{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_47365/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_47365","id":"gutenberg_47365","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/47365","summary":null,"tags":["Alchemy -- Early works to 1800","Category: Philosophy & Ethics","Category: Religion/Spirituality","Fire -- Early works to 1800","Salt -- Early works to 1800"],"text":"A\n                               DISCOVRSE\n                                  OF\n                            FIRE and SALT,\n                              DISCOVERING\n                        Many secret Mysteries,\n                                AS WELL\n                            PHILOSOPHICALL,\n                                  AS\n                             THEOLOGICALL.\n\n                            [Illustration]\n\n              _London_, Printed by _Richard Cotes_, 1649.\n\n\n\n\n                            [Illustration]\n\n                     To his worthy friend Captaine\n                        _Thomas Falconbridge_.\n\n    /Sir/,\n\nI Have been informed of your zeal and forwardnesse in advancing\nLearning and Truth, two commendable vertues, for a man of your merit\nand profession. And meeting with a subject composed by a _French_\nAuthour, I present the Translation to your favourable acceptance: It\nis of forraign birth, though swadled up in an English habit: It hath\ndone much good abroad, and I am confident it will do the like here,\nif supported with your approbation: It had not seen the Presse here,\nhad I not been assured of the candor and integrity of the Authour. I\nrepose confidence of acceptation, because the Translator hath been of\nyour long acquaintance, and was lately sensible of your propensity and\nassistance, when he came in your way: If this may find grace with you,\nyou will engage him to make further inquisition into this most sacred\nand secret mystery, and to rest,\n\n    _SIR_,\n                                        _Your most affectionate friend_\n                                              /Edvvard Stephens/.\n\n\n\n\n                            [Illustration]\n\n\n                                  AN\n                          EXCELLENT TREATISE\n                                  OF\n                            FIRE and SALT\u00b7\n\n             Composed by the Lord _Blaise_ of _VIGENERE_.\n\n\n\n\n                           _The first part._\n\n\n_PYTHAGORAS_ who of all Pagans was undoubtedly, by common consent\nand approbation, held to have made more profound search, and with\nless incertainty penetrated into the secrets as well of Divinity, as\nof Nature, having quaffed full draughts from the living source of\nMosaicall Traditions, amid\u2019st his darke sentences, where, according\nto the Letter, he touched one thing, and mystically understood\nand comprised another; (wherein he imitates the _\u00c6gyptians_ and\n_Chald\u00e6ans_, or rather, the _Hebrewes_, from whence all theirs\nproceeded) he here sets downe these two: Not to speake of God without\nLight; and to apply Salt in all his Sacrifices and Offerings; which he\nborrowed word for word from _Moses_, as we shall hereafter declare. For\nour intention is here to Treat of _Fire_ and of _Salt_.\n\nAnd that upon the 9. of Saint _Marke, ver. 49. Every man shall be\nsalted with Fire, and every Sacrifice shall be salted with Salt_.\nWherein foure things come to be specified, Man, and Sacrifice, Fire,\nand Salt; which yet are reduced to two, comprehending under them,\nthe other two; Man and Sacrifice, Fire and Salt; in respect of the\nconformitie they beare each to other.\n\n_In the beginning God created Heaven and Earth_; this said _Moses_\non the entrance upon _Genesis_. Whereupon the Jew _Aristobulus_, and\nsome Ethniques willing to shew that _Pythagoras_ and _Plato_ had read\n_Moses_ bookes, and from thence drawne the greatest part of their most\nsecret Philosophy, alledged that which _Moses_ should have said, that\nthe heaven and the earth were first created; _Plato_ in his _Tim\u00e6us_,\nafter, _Tim\u00e6us Locrien_ said that God first assembled Fire and Earth,\nto build an universe thereof; (we will shew it more sensibly of _Zohar_\nin the Weik of a Candle lighted, for all consists of light, being the\nfirst of all Creatures.) These Philosophers presupposing that the World\nconsisted (as indeed it doth) of the foure Elements, which are as well\nin heaven, and yet higher, as in the earth, and lower, but in a diverse\nmanner.\n\nThe two highest, Aire and Fire, being comprised under the name of\nHeaven and of the \u00c6thereall Region: for the word \u1f04\u03b9\u03b8\u03b7\u03c1, comes from\nthe verbe \u1f04\u03b9\u03b8\u03c9 to shine, and to enflame, the two proprieties of these\nElements. And under the word Earth, the two lower, Earth and Water,\nincorporated into one Globe. But although _Moses_ set Heaven before\nEarth; (and observe here that in all _Genesis_ he toucheth at nothing\nbut things sensible, but not of intelligible things; which is a point\napart) for concerning this, there is no good agreement between Jewes\nand Christians; Saint _Chrysostome_ in his first _Homily_. Observe a\nlittle with what dignity the Divine Nature comes to shine in his manner\nof proceeding to the creation of things; For God contrary to Artists\nin building his Edifice, stretched out first the heavens round about,\nafterwards planted the earth below.\n\nHee wrought first at the head, and afterwards came to the foundation.\nBut it is the Hebrewes custome, that when they speake most of a thing,\nthey ordinarily put the last in order, which they pretend to touch\nfirst: And the same is here practised, where Heaven is alledged before\nEarth, which he comes to discry immediately after.\n\n_In the beginning God created Heaven and Earth, and the Earth was\nwithout Forme and void_; Saint _Matthew_ useth the same, upon the\nentrance to his Gospell, _The Booke of the Generation of Jesus Christ\nthe son of David, the son of Abraham, Abraham begat Isaac, &c._ For\nit is well knowne, that _Abraham_ was a long time before _David_:\nOtherwise it seemes, that _Moses_ would particularly demonstrate,\nthat the Earth was made before the Heaven, by the Creation of man,\nthat is, the Image and pourtrait of the great World, for that in the\nsecond of _Genesis_, _God formed man of the slime of the earth_, (that\nis to say,) his body which it represents; _and afterwards breathed in\nhis face the spirit, or breath of life_: that carrieth him backe to\nheaven; whereunto suits that which is written in the 1 to the _Cor._\n15. _The first man from the earth is earthly, and the second man from\nheaven is heavenly: the first man Adam was made a living soule; and the\nlast Adam, a quickning spirit._ Whereto the Generation of the Creature\nrelates, who six weeks after the Conception, is nothing but a masse of\ninformed flesh, till the soule that is infused from above, doth vivifie\nit.\n\nMoreover the foure Elements (whereof all is made) consists of foure\nqualities, Hot and Drie, Cold and Moist; two of them are bound up in\neach of them: _Earth_, that is to say, Cold and Dry, the _Water_, Cold\nand Moist; the _Aire_, Moist and Hot; the _Fire_, Hot and Dry: whence\nit comes to joine with the earth; for the Elements are circular, as\n_Hermes_ would have it; each being engirded with two others, with whom\nit agreeth in one of their qualities; which is thereunto appropriate:\nas Earth betwixt Fire and Water, participates with the Fire in\ndrynesse, and with Water in coldnesse; and so of the rest.\n\nMan then which is the Image of the great World, and therefrom is called\nthe Microcosme, or little World, as the World which is made after the\nresemblance of his Archetype, is called the great man; being composed\nof foure Elements, shall have also its heaven and its earth: The soule,\nand understanding, are its heaven, the body and sensuality, its earth:\nSo that to know the heaven and earth of man, is to have true and entire\nknowledge of all the Universe, and of the Nature of things.\n\n[Sidenote: Act. 17. 28.]\n\nFrom the knowledge of the sensible World, we come to that of the\nCreator, and the Intelligible world; by the Creature, the Creator is\nunderstood, saith Saint _Augustine_. Fire then gives motion to the\nbody, Aire feeling, Water nourishment, and Earth subsistence. Moreover\nheaven designes the intelligible world, the earth the sensible: Each\nof them is subdivided into two, (in every case I speake not but after\n_Zohar_ and the ancient _Rabbins_.) The intelligible into Paradise\nand Hell; and the sensible, to the Celestiall and Elementary world:\nUpon this passage _Origen_ makes a faire discourse at the entry on\n_Genesis_, that God first made the heaven or the intelligible world,\nfollowing that which is spoken in the 66. of _Esay_, _Heaven is my\nseat and Earth my footstoole_; Or rather it is God in whom the world\ndwelleth, and not the world which is Gods habitation: For in him _we\nlive, move, and have our beeing_; for the true seat and habitation of\nGod, is his proper essence: and before the Creation of the World, as\n_Rabbi Eliezer_ sets downe, in his Chapters, there was nothing but the\nessence of God, and his name, which are but one thing: Then after the\nheaven, or the intelligible world, _Origen_ pursues, _God made the\nFirmament_, that is to say, this sensible world; for every body hath I\nknow not what firmnesse and solidity, and all solidity is corporal; and\nas that which God proposed to make, consisteth of Body and of Spirit,\nfor this cause it is written, that God first made the Heaven, that\nis to say, all spirituall substance, upon which, as upon a certaine\nthrone, hee reposeth himselfe. The Firmament for our regard is the\nbody, which _Zohar_ calleth the Temple, and the Apostle also, _Yee\nare Gods Temple_, 1 Cor. 3. 17. And the Heaven, which is spirituall,\nis our soule, and the inner man; the Firmament is the externall, that\nneither seeth, nor knoweth God but sensibly. So that man is double, an\nanimall, and spirituall body, the one Internall, Spirituall, Invisible;\nthat which Saint _Marke_ in this place designeth for man; the other\nExternall, Corporall, Animal, which he denotes by the Sacrifice which\ncomprehendeth not the things that are of the Spirit of God, but the\nSpirituall discerneth all; So that the exteriour man is an animal\ncompared to brute beasts, whereout they tooke their offerings for\nSacrifices: He is compared to foolish Beasts, and is made like them;\nfor a man hath no more then a Beast: we must understand the Carnall,\nand Animall, that consists of this visible body, that dyeth as well\nas Beasts, are corrupt and returne to Earth: Whence _Plato_ said very\nwell, that which is seene of man, is not man properly. And the first\nof _Alcibiades_, yet more distinctly, that Man is I know not what else,\nthen his body, namely his soule, as it followes afterwards. That which\n_Cicero_ borrowed out of _Scipio\u2019s_ dreame; But understand it thus,\nthat thou art not mortall, but this body; thou art not that, which this\nforme declares, but every mans minde is himselfe, not that figure which\nmay be demonstrated by the finger: And the Philosopher _Anaxarchus_\nwhile the Tyrant _Nicocreon_ of _Cyprus_, caused him to be brayed in a\ngreat Marble Morter, cried out with a loud voice, _Stampe hard, bruise\nthe barke of Anaxarchus, for it is not him that thou stampest_.\n\nBut will it be permitted for me here, to bring something of\n_Metubales_? All that is, is either Invisible, or Visible;\nIntellectuall, or Sensible; Agent, and Patient; Forme, and Matter;\nSpirit, and Body; the Interiour and the Exteriour man; Fire, and Water;\nthat which seeth, and that which is seen.\n\nBut that which seeth is much more excellent and more worthy then that\nwhich is seen, and there is nothing that seeth, but the invisible,\nwhere that which is seene, is as a blind thing; therefore Water is\na proper and serviceable subject, over whom the Fire or Spirit may\nout-stretch his action.\n\nAlso he hath elevated it for his habitation and residence; for by\nintroducing it, he elevates it on high in the nature of Aire contiguous\nunto it: which invisible Spirit (of the Lord was carryed on the waters,\nor rather did sit over the waters) did see the visible, moved the\nimmoveable, for water hath no motion of it selfe; there is none but\nAire, and Fire, that have, and speake by the Organs of one that is\ndumb; for as when by our winde and breath, filling a pipe or flute, we\nmake it sound though never so mute.\n\n[Sidenote: _Pour le nouveau._]\n\n[Sidenote: Joh. 1. 13.]\n\nThis Body and Spirit, water and fire, are designed unto us by _Cain_\nand _Abel_, the first Creatures of all others engendred of the seed of\nman and woman, and by their Sacrifices, whence those of _Cain_ issuing\nfrom the fruits of the earth, were by consequent corporall, dead, and\ninanimate, and together destitute of faith, which dependeth of the\nSpirit, and are by Fire dissolved into a waterish vapour, so that to\ngo to finde it in its sphere and habitation, for the newes, we are to\nsuffer thereunder. But those of _Abel_ were spirituall, animate, full\nof life, that resides in the bloud; full of piety and devotion. This\nalso _Aben Ezra_, and the author of the _Handfull of Myrrh_, call a\nfire descending from one above to regather them: which happened not\nto those of _Cain_, which a strange fire devoured; and from thence\nwas declared the exteriour man, sensuall, animall, that must bee\nsalted with Salt; But _Abel_ the interiour, spirituall, salted with\nFire; which is double, the materiall and essentiall, the actuall and\npotentiall, as it is in burnings. All what is sensible, and visible,\nis purged by the actuall, and the invisible, and intelligible, by the\nspiritual and potentiall. Saint _Ambrose_, on the Treatise of _Isaac_\nand of the Soule. What is man, the soule of him, or the flesh, or the\nassembly of those two? for the clothing is one thing, and the thing\nclothed another. Indeed there are two men (I leave the _Messihe_ apart)\n_Adam_ was made and formed of God; in respect of the body, of ashes,\nand of earth, but afterwards inspired in him the Spirit of Life; if\nhe had kept himselfe from misprision, he was like unto Angels, made\nparticipant of eternall beatitude, but his transgression dispossessed\nhim. The other man is he, which comes successively to be borne of man\nand woman, who by his originall offence is made subject to death, to\npaines, travails, and diseases, therefore must hee returne from whence\nhe came. But touching the soule that came from God, it remains in its\nfree will: if it will adhere to God, it is capable to bee admitted into\nthe ranke of his children, _who are borne not of blood, nor of the will\nof the flesh, nor of the will of man, but of God_. Such was _Adam_\nbefore his first transgression.\n\nThe soule then, which is the inner man, spirit, and the very true man\nwhich liveth properly, for the body hath no life of it selfe, nor\nmotion; and is nothing else but as it were the barke and clothing of\nthe inner man, according to _Zohar_, alledging that out of the 10 of\n_Job_ 11. _Thou hast clothed me with skinne and flesh_; whereunto that\nin the 6. of S. _Matthew_ seemeth to agree, where to shew us how much\nthe soule ought to bee in greater recommendation then the body, as more\nworthy and pretious; our Saviour saith, _Take no care then how to cloth\nyour body, is not your body better then raiment?_ and by consequent,\nthe soule more then the body, since the body is but as it were the\nvestment of the soule, which is subject to perish, and to use, (_all\nshall wax old as doth a garment_.) And the Apostle in the 1 to the\n_Corinthians_, _The old man falleth away, but the inner man is renewed\ndayly_; for it washeth it selfe (according to _Zohar_) by the fire, as\ndoth a _Salamander_, and the outward man by water, with Soaps and Lees\nthat consist of Salts. Of which two manners of repurging, it is thus\nsaid in the 31. of _Numb. v._ 23. _All that which shall support the\nfire, shall be purged thereby, and that which cannot beare it, shall be\nsanctified by the water of Purification_; which was a figure of that\nwhich the Fore-runner spake in the 3. of _Matthew_, _It is true that I\nbaptize you with water unto repentance, but he that comes after mee,\nshall baptize you with the Holy Ghost, and with Fire_.\n\nBut behold how _Zohar_ speakes more particularly. If it bee so, _Adam_\nwhat is he? it is nought but skin, and flesh, and bones, and nerves,\nhe must not passe so. But to speak truth, man is nothing else, but the\nimmortall soule that is in him; and the skinne, flesh, bloud, bones,\nand nerves, are the vestments wherein it is wrapped, as a little\ncreature newly borne within the beds and linnen of its Cradle: These\nare but the utensils, and instruments allotted to womens children,\nnot to man or _Adam_; for when this _Adam_ so made, was elevated out\nof this world, he is devested of those instruments, wherewith he had\nbeene clothed and accommodated. This is the skinne wherewith the Son of\nman is envelopped with flesh, bones, and nerves; and this consisteth\nin the secret mystery of Sapience, according to that which _Moses_\ntaught in the Curtains or Vails of the Tabernacle, which are the\ninward vestment, and the Tabernacle the outward: To this purpose, the\nApostle in the fifth of the 2 to the _Corinthians_, saith, _We know\nthat if our earthly house of this Tabernacle were dissolved, we have\nan \u00c6difice not built with mans hand, but eternally permanent in the\nhigh Heavens. For in this we groane, earnestly desiring to bee clothed\nupon, with our house which is from heaven, if so be, that being clothed\nwee shall not bee found naked_. So _Adam_ in respect of his body, is\na representation of the sensible world; where his skinne corresponds\nwith the Firmament, extending heaven like a Curtaine. For as the heaven\ncovereth and enveloppeth all things, so doth the skin every man; in\nwhich, are introduced and fastned its starres and signes, that is\nto say, the draughts and lineaments in the hands, the forehead, and\nvisage, in which wise men know and reveale, and makes them discerne the\ninclination of its naturall, imprinted in the inward; And he that doth\nconjecture from thence, is as he, to whom heaven being covered with\nClouds, cannot perceive the constellations that are there, or otherwise\ndarkened from his sight. And although the sagest and most expert in\nthese things can finde out something therein denoted by the draughts\nand lineaments of the palme of the hand, and fingers, or within them;\nfor by the outside, (it is case a part) and shew nothing, but the\nnailes which are not a little secret and mystery, because by death\nthey are obfuscate, but have a shining lustre while they live, in the\nhaire, eyes, nose, and lips, and all the rest of his person. For as God\nhath made the Sunne, Moone, and Stars, thereby to declare to the great\nWorld, not only the day, night, and seasons, but the change of times,\nand many signes that must appeare in the earth. So hath he manifested\nin the little world Man, certaine draughts and lineaments, holding\nplace of lights and starres, whereby men may attaine to the knowledge\nof very great secrets, not common, nor knowne of all. Hence is it that\nthe Intelligences of the superiour world do distill and breath as it\nwere, by some channels their influences, whereby the effects come to\nstruggle and accomplish their effects here below, as of things drawn\nwith a rude and strong bow, will plant themselves within a Butt, where\nthey rest themselves.\n\nBut to retake the discourse of this double man, and the vestment of\nhim, the Apostle in the 1 _Cor._ 15. saith, _That there are bodies\nCelestial, and bodies Terrestrial, yet there is a glory both of the\none, and of the other. There is a naturall, or animall body, and\nthere is a body spirituall: he will raise up the spirituall body\nincorruptible_; To this relates the Fire, to the corruptible Salt.\n\nFrom these vestments furthermore the occasion presents it selfe to\na larger extension, the better to declare who must be seasoned with\nFire, and who with Salt; which is here expressed by the offering, to\nwhom the exteriour doth correspond, according to the Apostle, _Rom._\n12. _I pray you brethren, by the mercy of God, that you offer up your\nbodies a living Sacrifice, holy, and acceptable unto him, which is your\nreasonable service_: which it could not make it selfe the habitation of\nthe Holy Ghost, if it were not pure, neat, and incontaminate. _Know you\nnot that your Body is the Temple of the holy Spirit which is in you?_\nwhich in Scripture is commonly designed by fire, with which wee must be\nsalted inwardly, that is to say, preserved from corruption; and from\nwhat corruption? from sinne that putrifies our soules. _Origen_ in his\n7. book against _Celsus_ speaking of its vestments, sets downe, that\nbeing of its selfe incorporeall and invisible, in what corporall place\nsoever it findes it selfe, it must have a body convenable to the nature\nof the place where it resides. As then when it is in this Elementary\nworld, it must have also an elementary body, which it takes when it\nis incorporated in the belly of a woman, to grow there, and there to\nlive this base life with the body, that it hath taken to the limited\nterme; which expired, it devests it selfe of this corruptible vestment,\nalthough necessary in the earth from whence it came (following that\nwhich God said to _Adam_ in the third of _Genesis_, _Thou art dust,\nand shalt returne to dust_,) to be revested with an incorruptible,\nwhose perpetuall abode is in Heaven. _For this corruptible must put\non incorruption, and this mortall must put on immortality._ And so\nthe soul putting off its first Terrestriall vestment, takes another\nmore excellent above in the \u00c6thereall Region, which is of the nature\nof Fire: hitherto _Origen_, to which nothing could be found more\nconformable, then that which _Pythagoras_ puts towards the end of his\ngolden verses: Thus forsaking this mortall body, thou passest into the\nfree \u00c6thereall Aire, you shall become an immortall God, incorruptible,\nand no more subject to death: as if he would say, that after this\nmateriall corruptible body, shall put off the Terrestriall and impure\nvestment, the perfect portion of it shall shake off these filthinesses\nand impurities, and shall passe aloft to heaven and adhere to God,\nwhich it could not doe, but being pure and neat; nor effect this,\nbut by fire. _Zohar_ speakes to the same purpose, when the Elements\ndestroy themselves, an \u00e6thereall body succeeds in their place which\ndoth recloath them; or to speak better, the \u00e6thereall body which was\nreclad with them, devests it selfe; and this is represented to us in\nthe 5 of _Esther_, where it is said, that _on the third day_ shee tooke\noff her clothes that shee was wont to weare, _and put on her royall\napparell to appeare before the King_; which signifies the holy Spirit,\nand _Esther_ the reasonable soule, whose vestments are the garments of\nthe kingdome of Heaven; of which he that _Daniel_ 3. chap. was said\nto be like to the Son of God, that crowns the just, and adornes them\nwith royall apparell, to bring them into the presence of the King of\nKings, to the Paradise of pleasure, clensed with aire from above,\nwhich the holy Spirit breathed into it. _Origen_ in his second Homily\nupon the 36 _Psalme_. It is the manner of holy Scripture to introduce\ntwo sorts of men, that is to say, the interiour and the exteriour, each\nof which, hath need as much as concernes him, of apparell, as well\nas nourishment; the external corporal man, maintaines himselfe with\nmeats corruptible, proper and familiar to himselfe, having ever need\nof Salt, besides their own connaturall; but there is also meat for the\ninward, whereof it is said in the 8 of _Deuteronomy_, _Man doth not\nlive by bread onely, but by every word that proceedeth out of the mouth\nof God_. And for matter of drinke, the Apostle in the 1 _Cor._ 10.\n_Our fathers did eat the same spirituall meat, and did drinke the same\nspirituall drinke; for they did drinke of that spirituall rocke that\nfollowed them, and that rocke was Christ_. Who speaking of this drinke\nin the 4. of Saint _John_, saith, _that hee is the fountaine of living\nwater, and who so drinketh of the water that he shall give them, shall\nnever thirst_. There are also two rayments in regard of the inner man.\nIf he be a sinner, it is said _Psalme_ 109. _He hath put on malediction\nas a garment_, which must _be to him as his apparell, wherewith he is\ncovered, and as a girdle wherewith he is girt_. And on the contrary\nthe Apostle _Col._ 3. _Lie not one to another, having cast off the old\nman with his deeds, and put on the new, but be clothed with mercy,\nbenignity, humility, and meeknesse of Spirit_.\n\nThese are the vestments which _Zohar_ said were the good works and\nthe nuptiall accoustrements of the soule, which cannot bee washed or\ncleansed but by Fire, _Every mans work shall bee made manifest, for\nthe day shall declare it, because it shall be revealed by fire, and\nthe fire shall try every mans worke of what sort it is_, 1 _Cor._\n3. 13. wherein they shall persist without impaire, or consumption,\nbut shall be purified when the soule shall therewith be clothed;\nfrom this uncleane scumme, wherein there may remaine some spots that\nthe fire goes on to purge, consuming and defacing them. But what is\nthis fire? It is it which is said in the 4 and 9 of _Deuteronomy_,\n_our God is a consuming fire_: which as _Iren\u00e6us_ interprets, was to\nstrike feare and terror into the Israelites; and this afterwards in\nthe 12 to the _Hebrewes_, 28, 29. _Let us serve God acceptably with\nfeare and reverence, for our God is a consuming fire_. For they had\nsufficiently understood that the world once perished by the universall\ndeluge, and that it may not incurre the like accident, but suffer\nits last extermination by fire. Adde that in the 33. of the Mosaicall\nLaw, it is called _The Law of fire_, which is in the right hand of\nthe Almighty, because of its austerity and rigour, all filled with\nmenaces, with feares, with horrors; as much as the Christian is, with\nsweetnesse and mercy: in his right hand, there is a fiery Law: which\nthe _Chaldean_ Paraphrase interpreteth, for that it was given on _Mount\nHoreb_, through the middest of fire; according as it is said in the 4\nto the purpose touching this feare. _The Lord speake unto me saying,\nAssemble the people there below, that they may heare my words, and\nlearne to feare me: Then came you neare to the foote that burned even\nto heaven, and the Lord spake unto you out of the midst of fire._ And\n_Exodus_ 3. _the burning bush wherein God appeared unto Moses, and was\nnot consumed_. Of this consuming fire, further speaketh _Zohar_ thus\nin conformity to that received _Maxime_ in naturall Philosophy, that\na great flame doth devoure and quench a lesse: as wee may sensibly\nperceive by a lighted Torch, which is extinguished by the Sunbeams,\nand by a kettle set neare a great fire that sucks and drawes all out\nto it selfe: Hee saith then upon this Text of the 35. of _Exod._ _You\nshall kindle no fire throughout your habitations upon the Sabbath_:\nTo which purpose, said _Rabbi Simeon_, was that ordained? and why was\nit not lawfull to kindle a fire on the seventh day? because that when\nmen kindle fire, it goeth ever upwards according to its naturall, and\nmoving above every thing, following that of the 7. of Sapience, where\nit is compared to fire. In Wisdome is the spirit of understanding,\nholy, one only, manifold, subtill, lively, cleare, undefiled, plaine,\nmoveable above every thing, and overtops all by reason of its purity.\nThe Fire hath two properties, to be moving, and pure, not participating\nof any uncleannesse; and all motion, is a kinde of action and\noperation, forbidden expresly on the Sabbath day. Fire then mounting\naloft, caries with it the impurities designed in the 10. of _Leviticus_\nby strange fire, which is there devoured by that which proceeds from\nthe presence of the Lord. And should bee as much, as thereby to draw\nfrom it selfe a judgement of his offences that must not be renewed in\nthe sanctification of the Sabbath, for feare that the fire of Gods\nwrath do not devour and consume that of our iniquities, and us at once,\nif this our fire be not first purged by a stronger fire, that consumeth\nand devoureth the lesser and more feeble: _Zohar_ runs through all\nthat, and upon the passage of the foresaid fourth of _Deut. Thy God is\na consuming fire_; he speakes further,\n\nThere is a double fire, the one stronger, that devoures the other.