The Water-Stone of the Wise Men, part 4 of 7

First of all therefore, Even as in the true knowledge of the first matter (1 Cor. ch. 2. v. 7. but we speak of hidden things, &c.) of the aforesaid terrene Philosophical stone, (for this is to be accounted of as a principal member [or part] and [of] highest concealment [or secrecy]) tis very much behovefull for those who [would] prepare it, (Rom. 11. v. 33. Oh how profound, &c.) and that endeavour thereby to obtain all that happiness as is provided by God for us to eternity, and that are (withall) busied [or seriously bent] on the knowledge of the eternal heavenly stone, (that is, of the true, right, and living God, and Creator of heaven and earth, his indissoluble triune essence) (tis I say) needful that they do know further and more things, and therefore also, (as I have shewed above in the first part) the way of the entring upon it, and the universal nature, together with all its properties (without which that work will be but rashly and in vain attempted) is to be above all other things well learned and known; for if a man covets to arrive to the highest good, then is it expedient that above all other things, he first learns rightly to know God, then himself, (Acts 17. for in him we live, &c.) for the learning to know God and ones self (that is, to know what men we are, from whence we have our original, to what we were created, and how near a kin we are to God) is deservedly to be accounted and esteemed of as the highest wisdom, without which 'twill be most difficult (yea impossible) for us to attain to the aforesaid happiness.

But now, as to how, and where such a knowledge of that highest Celestial good is to be found, known or learned; (Eccl. 24. I am every where, &c.) you must know that it is and ought to be sought after, even as the terrestrial Philosophick stone [is] the which [stone] is according to its description, in one, and in two, which are to be everywhere found; tis in one only, and yet in two; to this may it be compared; the which is no other thing then the eternal Word of God, and the holy divine Scriptures of the Old and New Testament (as Isaiah 8. Yea to the Law, &c.) in the which the right, celestial, fundamental Corner-stone is to be Only and Solely sought for, and enquired after; even as also God the Father at that Glorification made in Mount Tabor, doth point with his finger (as twere) at this his own Word, when he saith, as in Mark 9 and Luke 9. This is my beloved Son, hear him, &c. Likewise even Christ himself, the very essential and eternal Word of God derives this to himself, (Psalm 119.) In John 14. saying, I am the way, the truth, and the life, none cometh unto the Father but by me; [and therefore] to the holy divine Scripture, or infallible testimonie of the divine Word, (Isaiah 34.) in Isaiah 8. 'tis said, To the Law, and to the testimony: And Christ himself that said Corner-[stone] doth in John 5. partly also require it, when he saith, Search the Scriptures, for ye think to have life therein, and that is it which testifieth of me. Therefore David also in Psal. 119. hath a long time afore confessed this same thing, saying, I delight O Lord in thy testimonies, for they are my Counsellors: Thy word O Lord is a Light to my feet: I delight more in the way of thy testimonies then in any riches: Again, I consider thy waies, and walk in thy testimonies.

(See Genes. 13. Psalm 45. Isaiah 9. 49. Jerem. 32. John 10. 14. Rom. 9. 1 Cor. 5.)

Moreover, as to where, and in what place of the holy Scripture, (Eccles. 24. from the beginning of the world, &c.) the first matter of this heavenly stone, or essence is founded and repaired [or placed] know, that it is in many places to and again fundamentally and expresly demonstrated and set before your eyes, but especially in Mich. 5. 'tis written, Whose going forth was from the beginning, and from eternity; This self same thing also the Corner-stone it self doth also testifie, John 8. When the Jews askt him who he was, he answered, Even the same that I said unto you from the beginning; And moreover he thus tells the Jews, viz, Verily, verily, I say unto you, afore Abraham was, I was. By which testimonies it doth uncontroulably follow, that he had no beginning, but had his first Ens from all eternity, and that it will so remain without end to all eternity.

