as of a creature of humane shape and lineaments going up and down to and fro in his brains, and within his skull: sometimes seeming to sit down, sometime to put his head out at his ear.

And this began from the same night following.

✚ Pragae.

Martii 20.

Wednesday, manè circiter 6½.

Δ Precibus ad Deum fusis aliquanto prolixioribus quam ex more, &c. statim facta est apparitio.

E. K. Here is the same shew of a little parcel of fire somewhat lesse then a pease, going about the border of the stone.

E. K. Here is one, but he hath a covered face, I know him not, his covering is of a compound colour, between black, red and white, he is covered down to his middle, the ground of it is white: There be spots of black and red on it, some big, some little, as if they had been sprinkled on with a pen, or dashed on with a pencil.

.....Against divine necessity is no prayer nor resistance.

E. K. I feel nothing, in my head now, and till now I did, as is moved before.

..... Come, ô you Prophets, and render your accounts. Come, O you that have sucked of the brests, wherein the judgments and secret will of the Lord is hid, and of Necessity to come, Gather your selves together, render some account why the King of eternity descending from the heavens hath so often visited you? And why he hath rather visited you, in the Desert, upon mighty and high Mountains, unranged of men. Tell, I say, what the cause is, that he hath come down into the Fens, and amongst your flock: Could not this God have lifted you up, and have brought you into his secret chambers? Could he not have ravished you unto himself, and so have carried you about with him that you might see his great wisdome unknown to man, and the abundance of Glory, wherein he hath his habitation. There is none of you that dare presume to say, that you deserved the Lord his presence.

There is none of you that dare open his mouth, saying, God hath need of us.

Tell therefore what is the cause that God hath visited you.

Δ The […] judgments and determinations of the highest, &c.

..... Be silent, thou answerest before thou art called.

.... What is there none of you that answereth me? No, where art thou?

Job, where art thou?

Moses, where art thou?

Zyrom, where art thou?

Syracasba, where art thou?

Daniel, where art thou?

Jonas, where art thou?

Ezechiel, where art thou?

Holy, holy Esdras, where art thou?

You lesser Prophets, where are you?

You number without number, (whom the Lord hath talked witha) wherefore shew you not your selves?

All these were full of the Holy Ghost.

All these mortified their flesh for the love of God. Yet, what, are you not able to render account or to shew the true cause why God hath visited you?

Goa visited you so long, and so oft, so mercifully and so abundantly, and are you silent and ignorant? Why?

Mandata tua justa sunt Domine.

What, was this the cause that God visited you for, that you should fulfill his Commandments, and teach his people the way of salvation?

True it is, it was the cause that moved you to obedience. But the very cause why God appeared unto you, you know not.

Behold, the Commandments of God are just & true, whose sons you are: if therefore you follow not the Commandments of your father, you are disobedient. But why, your Father hath commanded you: Lo, I teach you.

When God of very God, the true light, beauty and honour of his Father, conteined or was full of the image of an heaven and earth, and by the omnipotent, conjoyned, and equal power and strength of them both, joyned in one, was brought forth, and had his real beginning, he determined also, in the self-same Image and Idea, the due and proper order, just law and determination, of all things that were comprehended, which law and things together have their course co-essential both in heaven and earth, distinguishing all things into their real beginnings, limitation of time, and determination between their extreams. This order or law, begun in the bosome of the Word of God, keepeth so his proper course, and order, and law of his own establishment, That those things that before were wrought in God, might also receive working and being substantial to the end of God his progression.

This is the self-same that we spoke of before, in the name of divine Necessity, against the which no prayer prevaileth, nor resistance can be made.

This Necessity was the cause, O you Prophets and Children of God, that God dwelt amongst you.

This Necessity was the instrument that brought you to the stage of your election.

This Necessity was the cause that God chose you.

This Necessity maketh of wax, honey; of tar, milk; of long ranging, return, of Infidels, Christians; of disobedient, holy ones.

Finally, of the unperfect and evil, rage and roming astray of mankind, the true number of such as return from wickednesse, and are chosen to eternal joy from the beginning.

But this may seem unto you a strange and stumbling Doctrine.

I have […] the Basis.

Δ We read the premisses, which seemed to us very pithy, and ponderous, and full of mysteries.

Δ I noted two Prophets names, not before.

..... This Necessity is two-fold, one (that is to say, the firs) contemplative and fix.

The other, working and leading to an end.

In the first do dwell two great and mighty Judges, Justice and Mercy.

In the second dwelleth the son and image of Justice, leading on by order for the course of things, that are led on by the later, have not true Justice, but the image of Justice.

This is the cause that the elect and chosen may erre and go astray, and lose the benefit both of the end of his Election and first determination.

For why: All things come on, and keep their course, even as they are led, by the image of Justice, Man onely excepted: which by reason of his free-will draweth out of order, […] from the mark, refuseth that which is good, and through the burden of his flesh, inclineth unto evil.

[E. K. He teacheth himself.]