\nHe that will know it, let him contemplate the flame that parteth and\nmounteth from a kindled Fire, or from a Lampe or Torch; for it mounteth\nnot, except it be incorporated to some visible substance, and united\nwith the aire, whereupon it feedeth. But in the flame that mounteth\nthere are two lights, the one white, which shineth and illightneth,\nhaving its root somewhat blew; the other red, fastned to the wood, or\nto the weik that it burneth. That which is white, mounteth directly\nupwards, and underneath the red remaineth firme, and departs not from\nthe matter, administring wherewith to flame and shine to the other; but\nthey come upon the point to joine and unite together, the one burning,\nthe other burned, till they bee converted into that which predominates\nand playes the master, namely the white, alwayes the same without\nvariation and change, as the other doth; which now growes blacke,\nafter becomes red, yellow, peach colour, sky colour, azure reinforced\nabove and below, above with a white flame, below with the blacknesse\nof the matter, which furnisheth it wherewithall to burne, and at the\nlast is therewith consumed. For this azure, red, and yellow flame, the\nmore grosse and materiall it is, endeavours alwayes to exterminate\nand destroy that which nourished and maintained it: as sinnes do the\nconscience which harbours them, to the end to make them the perdition\nand ruine of all that which adheres to it here below, so long, till at\nthe last it remaines extinct; there where the light annexed thereunto,\nis not eternally extinguished but goes freely upward, and returnes to\nits proper place of abode, or residence; having accomplished its action\nbelow, without changing its brightnesse into any other colour then\nwhite. In the like case is it of a tree, whose roots are fastned within\nthe earth, from whence it takes its nourishment, as the weik takes his\nfrom the tallow, waxe, or oyle, which makes it burne.\n\nThe branch that drawes its juice or sap, by the root, is the same as\nthe weik, where the fire is maintained by the liquor which it drawes\nunto it, and the white flame, are the branches and boughes, clad with\nleaves, the flowers and fruits, whereunto tends the finall end of a\ntree, are the white flame when all comes to bee reduced: wherefore\n_Moses_ said that _thy God is a consuming fire_, as it is true; for the\nfire consumes and devoures all that which is under it, and upon which\nit exerciseth its action. And therefore very proper in the Hebrew text\n_Elohenu_, thy God, and not _Anonenu_, thy Lord, because the Prophet\nwas in this superiour white light, which neither devoureth, nor can be\ndevoured. And the Israelites were the blew lights, who endeavour to\nlift up themselves, and unite to him under the law: for the ordinary of\nthis blew light, inclining rather to blacknesse, then to whitenesse; it\nis true that is constituted as in the midst, and to ruine and destroy\nall that it layes hold on, and whereunto it adheres.\n\nBut if sinners submit thereunto, then the white light shall bee called\n_Adonenu_, our Lord, and not _Elohenu_, our God, for that it domineers\nand devours it. And it is this blew flame designed by the little and\nlast \u05d4 _He_ of the sacred venerable foure lettered _Jehovah_, which\nassembles and unites with the three first \u05d5\u05d4\u05d9 _Jehu_ the white light,\nwhich shineth in a most cleare simplicity Trin-one, having under it\nthe blackish, ruddy, & azure colour of the little \u05d4 _He_, which is\nthe humane nature consisting of the four Elements, for that it is\nsometimes represented by 4 \u05d3, the fourth letter of the Alphabet, and\nwhich marketh the number of 4. You will say I have brought you here a\nprolixe place of _Zohar_, I do avow it, but it must have a more ample\nexplication, for there are great mysteries covered thereunder. This\n_Rabbi_ superlative to all others, endeavouring in his profound and\nabstracted meditations which transcend all to elevate our spirits by\nthe similitude of a light, to the knowledge of spirituall things, which\ndiffers not from our principall purpose, which is fire and its effects.\n\nOf this white light, and of its collaterals; other _Rabbins_ speake, as\n_Kamban_, _Gerundensis_; That by the _Caballe_ it appears unto us, that\nthe Scripture was an obscure and darke fire, upon the backe of white\nfire, and marvailously resplendent.\n\nIt is the fire (say they) of the holy Spirit, consuming our iniquities,\ndenoted by the red inflamed ardor, and the blew and azure flame, which\nis the strange fire, as Saint _Ambrose_ very well expounds it in his\nfourth Epistle to _Simplician_.\n\nStrange fire, is all the ardor of slippery concupiscence, of avarice,\nhatred, rancour, and envy; And of this fire no man is purged nor\nexpiated, but well burned, which if men offer in the presence of the\nLord, celestiall fire will devour, as it did _Nadab_ and _Abihu_; and\ntherefore, he that will purge his sinne, he must cast off from him\nthis strange fire, and let him expiate therefrom; whereof it is said\nin the 6 of _Esay_ 6. _One of the Seraphims flew to me having a live\ncoale in his hand, which he had taken with the Tongs from off the\nAltar, and touched my lips, saying, Lo this hath touched thy lips,\nand thine iniquity is taken away, and thy sinne purged._ Having said\na little before, that all the house was filled with smoake, which is\nas an excrement and vapour of fire, bee it before it be lighted, or\ninflamed, or after it be mortified, and extinct; from whence it comes\nto procreate soot, then which, there is nothing more troublesome\nand hurtfull to the eies, having carryed away with it a parcell of\nadustible corruption; which administred to the fire its nourishment\nand food. This may bee seen in the distillation of soote, where there\nappeares a notable quantity of inflamable oyle, which causeth it yet to\nburne; and of this burning there will arise a smoake, which will againe\nbe concreted into a burning smoake, as aforesaid, but not so much.\n\nThese are the remnants of sinne, whereof remained some staines printed\nin the soule, untill at the last, by a successive repurgation of fire,\nit be reduced to a point of compleat purity; whereof it is spoken\nin the 4. of the _Canticles, Thou art faire my welbeloved, there is\nno blemish in thee_; which the white flame notifies, which is the\nhighest degree of burning. Those also well know it that maintaine a\nfire, for when a Fornace begins to bee hot, it waxeth blacke, then\nenforcing the fire, it becomes red, and at last it waxeth white when\nit is in the supreame and high degree of heat, where it persisteth\nin whitenesse more and more. Such are the actions of fire, but there\nare great mysteries thereunder, ever to declare further the advantage\nand pr\u00e6cellency, that the white colour hath above the red, as to the\nChristian faith, designed by white water, _Apoc._ 4, & 6. & 15. 2.\n(_In the middle of the Throne there was a Sea of Glasse, like unto\nCrystall_,) far above the Judaicall faith, red, heat with rigour,\nand severity, designed by a _pillar of fire, that in the night season\nconducted the Israelites through the Wildernesse, and the white cloud\nby day, Exod._ 13. 21. In the secret Hebrew Theology, the red alwayes\nnotes _Gheburah_, Austerity; and the white _Ghedulah_, or Mercy;\n_Eliah_ was transported, and by force carried into heaven, in a fiery\nChariot, drawne with the like horses. But in the transfiguration of\nour Saviour, _Mat._ 17. 2. _His vestments became white as snow_; and\n_Apoc._ 3. 6. _The Elect are ever clothed in white_; and in the 6. 11.\nspeaking of the martyred Saints for the faith of their Redeemer, _there\nwas given unto every one of them white robes_; Having set down a little\nbefore, _that the Angell which had gotten the victory, and the Crowne,\nwas mounted on a white horse_, (as in the 19, and 20. _the Throne of\nGod is dressed with white_) _and hee that was mounted on the red horse,\nhad a great bloudy sword in his hand, that one might massacre another_.\nBut yet more expresly in the first of _Isaiah_, _Although your sins\nwere as red as fine Scarlet, they should be as white as Snow_. And\nfurther, _though they were as red as crimson, they will become as white\nas wooll_.\n\nBut some may say here are many things, which by little and little do\nturne us from our principall aime, and are as it were extravagant\ndresses. But not altogether, yet as to mount some sharpe precipice, wee\nmust turne about to goe at more ease, to shunne cliffes and precipices:\nSo are wee sometimes to make some small by-courses and digressions to\nfacilitate our Theame. Rivers that goe turning are more commodious for\nNavigation, then those that runne impetuously one way downe.\n\nThere shall bee nothing at last (God willing) unprofitable, nor from\nthe purpose. Then all this red and white, is but Fire and Water, the\npillar of fire by night, and the white cloud by day; into which, as\nthe Apostle saith, _the people of the Jewes were baptized_; and in\nthis cloud the divine Wisdome established his Throne; that of the Law\nof _Moses_, this of grace; Fire and Salt. _Zohar_ speaking of _Moses_\nhis two first Tables, broken for the Idolatry of the Golden Calfe,\nwith two pillars, the one of fire, representing naturall heate, by\nwhich all things are vivified; the other is water, that is radical\nmoisture, which maintaineth life, (from which, that is not much\ndifferent in the 15. of the _Apoc._ where it is said, that _he saw as\nit were a sea of glass mingled with fire_,) which radicall moisture\nwas perverted and changed in the deluge by the universall inundation,\nso that it was not since so vigorous as before: but shall at last bee\nbrought to extermination on all sides, at the end of time by a finall\nconflagration. The first mutation shall meet with some mercy, the race\nof mankinde being at that time not wholly extinct, but the remainder\nwas saved with _Noah_, and his in the Arke: but the second, shall have\nnone, but all shall perish by the extreame rigour of fire: To the\npurpose of these two substances, the _Assyrians_ and other people of\nthe East adored Fire, as that which represented to them naturall heat,\nand the \u00c6gyptians with all those on the South of _Nilus_, which is\nradicall moisture which goes to render it selfe into a Sea impregned\nwith salt, to preserve it in the end from corruption: Now for this\neffect, all humours of animall bodies, bloud, spittle, urine, and the\nrest, are salted, without which, all would corrupt each other, in an\ninstant: Behold the difference that there is in holy writ, that apply\nthe meditations of things sensible to Sacramentall mysteries; and\nof ratiocinations of blinde Paganisme, who not turning it but above\nthe barke, penetrate no further, then that which the uncertain and\ndoubtful sense may make them comprehend, without passing further to the\nrelation of divine things; where at last al must refer to spiritualty:\nresembling therein properly to the _Ostrich_, who beates sufficiently\nwith the wing as if shee would mount to heaven, but yet her feet for\nall that, do not forsake the earth.\n\nThe _Ph\u0153nician_ Theologie, admitted but of one Element, Fire, which\nis the principall and chief of all, the productor, and destroyer of\nall things: which doth not much disagree from that in the 118. _Psal._\nis the fiery word by which times were formed. _Heraclitus_ also puts\nfire, for the first substance that informed all, and from whence\nthey drew all things from power into action, as well superiour, as\ninferiour, celestiall and terrestriall: For hot and cold, moist and\ndry, are not substances, but qualities and accidents; from whence\nnaturall Philosophers forged four Elements, whereas according to verity\nthere is but one; which according to the vestments that it receives\nfrom the accidentall qualitie, takes divers appellations. If from the\nheat, it is from the Aire; from moisture, Water; from drynesse, Earth;\nwhich three are but one fire, but reclothed with divers and different\nhabits. Even as Fire extending it selfe in all, and through all; so\nall things come to render unto it, as to the center. So that it may be\nrightly called an infinite and indetermined vigour of nature, or rather\nthe vivification thereof, for without it nothing could be comprehended,\nseen, or obtained, above or below; that which illightens is celestiall,\nthat which concocts and digests Aereall, and that which burnes, is\nterrestriall; which cannot subsist without some grosse matter coming\nfrom the Earth, which he reduceth in the end to it selfe; as we may see\nin things burned, converted to ashes, from whence after the extraction\nof Salt, rests nothing but pure earth. Salt being a potentiall fire,\nand waterish, that is to say, terrestriall water, impregned with fire;\nfrom whence all sorts of mineralls, come to production, for they are\nof the nature of Water. The experiment may bee seene in strong Waters,\nall composed of minerall Salts, Alums, Saltpeters, which burne as Fire:\nwhich produceth hot and dry exhalations agitated with winds, easie to\ntake flame, also of flints, of Iron, and of Wood, and of scraped bones,\nespecially those of a Lion, as saith _Pliny_: whence we may gather that\nthere is potentiall fire in all.\n\nNot without cause then did _Pythagoras_, after _Moses_, ordaine not\nto speake of God, or divine things, without fire: for of all things\nsensible, there is nothing that symbolizeth, or more corresponds with\nDivinity then Fire: _Aristotle_ writing to _Alexander_ related unto\nhim, that hee had learned of the _Brachmans_, that there was a fift\nElement or Essence, which is fire, wherein the Divinity resides:\nbecause it is the noblest, and purest of all the Elements; and that\nwhich purgeth all things according to _Zoroastes_: _Plutarch_ alledgeth\nthat this Divinity is a spirit of a certaine intellectuall fire, that\nhath no forme, but transformes to it selfe all that it toucheth, and\ntransmutes it selfe into all, as _Proteus_ the _Genius_ of \u00c6gypt was\nwont to say,\n\n    _Omnia transformat sese in miracula rerum_.\n\nAnd according to _Zoroastes_ all things were engendred of this fire. It\nis the light which dwelleth (this saith _Porphyrius_) in an \u00c6thereal\nfire, for the elementary dissipates all: But more authentically, Saint\n_Denis_, in the 15. of the Celestiall Hierarchy. Fire, forasmuch as\nits essence is void of all forme, as well in colour, as in figure,\nhath beene found the most proper to represent Divinity to our senses,\nforasmuch as they can conceive and apprehend of the nature and divine\nEssence. The very Scripture in many places, call God and Angels Fire,\nand doth not onely propose unto us Chariots and wheeles of Fire; but\nof igneall animals, of burning brookes and rivers, of coales and men\nall burned: All these celestial bodies are but flaming lights, and\nthrones, and Seraphims all of fire; there is so great affinity and\nagreement with Divinity: for the fire that the feeling and smelling\nperceiveth, is separated in respect of the substance from all others,\nthat may bee joined and mingled therewith, except it bee of the\nmatter, to which it is incorporated to burne. It shines, it spreads\nit selfe from side to side, and gathering it selfe to its selfe, with\nits light it illustrates all that is neare it, nor can it bee seene\nwithout the matter whereto it adheres, and exerciseth its action no\nmore then Divinity, but by its effects; nor arrest, nor fasten, nor\nmingle with any thing, nor change so long as it liveth, there where it\nhandleth all things, and draws them to its selfe, and to its nature.\nIt renewes and rejoyceth all with vitall heat, it illustrates and\nilluminates all, tending alwaies upward, with agility and incomparable\nspeed. It communicates his motion to all, its light, its heat, without\nany diminution of its substance, what portion soever it lends, but\never remaines entire in it selfe. It comes suddenly and returneth as\nfast, without mans knowledge whence it comes, or whither it goes: with\nmany other worthy considerations of this common fire, which brings\nus to the knowledge of the divine fire; whereof this materiall, is\nbut as a garment and coverture; and Salt the coverture of Fire, which\nis appeased in Salt, and agreeth with its enemy, Water; as Earth in\nSaltpeter doth with its contra-opposite the Aire; by reason of the\nwater that is betweene them, for Saltpeter participates of the nature\nof Brimstone, and of Fire, for that it burnes; and of Salt, for that it\nresolves into water. For saith _Heber_, it is the property of Salts,\nand Alums, to bee dissolved into water, sith they were made thereof.\nBut of this more to the purpose hereafter in its place.\n\n[Sidenote: Pag. 29. _Encyclides ab_ \u1f10\u03b3\u03ba\u03c5\u03ba\u03bb\u03cc\u03c9 round.]\n\n[Sidenote: Eph. 4. 22, 24.]\n\nThe meditations of the Covertures, and revestments are of no small\nimportance, to mount from things sensible, to things intelligible, for\nthey are all infolded one in another, as an _Encyclie_ or a spirall\nMoone. _Zohar_ makes these revestments double, the one _mounting_ and\ndevesting its selfe, _Put off the old man, and put on the new_; for no\nspirituall thing descending downwards, operates without a vestment;\n_Sit yee in Jerusalem till you be clad with power from above_, _Luk._\n24. 49. And in this case the body envelopeth and reclotheth the spirit,\nthe spirit the soule, the soul the intellect, the intellect the Temple,\nthe Temple the Throne, the Throne the _Sechinah_, or the glory and\npresence of God, which shineth in the Tabernacle. In descending, this\nglory is shut out from the Throne, and from the Arke of the Covenant,\nwhich is within the Tabernacle, or Intellect, the Tabernacle within the\nTemple, which is our Soule; _Yee are the Temple of God_, the Temple is\nin _Jerusalem_, our vital spirit, _Jerusalem_ in _Palestine_, our body,\nand _Palestine_ in the midst of the earth whence our body is composed.\n\nGod then being a pure Spirit, stript of al corporeity and matter,\n(for our soule being such, for more reason must hee be so, that made\nit to his image and resemblance) hee cannot bee in this simple and\nabsolute nakednesse comprehended, nor apprehended by his Creatures,\nbut by certaine attributes which they give him, which are as many\nvestments, which the _Caballists_ do particularize to ten _Zephirots_,\nor numerations; 3 in the intelligible world; and 7 in the celestiall;\nwhich come to terminate in the Moone, or _Malcut_, the last in\ndescending, and the first in mounting from the Elementary world\nupwards, for it is a passage from here below to heaven. So that the\nPythagoreans call the Moone the Celestial earth; and the heaven\nor terrestrial Star, all the nature here below in the elementary\nworld, being in regard of the celestiall, and the celestiall of the\nintelligible; this _Zohar_ called feminine & passible, as from the\nMoone towards the Sunne, from whom so much as she absents her selfe\ntill she comes to its opposition, by so much she increaseth in light\nfor our regard here below; where on the contrarry in her conjunction,\nthat shee remaines all darkened, the party upward is all illightned,\nto shew us, that the more that our understanding doth abate to things\nsensible, so much the more doth he disjoine or sever them from the\nintelligible; and contrariwise, this was the cause that _Adam_ was\nlodged in an earthly Paradise, to have more leisure to contemplate on\ndivine things; when he thought to turne after sensible and temporall\nthings, willing to taste of the fruit of the tree of knowledge of\ngood and evill, whereby hee departed from that of life, to assubject\nhimselfe to death, he was banished from thence and put out. To this\nvery purpose _Zohar_ doth yet adde, that two vestments come from heaven\nto this temporall life; The one formall, white, and resplendent;\nmasculine, fatherly, and agent; for whatsoever is active takes place\nfrom forme, of the male and from the father, and this very thing comes\nto us from fire, and from the clearnesse of the stars to illustrate\nour understanding. The other is red, maternall, f\u00e6minine; for the\nsoule, coming from the substance of heaven, which is more rare then\nthat of heavenly bodies. That of the understanding is lodged in the\nbraine, and the other of the soule, in the heart. The intellect or\nunderstanding, is that part of the reasonable soule made and formed\nafter the image and semblance of its Creator, and the soule in it, the\nanimal faculty called _Nephesch_, the life, namely, that which resideth\nin the bloud: and as the heaven containes the stars, this contains\nthe intellect, which to us is for the rest common with brute beasts.\nBut the intellect, or reasonable soule is proper and particular to\nmen, that which can merit or demerit; therefore it needs repurgation\nand cleansing from the spots that it hath drawne and conceived from\nthe flesh wherein it was plunged, according to that in the 8. of\n_Genesis_ 21. _The thought and imagination of mans heart, were inclined\nto evill from his youth._ And sith it is a question, about cleansing\nthe vestment which is of a fiery nature, it must likewise be, that it\nbe done by meanes of fire; for wee see by experience, that one fire\nchaseth away another, as it hath been said heretofore, so that if a\nman bee burnt, there is no readier remedy, then to burne it againe\nin the same place; enduring the heat of the fire as much as you can:\nwhich drawes the inflammation to its selfe, out of the party, or else\ntempering it with _Aqua vit\u00e6_ wherein _Vitriol_ hath beene calcined,\nfrom whence Chirurgeons have not found a more soveraigne remedy to take\naway the fire of a musket shot, to heale inflammations and gangrenes;\nand yet there are two fires joined together. But that which during this\nlife must repurge our soules, is that whereof Saint _Augustine_ in the\n29. Sermon speakes thus out of the Apostles words, for there is another\nafterwards: Kindle in your selves a sparkle of good and charitable\ndilection, blow it, and kindle it, for when it shall grow to a great\nflame, that will consume the hay, wood, and chaffe of all your carnall\nconcupiscences, but the matter wherewith this fire must bee continued,\nare prayers, and good workes, which must alwayes burne on your altar,\nfor it is it whereof our Saviour said, _I am come to put fire in the\nearth, and what will I if it bee already kindled?_ _Luke_ 12. 49.\nThere are further two fires: one on the bad part, to wit, of carnall\nconcupisence; the other of the good, which is charity, which consumes\nall the bad, leaving nothing but good, which exalts it selfe in a fume\nof a sweet odour; for the heart of every one, is as an altar, either\nof God or of the adversary: and therefore hee that is illuminated with\nthe torch of charity, which must more and more bee increased by good\nworks, that it may nourish in it selfe the ardour that our Saviour will\nvouchsafe to kindle, whereby that is accomplished, which the Apostle\nsaith in the 5 to the _Ephes._ _That Jesus Christ hath appropriated\nto himselfe a Church, not having spot or wrinckle, holy, and pure,\nwithout blemish._ For that which the Church is in generall, and common\ntowards God, the conscience of every one of us, is in particular the\nsame, when it is sincerely prepared, as it is requisite; and that upon\nthe foundation thereof, men build Gold, Silver, pretious stones; that\nis to say, a firme faith, and beleefe, accompanied with good works,\nwithout which faith is dead and buried; all upon the model and pattern\nof the heavenly _Jerusalem_ designed in the 21 of the _Apoc._ which is\nthe type of the Church; as is also the reasonable soule, where it must\nburne alwaies with fire upon the Altar, and after the imitation of the\nwise and prudent virgins, we may have our lamps ready, well lighted,\nand garnished with what is needfull to maintaine light, attending the\nBridegrome: as our Saviour commanded it in Saint _Luke_ 12.\n\n_Zohar_ furthermore makes this repurgation of the soule to bee double,\nwhich is not farre disagreeing from our beleefe. One is whilest the\nsoule is yet in the body, hee cals that according to the mysticall\nmanner of speaking, the conjunction of the Moon with the Sunne, then,\nwhen in regard of us here below it is not illuminated; for as long\nas the soule is annexed within the body, it enjoyes very little of\nits owne light, being all darkened thereby, as if it were imprisoned\nin some darke obscure prison. And this repurgation doth consist in\nrepentance of its misdoings, satisfaction for them, and conversion to\na better life; in fastings, almes, prayers, and other such penitences,\nwhich may be exercised in this world. The other is, after the\nseparation of soul and body, which is made in the purgative fire; which\nneither Jewes, Mahometans, or Ethnicks, ever called in doubt.\n\n_But when with supreame light life leaves us, yet all evill from\nmiserable men, nor yet all corporeall plagues do passe away, and the\npunishment of old evils do weigh us, some are exposed to vaine windes;\nto others under a vast gulfe their infected wickednesse is washed off,\nor burnt with fire._\n\nWhere there are set forth three repurgative Elements, Aire, Water,\nand Fire; But wee must not understand (saith Saint _Augustine_, on\nhis third Sermon upon such as are diseased) that by this transitory\nfire grievous and mortall offences, and capitall sins are purged, if\nthey have not beene repented of in this temporall life; or to blot\nout the expiation on the other side, where the rest is perfected in\nthe fire, as man-slayers, adulterers, false witnesses, concussions,\nviolences, rapines, injustices, infidelitie, erroneous obstinations,\nand the like; which are directly opposite to Gods Divine precepts and\ncommandements: but the smaller faults onely, which they call veniall\nsinnes, as eating and drinking to excesse, vaine words, foolish\ndesires, and depraved concupiscences, not brought to effect: not to\nexercise the works of mercy, whither common charity, and commiseration\ncals us, and such other frailties: of which if we repent not, in this\nworld, fire shall repurge us in another, and more sharply. To this\npurpose the Hebrewes make a triple distinction of sins, _Chataoth_ are\nthose that wee mistake against our selves, without hurting any other,\nbut our selves, gourmandizings, inconstancies, lazines, idlenesse,\nanger, spite. The _Avonoth_, are addressed to our neighbour, which\ndo not blot out and pardon, but by meanes of reparation: and the\n_Peschaim_ the transgressions, pr\u00e6varications, and impieties, directly\naddressed against God: They draw this first out of the 34 of _Exodus_\n7. pardoning iniquitie, rebellion, and offences; more in the 106\n_Psal._ 6. _We have sinned, wee have committed iniquity, wee have done\nfoolishly_; and in the 9 of _Dan._ _Chatanu, Veavinu, Vehirsannu_;\nthere are sinnes saith _Zohar_, imprinted above, others below, and\nothers both in the one and in the other; above, against God; below,\nagainst our neighbour; and in the one, and in the other against our\nselves, bodies and goods, as well our neighbours as our owne; noting\nthat below, the soule; that above, made after the image and semblance\nof God. If they bee blotted out below, they are so above. Jesus Christ\nafter his resurrection _breathed on his Disciples, and said unto them,\nReceive the holy Ghost; To whom soever you pardon sinnes, they shall\nbee pardoned; and whose sinnes soever yee retaine, they are retained_.\n_Joh,_ 20. 23. that which you shall binde on earth shall be bound in\nheaven.\n\nBut to returne to the recloathing, and to say something thereof, the\nsuperiour is alwaies clad with the inferiour, the intelligible world,\nwith the celestiall, which is but as it were a shadow thereof, and the\ncelestiall with the elementary: and notwithstanding it would seeme\ncleane contrary by the figure of _Hypallage_ as in the 18. _Psal._ _God\nhath put his Tabernacle in the Sunne_, which is to say, hee hath put\nthe Sunne in his Tabernacle, which is, heaven; for God doth not reside\nin this World, but rather the World in God, who comprehends all, _for\nin him wee live, wee move, and have our beeing_. Also the intelligible\nworld should be clothed with the celestiall, and the celestiall with\nthe elementary. But this to shew that we cannot well comprehend\nheaven, being so remote from us; but by that which is expounded to the\nknowledge of our senses here below, nor of the separated Intelligences,\nbut by the sensible. There was nothing (said the Philosopher) in the\nintellect, that was not first in the sense. And the Apostle in the\nfirst to the _Romanes_, that _the invisible things of God, are seene\nin the Creation of the world, by those that were made_. This all\nconformably unto _Zohar_, In thee (said he; in the prayer of _Elias_\naddressing himselfe to God) there is no resemblance, nor any image\ninteriour, or exteriour; but further, thou hast created heaven and\nearth, and produced out of those the Sunne, and the Moon, the Starres\nand the Signes of the Zodiack; and in earth Trees, and Herbs, delights\nin Gardens, with Beasts, Birds, and Fishes, and at last Men; that\nfrom thence things above might bee knowne. And of the superiours, the\ninferiours together, so that the one and the other may bee governed:\n_Plutarch_ alledgeth in his Treatise of _Osiris_, that in the City of\n_Sais_ in _\u00c6gypt_, there was such an inscription in the Temple of\n_Minerva_, _borne out of Jupiters braine, which is nothing else but the\nsapience of the Father_.