And although that that knowledge consists nowhere but only in the word of God, viz. in the Old and New Testament; and may from it itself be gotten and obtained; yet nevertheless, I will declare to such an one as seeks there-after, (2 Tim. 3. And whereas thou from thy childhood, &c.) that he must herein use the highest diligence; for whosoever doth at the beginning err in that knowledge, or miss the right subject, then is all the following labour that he bestows thereon, vain, and fruitless. Therefore all [those that seek after it] ought rightly to prove [or try] themselves, and here rightly to learn in the separation [as it were] of the word, the true Golden apprehension [thereof] and well and rightly to open the eyes (viz. of the mind and soul) and accutely [or diligently] to behold and know it by the internal light, 1 John 5. the which God at the beginning enkindled in nature, and in our heart. Now he that endeavours to obtain that by the externality and corporality only (in a literal way) without the internal eye and divine light, such an one may as soone take Saul for Paul, and thencefrom choose and draw in (as it were) to himself an erroneous way and sinister understanding instead of what is right: for even as in this terrene stone, according to the description thereof, [it so happens that] tis hidden from many thousands of men: So also doth it daily appear (the more is the pitty and grief) in the knowledge of this Celestial stone, [it being hidden] to the greatest part [of mankind]: the which is not to be imputed to the Word or Letter (for as for that, it is well and firmly founded) but much rather to the eye that is false in man, 'tis to be imputed only and solely to that; Even as also Christ himself in Luke 11. and 1 Cor. 3. saith, The eye is the light of the body, but if thine eye be evil, then also thy whole body is obscure and dark, and the Light in thee is made darkness. Likewise in Chap. 17. He saith, Behold, the Kingdom of God is within you. By which tis evidently apparent that the knowledge of the Light in man must first of all [arise] from within; and not be brought in from without; the which also the holy Scripture doth in many places bear testimony unto.

The which external object, (as we may so speak) or Letter, was written for our weakness sake, by the internal Light of grace implanted in, and granted unto us by God only for a testimony [or witness] Mat. 24. even as also the orall [or uttered] received [or apprehended] word, is to be accounted and esteemed as a stirring up, and as a mediate help and promotion thereunto. For example, Suppose that there is a white and a black table set before thee, and it be demanded of thee, which of those is white, and which black? Thou would hardly resolve my Question thus propounded to thee, from the bare and mute objects of the said tables, if thou hadst not the knowledge of those two divers colours in thee afore, (John 2. But this I have written unto you concerning those that seduce you) for the knowledge thereof doth not arise from those tables, which are dumb and dead, but ariseth from thy innate [understanding] and daily exercised knowledge.

The objects do indeed (as we have said afore) move [or quicken] the senses, & set (as 'twere) an edge to knowledge, but do not at all bestow the knowledge; for as for that, It must arise from within; from a knowledge and discerning understanding of those colours: So likewise if any do desire from thee a material, external fire, or a Light, [or kindling] out of a Pyrite [or fire-stone] wherein the fire or the light is hidden; then tis expedient to make it manifest, and extract (as 'twere) out of the stone, that same occult and secret fire, and not to bring it into the stone; the which is to be done by a steel (as appertaining hereunto) and by it the occult fire in the stone must be excited [or stirred up] the which fire must (notwithstanding) be received by a well prepared sutable firing or fewel, and so blown up, unless you'l intend to have it vanish and be extinguished.

