The Forty Questions of the Soul
And in his writings he hath discovered such a ground, and such principles, as do reach into the deepest mysteries of nature, and lead to the attaining of the highest, powerful, natural wisdom. Such as was amongst the ancient philosophers, Hermes Trismegistos, Zoroaster, Pythagoras, Plato, and other deep men conversant in the operative mysteries of nature. And the modern Trevisanus, Raymundus Lullius, Paracelsus, Sendivogius, and others. By which men will be satisfied that not only they have gotten, but that we also may get, that Lapis Philosophorum, the philosopher's stone, indeed.
Those principles do also lead to the attaining such wisdom as was taught in Egypt, in all which learning Moses had skill; to the wisdom also which was taught in Babylon among the Chaldeans, Astrologians, and wise men or magi, with whom Daniel was brought up; also to that wisdom of the East, from whence came the three magi, Matt. ii. 1, who saw the star that led them to Jerusalem, and to Bethlehem, where they saw the child Jesus, and worshipped, and so returned, with whom God himself vouchsafed to speak and direct them what to do.
The ground and principles in his writings lead to the attaining of the wisdom which excelled the wisdom of the East, 1 Kings iv. 30, 31, which Solomon had, and wrote in the Proverbs, and in a book (which hath not yet been extant with us in Europe, but is reported to be found in the East country, some few years since), wherein he wrote of all plants, from the cedar, to the moss that groweth upon the wall, and of all living creatures, 1 Kings iv. 33.
His ground discovereth the way to attain, not only the deepest mysteries of nature, but divine wisdom also, theosophy, the wisdom of faith, which is the substance of things hoped for, and the evidence of things not seen with the outward eyes. This wisdom bringeth our inward eyes to see such things as Moses saw in the mount, when his face shone like the sun, that it could not be beheld: such things as Gehazi saw, when his master Elisha had prayed that his eyes might be opened (his inward eyes, for before, his outward eyes were as open as any of ours, if not more so, being he was servant to so great a prophet), so they were opened, and he saw angels fighting for Israel: such things as Stephen, who saw Jesus sitting at the right hand of God; when his face shone like the face of an angel, at his stoning: and Paul, who saw things unutterable in paradise, when his outward eyes were struck blind. Such wisdom as this seeth and knoweth all Mysteries, speaketh ah tongues of men and angels; that tongue which Adam named all the creatures by in paradise: also it can do all miracles. For the enjoying whereof men would give all their goods unto the poor, nay, give their bodies to be burned; so desirable a thing it is to enjoy it in this life; but while corruption sticketh to the soul it must have charity, or else this seed of faith will not bear the fruit of eternal life in paradise for ever, where there is nothing but an eternal miracle, of which all miracles on earth are but in part; but when that which is perfect is come, then that which is imperfect shall be done away. This is the wisdom by which Moses wrought his wonders above nature, and all the prophets after him to Christ; and it is that which our Saviour Jesus Christ himself taught to his apostles and disciples, and which the Comforter doth continually teach the holy servants of God ever since. And by what is written by this author, it may be believed that both the same wisdom may be attained now, and the same power of the Holy Ghost, by which they spake and wrought their miracles; and the cause discerned why scarce any hath been wrought for so long a while. Yes, men will believe that greater things shall be done, as our Saviour tells the apostles, than they saw him do. For it will appear, that the power in one man, even of one thought in a man, is able to change the whole universe in a moment. This power was in part in the prophets and apostles, who could raise the dead; and when the time appointed is come, that all the dead shall rise, that power will do it, though it should be but as a grain of mustard-seed in one man, and restore the whole creature to the glorious liberty of the sons of God. Surely it will be worth our pains to find such wisdom as this.
And in his writings he has discovered such a ground, and such principles, as do reach into the deepest mysteries of nature, and lead to the attaining of the highest, powerful, natural wisdom. Such as was amongst the ancient philosophers, Hermes Trismegistos, Zoroaster, Pythagoras, Plato, and other deep men conversant in the operative mysteries of nature. And the modern Trevisanus, Raymundus Lullius, Paracelsus, Sendivogius, and others. By which men will be satisfied that not only they have gotten, but that we also may get, that Lapis Philosophorum, the philosopher's stone, indeed.
Those principles do also lead to the attaining such wisdom as was taught in Egypt, in all which learning Moses had skill; to the wisdom also which was taught in Babylon among the Chaldeans, Astrologians, and wise men or magi, with whom Daniel was brought up; also to that wisdom of the East, from whence came the three magi, Matt. ii. 1, who saw the star that led them to Jerusalem, and to Bethlehem, where they saw the child Jesus, and worshipped, and so returned, with whom God himself vouchsafed to speak and direct them what to do.
The ground and principles in his writings lead to the attaining of the wisdom which excelled the wisdom of the East, 1 Kings iv. 30, 31, which Solomon had, and wrote in the Proverbs, and in a book (which has not yet been extant with us in Europe, but is reported to be found in the East country, some few years since), wherein he wrote of all plants, from the cedar, to the moss that grows upon the wall, and of all living creatures, 1 Kings iv. 33.
His ground discovers the way to attain, not only the deepest mysteries of nature, but divine wisdom also, theosophy, the wisdom of faith, which is the substance of things hoped for, and the evidence of things not seen with the outward eyes. This wisdom brings our inward eyes to see such things as Moses saw in the mount, when his face shone like the sun, that it could not be beheld: such things as Gehazi saw, when his master Elisha had prayed that his eyes might be opened (his inward eyes, for before, his outward eyes were as open as any of ours, if not more so, being he was servant to so great a prophet), so they were opened, and he saw angels fighting for Israel: such things as Stephen, who saw Jesus sitting at the right hand of God; when his face shone like the face of an angel, at his stoning: and Paul, who saw things unutterable in paradise, when his outward eyes were struck blind. Such wisdom as this sees and knows all Mysteries, speaks ah tongues of men and angels; that tongue which Adam named all the creatures by in paradise: also it can do all miracles. For the enjoying whereof men would give all their goods unto the poor, nay, give their bodies to be burned; so desirable a thing it is to enjoy it in this life; but while corruption sticks to the soul it must have charity, or else this seed of faith will not bear the fruit of eternal life in paradise for ever, where there is nothing but an eternal miracle, of which all miracles on earth are but in part; but when that which is perfect is come, then that which is imperfect shall be done away. This is the wisdom by which Moses wrought his wonders above nature, and all the prophets after him to Christ; and it is that which our Saviour Jesus Christ himself taught to his apostles and disciples, and which the Comforter does continually teach the holy servants of God ever since. And by what is written by this author, it may be believed that both the same wisdom may be attained now, and the same power of the Holy Ghost, by which they spake and wrought their miracles; and the cause discerned why scarce any has been wrought for so long a while. Yes, men will believe that greater things shall be done, as our Saviour tells the apostles, than they saw him do. For it will appear, that the power in one man, even of one thought in a man, is able to change the whole universe in a moment. This power was in part in the prophets and apostles, who could raise the dead; and when the time appointed is come, that all the dead shall rise, that power will do it, though it should be but as a grain of mustard-seed in one man, and restore the whole creature to the glorious liberty of the sons of God. Surely it will be worth our pains to find such wisdom as this.
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