\n\nI am that which was, which is, and which shall bee, and as yet there\nis none amongst mortall men, that hath yet discovered my vaile: for\nDivinity is so wrapped in darkness, that you cannot see day through\nit. I see him not, for hee is darkened with an over dark cloud,\nsaid _Orpheus_: and in the 17 _Psal._ _which made darkenesse his\nhiding place_. Further in the 4 of _Deut._ _You came to the foot of\na mountaine that burned, even to heaven, and therein was darkness,\nthick clouds, and obscurity_: for in regard of God towards us, light\nand darknesse, are but one thing: as is his darknesse, such is his\nlight: And in the 16 of _Isaiah_, _Make thy shadow as the night, in the\nmidst of the noone day_. The very same, as well the affirmative, as\nthe negative; by which, that which is \u00e6quippollent unto darknesse, we\nmay better apprehend something of the Divine Essence, but not by the\naffirmative, that relates unto light, as _Rabbi Moses_ doth excellently\nwell dispute it in his 57. chapter of his first booke of _More_: For\nthe Divine light, is insupportable above all to all his Creatures, even\nto the most perfect, following that which the Apostle sets downe in\nthe 1 of _Tim._ 6. _God dwels in light inaccessible, that no man can\nsee_: So that it is to us in stead of darknesse, as the brightnesse of\nthe Sun is to Moulds, Owles, and other night birds: which darknesses\nare the revestments, and as the borders and cloisters of the light;\nfor represent to your selves some Lanthorne placed on the top of a\nmountaine: all round about it as from the Center to the Circumference,\nit shall spread its light equally, as farre as it can extend it: so\nthat at the last darknesse will terminate it, _for darknesse is nothing\nelse, but the absence and privation of light_: Even the very same,\nthe exteriour man, carnall, animall, is the coverture; yea darknesse\nof the interiour spirituall: after the manner or fashion of some\nLanthorne of wood, or stone, and other darke matter, which keeps that\nthe light there shut in, could not shew forth its light, the Lanthorne\nsymbolizing to the body, and the light within to the soule. But if\nthe body bee subtiliated to an \u00e6thereall nature, from thence it comes\nto passe, as if the Lanthorne were of some cleare Crystall, or of\ntransparent horne: for then the soule and its functions, do shine there\nabout openly without obstacle. Sith then, to the one of these two,\nnamely to the inner man, is attributed fire, that answers to the soule,\nand salt to the outward man, which is the body: as the sacrifice or man\nanimall is the revestment of the spirituall designed by the Man, and\nby Fire: The vestment of this Fire will bee Salt, in which, fire is\npotentially shut in; for all Salts are of the nature of fire, as being\nthereof begotten. _Geber_ saith, that salt is made of every thing that\nis burned, and by consequent, participant of its proprieties, which are\nto purge, dry, hinder corruption, and unboile; as wee may see in all\nsalted things which are as it were halfe boiled, and are kept longer\nuncorrupt then raw, also in potentiall burning irons which burne, and\nare nothing else but Salt.\n\nWill it bee lawfull for us here to bring one entire passage of _Rhases_\nin a book of the _Secret Triplicity_? for it is not common to all, and\nwee will strongly insist on this number by reason of the three Fires\nand three Salts, whereof wee pretend to Treat. So that there is a\nMystery in this number of 3 that must not bee forgotten, for that it\nrepresents the operation, whereof Fire is the Operator; for 1, 2, 3,\nmakes 6, the 6 dayes wherein God in the Creation of the world perfected\nall his workes, and rested the seventh day.\n\nThere are (saith _Rhases_) three natures, the first whereof cannot\nbee knowne nor apprehended, but by a deepe elevated Meditation: This\nis, that all-good God Almighty, Author, and the first Cause of all\nthings. The other is neither visible, nor tangible, although men should\n_bee all contrary_; that is to say heaven in its rarity. The third\nis the Elementary World, comprehending all that which is under the\n\u00c6thereall Region, is perceived and known by our senses. Moreover God\nwhich was from all \u00e6ternity, and with whom before the Creation of the\nworld, there was nothing but his proper name knowne to himselfe, and\nhis Sapience; that which hee created on the first day, was the water\nwherein hee mingled earth, then came hee to procreate after, that\nwhich had a beeing here below. And in these two Elements, thicke and\ngrosse, perceptible to our senses, are comprehended the two other, more\nsubtill and rare, Aire, and Fire. These four bodies being, (if we must\ncall them bodies) bound together with such a minglement, that they\ncould not perfectly separate. Two of them are fixed, namely, Earth and\nFire, as being dry and solid; the other two volatile, Water, and Aire,\nwhich are moist and liquid: so that each Element is agreeable to the\nother, two wherewith is bounded and enclosed, and by the same meanes,\ncontaines two in it selfe, the one corruptible, the other not, the\nwhich participates of the Divine nature: and therefore there are two\nsorts of Waters, the one pure, simple, and elementary; and the other\ncommon, which we use in Lakes, Wels, Springs, and Rivers, raines and\nother impressions of the Aire. There is likewise a grosse Earth, filthy\nand infected; and a Virgin Earth, crystalline, cleare, and shining,\ncontained and shut up in the Center of all the composed Elementaries;\nwhere it remaines revested, and covered with many foldings one upon\nanother. So that it is not easie to arrive there, but by a cautelous\nand well graduated preparation by fire. There is also a fire which is\nmaintained almost of it selfe, and as it were of nothing, so small is\nthe nourishment that it needeth; whence it comes to bee more cleare and\nlucent, and another obscure, darke, and burning, and consuming all that\nto which it is fixed, and it selfe at last. And Aire on the other side\npure and cleane, with another corruptible full of legerity, for of all\nthe Elements, there is none more easie to be corrupted then the aire;\nall which substances so contrary and repugnant, mingled with elementary\nbodies are the cause of their destruction: wherefore of necessity that\nwhich is pure and incorruptible, must be separated from its contrary,\nthe corruptible and impure, which cannot be done but by fire, the\nseparator and purificator. But the three liquid Elements, Water, Aire,\nand Fire, are as inseparable one from the other, for if the Aire were\ndistracted from the fire, the fire which hath therefrom one of its\nprincipall maintainments and food, would suddenly extinguish, and if\nthe water were separated from the Aire, all would bee in a flame. That\nif the Aire should be quite drawne from the water, for as much as by\nits legerity, it holds it somewhat suspended, all would be drowned.\nLikewise if Fire should be separated from the Water, all would bee\nreduced into a deluge. For three Elements neverthelesse may well bee\ndisjoined from the Earth, but not wholly, there must remaine some\npart to give consistence to the Body: and render it tangible, by the\nmeanes of a most subtill and thinne portion thereof, which they will\nelevate with them, out of this gross thickness that remaines below,\nas wee may sensibly see in glass, which by an industrious Artifice of\nfire, is depured of the darknesse that was in the ashes, to passe from\nthence to a transparent clearnesse, which is of the nature of Fire\nand indissoluble Salt, accompanied with a firme and solid thicknesse,\nhaving neither transpiration nor pores.\n\nBut wherefore should wee not hereto file all in one traine, those\nso excellent Meditations of _Zohar_, sith all depends on the same\npurpose? _God formed Adam of the slime of the earth_, or according\nto the Hebrew, _God formed man dust of the earth_; which word of\nforming belongeth properly to Potters, who fashion of earth all that\nthey thinke good. And touching the dust, this is but to abate our\npride, with which wee may bee swolne, when wee consider the vile and\ncorruptible matter, whereof wee are made, in respect of our bodies,\nwhich is nothing else but mire and dirt. Consider then three things\n(saith _Zohar_) and thou shalt not fall into transgression. Remember\nfrom whence thou art come, of such filthy and foule stuffe, and whither\nthou must at last returne, to dust, wormes, and rottennesse; and before\nwhom thou art to render an account, and reason of all thy actions, and\ncomportments; who is the soveraigne Judge, the King of all, who leaves\nno transgression unpunished, nor good worke irrecompensed. _Adam_ then\nand all his posterity were formed of the dust of the earth, which\nhad before beene moistned with the fountaine or vapour, which was\nhighly elevated by the Sunnebeams to water and to soften the earth:\nFor the Earth being of it selfe cold, and dry, is altogether sterill\nand fruitlesse, if it be not impregned with moisture and heat, whence\nproceed fecundity. So that _Adam_ was composed of Earth and Water\nmingled together: These two elements betoken a double faculty in him,\nand double formation, the one of the body, in regard of this age; the\nother of the soule, in another world. Water shewes the celestiall\nMeditation whereto our spirit may exalt it selfe; and the earth of it\nselfe immoveable, and that can never budge from below, nor willingly\nmingle with the other three volatil elements, by reason of its extreame\ndrynesse, so that it doth but grow hard by the action of fire, and\nmakes it selfe more contrary and untractable by the spirit of\ncontradiction hard and refractory from the flesh, against the spirit,\nso that shee should reject the water which men thought to put therein,\nif it were not by meanes of the subtill Aire, interposing and mingling\ntherewith, and penetrating into the smallest parts: which being suckt\nwithin the water, forces the earth to feed on it, to inclose it in\nher selfe, as if shee would detaine it prisoner, and by that meanes\nremaines great; as the female by a male; for every superiour thing in\norder and degree, holds the place of male, to that which is inferiour\nand subject thereunto.\n\n[Sidenote: _Argilla._]\n\n[Sidenote: Gen. 4. 7.]\n\nNow if the Aire absent it selfe, which associates and unites them\ntogether, as being suppeditated and banished, which is moist and hot,\nfrom the extreame drynesse and coldnesse of the earth, it will force\nit with all its power to reject the water, and so reduce it selfe to\nits first drynesse; which we may perceive in Sand, which will never\nreceive water, except it be quickly separated. Even so the earth is\nalwaies rebellious and contumacious of it selfe to bee mollified, be it\nby water, by aire, by fire; and after this manner there was a spirit of\ncontradiction and disobedience introduced into _Adam_, by reason of the\nearth, whereof he was formed: as his Companion and himselfe do shew,\nwhen by the suggestion of the Serpent, the most terrestriall animall\nof all others, they so easily contradicted that extreame prohibition\nwhich was given them of not tasting the fruit of the knowledge of good\nand evill: for the punishment whereof, it was said to the Serpent,\n_thou shallt eat earth all the dayes of thy life_: which _Isaiah_\nresumes in 65. chap. _Dust is thy bread_: And to _Adam_, that _the\nearth should produce nothing but thornes, briars, and thistles_, by\nmeans whereof, if he would live, he must cultivate it with the sweat\nof his browes, till returne to that from whence he was drawne, for\nbeing dust hee must returne to dust. But water which notifies Divine\nspeculations, disirous to mingle, and unite with all things, to whom it\ngave beginning, and made them grow and multiply, is as the carriage or\nvestment of the spirit, following that which was said in the beginning\nof the Creation, that the Spirit of God was stretched over the waters,\nor as the Hebrew word _Marachephet_ caries it, hovering over them,\nfomenting and vivifying them, as a Henne doth her Chickens, with a\nconnaturall heat; for this word _Elohim_ imports I know not what,\nof heate and fire. By Water then the docill spirit, obedient to the\ninvitations of the intellect, insinuated it selfe into _Adam_; and by\nEarth the refractory, and opiniaster, that spurneth against the pricke;\nfor as the earth was the most ignoble Element of all others, water\nrejecteth it, and disdaineth it, and could agree with it, but as to\na lee and excrement; but if the pure and neat spirit remaines within\nthe water, where it made choice of its residence; for from the three\nnatures of earth, water at least never joines with the two, (that is to\nsay) sand, for its extreame drynesse that causeth a discontinuation of\nparts: and the dirt to be fatty and unctuous: there is not any thing\nelse, but slime only, with which some food and mingling which may bee\nthereof made, the water at last lets it reside below, and it swimmes\nover: as being of a contrary nature, the one altogether immoveable,\nsolid, and compact; the other fluent, removing, and gliding as bloud\nthrough the veines, wherein the spirits reside; who can easily bee\nelevated to bee of a fiery quality, alwayes soring upward: So that the\nwater which notifies the interiour spirit, endeavours to devest it\nselfe of this externall coagulation; for all coagulation is a kinde\nof death and waterishnesse of life; and would never more associate\ntherewith, nor revest it selfe by reason of its contumacy; were it not\nthat the soveraigne Master, and Lord _Adonai_ by his providence, for\nthe propagation of things, (as long as hee shall please to maintaine\nin beeing, this faire worke of his hands) constraine these two, Earth\nand Water, to agree in a sort together, by its Angell or Minister\nthat rules in the Aire. Man moreover hath towards himselfe frank and\nfree will in his full power and disposition: _The appetite of sinne\nshall be under thee, and thou shalt have domination over it_, _Gen._\n4. But if hee be adheering to the earth, (that is to say) to carnall\ndesires and concupiscences, whereunto he is most inclinable, he shall\ndo nothing but evill. And if to the spirit, designed by water, all\nthat hee doth shall goe well. The River of God is filled with waters.\nAnd in the 44. of _Isaiah_, _I will powre out water upon him that is\nthirsty, and floods upon the dry ground: I will powre out my Spirit\nupon thy seed, and my blessing upon thine offspring_. So that as long\nas the water doth suffer and remaine united with the earth, the good\nSpirit resteth with man, by which wee are admonished by the wise man,\n_Prov._ 5.15, _to drinke waters out of our Cisterne, & rivers out\nof our own Wel_. But when the earth by its rebellious and repugnant\ndrought, rejecteth water, there resteth nothing therein but its hard\nand refractary obstination, till that by meanes of the aire, the spirit\nthat joines and unites them together (which are holy inspirations)\nit bee newly remoistned and watered: By meanes whereof when wee have\nthis good spirit of salutary water, whereof it is written in the 15 of\n_Ecclesiasticus_, _Thou shalt give him the water of wisdome to drinke_:\nwee must take heed of casting it away, and to make our selves all dry\nearth and sandy, which is not satisfied with water, and therefore\nproduceth nothing.\n\n[Sidenote: Psal. 36. 6.]\n\nBut all this is more clearly expressed in the Gospell, where by the\nmeanes of this fructifying water, our Saviour which is a Fountaine\nthat is never dry, the holy Spirit commeth to put into our hearts that\nwhich moistneth the hardnesse of the earth, watereth it, and dresseth\nit, to produce the ripe fruits of good and charitable works. _The water\nwhich I will give you_ (saith he, _Joh._ 4. 14.) _shall be a Fountaine\nof living water, springing up into eternall life._ Of this water the\nProphets have clearely spoken, as _David_ in the 36. _Psal._ _For with\nthee there is a Fountaine of life, and in thy light wee shall see\nlight._ See how he joines water with light, which is fire; so that this\ndigression seemes to bee lesse impertinent; and in the 12. of _Esay_\n3. _You shall draw water with joy out of the wels of salvation._ More\n_Jerem._ 2. _They have forsaken me, that am the Fountaine of living\nwater, and have digged to themselves Cisternes, broken Cisternes that\nwill hold no water._\n\nIn this of _Zohar_ (as above) are comprised the principall secrets and\nactions of Fire, and of its contrary, the Patient, which is, Water: for\nthe acts of Actives are in the disposition of the Patient, (said the\nPhilosopher;) for the effects cannot better be discerned then where\nthey act. Fire then hath three proprieties: but in this respect, wee\nmust argue the thing more deeply.\n\nAs then, all that which is, are divided into 3, called Worlds, or\nHeavens, (it must not be thought strange, if wee repeate the same more\nthen once; for from thence proceed all the secret sciences,) that is\nto say, the elementary here below, subject to perpetuall alteration,\nand vicissitude of life, and of death; the Celestiall aloft, above the\nCircle of the Moone, incorruptible in respect of it selfe, as well\nfor its purity, and uniformity of substance, as for its continuall\nand equall motion; nothing therein pr\u00e6dominating the one or the\nother; which two constitute the Sensible world. There is afterward\nthe Intelligible, abstracted from all corporeity and matter, which\nthe Apostle cals the third World, where hee was ravished, this (said\nhee) _whether in the body or out of the body, God knowes_, 2 _Cor._\n12. 3. for not onely the World and the Heaven, are put one for the\nother, but yet the Heaven for Man; _The heavens declare the glory of\nGod_, according to which, most part of the Fathers interpret it; and\nMan reciprocally for Heaven. As _Origen_ sets it forth, upon the 25\nTreatise of Saint _Matthew_. Mans heart is properly called Heaven, and\nthe Throne not already of the Glory of God, as is the Temple, but of\nGod properly. For the Temple of the glory of God, is that wherein, as\nin a Glasse, wee see ourselves by _\u00c6nigma_. But Heaven that is above\nthe Temple of God, where his Throne is, is to see him wholly as it were\nface to face: which hee hath almost transcribed word for word out of\nthe booke _Abahir_ to _Zohar_, and other ancient _Caballists_, whereof\nhe consisteth for the most part.\n\nMoreover some say that the Heavens are sometimes put for God himselfe,\nas in the 32 of _Deut._ _Heare O Heaven the words I speak_: and in\nthe 8 chapter of the 1 of _Kings_, according to the Hebrew verity,\nin the prayer of King _Solomon_ at the dedication of the Temple;\n_Heare O Heaven_. In this third Heaven or World, whereof the Apostle\nspake, although God bee every where, yet the seate of his Divinity is\nthere more especially established, then elsewhere, with his separated\nIntelligences that assist him to execute his commands. _Blesse the Lord\nyee Angels, mighty in power, doing that which he ordaineth, hearing the\nvoice of his words_: wherefore _Theologians_ called it the Angelicall\nworld, without all place and time; which _Plato_ in his _Ph\u00e6d._ said\nthat no mortall men ever yet had sufficiently celebrated it, according\nto its excellency and dignity, being all of light; who from thence\nstretched out her selfe, and derives it so, as out of an inexhaustible\nFountaine, to all sorts of Creatures, even according as the ancient\n_Ph\u0153nician_ Theologie carryed which the Emperour _Julian Parabates_\nalledged in his prayer to the Sunne. That Corporeal Light proceeded\nfrom an Incorporeal Nature. The Celestial world participates of\ndarkenesse, and of light, whence proceed all the faculties and powers\nthat it brings it. And the elementary all of darknesse, designed for\nthe reason of its instability by water. The Intelligible by Fire,\nbecause of its purity and light, and the Celestial by the Aire, where\nfire and water come to joine; the Earth by this reckoning, should\nremaine for Hell; as in truth this earthly habitation is nothing but a\ntrue Hell: But by Heaven _Moses_ understood the Intelligible World, and\nby earth the Sensible, attributing the two higher elevated Elements,\nAire and Fire, to Heaven, because they alwayes tend upwards, and Water\nand Earth, which for their gravity tend downward: but all that, by\nhim was yet more mystically shadowed, as _Zohar_ sheweth it, by the\nadmirable construction of his Tabernacle, then which, there is nothing\nmore spirituall. Gold, Silver, and pretious Stones, representing the\nSensible world, and _Bezaleel_, that was the Conductor of the worke,\nthe Intelligible, and the Workman filled with a Divine Spirit, with\nSapience, Intelligence, Knowledge, and all the most accomplisht\nlearning, as almost every word carries it, woven with _Bezel_, the\nshadow, and _El_ God.\n\nThe prophane Poets have divided the Sensible World into 3, for they\nnever tooke much paines to penetrate into the Intelligible: And\nassigned the superiour part thereof, from the circle of the Moone\nupward, to _Jupiter_, the low Terrestriall to _Pluto_, and the\nmiddlemost, which is from the Earth to the Moone, to _Neptune_: which\nthe Platonists call the Generative Vertue, because of the humidity,\nimpregned with Salt, which provoketh much to generation, according\nas the word _Salacitas_ designes it, as _Plutarch_ puts it in the 4\nQuestion of Naturall Causes, and in his Treaty of _Osiris_: wherefore\nthe said Poets attribute more fecundity to the said _Neptune_, then to\nall the other Gods.\n\n[Sidenote: _Cornue._]\n\nEach of these 3 worlds furthermore, hath particularly its science,\nwhich is double; the one common and triviall, the other mysticall\nand secret. The Intelligible world to our Theologie, and the Caballe\nthe Celestial to Astrologie and Magie; and the elementary, to the\nPhysiologie and Alchymie, which revealeth by the resolutions, and\nseparations of Fire, all the more hidden, and darke secrets of natures,\nin three kindes of the composed: for no man can know the composition\nof a thing that is ignorant of its destruction, saith _Geber_. But\nthese three divine sciences have beene by the depravation of ignorant\nand evill spirits turned aside to a crying downe, that men durst\nscarcely speak thereof, but must presently incurre the bruite of\nbeing an Atheist, Witch, or a false money-coyner. We say then, after\n_Empedocles_ and _Anaxagoras_; All this our reason disputes by a\nJourney of composition and resolution, going this way and that way, up\nand downe. That all the Elementary science consisteth in the mixtion\nand separation of the Elements, which is perfected by fire, to which\nAlchymy turnes all: As _Avicen_ declareth very openly in his Treaty\nof _l\u2019Almahad_, or Division of Sciences. And _Hermes_ in that of his\n7 chapters, Understand yee sonnes of the wise, the Science of the\nfour Elements, whose secret apparition is no where signified, except\nthey bee divided and compounded, because out of the Elements nothing\nis made profitable without such a Regiment; for where Nature ends her\noperations, there Art begins. Take such a composed Elementary, what you\nwill, herbe, wood, or other the like, upon which, fire may exercise its\naction, and put it in an Alembic or Cornue; first let them separate\nthe water, and afterwards the oyle, if the fire bee moderate, if more\npressed and reinforced, both together: but the oyle will swimme above\nthe water, which may easily bee separated by a fonnel of Glasse. This\nwater is called _Mercury_, which of it selfe is pure and cleane; and\noyle, the sulphur, adustible and infect, that corrupts every compounded\nthing: In the bottome of the vessel will rest the Ashes, of which by\na forme of lee, with water the Salt will bee extracted, and after you\nhave withdrawn the water with _Balneum Mari\u00e6_, as men call it: for the\noily unctuosities do not mount by this degree of fire, no more doth\nthe Salt, but much lesse; and the indissoluble Earths stript of all\ntheir humidities proper to vitrifie: for saith _Geber_, every private\nthing by its owne humidity doth performe none but a vitrificatory\nfusion. So there are two volatill Elements, namely the liquid, Water\nand Aire, which is Oyle, for all liquid substances naturally shunne the\nfire, which elevates the one, and burnes the other. But not those two\nwhich are dry and solid; which are Salt, wherein is contained Fire,\nand pure Earth, which is Glasse: over whom the fire hath no power\nbut to melt and refine them. See there the four Elements redoubled,\nas _Hermes_ cals them, and _Raymund Lullius_ the great Elements; for\nas every Element consists of two qualities, these great Elements\nredoubled, _Mercury_, _Sulphur_, _Salt_, and _Glasse_, participate of\nthe two simple Elements, (to say better) of all four; according to the\nmore, or the lesse, of the one, or of the other; _Mercury_ holding\nmore of the _Aire_, to which it is attributed; Oyle or _Sulphur_, of\nthe Aire; _Salt_, of Fire; and _Glasse_, of the Earth, who findes it\nselfe pure and cleane in the Center of all the composed Elementaries,\nand is the last to reveale it selfe exempt from others. Of this\nsort by the Artifice and operation of Fire, and of its effects, we\ndepure all infections and filth, even to reduce them to a purity of\nincorruptible substance from this time forward; by the separation of\ntheir inflamable, and terrestriall impurities; for (saith _Geber_) the\nwhole intention of the Operator, is versed in this, that the grosser\nparts being cast away, the worke may bee perfected with the lighter;\nwhich is to mount from the corruptions here below, to a purity of the\nCelestial world, where the Elements are more pure and essential, fire\nthere predominating which is the chief of all others. Hitherto touching\n_Alchymie_, and wherein shee is versed.\n\n_Magick_ for the Celestial world, was in times past, a holy and\nvenerable Science, which _Plato_ in his _Charmis_ cals the true\nMedicine of the soule; and in the first, _Alcibiades_ puts it, that it\nwas wont to shew the Elders of the great Kings of _Persia_, to teach\nthem to reverence God, to forme their temporall domination according\nto the patterne of the order and policy of the Universe. But it is\nnothing else properly (as _Orpheus_ saith) but a forme of marriage of\nthe starry heaven with the earth, whither hee darts his influences, by\nwhich shee impregnes comming from the Intelligences who assist therein;\nand an application of agent vertues upon the passive, and that without\nthe cooperation of D\u00e6mons the most part, evill, false, and deceptive,\nyet some more then others; with which it is thought that the three wise\nKings, _Magi_, that came so farre to adore Jesus Christ, were willing\nto have some acquaintance and commerce.\n\nThe third is that which men call _Caballe_, or reception, because men\nleft it there verbally, and by mouth from hand to hand, from one to\nanother. It is divided into two, the one of _Beresith_, that is to\nsay, of the Creation, that consisteth in the Sensible world, where\n_Moses_ staid, without speaking of the Intelligible, or of separated\nsubstances. The other is of _Mercavah_, or of the Throne of God, which\n_Ezekiel_ principally treats of, whose vision is almost all of fire. So\nmuch is this Element throughout the whole holy Scripture appropriated\nto Divinity, as one of the most perfect and neare symboles and markes\nin things sensible; by meanes whereof wee are so elevated, that by\n_Jacobs_ Ladder, or _Homers_ golden Chaine, we come to the knowledge of\nthings spirituall and intelligible; _for the invisible things of God\nfrom the Creation of the World, are clearely seene, being understood\nby the things that are made, even his eternall power and Godhead_.\nFor the world with the Creatures being there, they are a portraict\nof God; for the Creator is understood by the Creature; saith Saint\n_Augustine_; for God hath made two things to his image and resemblance,\naccording to _Tresmegistus_: the world, therein to rejoice, and please\nour selves with the infinite brave pieces of worke; and Man, wherein\nhee set his most singular delight and pleasure, which _Moses_ hath\ntacitely expressed in _Gen._ 1. & 2. where when there was question\nof creating the world, Heaven, Earth, Vegetables, Minerals, Animals,\nSunne, Moone, Starres, and all the rest, hee did no more but command\nby his word, for hee said, and they were done; hee commanded and they\nwere created. But in Mans formation, hee insisted much further therein\nthen in all the rest, saith he; _Let us make man after our Image and\nSimilitude, hee created him male and female, and formed him dust of\nthe earth, afterward breathed in his face the spirit of life, and hee\nwas made a living soule_. In which are touched 4 or 5 particularities.