The which being so done, you shal have a right shining brightsom fire, and as long as you preserve and cherish it, you may do therewith what you please, according to your desire. Even so likewise after the same manner is it with that divine Celestial hidden Light in man; the which (as we have said before) doth not come into a man from without, but rather proceeds from within, outwards: Now this may (at the beginning) be made bright by a true faith in God, and then furthermore by mediums, as reading, hearing, preaching, and also afterwards by the holy Spirit which Christ hath restored unto us, and hath promised to give us, (John 14. No man comes unto the Father but by me) [this may I say] be enkindled in the obscure and darkish, but yet glowing heart, [which is] as 'twere a prepared fire, and be again rightly breathed on and made shining; for in such an heart God will afterwards operate and work; In such an ones heart as believes, and in that one Light to which none can attain, doth he desire to have his abode. And although no man ever saw God with his external bodily eyes, nor indeed can see him, yet nevertheless may he be seen, discerned and known by the internal eyes of the heart. Moreover, although that that clear Light hath sent forth its brightness into the whole world, and doth as yet daily enlighten all men without any difference, yet (for all that) the world, because of its corrupt and depraved nature [cannot, or] will not rightly see it, much less know it: and therefore also are there so many erroneous waies, and dangerous opinions vented thereabouts. The which is (in this thing) to be well considered of, heeded and observed, viz. That God hath not in vain, and casually placed two eyes and as many ears in the top part of the body; for he would thereby hint unto us, viz. That tis expedient for a man to learn and give good heed unto a twofold sight and hearing, viz. internal and external; and by the internal to judge of spiritual things, and the external is to perform its part, 1 Cor. 2. The which distinction also in the Word of the Spirit and of the Letter, is to be most diligently observed; for the sake whereof even I also am willing here (by way of admonition) briefly to discover, and in a few words only, to the more simple [sort] whereby they may the better be informed, and attain to the better and more commodious [or profitable] knowledge of the triune stone, in which the very top of the thing lies.

Now even as the matter of the terrene Philosophical stone is of no value or esteem with the world, but is rather wholly rejected (as it were) even so likewise, Christ the eternal Word of the Father, the most noble and celestial, proved, triune stone is dis-esteemed by the greater part of men in this world, and is (as 'twere) cast out of our sight, and indeed (to speak the truth) there's almost nothing more unworthy, more vile and abject, then the saving Word (of God) it self; and therefore in 1 Cor. 3. it is accounted, especially by the wise ones of this world, for foolishness; Nay it is not only so disesteemed and slighted, but also condemned as Heretical, and cast forth to banishment; the which to hear (it being so great a blasphemy) is to a godly heart, the highest grief. But however, be it as it will, tis behoveful that the right believers be thereby tryed, and that consequently the afore-mentioned testimonies be yet rightly fulfilled, the which also John in his first Chapter testifies saying, It (viz. the Word) was in the world, and the world knew it not; Likewise, he came unto his own propriety, and yet was not received by his own.

Even as also the Corporal and Terrene Water-stone of the Wise men, (whose vertue and efficacy is unsearchable) is (in reference to its matter) called by the Philosophers by sundry names. So likewise that Deity and that only light, (whose vertue and Omnipotency is (in like manner) unsearchable) hath many various titles and names in the holy Scripture, the chiefest of which we shall here orderly reckon up, on both hands: The stone of the Philosophers is called the most antient, the hidden or unknown, the natural, incomprehensible, celestial, blessed, consecrated stone of the wise men; tis also called true, without lyes, the certainest of things most certain, the secret of all secrets; a divine vertue and efficacy, hidden from fools, the highest and the lowest that can be seen under heaven; the wonderful Conclusion, or knitter up of all Philosophick works; tis likewise called a fit and perfect Agreement of all the elements; an incorruptible body, that can be touched by no element. 'Tis moreover called a Q. E. a double or twofold, and vivifying ☿︎, which hath in it self a celestial Spirit, the healing of all the sick and imperfect mettals, the eternal light, the highest medicine for all diseases, the noble Phoenix, the highest and most noble treasure, or choicest good of nature, the universal triune stone, which is (by nature) conjoyned of three, and yet nevertheless is but onely one; yea tis generated and [ingendred or] effected out of one, two, three, four and five: Likewise 'tis called, the Catholick Magnesia, or Sperm of the world; and by many other such names and Titles as are to be found amongst the Philosophers, all which titles may not unfitly be reckoned up and comprehended in the highest and most perfect number, viz. a thousand.