In the which evil, whilst he dwelleth and continueth, lo the course of necessity taketh hold upon him, and draweth him unto the scope or end whereunto he inclineth himself.

For, behold, Although he be before sanctified unto the Lord, and made a chosen vessel, wherein if he continue, necessarily he shall enjoy the reward and glory of the sanctified. Yet if he lose that Necessity, and fly from his own law and condition, taking part with the filthinesse and iniquity of his enemy, through Satan or his flesh, of Necessity he must perish.

For as those that are good, tied unto the law of goodnesse, are glorified, if they continue: so likewise are the evil tyed unto the law of wickednesse, the Necessity whereof is damnable.

This is the cause that the Prophets are visited.

Because God found them punishing their flesh, despising the vanities of the world, and resisting Satan.

For lo, the Lord looked down unto the earth: And he saw them despising wickednesse, fearing him, and grounded in the faith of redemption.

Therefore he thrust himself in amongst them, and through the first part of necessity (in merc) he visited them.

Take heed (ô yo) that the Lord of necessity visiteth in Justice, for your burden shall be great and intolerable.

E. K. He is gone.

Δ We read and discoursed a pretty while.

E. K. Here he is again.

..... Now unto the rest.

What is (therefor) that necessity divine against the which there is no prayer nor resistance? For why it is evident, That sinners may return, and those that erre, may be brought into the right way, and that by Prayer.

Behold, no man is penitent, but he useth Prayer.

No man satisfieth, but he useth Prayer.

No man taketh part with the Church, but in Prayer, for Prayer is the Key, sanctified by the

Holy Ghost, which openeth the way unto God.

Necessity had determined the destruction of Ninevee, necessity also saved it.

For lo, when they should necessarily have received reward for their wickednesse, they prayed, and resisted necessity.

It appeareth, therefore, not yet, what necessity that is, that Prayer prevaileth not against.

Note here, The later necessity is necessity, leading malum ad malum, & bonum ad bonum; which necessity is that, which is tyed unto every thing leading it unto the end that it desireth.

Even as God, seeing the Prophets for sake the loathsomnesse of their flesh, and framing themselves to the necessity which leadeth unto good, of his meer mercy, in the first, thrust himself amongst them, fixing their later and desired necessity, with a necessity of his Omnipotent and unspeakable mercy wherein there dwelleth two things;

Joy, and Perseverance.

These therefore (as the Prophet) which are visited with God in mercy, are fed, nourished and fostered as the Prophets were, with these two dishes,

Whereof the greatest is Perseverance.

Herein I teach you, that he that is first elected and applyeth himself to the necessity of his Election, doing the works that are righteous before the Lord, and receiveth comfort by the visitation of Gods mercy, is sealed to the end of his Election, in gladnesse, and through the value and strength of Perseverance, and cannot fall so far, that he shall be bruised, or run so far astray, that he shall not be able to remember himself.

Happy are those that are elected.

But happy, happier are those that persevere in their Election.

These are those unto whom God imputeth not their sinnes.

These are those that sinne and Satan are a weary of, for they are not able to prevaile.

These are those which are numbred in the Book of God, and whose […] as yet for their comming. But the altar shall be opened, and they shall rise.

But is there a mercy fixed, and doth this mercy also fix Justice; Or as I have called it the Image of Justice.

It is evidont; So also is there a Justice that is fixed, a Justice triumphing, a Justice mighty' a Justice unable to be resisted, a Justice that Prayer prevaileth not against, yea, a Justice that Hell and the Devil are condemned in.

This is that Justice, this is that two edged sword, this is, that Iron Mall, wherewith those that refuse their Election, or are not elected, following the necessity of wickednesse, are and shall be cut in pieces with, beaten into small powder, and be cast into the lake of fire and brimstone.

This is he that sealeth up the second Hell, with the second death.

This is that you, ô you starvelings, you vagabonds, you stiff-necked and stinking sinners ought to dread and fear!

Hath God elected you, and do you disdain it?

Hath he provided a Seat for you, an Honour for you, a Crown for you, a Wedding Garment for you, his eternal glory for you. And will you force him to cast it into the fire.

Shall the finger of God write you, and shall the vengeance of God root you out.

Repent I say, and flie from your iniquity.

Return into the way of the Lord, least God seeing your wickednesse, your un-natural and inhumane rebellion, your disobedience against your father, thrust himself upon your necessity with his justice and vengeance.

Which thing if you do, Prayer prevaileth not[…] much lesse is their resistance.

Are you not afraid to lose the sight of God, and to be deprived of the glory of his Majestie?

Are you not afraid of the unspeakable flames and fire-brands of Hell, which are prepared for the wicked?

What shall I say unto you?

Shall I take pity upon you?

Why care you not for your selves?

Shall I pray unto God for you?

You pray not for your selves.

Shall I bestow goodnesse upon you?

Hui, you despise it.

Shall I bring three Sheep from the Mountains, and shall I lose two of them before I come home.