\nSo _Cyrill_ observes it. After the same manner then, as the Image of\nGod is the world, so the image of the world, is man: therein there is\nsuch a relation of God with his creatures, that they cannot bee well\ncomprehended, but reciprocally one by the other, for all the Sensible\nnature, (as _Zohar_ hath it) in regard of the intelligible, is as that\nof the Moone, towards the Sunne, who thereinto reverberates its light:\nor as the light of a Lampe or torch, which parteth the flame fastned\nto the weik, which is therein nourished by a grosse matter, viscous,\nadustible, without which this splendor and light could not communicate\nit selfe to our sight, nor our sight comprehend it: And likewise the\nglory and essence of God, which the Hebrewes call _Sequinah_, could not\nappeare but in the matter of this Sensible world, which is an image or\npatterne thereof. And it is that, which God said to _Moses_, _Exod._\n33. _You shall not see my face, you shall see my hinder parts_. The\nface of God is his true Essence in the intelligible world, which no\nman ever saw, except the _Messihe_, _I did set the Lord alwayes before\nmee_, _Psal._ 16. 8. And his posteriour parts are his effects in the\nSensible world. The soule likewise cannot bee discerned and knowne,\nbut by the functions it exerciseth in the body whilst it is annexed\nthereunto: _By which Plato was moved to thinke that soules could not\nconsist without bodies, no more then fire without water._ So that after\nlong revolutions of times, they should come againe to incorporate\nthemselves here below: whereunto adheres that in the 6 of _Virgils\n\u00c6neads_.\n\n    All these when they have turned for many yeares,\n    God cals them to the floud of Lethe, by great troopes,\n    Being forgetfull that they must review the upper convexe,\n    And begin againe to bee willing to returne into bodies.\n\nBut this savours a little of new-birth, and _Pythagorean_ changings of\nsoules into bodies, in which _Origen_ was likewise out of the way, as\nmay be seene in his booke of Princes, and in Saint _Jeromes_ Epistle\nto _Avitus_. But more sincerely _Porphyrius_, although in the rest an\nimpious adversary, a Calumniator of Christianisme; that for the perfect\nbeatitude of soules, they must shunne and fly all bodies. So that, when\nthe soule shall bee repurged from all corporal affections, and when it\nshall returne to its Creator, in its first simplicity, it hath no great\ndesire to fall againe into the hands and calamities of this age, when\nthe option should be left unto it free.\n\nFrom the Intelligible world then, it runnes downe into the Celestial,\nand from thence to the Elementary, all that which the spirit of man can\nattaine from the knowledge of the admirable effects of Nature, which\nArt intimates, in what shee can, whence by the revelation of these rare\nsecrets, by the action of fire, the most part is magnified, the glory\nand magnificence of him who is the first motor and author thereof;\nfor mans understanding according to _Hermes_, is as a Glasse where\nwe come to shave off, and to abate the cleare and luminous rayes of\nthe Divinity, represented to our senses by the Sunne above, and the\nfire his correspondent here below; which inflame the soule with an\nardent desire of the knowledge and veneration of his Creatour, and by\nconsequent of his love, for men love nothing but what they know.\n\nSo each of these three worlds, which have their particular sciences,\nhath also its fire, and its salt apart: both which do informe us\nnamely of _Moses_ his fire in the heaven. And the Salt for its firme\nconsistence and solidity to the earth. What is this Salt? aske one of\nyour Chymicall Philosophers; a scorched and burned earth, and congealed\nwater, by the heat of fire, potentially enclosed therein. Moreover Fire\nis the operatour here below, in the workes of Art, as the Sunne and\nCelestiall Fire is in them of that nature; and in the intelligible,\nthe holy Spirit by the Hebrewes called _Binah_, or Intelligence, which\nthe Scripture designes ordinarily by fire, and this spirituall fire,\nor igneal spirit, with the _Chomah_ the verbe, where the Sapience\nattributes to the Sonne, Wisdome, the Artist of all things, taught mee,\nare the fathers operators. By the word of the Lord were the heavens\nfirmed, and all their beauty by the spirit of his mouth; from whence\nthat maxime of the Peripateticks differs not much. Every worke of\nNature is a worke of Intelligence.\n\nBehold the three fires, whereof we pretend to speake, of which there\nis none more common amongst us then the elementary here below, grosse,\ncomposed, and materiall; that is to say, alwayes fastned to matter; nor\non the the other part lesse known. That which is of him, from whence\nhe came, and whither hee goes; reducing in an instant all to nothing:\nassoone as his nourishment failes him; without which he cannot consist\na moment, but goes as hee comes, being all in the least of his parts:\nSo that he can in lesse then nothing, multiply to infinity, and in\nlesse then nothing empty it selfe: for one little waxe light will at\npleasure enkindle the greatest fires we can imagine, without any losse\nor diminution of its substance:\n\n    _Though they take a thousand, yet nothing perisheth_:\n\n[Sidenote: Auror _de roolle_ p 61, in course, in order one after\nanother.]\n\nAnd in the third of Saint _James_, _Behold how great a matter a little\nfire kindleth_; yea one onely small sparkle of fire, would press in\nthe twinckling of an eye, all the immense hollow of the Universe,\nif it were filled with Gun-powder or Napthe and presently after will\nvanish away. So that of all bodies, there is nothing that doth approach\nnearer to the soule then fire, said _Plotin_. And _Aristotle_ in his\nfourth booke of _Metaphysickes_, sets downe, that even to his time\nthe most part of Philosophers had not well knowne fire, nor yet Aire\nto bee perceivable to our sight and feeling. But men may say the\nsame, that neither _Aristotle_, nor other Grecians of his time knew\nso well the fire and its effects, at least wise not so exactly as did\n(so long while after) the _Arabians_, by _Alchymie_, on which all\nthe knowledge of fire dependeth. The _\u00c6gyptians_ said, that it was a\nravishing and insatiable Animal, that devoures that which taketh birth\nand increase, and at last it selfe; after it is therewith well fedde\nand gorged: when there is no more to feed or nourish it; for that\nhaving heat and motion, he cannot passe from food and aire to breath\ntherein; if for want hereof, it remaines at last extinct, with that\nwherewith it was fed: All things proper to animate substances, and\nwhich have life, for life is ever accompanied with heat and motion,\nwhich proceeds from heate, rather then heate from motion; although they\nbe reciprocalls, for one cannot be without the other. But _Suidas_\nthereupon formed such a contradiction, that not onely animals, but all\nthat which take nourishment and encrease, tend to a certaine butt,\nwhither being come, it stayes without passing any further, where\nneither nourishment nor increase of fire are limited nor determined;\nfor the more is administred, so much the more it would have, and grow\nevery day greater: for neither the one nor the other can be limited,\nas do these animals. Then by consequent it must not be put in their\nranke; So that the motion of fire should rather be called generation,\nthen nourishment or growth; for there is but that one element, that\nnourisheth and increaseth it. In the others, that which superabounds\ntherein is by apposition, as if you would joine water to water, or\nearth to earth; you shall never do the same to fire, to thinke to make\nit greater by joining thereunto other fire, but by the apposition of\nmatter, upon which it may bite and exercise its action, as wood and\nother like things, which perforce must turne into its nature, and so\nit augments it selfe. The Poeticall fictions relate that _Prometheus_\nwent into Heaven to steale it to accommodate mortals; for which he was\nso grievously punished by the Gods, as to remaine 30. yeares bound to\na Rocke in Mount _Caucasus_, where a Vulter dayly eate up his entrails\nwhich did grow againe in course. But it is to bee beleeved that the\nGods that are so watchfull, and so affectionate towards mankinde,\nwould not deny this so necessary a portion of Nature, without which\nthe condition of their life were worse then that of beasts, as well\nfor the boyling of their meats, as to warme them, and dry them, and\ninfinite other necessary commodities. Besides of that which soares\nalwayes upwards, being of one celestial original, whither he aspires to\nreturne, it seemes that this belongs properly to man.\n\n    _Sith other things lookes downe unto the earth\n    It gave man a face, to looke up, and see the heavens,\n    To erect his countenance unto the Stars._\n\n[Sidenote: \u03b4\u03b9\u03ac\u03bb\u03c5\u03c3\u03b9\u03c2]\n\nAlmost all other animals do shun the fire, whence _Lactantius_ to shew\nthat man was a divine Animal, alledgeth for one of his most pregnant\nreasons, that hee onely amongst others used fire. And _Vitruvius_ in\nhis second booke, sets downe that the first acquaintances of men, were\ncontracted by comming to meete, to warme themselves at common fires:\nSo that the cause why God sent fire downe to men must bee, that by\nthe meanes thereof, they are come to penetrate into the profound and\nhidden secrets of Nature: whereof they could not well discover, & know\nthe manner of proceeding, for that shee workes so rarely: but by his\ncounterfoote, which the Greeks call \u03b4\u03b9\u03ac\u03bb\u03c5\u03c3\u03b9\u03c2 the resolution\nand separation of the Elementary parts, which are made by fire; whereof\nproceeds the execution almost of all Artifices, that the spirit of\nman hath invented; So that if the first had no other instrument, and\ntoole, then the fire, as we may lately see by the discoveries of the\n_West Indies_; _Homer_ in the Song of _Vulcan_ sets downe that hee\nassisted with _Minerva_, taught men their Arts and brave Workmanship;\nhaving formerly beene accustomed to dwel in Caves and hollow Rockes,\nafter the fashion of wilde beasts; willing to inferre by _Minerva_ the\nGoddesse of Arts, and Sciences, _the understanding and industry, and by\nthe fire, Vulcan, that puts them in execution; wherefore the \u00c6gyptians\nwere accustomed to marry these two Deities together, willing thereby\nto declare nothing else but that from the understanding proceeds the\ninvention of all Arts and Sciences, which fire afterwards effected,\nand brought from power to action_; for the Agent in all this world is\nnothing else but fire and heat, saith _Johannicius_, and _Homer_,\n\n    _Whom Vulcan and Minerva knew_.\n\nWhich was the cause (as may bee seen in _Philostratus_ by the birth of\n_Minerva_) that shee forsooke the _Rhodians_, for that they sacrificed\nunto her without fire, to goe to the _Athenians_. Moreover _Vulcan_,\naccording to _Diadorus_, was a man, _who from an accident by a clap\nof Lightning, whereby a Tree was set on fire, first revealed to the\n\u00c6gyptians the commodity and use of Fire: for being therewithall\novercome, all joyfull of his light and heate; he thereunto added other\nmatter to keepe it, whilest hee went to seeke the people, who afterward\nfor this, deified him_. Whereto _Lucretius_ agrees,\n\n    _Do not in these things tacitely and by chance require,\n    Lightning brought fire on earth to mortalls\n    First: thence all heate of flame was given_.\n\n[Sidenote: 1500 years.]\n\n[Sidenote: 500]\n\nThe Greekes attribute it to _Phoroneus_, and put it, that it was neare\nto _Argos_. That fire being fallen from heaven there-about, it was\nafterward there kept within the Temple of _Apollo_; which if by chance\nit came to extinguish, they lighted it againe anew by the Sunnebeames;\nas also they did at _Rome_ that of the Vestals. And in _Persia_ their\nsacred fire which they carried ordinarily where the King marcht in\nperson singularly reverencing it, for their respect to the Sunne,\nwhich they adored above all other Deities; for they esteemed it here\nbelow, their Image. They caryed it (I say) in great pompe and solemnity\non a magnificent Chariot drawne by four great Couriers, and followed\nby 365 young Ministers, for as much as there are so many dayes in\nthe yeare, which describe the Sunne by its course, clad with yellow\nguilded, the colour conformable to the Sunne, and fire, singing hymnes\nto their praise. And there was amongst them, no crime more capitall\nand irremissible, then to cast any dead carkasse or other uncleannesse\ntherein, or to blow it with your breath, for feare to infect it, but\nthey did it to give it aire, for in all this they hazzarded no lesse\nthen life; as to quench it otherwise in water: So that if any one had\nperpetrated any grievous forfeit, to obtaine grace and pardon therein;\nthe best expedient then was, as _Plutarch_ puts in his first Treatise\nof the first cold, to put himselfe in running water with fire in the\nhand, threatning to quench it in the water if they did not grant his\nrequest; but after hee had obtained it hee was not left unpunished for\nhis offence, but for the impiety that hee had forethought to commit.\nAnd from thence it became a common proverbe mentioned in _Suidas_: I am\na _Persian_, borne of _Persian_ parents; what a strange _Persian_? yea\nSir, for us to pollute fire, it is sharper then cruel death. But all\nthis which may bee said of fire, and by the meanes thereof, hath not\nyet been revealed, nor knowne by men: Is there any thing more admirable\nthen Gunpowder, so easy to make, and consisting of so few ingredients;\nand so common Sulphur, Saltpeter and coale? which seeme to have been\nmystically designed by the \u00c6gyptians, by the three Celestial powers,\nwhence they alledge Thunder, Lightning, Tempests, to be conducted and\ngoverned, _Jupiter_, _Vesta_, and _Vulcan_. By _Vulcan_, Sulphur; by\n_Jupiter_, Saltpeter, full of aire and winde, as _Raymund Lullius_ puts\nit, who well knew it, and its nature, and its effects if he would have\ndiscovered them; and by _Vesta_ Coale; as well for the Terrestreity\nthat is in it, as for that it is incorruptible, being able to keepe\nit many thousands of yeares within the ground, without alteration or\nspoiling, which was the cause that they made a place and stage for it,\nin the foundation of the Temple of _Diana_ at _Ephesus_: Saltpeter\nis appropriated to the Aire; because it is as of a meane disposition\nof nature, betwixt Sea water, and the Fire, or Sulphur, whereof it\nparticipates, for that it is so inflamable, and saltish, on the other\nside, resolving it selfe into moisture, and water, as the Salts do;\nfrom whence it hath bitternesse and acuity; and as the inclosed and\nretained aire, within the clouds, doth breake and lighten by the\nimpetuosity of Thunder, the same doth Saltpeter: But this will come to\nbetter purpose hereafter in Salts. Moreover hee that can make powder\ncomposed of certaine proportions of Sulphur and Saltpeter, and in\nstead of Coale, with the Terrestrial scurf of Antimony, which must be\nseparated by frequent and reiterated ablutions of lukewarme water; may\ncome to an artificiall fire, not to bee disdained; of a powder, that\nwill give a small report; \u2019tis true that it is not so impetuous and\nfull of force, as the common. In regard of the invention of Gunpowder,\nthe relations of _China_ do cary, that by their ancient Chronicles it\nis found out, that they have had the use of it more then 1500 yeares;\nas also of printing. _Roger Bacon_, the famous English Philosopher,\nwho writ above 300 yeares agoe, in his booke of the admirable power of\nNature and Art, sets downe, that with a certaine composition imitating\nlightning and thunder, _Gideon_ was wont to feare his Enemies with.\nAnd yet that it is not formally as it is written in the 7 of _Judges_,\nyet it is said neverthelesse more then sixscore yeares before the\ndivulgation of Gun-powder; see his word: furthermore there may bee made\nperpetuall lights and bathes, burning without end, for we have knowne\nmany things that are not burned, but purified; but besides these,\nthere are other stupendious things of Nature and Art; for sounds may\nbe made in the aire, like thunders, and of greater horror then such\nas are made by nature. And a little matter adapted to the quantity of\na thumb, makes a horrible sound, and shewes a vehement coruscation;\nand this may bee done many wayes, by which every City and Army may bee\ndestroyed; after the manner of _Gideons_ Artifice, who with broken\npitchers and lamps, fire breaking out with ineffable fragor, destroyed\nthe _Midianitish_ Army, with only 300 men. These may be Granadoes and\nfire pots. And to be short, nothing could better agree on all points\nto Gun-powder; but these good men foreseeing the ruine that such\nthings might bring, made too great conscience to reveale it. To the\npurpose of perpetuall fires, by meanes of most long durance; _Hermolaus\nBarbarus_ in his notes upon _Pliny_, relates that in his time there\nwas an old Sepulchre opened in the Territory of _Padoua_, and therein\nfound a little Coffer, where there was a Lampe yet burning, although\nthat according to the inscription it must have beene more then 500\nyeares since it was lighted. So that by this reckoning, it should not\nbee altogether impossible to make fires, that will not be put out; for\nwee see the same in many sorts of that which men call Grec; whereof\n_Aristotle_ as it is reported heretofore composed a Treatise, which\ncould not bee quenched with water, chiefly Sea water, by reason of the\nfatty and unctuous Salt mingled therewith, but they grow worser, and\nwaxe more fiery. But what hurt were there to stay thereon a little,\nsince likewise it is a question of Fire: Of Acornes steeped in wine,\nafterward dryed and put in a mill so long till the liquor come forth,\nwhich afterwards accompanied with other oyles besmeared upon quicke\nchalc, Pumice stone, spectacle glasse, and Alum calcined together with\nSoap, and other the like things, that hold their adustible impurities\nin the bottome of a vessel, whilest that the oile by distillation\nmounts cleare, neat, and purified, and lesse inflamable; but this\nrequireth a sufficient good fire; for the matches corresponding\nthereto, make them of cotten yearne besmeared within the Lee: then bath\nthem in the oile, or liquor of Tartar, Saltpetring them over _Alum\nplumed_, intermingled with _pitch_, _rozin finely bruised and beaten_,\nor of _Colophon_. These fires of so long duration would seeme to us\na thing fabulous, if wee were not ascertained by authentique Authors\nof that so famous a Lampe hung in a certaine Temple of _Venus_, where\nthere burned without ceasing the Stone called _Asbestus_, which being\nonce set on fire, never goes out. But some will say that that is also\na fable; I will leave others to decide it, and I will tell you what\nbefell mee, seeking nothing lesse then that, to meet with a substance,\nconducted thereunto, by graduall artifices of fire: which being bound\nfast within a Viall of glasse and sealed with _Hermes_ his Seale, that\nno aire could any way enter in, might be kept 1000 yeares (after the\nmanner of speech) in the bottome of the Sea: and opening it at the\ntermination of so long a season, or when you shall please, you shall\ntherein finde a suddaine fire, (which when it sents the aire) will\nlight matches. We reade in the second booke of the _Maccabees_, chap.\n1. vers. 20. that at the transmigration of _Babylon_, the _Levites_\nhaving hid their sacred fire in the bottome of a well or pit, 70\nyeares, after they found there a thicke water and whitish, who assoone\nas ever the Sunbeames gave thereon, tooke fire.\n\nThese two Deities aforesaid, _Pallas_ and _Vesta_, one and the other,\nchaste Virgins, as is also Fire; represent unto us the two fires of the\nSensible world; that is to say, _Pallas_, the Celestiall; and _Vesta_,\nthe Elementary here below, the which notwithstanding it bee more grosse\nand materiall, then that above, tends neverthelesse alwayes upward, as\nif it endeavoured to unmingle it selfe from a corruptible substance,\nwhere it remaineth fixed; to returne free and exempt from all these\nhinderances to its first Original from whence it came, as an imprisoned\nsoule,\n\n    _There is in them fiery vigor and celestiall Origin,\n    In seeds as much as our harmelesse bodies stay them,\n    And our terrene joints dull them, and our dying members_.\n\nThe other on the contrary, though more subtill and essential rusheth\nout here below toward the earth, as if these two aspired incessantly\nto encounter each other, and to face each other, in the fashion of two\nPyramides; whereof that above should have its basis planted in the\n_Zodiack_, where the Sunne perfects his annuall course through the 12\nSigns: from the point of which _Pyramis_, comes to cast here below\nall that which is here procreated, and hath being, according to the\nAstrologers of \u00c6gypt; that there is nothing produced in the earth, and\nin the water, which was not first sowed in heaven, which is there, as\na labourer to cultivate it, and by his heate, impregned here below,\nwith the efficacy of his influences, conducts the whole to its compleat\nperfection and maturity, which _Aristotle_ also confirmes in his bookes\nof Beginning and Ending. But the fire here below on the contrary at\nthe basis of his _Pyramis_, fastned to the earth, making one of six\nfaces of the Cube, whereof the _Pythagoreans_ give him the forme and\nfigure, because of its forme, and invariable stability; and from the\npoint of this _Pyramis_ the subtill vapours mount upwards, which serve\nas nourishment to the Sun, and to all the rest of the Celestiall\nbodies, according as _Phurnutus_ writeth after others. Men attribute\n(saith hee) inextinguished fire unto _Vesta_, peradventure for that the\npower of fire that is in the world, takes it nourishment from thence,\nand that from thence the Sunne is maintained and consisteth. This is\nthat also, that _Hermes_ would inferre in his Table of _Emeraudes_:\nThat which is below, is as that which is above, and contrarywise, to\nperpetrate miracles of one thing. And _Rabbi Joseph_ the sonne of\n_Carnitol_ in his ports of Justice, the foundation of all the inferior\n\u00e6difices is placed above, and their heap or top here below as a Tree\ninverted. So that a man is but as a spirituall tree planted in the\nParadise of delights, which is the earth of the living, by the roots of\nhis haires; following that which is written in the _Canticles 7. The\nhaire of thy head like purple, the King is bound in the Galleries._\n\nThese two fires then, the high and the low, who do know themselves,\nand so one another, have beene no lesse unknowne to the Poets, for\n_Homer_ in the 18 of his Iliads, having placed _Vulcans_ forge in the\neighth starry heaven, where he is accompanied with his Artisans endowed\nwith singular prudence, and who know two sorts of workes, which were\ntaught them by the immortall Gods, wherein they labour in his presence;\n_Virgill_ in his 8 of the \u00c6neads hath suffered him to set his shop here\nbelow in the earth, in an Island called _Vulcanian_.\n\n    _Vulcans house, and by name, Vulcans earth._\n\nTo shew that there is fire in the one, and the other Region, the\nCelestial, and Elementary; but diversly: Men make moreover four sorts\nof fire; that of the intelligible world, which is all light; the\nCelestiall participates of heate and light; the Elementary of light,\nheate, and ardour; And the infernall opposite to the intelligible, with\nardor and burning without light; we see Lanthornes upon Mountaines\nthat burne on the inside, and other like called _Vulcans_. And it is a\nthing very admirable, as one of the _Rabbins_ quoteth, that Sulphur &\nPitch that are so ready and easy to take fire, and continue so little\nin their combustion being exposed to the aire, restrained neverthelesse\nwithin the Earths intrails, it seemes they there renew themselves, and\nmultiply by their owne consumption, although their heat and burning\nbee there much more violent without comparison, then here above.\nAccording as wee may see in Mountaines that burn for so many continued\nages, and hot Bathes. This seemes to emancipate from the common order\nof Nature by a secret disposition of Divine providence, who will have\nthem continue so; till the scurf and impurity of this inferiour world\nbe exterminate, with this infected stinking and corruptible odor; and\nto banish it from hence and send it backe to hell for the punishment\nand torment of the damned; whereof it is written in _Psal. 11. 6. Upon\nthe wicked hee shall raine snares, fire and brimstone, and an horrible\ntempest, this shall bee the portion of their Cup._ This fire there,\nwhich is blacke, obscure, thicke, and dark, the more devouring and\nburning it is, resembles that of some great coales of stone, which\nconceive a most strong ignition, whereof it is spoken in the 20 of\n_Job_ 26. _A fire shall devour them which is not kindled._ And more\nparticularly in the 4 of _Baruch_ 26. _Fire shall come upon them from\nthe everlasting to continue many dayes, and Devils shall a long time\ndwell there._\n\n[Sidenote: P. 72. Lamp.]\n\nThere where the Celestial fire is all clear and shining as a lamp,\nwhose flame should bee nourished with water of Life, mingled with a\ncertaine composition of _Camphire_, _Salnitre_, and other inflamative\nmatters. So that these combustible substances, whereof there are\ninfinite varieties, may endure very long, but it is true that it will\nbee but a gentle and weak flame. And of the like, but more subtill\nwithout comparison, the Celestiall bodies are nourished and fed, that\nneed but little nourishment, as approaching from spirituality. I can\ntell you, being at any other time brought, to make the fashion of a\nshining Sunne, in the darke, (it was a fire of a Lampe) so glittering,\nthat a whole great Hall might bee therewith rather dazled, then\nlightened; _for this did more effect then two or three dozen of great\nTorches, and yet in 24 houres used no more oile then I gave it, with\nmatches corresponding thereunto, which held no more then a nut shell,\nfor this was a Lampe of Glasse, plunged or dipped within a Globe of\nCrystall as great as a head filled with vinegar, distilled three or\nfoure times; for there is nothing more transparent, nor more splendent.\nSea water is also good thereto, and much better then fresh water, how\npure soever it may bee; It it the Salt mingled among that gives it this\nluminous brightnesse._\n\n[Sidenote: \u1f30\u03c7\u1f7c\u03c1]\n\n[Sidenote: P. 75.]\n\n[Sidenote: Tuffe p. 76. a kind of white Sand, or soft and brittle\nStone.]