Even as therefore now this terrene Philosophical stone, I say, hath (as in reference to its matter) many and divers, yea almost a thousand titles (as we have said) and is therefore now and then called wonderful; Even so likewise these and such like other afore-mentioned titles and names, may be much rather, and that also in the highest degree said or published of God the Omnipotent Good; for verily God, yea the Word of God, his eternal Son, is the right, eternal, precious, and tryed corner-fundamental-stone, which the builders rejected and banisht, Isaiah 28. Psalm 118. Mat. 21. Acts 4. Rom. 9. 1 Pet. 2. He is the true, the antient, yea the most antient, who was before the foundations of the world were laid; yea even from eternity, Isaiah 45. Daniel 7. Esay 43. Psalm 90. He is the right, the hidden, and unknown God, supernatural, incomprehensible, celestial, blessed and most praise-worthy, Mark 16. the alone Saviour, and consequently the God of all Gods, Deut. 10. He is certain and true, and cannot lye; Numb. 23. Rom. 3. yea the most certain of all, and doth even what pleaseth him, and is the alone Potentate, Genes. 17. Ephes. 3. He is the most secret [or unknown] and eternal, in whom all the treasures, and mysteries of wisdom lie hidden, Rom. 16. Col. 2. The alone divine vertue and omnipotency, which is hid from, and unknown unto fools, or the wise ones of this world. He is the right, the alone, and perfect agreement of all the elements, from whom and by whom all things proceed, and in whom all things are, Rom. 11. James 1 viz. of an incorruptible essence, which no element can dissolve or separate, Psalm 16. Acts 2. 13. Likewise, he is the Q. Es. yea the essence of all essences, and yet notwithstanding is properly no essence; he is the true and right duplicate Mercurie, or the Gyant [and Champion] of a twofold substance, Matth. 26. Even as tis sung (of him) in the Hymn or Song, viz. By nature a God, a man, a worthy, &c. who hath in himself a Celestial Spirit, who [also] vivifies all things, yea, is the life it self, Wisd. 7. Esai. 42. Joh. 14. He is the alone only perfect Saviour of all the imperfect bodies and men; the true, heavenly Physitian of the soul, the eternal Light that enlightens all men, Isa. 60. John 1. the highest medicine for all diseases, the right Spiritual Panacaea, Wisd. 16. The noble Phoenix, that doth again refresh and quicken with his own blood, his own chickens, as are wounded and slain by that old Serpent the Devil; Yea he is the choicest treasure, or highest good in heaven and earth, Psalm 83. Wisdom 7. The triune universal essence, which is called JEHOVAH, Deut. 6. and [is] of One [viz.] the divine essence, then of two, God and man; [then moreover] of three, viz. Persons; [also] of four, viz. three Persons and one divine essence. So likewise of five, viz. three Persons and two essences, viz. divine, and withall humane. Besides, God is the right Catholick Magnesia, or universal Sperm of the world, John 1. of whom, and by whom, and in whom, all, both celestial, and terrestrial creatures have their essence, motion and original, Gen. 1. Iohn 1. Acts 17. Rom. 11. Heb. 1. and briefly, he is the Alpha and Omega, the beginning and the ending, saith the Lord, who is, who was, who is to come, the Almighty, Rev. 1.