O you mortal men, be merciful unto your selves, Take pity on your selves. Fall into the true judgment of light and darknesse, of good and evil, of eternal Glory and Damnation.

For, behold, I tell you, that God is ready to thrust himself, yea, to throw himself as a might stone upon you.

Against the which there is no time of prayer, nor nothing that can prevaile.

I have here taught you, and exhorted you.

Exhorted you to forsake your wickednesse, and to cleave unto the Lord.

Taught you that those that are elected may lose their election, and may be established in their Election. Also that those that are not elected run by the rule of necessity unto the end of their wickednesse, which is rewarded with eternal fire.

From the which God of his mercy, and in his Sonne Jesus Christ, who hath redeemed you, is yet ready, if you will, to deliver you.

Hal rowgh ha.

Δ We long discoursed of sundry things, and each reproved other of haughtinesse, or pride of mind, how justly we did it God knoweth.

E. K. He is here still.

Δ O Lord order these matters with us, and between us, to thy Honour and Glory.

E. K. —

..... Thou E. K. and we, receive at one fountain, we are created and made by one God, to the end we should glorifie him, as our Creator, you, as your Redeemer and Creator

Note E K. had said, let them give me somewhat, or some thing beneficial to my mind or body; and then I wil like the better of them.

But lo, we are of Heaven heavenly, comforted and nourished with the glory of God, wherein (since the (Δ) division made amongst u) we erre not: you to the intent you may be proved, are covered with mortality and corruption, to the intent that the judgment of God may allow you, for those places you are apt to inherit. If therefore we be both refreshed of God, have our beginning from God as from our Creator, let us both acknowledg his goodnesse, and glorifie him in the works of our hands: we, in our angelical forms, you, in the Skirmish wherein you fight, by fighting manfully, and overcomming.

Yet of us thou hast, as those have that are rewarded in the labour of him that is sent in message from the giver.

If the King send his Messenger unto thee, he ought for three causes. First, for the person from whence he commeth. Secondly, for the authority of his message, or goodnesse of reward. Thirdly, that by him you receive the benefit, whereby you are gratified.

A King his messenger to be […] for 3 causes. The Angels good will toward E. K.

Even so deal with us for us he may say, you fare the better by him, in respect of his labour, and the authority that he useth: so may we say, you fare the better by us.

But let the heaven and earth bear witnesse (besides the benefits of Go) of our good will towards you. But answer me.

E. K. What say you to me? wherein.

..... As touching your receiving, as touching thy taking part with Christ Jesus, very […] man: the Son of the living God, whose precious blood cryeth out continually before his Father for the sins of the people.

Δ E. K. said he would not allow of their doings & coun sels, unlesse they were allowed of and confirmed by the Priest, to whom he would confess himself. The authority of good Angels is greater then the autho rity of the Pope. Note of the Jews. […] Churches Triumphant and Militant. […] quid?

Whether is greater, the authority of truth, by the Church Militant, or Triumphant?

Answer you [E. K.] to that.

E. K. By the Church Triumphant.

..... Even such is our authority. Therefore it is greater then the authority of him that is a fleshly Priest.

If the Angels that have appeared unto you, had appeared also unto the Jews, saying, Crucifie not the Son of God, they would not have done it.

For though they believed not man, yet would they have believed an Angel.

Therefore did God the Father acknowledge his Son Christ, by both Churches: as you may read by the Angels that appeared to the Shepherds, acknowledging from heaven the truth, that Jesus was the Son of God.

E. K. What is the Church? I did not think that the Angels were of any Church.

The Church is the number of those which are governed by the Holy Ghost, and that continually sing Holy, Holy, Holy, Holy, Lord God of Zebaoth: But that we sing so, the Scriptures bear witnesse. Therefore we are of the Church, and our testimonies are true.

I counsel you therefore to put on humility, and to make your selves subject before the truth.

Love one another, not because you are men, but because you are partakers of the heavenly testimony.

In respect of thy body and mind, I answer thee, that thy body is which now had not been, and what thy minde seeth, commeth through the light that we leave with it.

Δ E. K. had said, let them give me somewhat […] to my body, or some wisdom to my minds be hoof. A Prophecy.

But if we forsake thee, thy body is not, much […] shall thy understanding be. Stay and I come again.

Δ We read, and E. K. marvelled at the aptnesse and soundnesse of their answer.

E. K. Here he is again.

E. K. I cannot tell F or P.

..... When P hath ended, and P hath ended,

I come again.

E. K. He is here.

Δ Fortè P L. significat Philosophorum […]. This we had not yet.

When P hath ended, and L hath ended (which is at han) then cometh the son of perdition, and entreth.

Of these two Letters I will say more, in your next action.

The Light of heaven be amongst you.

Δ Amen.

Misericordia Dei ineffabilis sit super nos, nunc & semper, Amen.

Sequitur Liber 24, qui, hac die etiam […] est à Meridie, hor am circiter 3 per […] Levanaël.