\n\nBut to returne to our discourse, some have thought that sith the\nStarres receive nourishment, they should also vanish in certaine\nperiods of time, and others come in their stead; which were no other\nthing then a separation of their clearnesse and light, with their Globe\nof substance more grosse and materiall, by which they come to dissipate\nthemselves, and to vanish within the heaven; as vitall spirits within\nthe aire: whilest they are absented from some animated body, and\nleave it void of life. So that by this meanes, their Globe from this\ntime forward would remaine darke as a Lampe, whereby light, which\nbefore gave it light, should bee quenched for lacke of nourishment, or\nother accident. This light or luminous fire is in the Starres, as the\nbloud is in animals, or juice in vegetables, whereto _Homer_ seemes\nwilling to grant in the 5. of his Iliads, where he puts, that for as\nmuch as the Gods do not live by bread and wine, as mortalls, but by\n_Ambrosia_ and _Nectar_, so they have no bloud, but in lieu thereof,\na substance which they call \u1f30\u03c7\u1f7c\u03c1 which is as it were a\nsubtill saltish waterishnesse: hindering corruption in animals, and\nall other composed Elements; but wee must here a little better cleare\nthis, for the great affinity that the Sunne and Fire have together:\nWee must then understand, that the Sunne arising by its attraction\nelevates the spirits of the earth, which are of two natures, (a moist\nvapour including, and a dry vapour included) are together exalted,\n(saith the Philosopher in the 5. of his Meteors) the one hot and\nmoist, as is the Aire and Water, potentially; this which is properly\ncalled Vapour; the other hot and dry, of the nature and power of fire,\ncalled Exhalation. The first resolves into water, as raines, snowes,\nhailes, mists, fogges, and other such moist impressions as are formed\nof this vapour, in the middle Region of the Aire, for being grosse\nand heavy, they cannot mount higher, but afterwards being thickned,\nand congealed by the cold that resides there, they fall backe here\nbelow, more materiall then those which were not mounted from thence,\nand at last, all do resolve into water. The second, called Exhalation,\nis subdivided into three kindes; the first, more viscous, grosse,\nand heavy, is that whereof your fires are formed, which are called\n_Castor_ and _Pollux_, otherwise _Saint Herme_; the _foole fires_, and\nthe like, which cannot mount higher then the low Region of the Aire:\nthe second is a little lighter, more subtill, and depured, penetrating\neven to the middle Region, where thunders and lightnings are formed,\nthe wandring starres, _barres_ of fire, _cheurons_, and other such\ninflamations. The third, is yet more dry and light, and more free from\nunctuosity, almost of the nature of that Quintessence, which we observe\nin _Aqua vit\u00e6_ soveraignly depured: therefore it may mount not onely\nto the highest Region of the Aire, and that of Fire contiguous; but\nescape yet whole and safe higher then the Heaven, with which, for its\ngreatest subtilty and depuration which it hath gotten in this long\nway, it hath a great conformity: For being come to the Globe of the\nSun, it is there perfected to concoct and to digest into a pure and\ncleare light; for the nourishment, as well of it selfe, as of other\nstarres; the same that _Pliny_ toucheth in the 8 and 9 chapters of\nhis second booke: So that the Starres receive all their light and\nnourishment from the Sunne, after that it hath been there concocted and\nfitted, and not by the forme of reflexion, as from its raies, which\nwould lessen themselves either in water, or in a looking Glasse; for\nall that which participates of fire, hath need of nourishment. This\nis done as in the Animall, where the most pure bloud, comes from the\nLiver to empty it selfe through the Arteries into the heart which\nconducts it to its last perfection for the nourishment of Spirits.\nBut this must be understood, if these Exhalations and vapours finde\nissue atwhart the pores and spongiosities of the Earth, to evaporate\nupwards. But if peradventure it meet with Tuffe, or Sand, or the like\nlets, and hindrances, which do contradict them, or let them, they stay\nthere and wax thicke, for procreation of minerals: that is to say,\na hot and a dry exhalation, in the nature of Brimstone, and a moist\nvapour in the nature of Quicksilver; not vulgar, but a substance yet\nspirituall and full of fume, from the assembling of which two, in a\nsubtill vapour, they come to procreate in themselves afterwards by a\nlong continuance of time, metals, and meane minerals, according to the\npurity or impurity of their coagulated substances; and the temperature,\ndefect, or excesse of the heat that recocts them in the entrails of the\nearth. Without going from my intention of the foresaid exhalations, I\nthought fit to touch a little upon an experiment whereunto I arrived\nby my industry, which I thinke will not be disagreeable. Take good old\nWine, and put therein a certaine quantity of Salnitre, and Camphire,\nin a Platter upon a fire pan, within a Closet well firmed, that aire\ncannot enter, and make it evaporate therein, and that there be no more\ncovering then the thicknesse of the backe of a knife, to give it so\nmuch aire as it must have, to make it burne. This being done, shut\nwell your little window, that nothing may vapour out after you have\nwithdrawne the dish, or platter, from thence to 10. 20. or 30. yeares;\nprovided that the aire do not enter, and that the winde blow not in;\nbringing in thither a lighted waxe candle, you shall see infinite\nlittle fires capring as lightnings in the great heats of Summer, which\nare not accompanied with thunders and lightnings, nor with stormes,\nwindes, and raines, having nothing but an inflamation of Aire, by\nreason of Saltpeter, and Sulphur, which are elevated from the Earth.\n\nBefore wee passe from our intention of vapours and exhalations,\nthat no man doubts but do proceed from heat introduced within the\nearth by the continuall motion of the heaven round about, and of the\nCelestial bodies, whence light is accompanied with some heat that\nit darts thereinto: Let us come to the experiments next approaching\nto our sensible knowledge; wee see, that the fire leaves two sorts\nof excrements, the one grosser, namely, Ashes; remaining in the\nbottome of its adustion, that containeth Salt and Glasse; and the two\nfixed and solid Elements, Fire and Earth: The other more light, and\nsubtill, which the fume carries upwards; that is, the Soote, wherein\nare contained the two volatill and liquid Elements, called by the\n_Chymists_, Mercury and Sulphur, and by the _Naturalists_, Vapour,\nand Exhalation. By _Mercury_, is designed Water, or Vapour, and by\n_Sulphur_, Oile, and Exhalation; Of Salt and of Earths therein, there\nare found a very small quantity, yet sufficient, thereby to perceive\nhow the four Elements are found out in the resolution of all the\ncomposed Elementaries: Take then the Soote of Chimney, but of that\nwhich shall mount highest in a very long Chimney pipe, and in the very\ntop, where it must bee most subtill, thereof fill a great Cornue, or\nan Alembic two parts of three, then apply thereunto a great recipient,\nwhich you wrap about with linnen wet with fresh water. Give fire by\nsmall quantities, the water and the oil will distill together, although\nthe water ought in order to issue out first. After that, all these two\nliquors shall passe through the Recipient, and when nothing else shall\narise, increase your fire with faggot stickes well dryed, or other\nlike, continuing it for 8 or 10 houres, so long that the earths which\nshall rest in the bottome bee well calcined: but for that they are in\nsmall quantity put to more Soote, and continue it as aforesaid, untill\nyou have earth enough which you shall take out of the Alembic, which\nyou shall put into a little earthen pot, of _Parris_, not smoothed,\nor in a little hollow pot. The water and oile, which you shall have\ndistilled may be easily separated by a glasse fonnell, where the water\nwill swimme above the oile: This done you shall rectify your water by\n_Balneum Mari\u00e6_, by redistilling of it two or three times; for oile\ndoth not mount by this degree of fire but by Sand; keepe them asunder\nupon the earths, that shall be calcined within the said pot or cruset,\nput their water thereon a little warme stirring it with a spit, so long\ntill the Salt which shall therein bee revealed by the fires action, do\ntotally dissolve it selfe into this Water; withdraw it by distillation,\nand the Salt shall bee left you in the bottome, of the nature of\n_Salarmoniac_, so that by pressing it, it will elevate it selfe. But of\nthis more plainely hereafter in its owne place, when we shall speake\nof Salt. Of Earthes wee need not take much care, for wee must seeke for\nthe best in the Ashes, as also fixed Salt. So by the meanes of Water,\nextracted out of ashes (we will here a little passe from Soote, a\nlittle better to declare the subject of Earthes.)\n\nIn this Element the more grosse and materiall of all, which wee call\nEarth, we must consider three substances; the Hebrewes also have\nbetter distinguished them then we, by giving them 3 names, _Erehs_,\n_Adamah_, and _Jabassah_. _Erehs_ is properly durt or mud, _Jabassah_\nsand, and _Adamah_ clay, wash of the common earth with water, and\npowre it suddainly into another vessell, with the slime that it hath\ngathered; reiterate it so long, that there remaine no more in the\nbottome but Sand, in the Scripture called _Arida_: _And his hands laid\nthe foundation of the earth, Psal. 94._ where he properly useth the\nword of laying a foundation, because that Sand is the subsistence and\nretention of the earth, where it is mingled with slime by a certaine\nprovidence of nature to strengthen it against the moisture of water,\nas wee see in Morter, where wee adjoine sand with chalke, for feare\nlest it melt, and dissolve into moisture. It serves also, to give it\ncounterpoise, for that Sand is very heavy, _A stone is heavy, and\nsand burdensome, or weighty, Prov. 27._ But the slime is lighter,\nwherein minerals, vegetables, animals, are procreated, as wee see by\nexperience, by putting pure slime to the _Erthree_; for in lesse then\nthree weekes, you will finde therein small stones, herbs, wormes,\nand snailes, and other little beasts, producted therefrom. Of the\nnourishment remaining that these individuals shall bee, as that of\nSand, deprived of all humidity; according to what wee see in Earths,\nwhich having beene too much cultivated, and sowed, without bettering of\nthem, are reduced from being fertill, as formerly they were, and become\nsandy and sterill; for Sand produceth nothing, as wee see in Deserts\nand Sea coasts: whence comes this proverbe, (_You plough the Sands_)\nfor a vaine and unprofitable labour: for of the two qualities, whereof\neach Element participates, there is one that is more proper to it, and\nthe other appropriated: Drynesse, is the proper quality of the Earth,\nfor that cold is more proper to Water: wherefore is it that the Earth,\nas aforesaid, is called in Hebrew _Jabassah_, and in Greeke \u03be\u03b7\u03c1\u03cc\u03c2 dry\nland; _and God called the earth dry land_. Slime is more waterish;\nfor of the grosseness of the water, earth was made, saith _Hermes_; as\nwee may see in snow, in hail, in raine, or with water so condensed,\nthere is much slime mingled, of which (as aforesaid) every thing here\nin the earth below is produced. Man himselfe according to his body,\nwas formed of this slime; and from thence it followeth that all the\nfertility of the earth comes from Water. _God created all the buddes of\nthe earth before they grew, and all the herbes of the field before they\nbrought forth seed; for the Lord God had not yet made it to raine upon\nthe earth, but a mist went up therefrom, that watered the whole face\nthereof._ Or as the _Chaldaick_ Paraphrast turneth it, _Onkelos_, in\nstead of source and fountaine, vapour and clouds, which are engendred\nfrom the vapours that the Sunne elevates here below to the height in\nthe middle Region of the Aire, from thence to water the earth. But\nneither the slime, nor the sand, nor the clay on the other side, are\nnot each by it selfe, nor reduced together, are this virgin and pure\nearth, that is shut up in the Center of all the composed Elements, that\nis to say, in the bottome of them, for that produceth nothing, because\nit is incorruptible: and that which cannot corrupt, cannot produce any\nthing that should be subject to corruption; as we see in Fire, Salt,\nand Sand, which are of the nature of Glasse, all substances not onely\nincorruptible for their respect, but which preserves from corruption,\nthat wherewith they are mingled; witnesse herbs, fruits, flesh, fish,\nand other the like, which being salted or buried in Sand are thereby\nkept the longer. And in _Mummies_, of those that remaine choked and\nburied in the Sands passing the Deserts, which are preserved whole\nmany suits of yeares, even as well, nay better then if they had been\nenbalmed. So that this earth is formed of two incorruptible substances,\nSalt, and Sand, by meanes of the water which is thereupon congealed; as\nwee see in this faire Crystalline Glasse, made of Salt, of glasse wort,\namongst which they mingle sand to retaine it; otherwise, in the great\nsharpnesse of fire that it must indure, to worke therewith, it would\nall vanish into smoake; wee depure and refine it afterwards in cleare\nCrystalline, joining thereunto _perigort_, or _sinople_ made of Lead.\n\nTheir are some that carry their Sand with them, as _Foulgere_,\n_Charme_, or _Fouteau_, firebrakes, charme, or beech, and some others.\n\nBut this comes better to our discourse, of Gold and Glasse, and some\nothers upon the 28. of _Iob_, where speaking of Sapience, hee saith,\nthat nothing can compare with it, nor Gold it self, nor Glasse. This\nEarth then, so excellent, and incorruptible, is not this vile and\ngrosse Element, that we trample on, and cultivate to draw there hence\nour nurtriture and sustentation, but that whereof it is spoken in the\n21. of the _Revel._ clear and transparent: _I saw a new Heaven and a\nnew Earth, and the holy City was of pure Gold, like unto pure Glasse,\nand the streets thereof were of shining and resplendent Gold_: See how\nhee doth liken more then once Gold and Glasse, which is produced by\nthe depurations of Fire: for that is the last action thereof, having\ntherein no power but to refine and depure, as he doth Gold. Which the\nSun produceth in long millions of years: To the imitation of that, the\nspeculative understandings are forced by means of fire, to extract\nout of the corruption of these inferior elements, and their compounds\nand incorruptible substance, which was to them a modell and pattern\nof that, whereto the whole universe should at last bee reduced: from\nhence we here draw from Soot a representation and image of the works\nof nature, upon vapours and exhalations, whence Meteors are formed,\nand impressions from the middle Region of the Air, Water holding place\nof the waterish, and oil of the fiery, and inflamable, which oil is\naltogether impure, to bee adustible and unprofitable to the procreation\nof this Virgin Earth: called by some the Philosophers Stone, which\nso many ignorant avaricious men have sought for, but could not find\nbecause they sought it with blind eyes, darkened with a sordid desire\nof unlawfull gain: to make themselves on a sodain richer then another\n_Midas_, who at last got nought, but the ears of an Asse, and did not\ncherish it to praise and admire God in his admirable workes following\nthat which is said in the 37. of _Job_, consider the wondrous works\nof God, for we cannot doe a greater pleasure to a workman, then to\nmark attentively, to admire and magnifie his works; nor a greater\nreproch then to scorn and slight them: And of such the Apostle in the\n4. to the _Ephes._ speaketh thus, _They have their thoughts obscured\nwith darknesse, being alienated from the life of God, because of the\nignorance that is in them, in respect of blindnesse of their heart_:\nTake then this Oil so extracted from Soot, and repasse it three or\nfour times upon Sand; for it is one of those, that lasteth very long.\nAnd after the extraction of the Water and Oil, and the Calcination\nof the earths, that shall remain in the bottome of the vessell, cast\nyour water thereon, and put the matter to putrifie ten or twelve dayes\nin dung: then draw back the water by distillation calcining at the\nend thereof the Earths seven or eight houres by the fires flame. Put\nagain the water upon the Earths, putrified, distilled, and calcined,\nreiterating as abovesaid. For by means of water and fire, the Earths\nwill be calcined, untill they have drunk up and retained all their\nwater: or the greatest part: which will be done at the six or seventh\nreiteration. This done, give it the fire of sublimation, and it will\nelevate it self a pure earth, clear and Crystalline fastened in the\nCenter. The water hath great proprieties and vertues, but this Earth\nhath yet more, whereof I will endeavour to speak more at large. There\nmay be also Salt extracted by the dissolutions of its water and\nglasse, of the Earths that shall remain after the elevation of the\nsaid Virgin Earth. For every private thing by its proper humidity doth\nperform nothing but vitrificatory fusion, saith _Geber_. And there are\nhere three: two volatiles, water, and oil, and the third fix\u2019d and\npermanent; which is congealed, namely Salt: which beyond all other\nmoistures expects the conflict of fire, saith the said _Geber_. For\nthere is nothing more moist, and more unctuous then Salt, nor that\nbetter endures fire: Also all metals are nought else but fusible salts;\nwhereunto they are easily resolved: common Salt melteth also, after it\nhath been recalcined, and dissolved, three or foure times, whereof wee\nwill speake more plainly in its place.\n\n[Sidenote: _Coupelles._ pag. 86. The little ashen pot, wherein\ngoldsmiths melt and fine their metals.]\n\nI have here a little extended my self upon Soot, as upon a Subject,\nwhere rare secrets appear remarkable; & the same upon charcole, made of\nstone, and of that vitrification of sky colour, that remains of Iron\nwhereof wee see great heaps in furnaces and forges, and being so dry,\nyet there may be water, and oil drawn therefrom: wee will yet say the\nsame concerning Soot: Fire burning wood, or other adustible matter,\nchaseth away the waterish humidity, therein contained, and feeds it\nselfe with oil, or aereall substance. The terrestriall part, which are\nthe ashes, remaining in the bottom calcined, where the Salt resides,\nwhich thereby being separated by the washings, and dissolutions of\nthe water, the remainder is nought but slime, which is drawn away\nby frequent ablutions, and the Sand remains at the last proper to\nbe vitrified; observe in respect of one of the excrements of fire,\nwhich is not contented therewith, but by its impetuosity, and heat\ntending naturally upwards, carries on high with violence a part of the\nsubtiliated substances. Let us adapt this to the _Coupelles_.\n\nWee see that part of the lead, from thence goes away in smoak as in the\nfire, whence Soot is procreated, a part thereof is burned, namely its\nsulphurous part, and part grows tough within the _coupelles_ almost in\nthe manner of Glasse or varnish. Of the two first volatils, there is\nno account to be made thereof, for they goe and disperse themselves.\nBut bray the _Coupelles_ where this vitrification is as it were baked,\nwash them well with warm water, to depure them from their grosnesse and\nuncleannesse, then put them into a descensory with a strong expression\nof a bellows fire with the Salt of _Tartar_ and _Salnitre_, and there\nwill fall down through a _Metalline_: which being _recoupled_ with\nnew lead you will find more fine, without comparison then at first,\nand ever from that time forward, more and more, by reiteration as\nabovesaid. So that hee, that would take the patience to boil the lead\non a regulated and continuall fire, that should not exceed its fusion,\nthat is to say, that the lead should therein remain alwayes melted and\nno more, putting thereto a small portion of quicksilver or sublimate to\nkeepe it from Calcination, and to reduce it to powder: at the end of a\ncertain time, you shall find that _Lamwell_ hath not spoken frivolously\nto say that the six grain is contained in power with lead, (that is to\nsay) gold and silver, would multiply and increase themselves as the\nfruit upon a tree doth.\n\n[Sidenote: _Coups a ruer._ pag. 87.]\n\nBut to return to these oils of long durance, whereof he might make a\nlarge volume that would run through not all but a part: Let him draw\nfrom the Tartar of wine, of which the best comes from _Mompellier_,\neven that which adheres unto the Tun. One which is very important,\nTartar is one of the subjects, where those who practise in the fire,\ndo find so _many blows to cast_. Take of this Tartar beaten into small\npowder and put it in a leaded earthen pot with clear fountain water,\nupon a Trevet or furnace, making it boil easily and scum the villainies\nand filthinesse off with a feather: the silver _Crusts_ that shall\nafterwards arise, gather them with a head of Glasse, where these grosse\n_moules destang_, of _mudd_, so long till they rise no more, renewing\nthe water by measure when it comes to diminish. Turn it by Inclination,\nand put a part, that which rests in the bottom in the shape of Sand.\nPut again the Crusts in new water, make them boil gently as before, and\ngather together the Crusts that shall rise up more clear and lucent\nthen the first, separating their dregs and impurities, if there be any\npresented, and reiterate this six or seven times, till your Crusts be\nclear and shining as silver or pearls. Dry them in the Sun, or before\nthe fire upon a linnen, and put them in a cornue with an open breech,\nand a graduate fire reinforcing it by smalls: and through the beak\nof the Cornue, there will issue as a smal rivolet of milk, that will\nresolve into oil with the Recipient. Passe it once again, or twice upon\nSand, or salt of Tartar: which is done by calcining of Tartar, within\na pot of Earth of _Paris_, not leaded in a fire of reverberation,\nor in Charcoles: afterwards dissolve it, with hot water and filter,\nand congeal it, and there will remain white Salt which will resolve\nit self into a liquor called the oil of Tartar; _or after it is well\ncalcined let it resolve_ to it self in moisture. _This Liquor is of\ngreat efficacy to quench and root out all sorts of wildfires. But of\nthe sands that remain in the bottom, without being unwilling to rise in\nCrusts: there will be extracted another more exquisite oil and lesse\nadustible._\n\nTartar may be governed after another fashion. Wee insist therein in\nthis respect, because it shews to have I know not what agreement with\nSoot: for as Soot is an excrement of fire, so are Tartar and lees, the\nsame of wine, that have great affinity with fire. Take then of Tartar\nin Powder within a leaded earthen vessell, and cast hot water there on\nstirring it strongly with a stick; and letting it rest a little, put\nout the water; with that which it hath gotten from the Tartar: which\nis after the form of slime within another dish: and put new luke warm\nwater upon the Tartar: reiterating as aforesaid so many times that\nthe water may come forth neat & clear; which will be perfected at the\nfifth or sixth time. And in the bottom there will remain the foresaid\nsand, which being dryed disolves it self within the distilled vinegar,\nand not into common water. _Aqua vit\u00e6_ likewise dissolves in a little\nspace, when the one and the other would take no more. Wash that which\nremaines, with common water, then dry it slowly, and having put it\ninto a Cornue with a sufficient good expression of fire graduating it\nby small pieces, there will be extracted an odoriferous oil, as of\n_aspic._ one of _Raimond Lullius_ his secrets: which is one of his\nprincipall keyes, and entries into Metallick dissolutions. Take the\nforesaid evacuations, and elevate the Crusts as aforesaid. There are\ntoo many things to speak of Tartar, and that which wee have now set\ndown is not vulgar, but the rarest of our experiments; Of vinegar,\nafter that the clear shall bee distilled, and that the white fumes\nshall begin to appear, which is his adustible oilynesse, put the dregs\nthat shall remain (for you must have a great quantity) in a cellar or\nother fresh place, and in five or six dayes there will be procreated\nsmall Crystalline little stones; separate them from their residences,\nby ablutions of common water, and dry them; and you shall draw thereout\nan oil of no small importance, so great certainly and admirable are the\nsubstances, which the art of Fire extracts from Wine.\n\n[Sidenote: _Lignum vit\u00e6._]\n\nThe most part of the oils that wee have touched on, heretofore, being\nadustible, are by consequent of a strong and troublesome odour, as\nsmelling the burnt, when they burn, you must therefore set them in\nthe Sun certain dayes, that is to say, to dry them in the Sun, and in\nthe Air, to take away from them this fiery smell: for recompence we\nwill here treat of some rare ones and of good agreeable odour. And\nin the first that of Been, which prefumers use, hath neither colour,\nodour, nor savour: and therefore it is susceptible of all those which\nyou shall apply thereunto. Being repassed upon Sand to take away the\nfatnesse, it would bee of long durance, and without an ill sent, but it\nis too dear. As for oils of Olive, rapes or long turneps, _chenevy_,\nsesamum, but is rare in these quarters: and other the like which\nare drawn by the press, by means of the heat of fire: what repasses\nsoever there may bee, yet they never desist to be of a good odour,\nbut so much lesse, according as they shall bee depured and by the\nsame means of longer durance: Oils of Sage, Thyme, Pepper and other\nthe like, drawn by an instrument proper thereunto, such artifices,\nare so divulged even unto Chamber maids, that I should bee ashamed to\nspeak of: That of Benzoine is more rare, and lesse known, and more\nlaborious to make. Take Benzoin thoroughly beaten to grosse powder, and\nput it into a Cornue with fine _Aqua vit\u00e6_, which swimmeth thereover\nthree or four fingers, and leave them so for two or three daies upon\na moderate fire of ashes, that the _Aqua vit\u00e6_ may not distill,\nremoving them every houre; this done, accommodate the _Cornue_ upon\nthe furnace with an earthen vessell full of Sand. Distill the _Aqua\nvit\u00e6_, with a gentle fire, afterwards increasing it by degrees, there\nwill appear infinite little _aiguilles_ and filaments, such as in the\ndissolutions of lead and quicksilver. The which sheweth sufficiently\nthat Benzoin participates thereof: It whitens Copper, quickens Gold,\nand put in decoction of _gayac_, doth admirable effects, as also\nTartar, which containeth much quick-silver. When then these veins or\nlittle _aiguilles_ shall shew themselves, continue this degree of fire,\nand let them play within the Cornue a certain space, so long that all\nvanish away. In the interim have in a readinesse a little stick which\nmay enter within the neck of the _Cornue_ for these _aiguilles_ will\ncome thither to bring again as in an _mouelle_, and if you take them\nnot away speedily the vessell will break when this Gumme or Mouelle\nshall bee all past, with a certain form of butter, which will cast it\nself afterwards within the Recipient, the oil will begin to distill\nfair and clear, of an hyacinth colour, and fragrant odour: after which\nreinforcing the fire, there will issue out another more thick and dark,\nwhich you must receive apart. This Gumme or white marrow, which you\nshall have drawn out of the neck of the Cornue, wash it with the _Aqua\nvit\u00e6_ which you distilled therefrom, in the beginning, which shall\nextract therefrom a tincture or Citrine colour, as Saffron, and shall\nleave the Gumme very white, and of a most agreeable smell, fit to make\n_Pater Nosters_ of sents, of such a colour as you will please to give\nit: withdraw your _Aqua vit\u00e6_ by a bath, and in the bottome there will\nremain a yellow Tincture of a good sent likewise, which hath great\nproprieties and vertues. The black oil is, a soveraign balm against all\nhurts: and of the remaining earths a Salt of great efficacy. Thus you\nhave of Benzoin five or six substances, a white Gomme, with its yellow\nTincture, the two oils and Salt.\n\n_Aqua vit\u00e6_ which is its principall manifestation, and without which\nnothing would bee done therein, there is also Storax, Calamint,\nLadanum, Myrrh, and the like Gums, out of which oil is extracted by\nthe means of the carriage of _Aqua vit\u00e6_, and therein you must proceed\nas in Benzoin: But there are not so many things to mingle together:\nOut of Myrrh there is likewise extracted a liquor, very proper to take\naway all spots and marks remaining of scabs, or pox and other like\naccidents. Take hard Egs, and cleave them in the middle, take away\nthe yellow, then fill the hollows with grains of Myrrh, and cover\nthem again with the other half: Leave them three or four dayes in the\nclear and in the air, where the Sun comes not: and they will resolve\nthemselves into a liquor like unto hony, or thick dew, frankincense\nlikewise doth the same.\n\nOut of Sulphure also there may bee drawn an adustible oil by opening\nit, with _Aqua vit\u00e6_, and also by other wayes. For Sulphur hath in it\ntwo substances, the one inflammative, the other not, but aluminous\nand vitriolique: whence proceeds this liquor which is called oil of\nSulphur: which hath yet greater properties and vertues then the oil\nof vitriol, which is more caustick and burning: as well against evill\ninward affections, as in Cankers and ulcers of the mouth, tooth ach,\ncankers, and other the like, where it works more moderately.\n\nTake then first a match of Cotten yarn of the bignesse of your little\nfinger and two els long, which you shall besmear with molten wax and\nwith Turpentine, as to make waxe Lights.\n\nTake on the other side a pot of _Paris_ earth leaded, wherein you\nshall put a bed of sulphur enough grossely beaten, and thereupon lay\na round of your foresaid matches, untill the pot be full, on the top\nwhereof, you shall leave a little end of your Match to light it: (fine\nmusket match is very good also). Put your pot under a chimney and hang\nthereupon an Alembic Cap, whose mouth should relate to that of the pot.