Diotimos Library · Esotericism & Spirituality Collection · Bilingual Edition
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Part Four
German & Latin
1619 pp. 113–115 · scans ER117, ER118, ER119Dann da findet sich als bald der leidige Sathan vnnd lugenhafftige Alchimist/ der da den newen vnd widergebornen menschen/ vnd kinder Gottes/ sonderlich wann sie jhrem bund nach in der tauff mit Christo geschehen/ gemäß verhalten/ vnnd wie S.Paulus jhn gebeuth/ eine gutte Ritterschafft vben den glauben vnnd ein gut gewissen behalten/ täglich nachschleiche/ vnd durch seine getrewe mitgehülffen/ als da seind vnser sündlich fleisch vnd blut vnd die Gottlose verführische welt/ in seine schedliche strick vnd garnnetze zu stürtzen begeret/ auch leider offt vnd manchmal/ durch Gottes verhengnuß (wie dann der gerechte auch wol7.mahl fellet Pro.24.) zu fall bringt. Dann gleich wie er Christo dem Herrn als vnserm Haupt vnd Phirsten gethan vnnd jhnen als bald nach seinem Tauff im eintritt seines heyligen Predigampts/ hefftig angefochten vnd versuchet hat. Also vnnd gleicher gestalt/ beweist er seine archimische bubenstücklein/ list/ vnd renck noch allezeit auch an der Christlichen Kirchen/ die wolte er auch erstlich/ durch mangel/ angst vnd leiden dahin bewegen vnd treiben/ daß sie an Gottes wort vnd gnedige zusagung zweiffeln solte/ in massen er es dem Herrn Christo dahin will deuten/ Gott sey nicht sein freund/ weil er jhn so lang in der Wüsten lasse hunger vnd kummer leiden. Wenn nun solche anfechtung nicht will bey den Christen helffen/ so kombt er als dann auff der andern seiten gerollen/ vnd wolte gerne/ das die Leuth Gott mehr/ als jhnen in seinem Wort verheissen/ vertrawen/ wie er dann solches Christo auch anmuthet/ Er solle vom Tempel hinab fallen/ Gott werde jhn dannoch wol erhalten können. Da jhm aber auch solches nicht angehen will/ versucht ers wol auch zum dritten mahl/ mit Reichthumb/ daß er dann nemlich/ vmb Gelds vnd Guts willen/ von Gott vnd seinem Wort abtretten/ vnnd abgöttisch werden/ jhn anbeten/ vnnd als einen Gott verehren solle/ welcher gestalt er dann Christo solches frey anzumuthen/ sich auch nicht gescheuhet vnnd jhn also zu einem abfall hat bringen wollen/ welches gleichwoll der getrewe Gott vnnd Vatter im Himmel auß sonderlichen gnedigen Rath/ vnnd vrsachen vber die seinigen verhengt/ damit sie also im Glauben/ in der hoffnung/ gedult vnd rechtschaffenen anruffung Gottes auffwachsen vnnd zunehmen/ vnd durch solche Tyrocinia oder Creutz vbung zu dem künfftigen Kampf/ so dem alten Menschen zuwider fürsetzen/ bereiten/ jhnen den weg der ewigen frewden wider jhn zu halten/ wann sie alle seine griffe erlernet vnnd sonst/ wie demseiligen durch Gottes gnade zu begegnen sey/ wol verrichten.
The Sophic Hydrolith: Part Four
1619 pp. 113–115 · scans ER117, ER118, ER119For immediately the evil Satan, the lying alchemist, appears. He daily steals after the new and regenerated human beings and children of God, especially when they act according to the covenant made with Christ in baptism and, as Saint Paul commands, fight a good fight and retain faith and a good conscience. Through his faithful accomplices—our sinful flesh and blood and the godless, deceitful world—he seeks to cast them into his harmful snares and nets. Alas, often and repeatedly, by God’s permission, he brings them down; for even the righteous falls seven times, Proverbs 24. Just as he acted towards Christ the Lord, our head and prince, assailing and tempting him fiercely immediately after his baptism at the beginning of his holy preaching office, so he still practises his archimical knaveries, cunning and tricks against the Christian Church. First, through want, anguish and suffering, he seeks to move and drive it to doubt God’s Word and gracious promise, just as he tried to persuade Christ the Lord that God was not his friend because he allowed him to suffer hunger and distress so long in the wilderness. If such temptation does not succeed with Christians, he comes rolling in from the other side and would have people trust God beyond what he has promised them in his Word. Thus he also urged Christ to throw himself down from the Temple, for God could still preserve him. If this too fails, he tries a third time, with riches: for the sake of money and property the person should abandon God and his Word, become idolatrous, worship him and honour him as a god. He was not ashamed to propose this openly even to Christ and sought thereby to bring him into apostasy. Yet the faithful God and Father in heaven permits this to befall his own for particular gracious purposes and reasons, so that they may grow and increase in faith, hope, patience and true calling upon God. Through such preliminary exercises or schooling in the cross they are prepared for the coming struggle against the old Adam, learning all the enemy’s devices and how, through God’s grace, to meet him rightly and maintain against him the path of eternal joys.
Socrates
Reading The Sophic Hydrolith · Part Four · Part Four · Unit 42
Ask about a concept, passage, contradiction, or connection.
Socrates will begin with this book and its sources.About This Reading Edition
The anonymous Water Stone of the Wise of 1619, with German text, a new English translation, 240 annotations, three companion treatises from the original volume, two separately identified responses of 1661, and the complete supplied study apparatus.
Historical Text and Translation
Anonymous, Wasserstein der Weysen. Frankfurt: Lucas Jennis, 1619. The governing e-rara copy belongs to the Stiftung der Werke von C. G. Jung, Zürich (DOI 10.3931/e-rara-8968). The work is traditionally attributed to Johann Siebmacher; this remains an attribution, not a name printed in the anonymous witness. The separately sourced First and Second Responses use the 1661 Wolfenbüttel witness, qun-642-1s, pp. 200–206.
About Diotimos Editions
This historical edition credits Diotimos Editions as its English translator.
Rights
Historical texts printed in 1619 and 1661 are in the public domain. The supplied 2026 German reading text, new English translation, introduction, notes and complete study apparatus are published with the site owner’s authorization. The original triangle is credited to the Stiftung der Werke von C. G. Jung, Zürich, and e-rara, Public Domain Mark.
- Governing historical witnesse-rara: 1619 witness
- Separately identified later response sourceHerzog August Bibliothek: 1661 responses
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