But now, even as (in the afore-mentioned Philosophical work) it is not sufficient to know the matter only, and to receive [or acknowledge] it for a triune essence, and to learn the Quality and Property thereof; But tis (moreover) necessary, that you know how to obtain it, and how to be made a partaker of the benefit thereof; the which cannot be done by any other means, then as we have said above, [viz.] those three things are to be first dissolved and putrified, whereby its darkish shadow, and hairy rough essence, (wherewith it was at first shadowed over, and was consequently beheld [and visible] in a deformed and inhumane [or ungentle] shape) may be again taken off; then also, even as by a further sublimation, its heart and internal soul that lies hid therein, is to be again drawn out of it, by the universal, pleasant, and fire-like-shining Sea-water, and reduced into a certain corporal essentiality: Even so, and (indeed) much less able are we to know that triune divine essence, which is called JEHOVAH, unless it be first of all (in relation to us) even as it were dissolved and putrified, and the veil of Moses, and the wrathful visage or shape (the which shape is naturally to us all an impediment or hinderance, and a terrour) be took away therefrom, and that the heart and inward soul, which lies hid therein, (that is his Son, who is the Lord Christ) be, by the help and assistance of the holy Spirit (the which doth likewise purifie our hearts like to clear, pure water, Ezek. 36. Esai. 44. yea doth also (like to the divine fire enlighten us) Jerem. 23. Mat. 3. and doth fill us with a sweet and pleasant comfort, Iohn 16. Ephes. 4.) produced thereout of, and learned, and be furthermore converted or turned into an humane God, or God-man. But now, even as in the Philosophick work, the matter being dissolved into its three parts or principles, must be congealed with its own proper salt, and reduced into one only essence; the which is afterwards called the Salt of wisdom; So likewise, [is it with] God, and his heart, that is, the Son must be united to the Father by their proper Salt; the which [Salt] is in like manner, essentially implanted in God, and must necessarily be believed and acknowledged for one God, and not be accounted as two, or three Gods and Essences. If therefore thou hast by this means known God by his Son; and as it were separated them; and hast again (notwithstanding) coupled and conjoyned them by the Spirit of divine wisdom, and the bond of charity [or agreement] Then behold, the invisible and unknown God, Isa. 45. is made visible, knowable and intelligible; who doth no more appear then as afore, so wrathful and so displeased, but appears after a most courteous, gentle and most friendly way and manner,—and doth then suffer himself to be felt, beheld and seen by thee; whereas formerly, God, (afore that his Son Christ was formed and fashioned in us, Gal. 4.) was much rather a terrible God, Deut. 7. 18. yea a consuming fire, and is so called: But yet notwithstanding the knowledge of that divine triune essence, is not as yet sufficiently, and fortunately or blessedly enough used or conceived of, except thou makest a further progress in the knowledge of him (especially of his heart) and so growest more and more on; for even as the abovesaid, and hitherto prepared subject in the Philosophical work, is (without further preparation) rather hurtful then profitable to thee in medicine for the body; even so also is Christ, 1 John 4. whom unless thou knowest better and more perfect, he is but very little as yet conduceable [or availeable] for a spiritual medicine for thy soul, but will much rather turn to thy condemnation; and therefore also if thou wouldst be made a partaker of him; and of those celestial gifts and treasures, and enjoy them prosperously, then is it necessary that thou proceedest on farther in the personal knowledge of him, and not set him before thee, and conceive of him as pure-meer-God; but well to observe that fulness of time appointed by God, Gal. 4. wherein he received his additional, that is, God and man together, yea he was made the Son of man.

For even as in the Philosophick work, it is again said, that if you would bring your work to its effectual power, and make your tincture to perfect the other simple mettals, then 'tis expedient that you put to your first matter, and unite therewith a certain other metallick highly dignified body, & of near affinity to the aforesaid Prima materia, and such as is most acceptable and grateful thereunto; and you must reduce them into one body. Even so is it here in the Theological work of the divine nature of the Son of God, (if we should well enjoy it, and be made partakers thereof) 'twas behoovful that (as it were) another mettalline body, (that is, flesh and blood, the humanity or the humane nature, which also is (amongst all the highest dignified creatures of God in the earth) the one, that is nearest akin, is also the most acceptable, and the most grateful, and besides, is created after his nature) adjoyned and united it self therewith, and consequently, 'twas fitting that both were reduced and united into a certain undissolvable body.