\nBut you must first besmear and crust over the clay to the thicknesse\nof a thumb: you must not join it just to the pot, but that there may\nbe an inch opening betwixt them. Light the Match, and make the Sulphur\nburn, which will cast from it a small white fume, which will adhere\nwithin the Cap and from thence it will resolve into a liquor of peach\ncolor, that will fall into the Recipient, when you have to such an end,\napplyed it to the beak of the Cap: But this will do better in soft\nweather with south winds and _d\u2019aval_, and not in dry weather.\n\nWee have long insisted on these oils, as well for that they are\nproduced for the most part out of the action of fire, of which there\nis here a question as for that nothing is nearer of kin to fire, then\nfatty oils, unctuosities, pitch rozin, and black Turpentines, Gums,\nand other like Inflammative substances, that are the true food, and\nnourishment thereof: And for that we are so far embarked therein,\nthere will be no hurt, here in one train to prosecute something of the\nArtifices which are commonly called Grecian fires, whereof there are\nmany sorts, that cannot bee quenched with water.\n\nThe foundation of them are Sulphur and Bitumen, black pitch, and rosin,\nTurpentine, Colophone, Sarcocoll, oils of Lin, petroll, and Laurell,\nSalt-Peter, Camphere, Tallow, Grease and other unctuosities facil\nto conceive flame: Of these Greek fires _Plutarch_ speaketh in his\nTreatise of not lending upon usury: & more lately by _Zonaras_, in his\n3. Tome in the life of _Constantine_ the _Pogonate_ where it is said\nthat in the year of our Lord 678. the _Saracens_ being come to besiege\n_Constantinople_, an Ingenier by name _Callinicus_ brought an Artifice\nof certain fire, by means whereof the _Saracens_ Fleet was defeated:\nBut Gunpowder, and the artifices that may bee made thereby, hath\nslubbered them all; whence consisteth the most part of our artificiall\nfires, pots, and fire pikes, circles, granadoes, sauciges, petards,\nfuses, and infinite other the like, which we pretend not here to\nspecifie in particular.\n\nTake then a pound of Salt-Peter, 8. ounces of Sulphur, 6. ounces of\nGunpowder, incorporate them together for Granadoes, and fire-pots,\nwhich make great noise in the breaking. But to tye fire to wood, and\nother inflammative matters, mingle a pound of pitch, rosin, a quartern\nof black pitch, 3. ounces of Colophon, and 5. of Sulphur, bruise the\nGums, and cast into the melted Sulphurs, when it is cold beat them\nagain, and moisten them with oil of Bayes, or linnen. There is another\ncomposition much more violent, but more dangerous.\n\nMelt a pound of Sulphur within a leaded earthen pot, and put therein\nby little and little, but discreetly, a quartern of powder grosse\ngrained, with as much salt Peter, stirring them often with a rod of\nIron. Take them off the fire and let them dry. This mingled with the\naforesaid Artifices wil work wondrous effects. Some mingle also a\nlittle beaten glasse, which coming to be warmed, rewarms consequently\nthe matter, when it comes to flame: whose heat makes it stronger, and\nof longer durance. Camphere serves to make it burn in the water, as\nlikewise all other greases do, and above all oil of brimstone, drawn\nby a bath, then which there is nothing more subtible or inflameable.\nBut it would bee too tedious to penetrate into the ruins of mankind, of\nwhich there would bee no end, if a man should runne through them all.\n\nTherefore let us return to our left purpose, of two fires. That above,\ndesigned by _Pallas_ and _Minerva_, and that below by _Vesta_. Which\nalthough they be so far distant, yet fail not to have such an affinity\ntogether, that they easily transmute one into the other: for the Sun\nbeams are illightned by fire, by reason of a viall filled with water,\nas _Plutarch_ relate in the life of _Numa_. Where from a burning\nlooking glasse, of which I remember that I saw one so puissant, in\nthe States of _Orleans_, that in lesse then nothing, and yet in the\nmoneth of _Ianuary_, it set a fire the staffe of a torch, and the fire\ncontrariwise by many conveyances and contrivings from the top to the\nbottom, and through the sides in many circular revolutions, as in those\nof a Labyrinth, and in furnaces which they call a Tower, its heat comes\nto be so moderated, that it passeth into a naturall heat, vivifying,\nand nourishing in stead of burning, baking or consuming: And with such\na fire I can say that there were hatched at _Rome_, at one time more\nthen 100. or 120. Chickens, the Egs being therein couved and setled as\nunder a Hen.\n\n[Sidenote: Coals kept in Juniper for the space of a year.]\n\nThe _Persians_ and _Vestalls_ fire at _Rome_ reverenced as well by the\none, as by the other, as very holy, was very carefully entertained.\nTouching the _Persian_, _Strabo_ in his 15. Book writeth that the\n_Magi_ had a custome to conserve it under ashes, before which they went\nevery day to make their prayers and devotions, which is not without\nsome mystery. The ashes denoting the sensible world and the body of man\nwhich it represents: being nothing else but ashes: and the fire therein\ninclosed and covered, the sparkle of life, wherewith it is animated and\nvivified. These ashes furthermore, must be of some gummy trees, to\nmake it of longer durance: namely, of _Juniper_, wherein I heretofore\nhave kept living coals, more than a year, heaping up bed upon bed\nwithin the ashes, being all lock\u2019t fast within a little barrell that\nno air may enter; and this is that which is meant in the 120. _Psalm._\n4. _ver._ with _Juniper_ coals, according to the Hebrew, in place of\nuncomfortable. With these burning coals the _Persians_ came to light\nthe luminaries of their Temples when they came to be extinguished.\nBut the Vestals in case their fire should extinguish, as it sometimes\nhappened, it was not lawfull for them to light it again, but must draw\nit from the Sun beams: And did not only attend that it should quench of\nit selfe, or by some casuall accident, but they renewed it yearly, the\nfirst day of _March_ from that of heaven, as _Ovidius_ observes _tertio\nFastorum_.\n\n    _Adde that new fire was made in the secret house\n    and the renewed fire took force._\n\n\nWhich _Macrobius_ also toucheth in his second of _Saturnals_, 12.\nchap. The first day of _March_ the Vestals lighted a new fire on the\nAltar of the Goddesse; that by the renewing of the year, they should\nrenew in themselves their care of keeping it from going out. Saint\n_Augustine_ in his third Book of _the City of God_, 18 ch. In what\nreputation (saith he) this sacred fire was at _Rome_, men may know by\nthis, that when the City was a fire, the grand Pontifex _Metellus_,\nfor fear that this strange fire should not mingle with the other, put\nhimselfe in danger to be consumed by the flames, to make it retire. So\nthat there is nothing more conformable to the tenth of _Leviticus_.\nThat if these poor blind people, which took the Symbols and Mysteries\nof Religion but superficially, and from the bark, as do also the Jewes,\nfrom whom they borrowed all their important Traditions, had known that\nwhich was covered and prefigured thereunder, what accompt is there\nto beleeve that they made thereof? Some do alledge that this sacred\nfire of the Vestals, was illuminated by means of _fusil_, bruising two\npieces of wood one against another, or in piercing them with a borrier\nas _Festus_ would have it, and _Simplicius_ upon the third Book _of\nHeaven_, according to _Aristotle_. _Plinie_ in the 16. Book, 4. chap.\nMen rub two woods one against another, from whence fire is forced;\nwhich is received in by a bait made of dryed leaves and put in powder,\nor in the match of the touchwood of a tree. But there is nothing, which\ndoth better conduce thereunto, then Ivy beaten or bruised with Laurell;\nthe same is of late more practiced by the Savages of the West Indies,\nas _Gonzale d\u2019Ovidiedo_ in his natural History of those quarters,\n_lib._ 6. _cap._ 5. binding (saith he) two dry slicks hard one against\nanother, and putting betwixt their juncture the point of a rod well\nrounded, which they rub thick and thin betwixt the hands, so long till\nthe fire by rubbing, and the rarefaction of the air that followes them\nmay lighten them. Of this new relightning, to shew us, that we must\nrenew and be borne again to a better and more praisable life, not\nfarre different from the Ceremonies of the Christian Church, when on\nthe Eves of Easter, and Whitsontide, at the Benediction of Springs and\nFountains, they make a new great wax Taper, wherewith all the other\nluminaries are set on fire.\n\nTouching _Moses_ fire, it was first sent from Heaven, and lasted to\nthe construction of _Solomons_ Temple, which was again renewed from\nHeaven; and maintained to King _Manasses_ his time, when the Jewes were\ncarryed captives into _Babylon_, which the Levites kept in the bottome\nof a Well, where it was found again at their return 70 years after, in\nthe form of a gluish and white water, as hath been said heretofore.\n_Pausanias_ to the _Corinthians_, sets down, that in the dayes of\n_Antigonus_ son of _Demetrius_, there appeared a fountain of warm water\nnear to the City of _Mathana_, but from the beginning it appeared not\nin water, but in great flames of Fire which were resolved into hot\nand salt water. Saint _Ambrose_ yet discoursing upon this water of\nthe Levites, in the third of his offices, sets down, that this doth\nsufficiently demonstrate, that this was a perpetual fire which could\nnot be taken from another place, to shew that they must not acknowledge\nany other God, or other religion, and ceremonies then those that were\nestablished by the inspiration of the holy Spirit designed by fire; for\nwe may see what the children of _Aaron_, _Nadab_ and _Abihu_, found in\nthe 10 of _Leviticus_, being willing to take upon them to offer strange\nfire unto God. Then all false doctrine, idolatry, heresie, and impiety,\nmay be called strange fire, that devours the soul as a feaver doth the\nbody, with the life that maintains it; there where this true fire sent\nfrom Heaven, is that of the holy Spirit, which salteth our hearts and\nconsciences, that is to say, preserves them from corruption, according\nwhereunto the Prophet _Jeremie_ spake in his 20. chapter when he had\nreceived it. Then it was made _as a burning fire in my heart, and shut\nup in my bones, and I was weary in forbearing and could not stay_. That\nthe Holy Spirit should not be only light, but very fire, _Esay_ doth\nmanifest chap. 10. 17. _And the light of Israel shall be for a fire,\nand his holy one for a flame._ For even so as the burnings, which are\na potentiall fire, composed of igneal and burning salts, work not upon\na dead part, insensible, and deprived of Natures heat; so the holy\nSpirit doth not exercise its actions upon cold languishing hearts, that\nmake no account of its ticklings, and invitations, but shew themselves\ncontumacious and refractary; just so as the heat of the Sun, and of the\nfire, but more and more hardens earth, and clay, in stead of softening\nit, and melts it as they do wax, butter, and grease. For the acts of\nActives are in the disposition of the Patient, where we see fire does\ndivers effects in disagreeable subjects, but not wholly contrary, and\ndirectly opposite; as when it blacks a coal, and white chalk where\nits vertue is imprinted, but all to the contrary; for fire by custome\nis extinguished by water, it is it, that in this respect inflames and\nrenewes that which was imprinted and hidden in the chalk: whence a fair\nmeditation is presented; that as fire is the symboll of life; water\n(that is its contrary) and extinguisheth it, must be of consequence the\nsymboll of death; water naturally tending downwards, and fire upwards,\nwherein consisteth life.\n\n_Strabo_ to this purpose in his 15. Book, speaking of the _Brachmans_,\nsets down, that which we call death, to be renewing of life, and that\nthis temporall is but a conception as it were, and a _carriage_ which\ncomes about the end of its term, to bring forth to death, to passe from\nthence to eternall life. Which _Seneca_ imitates in the 103 Epistle.\nThe day that we fear so much, as the last of our life, is a renascence\nof an eternall day; let us then chearfully leave behind that which\nserves for nothing but a tedious charge. Why do we so much turn our\nbacks, as if we had not been before this first frail body, in which\nwe remain included and hid? we struggle and temporize therein, to the\nbest of our power, and not without cause, for we have been forced out\nby a endeavour of our mother in bearing us; and we weep and lament\nwhen we arrive to this, which we think to be the last day, but to\ncomplaine, cry, and weep, are they not marks and tokens of one that\nis to be borne? And a little more Christian-like, although a little\nbefore; I will lay down this body where I have found it, and clothed\nit, and will render my self above to the immortall Gods, although I\nam not without them at this present, but whilest I am detained here\nwithin this grievous masse of earth, in the low abode of mortality, my\nsensuality will fight and combat against this other better and longer\nlife. Now as we have been for nine or ten months, shut up within our\nmothers belly, not to prepare therein for it selfe, but at last, to\ncome to this place, whither we ought to be sent, when we should be\nperfectly accomplished and made fit to breath, and remain openly out of\nthis closet, where we were formed. In like manner during the space that\nwe have run through from our infancy to old age, we dye to go whither\nanother originall attends us, and a new state of things. All this doth\nin nothing derogate from the Traditions of our Church, who celebrated\nfor the nativity of Martyrs the day of their death and martyrdom.\n\nTo conclude then, that which was heretofore said of fire, and of\nthe four worlds; that of the Intelligible is all luminous; of the\nCelestiall, shining, and hot, by reason of its motion; of the\nElementary here below, shining, hot, and burning; and of Hell nothing\nbut burning. So these three proprieties of fire, to light, to warm, and\nto burn, though the effects be divers and strange, and the operations\nalmost infinite, only of the elementary to begin with that which is\nnearest to our senses. _Rabbi Elchana_ greatly honoured amongst the\nHebrewes, sets forth, that out of the 10 fingers of the hand, being\naddressed and conducted, by the understanding, may proceed more\ndifferent sorts of works then there are stars in Heaven, the most part\nwhereof come from the action of fire, on which almost all labouring\ninstruments do depend. Fire principally served the first men, who had\nnothing but it for all working instruments. In regard of its motion, we\nmay sufficiently see, that there is nothing more glistring and moving\nthen the fire, which is the very cause of all motion. Take away heat,\nthere will be no motion, saith the Chymicall Philosopher _Alphidius_,\nand this motion is accompanied with depuration, for fire will have\nnone but pure things, according to _Raymond Lullius_. For it is not\nonly the pure substance of all others, but it purgeth, mundifieth, and\ncleaneth all that, upon which it can have Action, of that which therein\nmay be corruptible. _The Lord will wash away the filth of the children\nof Israel, by the spirit of burning_, _Esay._ 4.4. wherefore the Greeks\ncall \u1f01\u03b3\u03bd\u03b9\u03c3\u03b9\u03ba\u1f78\u03c2, Purging. So that the \u039a\u03b1\u03b8\u03b1\u03c1\u03bc\u1f78\u03c2 or \u039a\u03ac\u03b8\u03b1\u03c1\u03c3\u03b9\u03c2 purifying,\nwas not made but by fire, as the solemn annuall feast of Candlemasse\nwitnesseth. And in all the Eastern Churches, when they would say the\nEvangel they burn great Tapers, as we do upon the day of Purification,\nand that for token of joy and rejoicing, whereof fire is a symbole;\nand according to that, we make two fires upon the feast of Saint _John\nBaptist_, conformable to that, in the first of _Luk._ 14. _Many shall\nrejoyce at his birth_; and fires of joy, in some happy successes of\nvictories, at the birth of Kings children, and the like occasions of\nalacrity.\n\nWe have alledged heretofore, out of the 31. of _Numbers_ 23 that which\nis said of fire and water, the two purifying Elements, whereby in\nour baptisms we are accustomed to put a little piece of wax light or\nmatch, which they make the Creature to hold when they hold it over\nthe font, the Church being thereby regulated by the pillar of fire\nwhich garded the Israelites, and the cloud (baptismall water) by day,\nwhereunto sutes that of Saint _John_, in the 3. of _Matthew_, That in\nrespect of himselfe he baptized with _Water_ unto repentance, but he\nthat commeth after, shall baptize you with the _Holy Ghost_, and with\n_Fire_, to the remission of sinnes; for fire is a mark of the Holy\nSpirit, by which grace is conferred, and descended upon the Apostles\non the day of Pentecost, in the form of fiery tongues, _Act._ 2.3.\nThe Stoicks, although too superstitious therein, made great account\nof this Element, which they said, was I know not what living thing,\nthe most wise Fabricator of the whole universe, and of all that which\nis contained therein; to which purpose, as I alledged before out of\nthe 7. of _Wisdome_ 24. that Wisdome the Artist of all things taught\nme, that it is more moving then motion, for she passeth through all\nthings by her purenesse. Wherein two properties of fire are attributed\nto Wisdome, Motion, and Purity: And in summe esteemed it to be a\nGod, according to which Saint _Augustine_ in his 8. Book of the City\nof God, 5. chapter sets down _Zohar_ according to his high elevated\ncontemplations alledging upon _Exodus_ this passage of the 7. of\n_Daniel_ 9. The Throne of the ancient of dayes, was flames of fire,\nand a River of fire running lightly issued from his face, his vestment\nwhite as snow; saith, that within this shining river of fire, were\nwashed the vestments of the souls that mounted on high, and repurged\nthemselves there from the old scum of the Serpent without consuming it\nselfe, which did but clear it self from the old filth that it had there\ngathered. And this is very properly said because we see by experience,\nthat greases are not cleansed, but by other grease, which carries\none the other, as doth Soap and Lees, which consists all of grosse\nand unctuous salts; for if those were not, they would not bite upon\nunctuosity and fatnesse; witnesse simple water, which doth nothing, by\nreason of the contrarieties of their natures, which do not suffer them\nto be able to joine and unite. And where there is no mixtion, there is\nalso no alteration, because that which doth not enter, doth not change\n(saith _Geber_:) So that Salts being in the nature of Fires, have from\nthem their proprieties and effects, that is to say, to purifie and\ncleanse all ordures and uncleanness. For as Salt (the same _Zohar_\npursues it) hinders putrefaction, to which every corruptible thing is\nsubject; so the Fire of Gods love, and of Gods knowledge, which is\nillightned in the soul, repurging it from all corporall coinquinations,\ncauseth, that after it hath been duly purged and cleansed, it remaines\nfor ever in its purity, for as much as fire devours and consumes the\nfilthy scumme thereunto fastned, cloathing it selfe with a new and pure\nfire, which it could not otherwise do. For if it were not so assisted\nwith this pure fire, the Cherubin which is committed to the keeping of\nthe Gate of the City of _Delices_, with a fiery sword, to forbid the\napproach to the tree of Life, would not permit it to enter therein;\nfrom whence the curiosity of tasting of the knowledg of good and evill\nexcluded our forefathers, and us with them hereditarily.\n\nHitherto _Zohar_, then which nothing could seem more conformable, nor\nwhich carryed it selfe better to our subject. _Every man shall be\nsalted with Fire, and every Sacrifice with Salt._ For to salt, in this\nregard, to cleanse, and purifie, are but one thing, as also to salt,\nand to burn, because of their consemblable effects. _Burne my reines\nand my heart_; where burning, is put for repurging and cleansing,\naccording to the Hebrew, and the Chaldee; and in the 13 of _Zachary_\n9. _I will burn them, as silver is burned._ To which sutes also that\nwhich the Apostle writ in the 1 _Cor._ 3.12. _If any man build upon\nthis foundation, gold, silver, pretious stones, or wood, hay, stubble;\nEvery mans work shall be made manifest, for the day shall declare it,\nbecause it shall be revealed by fire, and the fire shall try every mans\nwork of what sort it is. If any mans work abide, which he hath built\nthereupon, he shall receive a reward. If any mans work shall be burnt,\nhe shall suffer losse, but he himself shall be saved, yet so, as by\nfire._ Saint _Augustine_, citing this place throughout the whole scope\nof his works interpreteth it in the 21. of the _City of God_, 26. chap.\nfor the vanities which men have too narrowly embraced in this age,\nwhich we shall not enjoy in another, but they must be abolished and\ndefaced by the repurgation of fire; for that which he had not without\nprovoking love, he shall not lose without burning grief. And at length\nshall be saved as by fire, because nothing shall be able to remove it\nfrom this foundation upon which it shall be built. S. _Ambrose_ to the\nsame purpose, in his third Sermon upon the 118. _Psal._ As good gold,\neven the very Church when it is burnt, receives not detriment, but its\nlustre and resplendency encrease more and more. The _Persians_ esteemed\nthat when they voluntarily burned themselves, the soul remained thereby\nrepurged from all iniquities & misdoings, which consumed by the flames\nas touching the body, which had power to move the Indian _Calanus_ and\nsome others to come from thence, (for God would not that we should\nadvance our dayes by one moment) who, at the time they receive him, he\nwasheth us, and cleanseth us from all preceding faults. Whereby some\nabusing themselves thereby, attended to receive it as slowly as they\ncould; and others baptized themselves for those which were already\ndeceased. In _\u00c6thiopia_ one who had conspired against the proper person\nof their _Neguz_, or Emperour, by baptizing himself thereupon, before\nhe was imprisoned, remained quit.\n\nSo the proprieties of fire, are in the first place to shine and\nlighten, and that is, by it, common to the Sunne, but it is thereby\nmuch surmounted. And afterwards to warm, digest and bake, which this\nluminary doth also primitively, as we may see in that the Earth\nproduceth, but for that the naturall heat doth not bring them wholly\nfor our use, to the last and perfect degree of maturity, fire for the\nmost part supplyes its wants, and defaults; for the regard of the\nconcocting of what we eat, for we hardly thereby make our profit\nbeing raw, there where it is baked in the fire, it becomes of more\nfacil digestion, and lesse corruptible, as having lesse of crudities;\nafterwards the fire separates strange things, and not alike, and after,\nhaving taken away the corrupting superfluities, namely the waterish\nhumidity, which it driveth out, and the oily unctuosity, which it\nburns and consumes with the terrestrieties that remain, at last it\ndoth gather together in a new composure, the pure homogenealities;\nwhich composure, then consisteth of soul, body, and spirit, from now\nforwards inseparable, and incorruptible, which relates to the three\nworlds, the soul to the intelligible, the spirit to the celestiall,\nand the body to the elementary; but this is not a reasonable soul, or\nsensitive, nor a vitall spirit, such as is in animals; but substances\nequipollent unto them: which may be seen in glass, which is an image\nof the Philosophicall Stone. Whereupon _Raymond Lullius_ enquiring of\nthe confection of the said Stone, and how men may attain thereunto,\nmade answer, hee that knoweth to make glasse, because their manner\nof proceeding are alike; and such ought that pretious substance to\nbe, which _Hermolaus Barbarus_ in his Annotations upon _Plinie_, and\n_Appian_, in his disquisition of antiquities, alledgeth to have been\nfound in an old Sepulchre, in the Territory of _Padua_, not above a\nhundred years since, having this Distique with two others.\n\n    _For he shut in with great labour, the digested Elements\n      under this small vessel; greatest_ Olybius.\n\nThe Roman _Morienes_ to _Calid_ King of _\u00c6gypt_ on his Treatise of\nMetallick transmutation. Whosoever shall know well how to neatify, and\nwhiten the soul, and make it mount on high, and can well preserve its\nbody, and take therefrom all obscurity and blacknesse, with the evill\nsmell, she may then replace it in its body and in the hour of their\nrejunction great marvels will appear: yet _Rhases_ in his Epistle.\nSo every soul doth reconjoin to its first body: which in any other\nmanner cannot be reunited to another, and from thence forwards shall\nnever separate; for then the body shall be glorified, and reduced to\nincorruption, and to a subtilty and brightnesse unspeakable. So that it\nwill penetrate all solid things what soever they be; because its nature\nshall be such, as of a Spirit: that which he borrowed out of _Hermes_,\nit shall penetrate every subtill thing. An admirable thing that these\nChymicall Philosophers under the vaile and curtain of this Art,\ntreating wholly about things so materiall as are metals, and that which\ndepends thereon, with their transmutations by fire, have comprized\nthe most high secrets of Intelligibles and even of the resurrection,\nwhereunto it seems this would seem to strike, wherein bodyes shall be\nglorified and reduced as into a spirituall Nature, against which no\nspirituall obstacle can contradict, nor hinder its actions; from this\nthe Apostle in the 15. of the 1. to the _Corinthians_ doth not much\nvary, _It is sown a naturall body, it is raised a spirituall body.\nThere is a naturall body, and there is a spirituall body: howbeit,\nthat was not first which is spirituall, but that which is naturall,\nand afterwards that which is spirituall._ I know moreover, an Artifice\nwhereunto I have obtained in divers subjects, that burning an herb,\nthe salt extracted from these ashes and sowed in the earth, a like\nherb will grow therefrom. But this burning must be made in a very\nclose vessel, wherein we shall say more hereafter about Salt, and yet\nwe will yet bring further another of our experiments which ought not\nbee disregarded. Of three liquors swimming one above another without\neither mingling or confounding together, what mingling soever they\nbe; that they may not return into their residence and separated: to\nrepresent the four Elements in a little vessel of glass, or a little\nblack enammill grossly beaten will hold place of earth in the bottom,\nwater will do thus, Take calcined Tartar, or gravelled ashes, which is\nalmost the very same thing, and let them go to the moist air taking\nthe dissolution that shall be made thereof, the clearest that you\ncan, and mingle therewith a little blew stone, to give it the colour\nof Sea water. Note here a maxim, and let this be said by the by, for\nthose that exercise themselves in the Spagirique, that in one of these\nresolutions into moisture, which are made by themselves, all salts and\nalums, do depure and subtiliate, more then 12, or 15. dissolutions made\nwith vineger and other like dissolvants.\n\nEvery thing that dissolveth it selfe, is of the nature of Salt and\nAlum, as _Geber_ saith, For air, take fine _aqua vit\u00e6_ which you shall\nturn into a Celestiall blew, with a little turnsol; and for fire, the\noil of Been, but for that it is more rare, take of Turpentine oil,\nwhich is made thus, Distill common Turpentine in _Balneo Marie_, there\nwill mount up together both water and oil, so white and transparent,\nthe one as the other: but the oil will swim above the water; separate\nthem by a glasse fonnell, and dye this oil, into a fire colour, with\n_Orchanet_ and with Saffern. The three liquors will never mingle,\nwhat ever trouble you use to them; but will separate themselves\ndistinctly, into lesse then nothing, by swimming one above another:\nOf the Turpentine, that remains in the Alembique, you shall extract\nit by Sand, in a _Cornue_ with a stronger fire, then by the bath, a\nthick red oil, which is most excellent balm: water and oil extracted\nby the bath are very serviceable also, in many accidents of Medicine\nand Chirurgery; only the white oil will make scars quickly fall away\nwithout pain, or evill impression. But if with the water of the said\nTurpentine, you dissolve salt of lead, you shall have yet a more\nSoveraign balm. But we must a little better clear this: for sith we\ntreat here of fire, and of its effects, what hinders but that we may\nextend our selves at length upon many things which our long labour\nand experience have acquired? This oil of lead, was one of _Raymond\nLullius_, his great secrets: & of many other excellent personages, who\nhave as it were made conscience to remember it: for this hath been to\nthem an entry of more admirable works. Some, as _Riply_, & others,\nhave taken the _minium_ of lead, but it is too easie, & of an uneasie\nresolution, as also ceruse & calcined lead. For my part I have found\nlitharge, which is nothing else but lead, for a pound of litharge,\nyou shall extract 14. or 15. ounces of lead: put them into powder,\nand poure thereon distilled boiling vinegar, stirring it strongly\nwith a staffe, and sodainly the vinegar will charge it self, with the\ndissolution of litharge: Evacuate the clear, and reiterate with new\nvinegar, so long till all the litharge be dissolved: Evaporate the\nvinegar, which shall be unsavory as the water, untill the salt shall\nremain congealed in the bottom. Take thereof a good quantity, and put\nthereof within your _Cornue_, as much as it will hold half full: and\nput it on the furnace with an open breech: in the beginning with an\neasie fire chasing away that which therein may appear a remainder of\nstrange humidity: And when the white fumes shall begin to appear apply\nthereunto a Recipient big enough, and lute it well in the Jointures;\nafter reinforcing your fire by little and little untill it become a\nvery great one, and the _Cornue_ buried in the ashes, you shal see\nissue as a little continued torrent after the fashion of a filet of\noil, but white as milk, and could as ice, which will come within the\nRecipient to resolve into an oil of the colour of an _Hyacinth_, and\nodoriferous, as that of _Aspic_. Continue the fire till there comes no\nmore out of the _Cornue_, and leave it there to settle, al the night\nlong. So now this secret oil, whereof that which _Raimond Lullius_\nnever more expresly said was towards the end of his short Epistle, in\nthese very terms. Out of black lead is extracted the Philosophers oil,\nof a golden color, or as it were: and know that there is nothing in\nthe world more secret then it. That which remains in the _Cornue_, put\nburning charcoals upon it, and that will take fire as the match of a\nfusee: whence you may draw a fair secret: for as long as it feels not\nthe air, it will not flame, and it may dissolve againe with vinegar, to\ndoe as before. But salt of lead dissolved in water, and yet better then\nTurpentine, oil will resolve to a greater quantity of oil; and thereof\nmay see more ample marvailes. Take this oil, which _Raimond Lullius_\ncalleth his wine, and put it into a small Alembic of glasse; in _Balneo\nMari\u00e6_, and distill therein _aqua vit\u00e6_, which will come in vains even\nas that of wine. Draw all out so long till the drops and tears come\nto appear in the Chap, which is a signe that there is no more flegm:\nwhich being out in the bottome, there will remain a pretious oil that\ndissolves gold and is admirable against wounds, and great accidents,\nfrom within, for it holds the same place with potable gold: Lead having\ngreat affinity with gold, as _Geber_ saith, with which it agrees in\nSurdity, in weight, and in that it cannot rust: And _George Riplay_ the\nmost learned _English_ Philosopher, in his book of the 12. portes.\n\n    _There is extracted oil of golden colour,\n    Or like it, out of our subtill red lead:\n    When Raimond said, when he was old,\n    Was much more pretious then gold.\n    For when through age he was near death,\n    He thereof made, his potable Gold,\n    Which revived him; as may bee seen.\n    This is that oil and vegetable Menstruum, &c._\n\nIn regard of the burning water therout extracted, more inflameable then\nthe most fine powder of a harguebuze, it dissolves silver into subtill\nCrystalline flakes, which melt at the fire of a lampe, as easily as\nbutter, and are fix as silver in the same proofs of fire: further see\nthat which the said _Riplay_ sets down in his marrow of _Alchymie_:\nThe body being prepared, put upon this water to the thickness of your\nthumb which wil straight boil above chalks of the body, without other\nexternal fire, by dissolving the body, and by elevating it, in the\nshape of ice, with the drying of the said water: and so let it bee\nreiterated, by removing that which was elevated. But to abbridge (for\nthis _Aqua vit\u00e6_ is in very small quantity and very uneasy to make) if\nyou passe two parties of water of the departure, that dissolves the\nsilver upon one party of the salt of lead, this will do the same effect\nfor the transmutation of metals, but not within a mans body, where it\nmust not in any case bee applyed, except after great sweetning, that is\nto say, a _demi sextier_ of the dissolution of strong water, to make\nevaporate three or four pails of water, running down within by a filter\nto the measure that elevates the strong water with the spirits and\nmalignity of this fire against Nature. Think not that I would stay my\nself here so precisely, nor restrain to the Text of Saint _Mark_, nor\nupon that, which dependeth upon the religion in this regard, although\nour principall aim tends thitherward, that wee would not enlarge by\nthe same means to the works and progresse of nature, whose principall\nkey is _Alchymie_, to mount from thence to the _Architype_ the Creator\nby means of the _Caballe_. But we would not likewise here so reveal\noccasions to abuse this divine Art, to the ill turnings of perverse\nignorants, who to gain a piece of silver would make no difficulty\nto deceive the world one way or other, as wee could do in revealing\nunto the means of blanching copper, to the likenesse of silver,\nwith Iscicles accompanied with a Metalline of Orpiment, the which,\nas yellow gilded as it is, and its red elevations as rubies, being\nnotwithstanding bruised in a copper morter, and sublimed upon burned\nbrasse, passeth within the head of the _Cornue_, white as silver; But\nif it be well governed, with the foresaid Isicles would make indeed\ngreat alterations upon the Copper which men may wel misuse, wherefore\nwe will forbear to speak thereof any further. We may too well say,\nthat the preparation of this body, that _Riplay_ intends silver, is\nto calcine and reduce it into salt, which is done after this manner.\nBut if in the dissolving there be _aqua fortis_, it sufficeth to\ncalcine it. Take then silver plates of the bignesse and thicknesse of\na riall and put them in a Cruset, or a little pot of _Paris_ earth, not\nleaded, bed upon bed, with prepared Salt, that is to say, dissolved\nin common water, afterwards filtred, congealed, and decrepited, and\nleave it 10. or 12. houres with burning coals, (it would be better in\nan oven of reverberation) draw it from the fire and cast it yet all\nhot into an earthen vessell, leaded, full of water, salt will dissolve\nit self therein, and that of the silver which shall be calcined will\ngoe to the bottome: Let them reside well; and separate them warily,\nby inclination: after put again the plates to bee recalcined with new\nsalt, and reiterated as before, evaporate the water, or the salt if\nit be dissolved, and that which remains shall be as good as new, to\nthe third or fourth reiteration, all your plates will find themselves\nreduced into chalk: which you shall easily dissolve in distilled\nvinegar, for silver, lead, and iron, are not of hard resolution, nor\nalso Copper to take it in _Roche_ of _azur_: Tin much more, and Gold\nmore then all the rest, for that its calcination, is very uneasie.\nWhich _Geber_ knew very well: the compleat calcination of Sol, is most\ndifficult: He renders the causes thereof. But it would be too long to\ndilace upon all these things: wee will content our selves, to trace\nsome shadows of that which our perquisition and labour hath enabled us\nto acquire, by the space of 50. years of one side, and another, and\nproved more then once, not to speake unadvisedly: All which secrets\nare revealed as is said; by the Fire. And not by mervails, since it\nanalogically discovers the spirituall: _Thou hast tried me with fire,\nand in mee, there is found no iniquity_; said the Prophet, _Psal._\n16. There where you see, how hee couples fire with iniquities, as\nif it were it, that revealed them as well as hee did the impurities\nof mettalls, where it doth the same operation, and effect, as salt\ndoth, in corruptible things; for although metalls, bee the permanent\nsubstance of all others, by reason of their most strong composition\nwhich doth not permit them easily to cast away out of their radicall\nform any alteration which men may make them indure in powder, chalk,\nsalt, water, oil, glasse, Isicles, and infinite others: which happeneth\nnot to one of the other elementaries, Minerals, Vegetables, Animals;\nthe which being once changed from their primitive form, they cannot\nagain reintegrate or be put together. By means whereof, to speak of\nfire without metals, which are its true subject, it would bee as to\npropose to an Artist furnished with necessaries and instruments, but\nhad no stuffes proper to imploy them, so that would remain to him\nunprofitable. In metalls then there may be revealed and considered\nthe fairest secrets of nature, by the help of fires action. Which if\nin some more particularly then in others, she hath shewed a will to\nrecreat, yea to put in evidence her greater knowledge. It seems this\nwas in stones and metals, then which nothing could be presented more\nfair or agreeable to the sight, nor more profitable and necessary, at\nleast in regard of Iron without which mans life would irksomely passe\naway, shee receiving so many commodities thereby. But pretious stones\nbeyond the simple contentment and pleasure of the eye, have nothing\nwherewith men may know to draw out profit or succours in any one of\nour businesses. And if they be once deprived of their naturall shining\nform, they never return thereto again, as mettals doe, so puissant\nand indissoluble is the assembling of their elementarie parties, and\ntheir mixtion one with another. Wherefore wee must not marvail if so\nmany good spirits have travelled all their time to meditate upon this\nsubject, and their divers transmutations, having been there unto drawn\nrather out of those fair considerations which they found therein for\ntheir spirits contentation, then for any sordid and greedy desire of\ngain, which hath made the ignorant so obstinate, who have so cried down\nthis divine Art, sister germane to the _Caballe_: for that which the\n_Caballe_ is divine and intelligible things, into the profound secrets\nwhereof, shee penetrates, _Alchymie_ is in naturall and elementary,\nwhich shee reveals unto us. _Geber_ saith some man cannot know the\ncomposition of a thing, that is ignorant of its destruction; which\ndestruction is perfected by the separations caused by fire.\n\nNature then taketh great pains, care, and pleasure, to labour in\nmetals; and puts in them a very great length of Time, to bring them to\nthe last degree of perfection, which settles in Gold, the most perfect\nand incorruptible substance of all others, and the homogeneall and\nequall in all his parties: whence it is taken for distributive justice,\nfor mingle a party of Gold with 3. or 4. hundreds of silver, or Copper,\nleaving them melted together to sport never so little within a little\nCruset, every portion how small soever it may be, of silver or copper,\nwill suck up its equall part and portion of gold. It is moreover so\nexactly depured, that it cannot be altered or corrupted by any thing,\nthat is either in the earth, water, air, or fire, nor by any corrosive\nor poyson that you can apply thereunto. It is not corrupted by clay,\nnor burnt with any burning thing: nor mortified or devoured, by any\ngreen colouring, or dividing water, there is nothing in it superfluous\nor defective: There are (saith _Hermes_) seven Metallick bodies, of\nwhich the most worthy and principall is gold, attributed unto the\nSun: from whence it hath its name, for the same that the Sun is to\nthe stars, gold is toward the elementary bodies, what thing soever\nburning it can bee, cannot burne it, the earth cannot corrupt it, nor\nthe water destroy nor alter, because its complexion is tempered in\nheat, moisture, coldnesse and drinesse, and there is nothing in it\nsuperfluous or deficient. By reason whereof, I finde that those are\nfarre wide of their accompt, which to keep themselves from poysoning,\nwould serve themselves with vessells of gold to eat and drink in; for\ngold respects no more poisons nor venomes, then it would doe of capon\nbroth: So do silver, pewter, copper, lead & iron, which would therewith\nchange immediately. Even as a fearful man, and of small resolution,\nwho at the encounter of a Serpent or other venemous beast, would grow\nsuddainly pale, and come to change colour: The care, curiosity, and\nassiduous travell of infinite, rare, and meditating spirits, by the\nspace of 4 or 5000 years, have found in metals secrets without number,\nand yet knew not to do so well, but that they have left much more to\nenquire into, and to search after: although there be but seven in all,\ncomprehending therein running quick-silver.\n\nWherein it is wonderfull, that Nature so copious and abundant in all\nher procreations, which are divers, is pleased in this respect with\nso small a number. Metals then, being such whose regiment depends on\nfire; which is one of the proper visible symboles to represent the most\nhidden secrets, and mysteries of Divinity; invisible, and imperceptible\nto our senses.\n\nThe Prophets also, were willing to serve themselves for the most\npart of their parables, and similitudes, \u00e6nigmaes, allegories and\nfigures; where they have covered and hid that which they would not\nso openly declare, for they have very seldome expressed themselves,\nas did _Esay_ in his 5 Chapter, where he interprets that the vision\nof the Lord of Hosts, whereof he there brought a parable, was the\npeople of _Israel_, and the men of _Judah_ his delectable plant. And\nin another passage many waters, are many nations. Moreover _Ezekiel_,\n23. having spoken of the two sisters _Aholah_ and _Aholibah_, he set\ndowne that this was _Samaria_ and that _Jerusalem_. God by the mouth of\n_Moses_, in the 28. of _Leviticus_, and in the 28. of _Deuteronomy_,\nthreatned the Israelites, said, if they come to mis-know him, and do\nnot keep well his commandements, that he would make the heaven over\ntheir head brasse, and the earth under them iron, which are the two\nmost terrestriall metals, and most hard and rebellious to melt and to\nhandle, opposing them to the durity of this people, as it is there\nsaid. _I will bruise the pride of your hardnesse, and will make heaven\nover you as iron, and earth as brasse, your labour shall consume\nunprofitably, your earth shall not bring forth its seed, nor the tree\nyeeld any fruit._ For metals produce nothing, but are barren; the Poets\nof their side have used many sorts of Metaphores, and figures, as in\nthe 6. of the _\u00c6neid._ an iron voice, for a strong and resounding\nvoice, and _Hesiod_ calleth the infernall dog _Cerberus_, \u03c7\u03b1\u03bb\u03ba\u03b5\u03cc\u03c6\u03c9\u03bd\u03bf\u03c2,\na voice of brasse, because it is the most sounding metall; _His voice\nshall sound as brasse_, _Jer._ 16. and _Origen_ upon the 25. of _Exod._\nBrasse is taken for a strong and thundering voice, because of its\nresounding. Although I should speake with the tongue of Angels, and\nhave not charity in me, I am as sounding brasse, and as a tinkling\ncymball. _Pindarus_ hath appropriated to Heaven the Epithet of \u03c7\u03ac\u03bb\u03ba\u03b5\u03bf\u03c3\n\u03bf\u1f50\u03c1\u03b1\u03bd\u1f78\u03c2 Heaven of brasse, in the 10. of the _Pythians_; because of the\nfirme solidity of the firmament, as the word importeth. _Homer_ doth\nthe same in the 3. of his _Odes_, calleth it \u03c0\u03bf\u03bb\u03cd\u03c7\u03b1\u03bb\u03ba\u03bf\u03c2, most brasse,\nas _Euripedes_ and _Anaxagoras_, make the Sunne a fired iron; for the\nGreek Poets ordinarily doe put fire and brasse one for another; the\nsame doth _Homer_ in many places, as in the 4. of the _Iliads_, where\n_Apollo_ to encourage the _Trojans_, remonstrates unto them, that the\nGreeks have not impenetrable bodies, of stone, or of iron, that they\nshould be able to resist blowes of cutting brasse, without hurting\nthem. These are manners of speech, which are not very strange amongst\nthe Prophets, who have thereby figured out the most part of their\nsolutions, under which some mysteries were shadowed; which if men would\ntake altogether raw according to the letter, without allegorizing\nthereupon, they would find themselves farre from their reckoning, as\nthe Martyr _Pamphilus_ said well in the defence of _Origen_, speaking\nof those who to shunne allegories were constrained to stumble at gross\nimpertinencies. They think it of this sort, said he, for that they\nwould not admit of allegories in the holy writ, by reason whereof, as\nsubjecting themselves to the literall sense, they imagine and invent\nto themselves fine fables, and fictions. And indeed how could a man\ntake according to the letter that of the 33. of _Deut._ speaking of\n_Aser_? _Thy shoes shall be iron and brasse_, for he would not say\nthat _Aser_ was shod with iron and brasse, but he would understand\nthereby his force and power, denoted as well by the two metals, as\nby the shoe; I _will extend my shoe against Idum\u00e6a, strangers are my\nsubjects_; These are all allegories and figures, as also in the 60.\nof _Esay_, _For brass I bring thee gold, and silver in stead of Iron,\nbrasse for wood, and fire for stones_. Marke well how the Prophet\nobserves the relations opposing brasse to gold, and iron to silver;\nand againe, brasse to wood, and iron to stones; for as gold excelleth\nsilver, and trees stones, it is the same in the metallique order,\nbrasse is more pretious then iron. But all tends to denote that the\nheavenly mysticall _Jerusalem_, which is the Church triumphant, so\nmuch more excellent then the Jewish Synagogue, which was but a figure\nthereof. And certainely hee that would looke more narrowly thereinto,\nthe Prophets never spake any thing improperly, even to the least trade\nor mechanick arts; for in their ravishments they saw things in their\nreall being, within the _Zipheret_ or supercelestiall Sunne, which\nis a clear shining looking-glasse, a living source of all Idea\u2019s, as\nIdea\u2019s are of formes. This is furthermore well to be observed, for the\nregard of metals, which they associate commonly iron and copper for\ntheir affinity; will iron make a covenant with iron from the North? and\nbrasse? for iron is easily changed into copper, by means of vitrioll,\nby putting them bed upon bed in a descensory with a strong fire of\nbellowes, so long till the iron grow liquid and melt into copper,\nhaving first moistned them with a little vineger, wherein there should\nbe dissolved sal niter, or salt peter, sal alcali, and salt of tartar,\nwith verdigrease. Otherwise put of vitriol in powder, and distill the\nwater in a cornue, that which shall remaine calcined in the bottome,\nimpost it with its water, and therein quench the glowing gads of\niron, or filings of iron, you shall find them by little and little\nreduced into copper: Otherwise yet, dissolve vitrioll in common water,\nevaporate the water, and calcine the congelation that shall rest in the\nbottome; dissolve that in the like water, and it will become green,\nevaporate a part thereof and put the rest in a cave for a night, and\nyou shall see greene flakes. Make them red in the fire, after dissolve\nthem three or four times with distilled vinegar, drying them every\ntime, and the flakes will become red, dissolve them againe in the same\nvinegar, and therein quench the gads or other iron work, as above said.\nIn briefe, that by the means of vitriol, iron is converted into copper,\nas we may see in penknifes steeped in inke made of copperas or vitriol.\n\nThese flakes here are an entry to a higher work, and of more things for\nChirurgery and Medicine. But all these practises (you may say) are long\nand troublesome and rather chargeable then gainfull, and profitable.\nAlso our intention here, is not to stretch to gaine, this booke is\nnot to get bread, but to penetrate into the secrets of nature: from\nthence to mount and elevate his spirit to spirituall things, whereto\nsensible do serve as a stair or as _Jacobs_ ladder; and there are no\nrarer considerations and observances, then in fire, and metallique\ntransmutations: Copper on the other side, is changed into steele; if it\nbee true that some _Rabbines_ quote, upon that passage lately alledged\nout of the 15. of _Jeremiah_ 12. Iron and Brass, the Prophet (say they)\ncalleth Iron mixed with Brasse, Steel, which sheweth (for we must\ndisdain nothing of theirs) that Damake Steel was composed of Iron and\nCopper, that is to say, of Iron halfe covered in Copper, and softned\nto restrengthen it the more by means of lead. Whereupon make what\n_Abuhali_ sets downe in a Book of the nature of things.\n\nMake a little long trench within a barre of iron, and cast thereinto\nmelted lead, then make it evaporate with a strong fire as of a\ncoupelle. Put againe therein new lead four or five times, and the iron\nwill grow soft, which you may afterwards make hard againe quenching it\nin forge water, to make lancets, and other subtill cutting irons, yea\nthat shall cut other iron, without splinters or gapping. And indeed we\nhave found by experience, that to temper well a harnesse against the\nshot of harquebuse, we first sweeten it with oils and gums, with wax\nand the like incerative things; and after we harden them by frequent\nextinctions, in waters that make it fast againe. _John_ the Grammarian\nexpounding this place of _Hesiod_, they wrought in brasse, for iron\nwas not yet knowne, was forced to relate the word \u03c7\u03ac\u03bb\u03ba\u03bf\u03c2 to the people\n_Chalybs_ in _Scythia_, who (saith he) first found out the use of iron\nand steel: the Poet _Lucretius_ in his 5. booke imitates _Hesiod_ in\nthis kinde,\n\n    _Antient arms were hands and nails,\n    Stones and fragments of tree boughes,\n    And flames and fires, were first knowne,\n    Afterwards the force of Iron and Brasse,\n    But the use of Brasse, before Iron._\n\nSteel furthermore is made of the most pure and subtiliate iron; for\nthat it participates lesse of the earthinesse, then iron. The artifice\nof it, is sufficiently knowne, and is common in forges. But to come to\nthat of _Damas_, you must first resweeten it of its too much bitter\ntartnesse, and after it is reduced into filings to make it red in\na cruset, and quench it many times with oil of Olives, where there\nhath often times been quenched molten lead, suddenly covering the\nvessell, for fear lest the oil take flame. There are yet other secret\nobservations, which our intention is not to reveal all; it is enough to\nhave attained to the maxims.\n\nNow for that there is such an affinity between iron, and copper,\nthat they may easily be converted one into the other; the same may\nlikewise be done with lead, and tinne, by means of Sal Armonaick, and\nof certaine incerative powders of Borax, Salt peter, salt of Tartar,\nSalalchali, and other the like, which are called Atincars. _Panthee_\nin his _Voarchadumie_, oil of glasse. Quicksilver also, is changed\ninto lead or tinne, according as it is congealed to an imperceptible\nvapour, either of the one, or of the other, in this manner. Melt lead\nor tinne in a cruset, then let them a little cool, so long that they\nmay be taken, but yet hot, or with a staffe of a torch, or the like,\nmake a trench therein, wherein you shall put quicksilver which will be\nsuddainly congealed, but bruiseable into powder. Reiterate that two or\nthree times, and make it afterwards boil in the juice of _Mercuriale_,\nand will convert it selfe into metall according to the odour of that\nit was congealed; there is losse therein and that not a little; but\nyet at least, we may thereby see a possibility of transmutations\nof metals: In this respect, furthermore of lead, and tinne, there\npresents a very fair consideration, very uneasie to comprehend, and\ndoth merit, that the cause thereof should bee sought after. We see by\nexperience, that these two metals, each apart, are very soft, and of\na tender fusion, yet being mingled they grow hard, and become firm\nand solid, touching which see what _Averroes_ sets downe in his Book\nof Vapours. That which doth consolide, and strengthen tinne, is lead;\nand reciprocally, lead tinne; for the glewish viscosity, which binds\ntheir parties, must consist of moisture and drynesse, this being\ndone, there is no conglutination of tinne with tinne, therefore lead\nis mingled therewith, which is more moist, and with lead, tinne,\nwhich is more dry: so that those two mingled together, strengthen one\nanother, better then being separated, and of their mingling, comes to\nprocreate a glewing viscosity, which causeth in them a greater durity\nthen they had, and binds them more firmly, just as sand, and chalke\nin the composition of Morter, which _Albertus_ also confirmes in his\nfourth and fifth chapters of Minerals. But wee will put off all these\nmetallique particularities, and their divers transmutations, to our\nTreatise of Gold and Glasse, upon the 28. of _Job_, where under gold\nwe wil comprehend all that shal depend on metals: and under glasse,\nstones, as well naturall, as artificiall; and all vitrifications, and\nenamels. Here we will take but that which will conduce to our subject,\nwhich is to treat of things intelligible, by the sensible: after the\nimitation of the Prophets, and chiefly metals and fire, whose operation\nis better known in metals, then in the other composed elements. The\nProphets then have set down iron and brasse for a firme resistance. _My\nstrength is not the strength of stones, nor is my flesh brasse, Job\n6._ and in the 18. _Psal. Thou hast made my arms as a bow of brasse_.\nFurthermore in the 4. of _Micah, I will make thy horne iron, and will\nmake thy hoofs brasse_.\n\nAs touching iron, for a hard and rigorous oppression, according as\nit is hard and inflexible of its nature, and which doth suppeditate\nalmost all; I will rule them with a rod of iron in the 2. _Psalm._\nand in the 4. of _Deut._ _I have brought thee out of the iron fornace\nof \u00c6gypt_; there where iron denotes servitude, wherein they were, for\nthe oppression of their persons, and the fornace of fire, was that of\ntheir souls and consciences constituted amidst so many Idolatries and\nimpieties, which must be unto them a servitude, more intolerable then\nall travails and afflictions; and the most cruell and pitilesse usages\nof their bodies, for as much as the soul excels it, for the zeal which\nthey carry to their God, with the same locution the Ecclesiasticke\nserved himself in his 28. speaking of a wicked tongue; happy is he\nthat can save himself from a wicked tongue, for the yoke thereof is\nas iron, and his band as the band of brasse. But for affliction and\nanguish, all openly in the 105. _Psal. v. 18. Iron pierced his soul_,\nspeaking of _Joseph_ a prisoner in _\u00c6gypt_, until his word came. To\nbe short, there is not a point of locution figurative, more frequent\nin the Prophets, then those that are drawn from metals and from fire,\nwhich for the reason of its proprieties and effects, as it is one of\nthe most commodious and necessary things of all others, according as it\nis said before, for it bakes our viands, it warms us, and doth revigour\nus against the colds; it clears and lightens in the darkness, in lieu\nof the suns brightnesse, and other infinite usages, and chiefly for the\nexecution of arts and trades: Otherwise we may say that without iron,\nfire it selfe would as it were be almost unprofitable for this respect.\nAnd _Plato_ doth not exempt one onely art from fire, but the pottery\nof clay, in the 3. of his Lawes, where he treats very excellently of\nthe life of the first men; and although iron and copper had brought\nthem commodities to civilize themselves and to polish them to a more\nhumane life. So that not without cause, these poor beastly Savages\nof the _West Indies_, did wonder in their grosse understanding, how\npeople in these parts, so well advised and industrious, for a little\npiece of gold or silver, unprofitable to all uses, should offer\nthem so liberally hatchets, sithes, reaphooks, and other iron work,\ncommodious for all usages, and which they could so shorten that which\nthey had with so great pain perfected but to the halfe with fire, which\nwas to them for all instruments and tools, with some base pointed\nflints. But we may here likewise alledge to the contrary the hurts and\nincommodities that iron bringeth, for of it, are forged all offensive\narms, wherewith men shorten their dayes by their reciprocall Massacres:\nfor that, it is _Mars_ his true Minister, and exterminator and ruine of\nmankinde, as _Jupiter_ qualifies it in the 5. of the Iliads,\n\n    _Mars, Mars, the plague and ruine of men, contaminated\n    with murders, overthrower of wals._\n\nWhich he could not do, at the least very uneasily without the means\nand aid of fire. Also they give it the name of _Mars_. But let us here\na little consider a pleasant allegory covered under the fiction of\n_Venus_, _Vulcan_, and _Mars_. _Venus_ without doubt is mankind, which\nis continued by venereall propagation of linage. Its lawfull spouse\nis _Vulcan_, which by conjugall love, brings him all or the greatest\npart of his necessary commodities, by reason of _Mars_, which is iron.\nBut for that he is his adulterer, he also destroyes the greatest part\nof what shee procreates; and the husband maintains iron for a double\nuse, good, and bad; for we must not measure the works of the Creator\nby their apparent incommodities or commodities. For God saw all that\nhe had made, and they were very good; for this goes according as the\nCreatures apply it. Is there any thing more fair, more pleasant or more\ndelectable to the sight, then a cleare shining flame? any thing that\ndoth more rejoice then light? And on the other side, there is nothing\nmore hurtfull, fuller of damage, nor more dangerous then fire, which\nburneth and consumeth all that comes neare it. A Satyre the first time\nhe saw it, he rejoiced strangely to see it so fair, so clear, but\nthinking to approach nearer, to embrace, and to caresse it, when he\nperceived it so offended, with extreame griefe, hee was never after\nable to come near it. We may also say the same of iron, as _Plinie_\ncals it the best and the worst instrument of life; for therewith (saith\nhe) we til the earth, graffe trees, prune vines, with other infinite\ncommodities and usages, as chiefly to build houses for our covert and\nsafety. But on the other side, we imploy it no lesse, if not more, in\nour mutuall assassinates and massacres to shorten our life; as if it\nwere troublesome to continue so long. Yet it is so short without the\ninconveniencies that shorten it and make of iron the most pernicious\nminister and instrument of all others. To which purpose _Istodorus_\nsaid very well,\n\n    _From whence a long while agone earth was drawn\n    from thence now bloud shed,_\n\nWhich proceeds rather from our malice and depravation, then from the\nfault of this inanimate insensible substance, which neither moves to\ngood or to bad, but by our selves.\n\nAnd yet, saith the same _Plinie_, it seems that nature was not willing\nwholly to excuse it, but to punish it onely, rendring it subject so to\nrust, more then any other of the brother hood, and principally by mans\nbloud, which it is so apt to spill.\n\nThe same natures benignity, exacting punishment from very iron by\nrust, from whence humane bloud revengeth it selfe; for being touched\ntherewith it more speedily draweth rust therefrom. And indeed there\nis nothing which sooner rusteth iron then mans bloud. But this\nrust because we are purposely falne upon it, it is not altogether\nunprofitable, though most wholsome to many good effects, as well within\nas without the body, beyond that which it doth in tinctures. Wherefore\nit will do no hurt to touch some thing therein in this place, and\ntherein to reveal that which experience hath manifested unto us to be\nmost rare, and most important, but this is handled divers wayes. Take\nthen filings of iron very clean, and besprinkle them with a little\ndistilled vineger, leaving it so in a cave for two or three dayes or\nother fresh and moist place; and that will all convert into rust, which\nyou shall bruise very subtilly in an iron or a stone morter. Put it\nin a little pot, and put thereon boiling distilled vineger, stirring\nit lustily with a staffe or rod of iron, and the vineger will charge\nit selfe with the dissolution of the rust: turne it by inclination,\nand put therein other vineger, reiterating that so long, that all the\naluminosity and tincture of the iron be dissolved, and that nothing\nremaines but blacke and dead earths which you must cast away: cause the\nvineger to evaporate very sweetly, and there will remain a powder of\nCanneale colour, which the chymists call saffron of iron; which is made\nalso by putting of small pieces of iron to calcine in Glasse makers\nOvens for the space of three weeks or a month; and they will reduce\nthemselves to a small and impalpable powder, as dough, red as blood,\nbut it doth not dissolve it selfe in strong waters. There is neither\nBole-armonaic, or _Terra Sigillata_, which can compare to them, who\nknow well to practise their proprieties and consemblable effects.\n\nIn regard of the former, take of the phlegme of _Aqua vit\u00e6_, and do\nupon all the same just that which you did with the distilled vineger\nupon the rust, it will dissolve more then the halfe: withdraw your\nphlegm by a light distillation, and upon the gum that shall rest\ncongealed, cast fine _Aqua vit\u00e6_, stirring it strongly with a baston\nupon warme ashes, but you must not warme it so much as the vineger and\nthe phlegme, and when the _aqua vit\u00e6_ shall be well charged of its\ndissolution, retire it by a slow distillation in _Balneo Marie_, in a\nlimbeck; for it will serve you againe as before: and if that be very\nproper for the dysenteries, and fluxes of the belly, with exulcerations\nand gangrens with small shot; as also is the second Crocum drawne\nby the phlegme, of very great efficacy: and the third yet of more,\ndrawne by _Aqua vit\u00e6_, which will remain in yellow powder the true\nessence of iron, which we have searched even to the Center. But in all\ndissolutions take heed to leave them well in repose, and not to receive\nbut the clear, pure, and neat, without any feces or residences; rather\nput them for an hour in a warm bath to clarifie them. The vineger that\nremains, and the phlegm, you may filter, but not the _aqua vit\u00e6_,\nbecause of its unctuosity: which makes it difficult to separate it,\nfrom its residences; we must therefore attend till it be cleare.\n\nBehold these three earths, and the three dissolvants proceeding one and\nthe other from the vegetable, that is to say, wine, the most excellent\nsubstance of all the vegetables which the Philosopher _Calisthenes_\ncalled the blood of the earth. Now for the affinity that is betwixt\niron and copper, we will here pursue in one traine some experiments\nproceeding from the said copper. Take (to shorten as much as may be) of\nthe stone of _Azur_, which is a minerall of copper, which will render\nyou more then twelve ounces neat and liquid for a pound.\n\nBut here we shall be constrained to make a little digression to serve\nfor advertisement. In metallick dissolutions, (and let this be a\nmaxim) we must rather take raw minerals, coming from the earth, and\nnot the accomplished metals, and that for three reasons. The first,\nfor that excuseth you of labour, and length of time, to calcine them,\nand make them dissoluble. The second, that in the dissolution of the\nminerall you shall find more of the salt, and shall extract it more\neasily, then in six of one of their chalx. And the third, for that\nthe spirits of metall, are not yet at first so imprisoned in their\ncorporall masse, as in the superficies within this minerall and in much\ngreater aboundance: there when it hath passed the asperity and rigour\nof the fire, to separate the metal, most part of the spirits disperse\nthemselves and the rest are drowned and barred fast in the bottome of\nthe body: whence it is a difficulty to draw them; so that afterwards\nthe oil is worse easie to extract from salt, in the dissolution of\nchalks, then of that which shall be drawn from the minerals. Take then\nof this _Azure_ stone for the shorter, or if you have it not of _es\nasium_ burned Brasse, which we make _conpellans_ of brasse, in three\nparts of lead, (verdigrease is too gummy and unfit) or making meal of\nthe filings of copper, even as we said heretofore of iron, putting\nthereunto a little _aqua fortis_, make it clear, which will be green,\nas an _Emeraud_, and pursue it, in and through all as you did iron:\ntill the salt or gum remain in the bottome congealed, proper for hollow\nulcers, and many other effects of chirurgery; you may yet governe this\ngum with phlegme and _aqua vit\u00e6_, as you did iron. And of the first\nvery gumme extracted by the vineger, may thence draw an oil, as it was\nsaid of lead. In regard of the earths that remain of the dissolutions\nof the _aqua vit\u00e6_, without any further dissolving of it, nor leaving\nany tincture therein, nor to disjoin them which is hard to do, nor to\nclarifie the _aqua vit\u00e6_, but will remain impasted together as milk\nwith dough, for they will be white, after you have dryed them well in\nthe Sunne, or before a gentle fire. Put them upon a plate of iron, or\nof warmed copper: and if they fume not, it is a signe they are all\ndeprived of their spirits. Yet put them in a cornue, with a naked\nbottome among coals, and perfect the drying of them; then at last give\na fire of calcination. Cast _aqua vit\u00e6_ thereon to dissolve that which\nyou can; and evacuating the dissolution, perfect to dry the moisture\nwhich may thereof remain giving againe fire of calcination in the end:\nand againe putting _aqua vit\u00e6_ thereon to perfect the extraction of\nall the salt therein remaining, which will be perfected in the third\nor fourth reiteration. I have put you to an addresse of great effects,\nwhere I do not pretend to lead you by the hand any further, not to\ninjure good and curious spirits, that by long labours and perquisitions\nhave travelled to obtaine that which others had better cheap, and also\nto that which we reserve for our discourse of Gold and Glasse, where\nwe will declare that which shall here be left imperfect, not having\nattained, but by the _end of the lip_: wherefore we will take but that\nwhich is necessary to clear what the Prophets have thereupon touched in\ntheir parables and similitudes. In the first place of the two perfect\ngold & silver, on which they have most insisted on the good part, for\nthe imperfect tinne, copper, and iron, they have ordinarily applyed to\nthe worst part for vices and depravations, contumacies and durities;\nand lead for vexations and molestations. Gold for true beliefe, faith,\npiety, and religion, and in sum, all that which concernes the honour\nand service of God; Silver, for good and charitable works of mercy;\ndue in respect of our neighbour. So that these two metals represent\nthe two tables of the Decalogue. And it would not be farre from the\npurpose to make a trimming of the Altar. The first of gold, containing\nfour precepts, in four azure letters, which signifieth heaven, and the\nother of silver in green letters, signifying the earth. _Origen_ in the\n2. _Homil._ upon this text of the first of _Canticles_ (_We will make\nthee borders of gold, with studs of silver_,) triumpheth to allegorize\nthe shape of gold, this (saith he) holds the figure of the invisible\nand incorporeall nature, (and this for that it is of a substance so\nhomogeneall and subtill, that nothing can extend it selfe more fine)\nand silver, represents the vertue of the _Verb_, following that which\nthe Lord said in the 2. of _Hosea_, _I have given you gold and silver,\nand you have therewith made Idols to Baal_. But we make the Holy\nScripture Idols of gold and silver, when we turne the sense thereof\nto some perverted interpretation: or that we would Pindarize it by\nelegances, as if vertue consisted on the vaine flowers of Rhetoricke,\nfor in doing this we open our mouth, as if we would swallow and suck\nin heaven, whilst our tongue licketh the earth, like as if the Prophet\nshould say, _I have given you sense and reason, whereby you ought to\nacknowledge me for your God, and reverence me; but you have turned\nthem aside, and therewith have made Idols_: By sense are understood\nthe internall cogitations which represents them; and by Reason, which\nis \u03bb\u03cc\u03b3\u03bf\u03c2 the word, for it signifies the one and the other, as silver\ndenotes, _Psal. 12. 6. the words of the Lord are pure words, as silver\nproved in the fire, when they say, or hold, that silver tryed in\nthe fire, is the tongue of the just, are not my words as fire?_ But\nCherubins are said to be gold, because they interpret them for the\nplenitude of divine Science. And the Tabernacle of the alliance is of\nGold also, because it carries the type and image of the law of nature,\nwhere consisted the gold of science; so that Gold is referred to the\nconception and thought, and silver to the word, according to which the\nwise man alludeth in the 25. of the _Proverbs_, _As Golden apples with\nsilver nets, so is he that speaks words in a fit season_. Hitherto\n_Origen_. But will we hear what _Zohar_ sets down, from whence _Origen_\nhath fished out the greatest part of his rare and profound meditations\nand allegories, and to the purpose of those apples of gold, enchased\nwithin the nets of silver. The gold from above is the gold _sagur_,\ninclosed or folded up; that from below is more exposed to our senses,\n(nothing should better agree to the _Messihe_ which is the true pure\ngold of _Evihah_, mentioned _Gen. 2._ hee which is reinclosed within\nsilver,) namely his divinity, and reshut up with the humanity. _Zohar_\npursues it; In the Tabernacle there were mingled gold, and silver, to\nassemble the divine mystery above in one subject, where soveraigne\nperfection was found. But the Cherubims were all of gold, shewing their\nAngelicall nature which doth not participate of any corporeity, without\nany silver or copper mingled therewith. Gold within silver expresseth\nmercy, by which the whole universe was built, (the world was built in\nmercy,) upon which Gods Throne is established, _His Royall seat shall\nbe prepared in mercy_. But the rigour of judgement is designed by\ncopper, which approacheth to the colour of bloud, without the effusion\nwhereof, also there is no remission.\n\nAnd therefore it was ordained, that _Moses_ should erect a Serpent in\nthe Wildernesse to heale those who were bitten by the vermine and cast\ntheir eyes upon it. Then gold, silver, and copper, are the three metals\nthat go together, the _Chasma\u2019l_, or the _electrum_ of _Ezechiel_. And\nthere is a faire meditation upon the 3 colours, which are these, white,\nof silver, that represents water, is mercy, manifested by the particle\n_Jah_, assigned to the Father, which the Apostle cals the _father of\nmercies, 1 Cor. 1. 3_. Copper that in rednesse imitates fire, is the\nrigour and the severity of justice, which the \u00c6gyptians call _Din_,\nattributed to the Holy Spirit, against which if any blaspheme, hee\nshall neither be pardoned in this world here, nor in the other. The\nthird, in the middle of two, is the citrinity of the gold, composed of\nwhite and red, as we may see in saffron, bloud, vermillion, and other\nthe like, tempered with water, which is white, for from thence is\nprocreated a golden yellow; for Citrinity, saith _Geber_, is nothing\nelse, but a determinate proportion of white and red. And this guilded\ncitrinity is attributed to the Sonne, who participates of Mercy and\nJustice: in pursuance of that spoken in the 16. of _Eccl._ 11. because\n_mercy and wrath are with him_. But latten or copper, which in its\nexteriour hath some resemblance with gold, but within all impure and\ncorrupt, denoting hypocrisie, which under a masque of pious zeale,\nand religion hatcheth its wicked desires, and detestable ambitions,\nimpieties, erroneous opinions, lusts, animosities, revenges, and other\nunjust and perverse intentions. The whitenesse of the silver, on the\none side, of which this letton participates, for it is but at 16 Carats\nbeing pallied by the rednesse of copper, that causeth it citrinity.\nBut this rednesse is but cruelty, and malice, which corrupteth gentle\nsincerity. _If your sinnes were as red as scarlet, or vermillion, they\nshall bee as white as snow, Esay 1. 16._\n\n[Sidenote: Prov. 10.26. Esa. 6.4.]\n\nIn regard of lead, it is put for vexations and molestations, wherewith\nGod doth visit us; by means whereof, hee bringeth us unto repentance;\nfor as lead burneth, and exterminateth all the imperfections of metall,\nwhich _Boetius_ the _Arabian_, calleth water of Sulphur; so tribulation\ndivesteth us here below, from many spots, which wee thereby have\ncontracted, so that, St. _Ambrose_ calleth it, Heavens Key, following\nthat which is written, _Act._ 14. 22. _Through many temptations we\nmust enter into the Kingdom of Heaven._ The Apostle _Rom._ 5. 3. and\n4. &c. useth a very fine gradation, _Tribulation begets patience,\npatience experience, and experience hope, and hope maketh not ashamed,\nbecause the love of God is shed abroad in our hearts by the holy\nspirit, that is given unto us_. Fire denotes tribulation, whereupon\nthe said Saint _Ambrose_ upon the first psalm, Fire saith he, burneth\nwaxe, which melts it self to bee purged, and wee are proved by fire,\nfor God desiring to convert a sinner chastiseth him, and burneth him,\nto purge him: for fire is light to Beleevers, and punishment, to the\nincredulous. Said Saint _Jerome_ very well upon _Ezechiel_. That fire\nilluminates Beleevers, and blinds Infidels, serving for nothing but\nsmoak which makes them weep, and darknesse, as smoak which is noxious\nto the eyes. With which fume the house of _Israel_ was all filled and\ndarkened. Let the just then rejoyce, when they shall find themselves\nupon this text of the 50. _Psal._ 3. A fire shall burn in his sight,\nfor they shall be thereby illuminated, and obstinate sinners burnt by\nthe same, having the two properties to illuminate, and burn: for that\nit illuminates, it must bee the holy Spirit, which is the true fire,\nthat is kindled in our hearts, and not foolish and perverse opinions,\nvain and erroneous, which would quickly draw us to that which the\nProphet _Esay_ saith, Chap. 50. 11. _Behold all yee that kindle a\nfire, and that compasse your selves about with sparks, walk in the\nlight of your fire, and in the sparks that ye have kindled, and you\nshall sleep in sorrow._ From thence saith _Origen_, it seems that\nsinners kindle themselves a fire, wherewith they must be crucified.\n_O Israel thou hast destroyed thy self, Hos. 13._ And in the 28. of\n_Ezek._ 18. _I will bring forth a fire, from the midst of thee, it\nshall devoure thee, and I will bring thee to ashes upon Earth._ The\nmatter then which entertains it, are our iniquities, and our offences,\n_their iniquity shall burn as fire_. And in the 7. of _Eccles._ 17.\n_The vengeance of the ungodly is fire, and wormes_, which toucheth upon\nthat in the 9. of St. _Mark._ 44. alledged out of the 66. of _Esaiah_\n24. _Whose worm shall not dye, nor their fire bee quenched_: for the\none and the other are endlesse, namely the fire that burns them, and\nthe worm that gnawes their consciences in this world, and in the other,\ntorments them for ever. There where on the contrary, if God set it\non fire, wee may say with one of our ancient fathers, O happy flame,\nbut not burning, illuminating, but not consuming: Thou dost transform\nwhom thou dost touch, so that they, even merit to bee called Gods.\nThou hast warmed thy Apostles, who forsaking all things but thee,\nhave been made Gods children: Thou hast warmed the Martyrs, who have\nspilt their bloud: Thou hast warmed the Virgins, who by the fire of\nDivine Love, have quenched the heat of concupiscence. The Confessors\nlikewise, that have separated themselves from the world, to join and\nto unite unto thee. So that every creature, by the beneficence of\nthis fire, repurgeth it self, from its coinquinations, and ordures,\nand there is nothing exempted from its heat, if it would come to\ninjoy the fellowship of God; for it is this fire, that kindleth in us\nby the illuminations of the holy Spirit, by means of our corporall\ntribulations, which brings us sooner to God, then any other thing, of\nwhich Lead is one of their symboles, working the same operations in\nmetals, as afflictions do in us. There is so gallant a passage in the\n6. of _Jer._ under the figure of a Coupelle, which I think, that there\nis not a Goldsmith, Refiner, or a Mettleman, which hath spoken more\nproperly: _They are all corrupters_, speaking of the _Jewish_ people,\nthen _iron or copper_. _The bellows are burnt, the Lead is consumed in\nthe fire, the Founder melteth in vain, for their wickednesses are not\nplucked away, Reprobate silver shall men cal them, for the Lord hath\nrejected them._ Whereupon _Rab. Sol._ is a little interveared for that\nhee doth not well understand the _Coupelles_, being willing to adjoin\none of his own. The prophet speaketh here (saith hee) of God as of a\nGoldsmith, who desirous to purge gold puts thereunto lead or tin, that\nthe fire should not consume the gold: for after the lead is consumed,\nthe fire hurts the gold by consuming it. Mark what it is to speak\nunadvisedly of things wee doe not understand, for so doing we suffer\nour selves to fall easily into grosse absurdities: There are here two\nfaults so apparent, that even apprentices would mock at them: the one\nto mixe Tin at the _Coupelle_ or ashes in stead of lead: for it would\nnot bee fit: also the Prophet takes heed therein. See what _Geber_ sets\ndown, in the Chap. of _Ashes_, Metalls that participate least of the\nsubstance of quick-silver, and more of Sulphur, separate themselves\nsooner and more easily from their mixtions. So that lead, because it\nhath more of the Sulphureall terrestreity, and lesse quick-silver, it\nis of more tender and light fusion, then any other: hardens lesse in\nthe the coupple and separates soonest: therefore it is more proper to\nthis examination, for that it carries away with lesse time and pains,\nthe impurities of imperfect metals, mingled with gold and silver.\nUpon which there is no action, and by consequent brings lesse domage\nthereunto: there where because the substance of tin participates of\nmuch quick-silver, and of little sulphurous earthinesse, so that being\nmore pure and subtil, the more profoundly it mingles it self, and\nadheres more strongly to gold and silver, from which it is separated\nmore slowly and more unwillingly, with so much of their losse and\nfalling off: the other error is to think, that when the lead in the\n_Coupelle_ hath exterminated the imperfect metals, and it self is\npartly gone away in smoak, partly burned, and partly inglued, within\nthe _Coupelle_ as in vitrified litarge, fire cannot in any thing hurt\ngold, for being fine and pure, it would remain there a thousand years\nwithout the losse of one grain: to which nothing of things is wanting,\nit is even safe in burnings, and great fires; the matter remaining said\n_Pliny_ well, speaking of gold in his 33. Book, chap. 3. as wee may see\nby experience. The prophet said then, and that so properly as nothing\nmore, that even as when there are more impurities mingled with gold and\nsilver, to repurge them we must put thereunto more lead at once. So the\nJews iniquities were so great that it was needfull to visit them with\nmore afflictions one upon another to make them know their offences and\nto forsake them: as Physitians who redouble oftentimes their purgations\nand medicaments in those bodies, where the malady is contumacious and\nrebellious: for tribulations and adversities, are in us as fire, and\nas lead, in impure metalls: As gold and silver are tryed by the fire,\nso the Lord tries our hearts, _Prov._ 2. and in the 2. of _Eccles._\n5. _Whatsoever is brought upon thee take patiently, for gold and\nsilver, are tried by fire, and men by the furnace of tribulation, and\nanguish_; Saint _Gregorie_ in his Pastoralls upon this passage of the\n11. of _Ezekiel_, who dilateth and insisteth hard upon this metaphor\nand similitude. _The house of Israel is to me become drosse, all they\nare brasse and tin, and iron in the midst of the furnace, and they\nare the drosse of silver, and therefore saith the Lord, I wil gather\nyou in the midst of Ierusalem, as a masse of silver, brasse, tin, and\niron, and of lead, into the midst of the furnace, to blow the fire\nupon them to melt them. So I will gather them in mine anger, and in\nmy fury, yea I will gather them and blow upon them, in the fire of my\nwrath, and they shall be melted, in the midst thereof. As silver is\nmelted in the midst of the furnace, so shall they be melted in the\nmidst thereof, and they shall know, that I the Lord have poured my\nfury upon them._ Saint _Gregory_, interprets this for the _Jews_, who\nin their strong adversities would not leave to go out of the way of\ntheir vices, and depravations, and would receive no correction but made\nthemselves worse: _Malachy_ 3. 3. useth the same form of speech. _The\nLord shall sit to melt and purge silver, hee shall purifie the Sonnes\nof_ Levi, _and purge them as gold, and silver, and they shall offer to\nthe Lord an offering of righteousnesse_. See how hee there resembleth\nvery well, Gold to Faith, and Religion and Silver to works, for if\nthe one and not the other be not very clean, in vain would we present\nthem unto God. And all this must bee perfected by fire: according to\nwhich the Psalmist speaketh, _Thou hast proved my heart, and hast\nvisited me in the night, thou hast examined mee by fire, and there is\nno iniquity found in mee_, _Psal._ 17. 3. for (as St. _Chrysostome_\nsaith) fire according to the will of God, doth divers operations. It\ndid not burn the three children in the furnace, yet burned those that\nwere without: and as the Sea gave way to the _Israelites_, to passe\non dry foot, and drowned _Pharaoh_, and all his that pursued them.\nThere is a fire, saith St. _Ambrose_, upon the 39. _Psal._ _vers._ 3.\n_which with its Ardor devoureth the transgression, and blotteth out\nthe sin_: But wee most not understand it materiall fire here below,\nfor there is nothing common here, with spirituality, but by way of\nanalogy, and correspondence; there being a very great disproportion\nbetwixt intelligible and sensible things, as in _Jer._ 20. 9. _And\nthere was a burning fire in my bones._ In sum that the holy Scripture\nis stuffed with these manner of speeches drawn from fire and metals. As\nin _Hag._ 2. 8. _The silver is mine, and the gold is mine, saith the\nLord of Hosts._ Gold, silver, and all metals, yea generally, all things\nwhatsoever, although they may bee said to bee of God; as St. _Jerome_\nsaid very well, forasmuch as he created them, and gave them being,\nsubsistance, and maintenance. _The earth is the Lord and the fulnesse\nthereof_: notwithstanding this gold and silver, which God alleadgeth\nhere more particularly to bee his, must bee understood mystically. By\nsilver, interpret the law of the mouth, _The words of the Lord are pure\nwords, as silver tried in a furnace of earth, purified seven times_.\nAnd by Gold (saith _Zohar_) the written Law, where there are many brave\nmeditations to be considered; for there is not a form of a letter,\npoint nor accent, but importeth some mystery, as it is particularly\nspecified in _Ghinah Egoz_, in the garden of drowning of _Rabbi Joseph\nCastiglian_. On the other side silver is applyed to the old Testament,\ngold to the New. _Origen_ confronts Faith to Gold, and the confession\nand preaching thereof to silver. That there, to the conceptions of\nthe thought, and this here, to the word and enuntiation made by mouth\nwhich expresseth it, and puts it out. The tongue of the just is chosen\nsilver. Of which two metals, namely of right Faith and purity of\nconscience, and of verball confession, the Temple, and Church of God in\nChristianism, and the glory of him was greater then the _Jewish_ Law,\nwhich was but a dark shadow thereof. So that gold, designs the heart,\nthat corresponds to the Sun, and to fire: and silver words, with Salt\nwherewith they must be seasoned; _The word is near unto thee even in\nthy mouth, and in thy heart that thou maist doe it_: which the Apostle\nappropriating, _If thou confesse the Lord Iesus with thy mouth, and\ndost beleeve in thy heart, that God hath raised him from the dead,\nthou shalt be saved: for wee beleeve with the heart to Iustification,\nand confesse with the mouth to have Salvation_. It is gold and silver\nwhich hee would that wee should build on his foundation: the gold of\n_Havilah_, that groweth within the terrestriall Paradise, with the\nCarbuncle and the Emrauld which the Psalmist in the 67. _Psalm_ calleth\nthe Greens of Gold.\n\nBehold here the depurements that fire operates where it passeth:\nand chiefly upon metals, which are of a most strong and persisting\ncomposition, as any other Elementary substance, therefore wee have\ntherein a little insisted, because that the Prophets have therein\nfounded the greatest part of their Allegories: where wee must note,\nthat they have commonly put the imperfect, lead, tin, iron, and\ncopper, in the bad part, and sometimes gold also: as in _Jer._ 51.\n7. Babylon is a golden Cup: and in the 2. of _Dan._ 32. speaking of\n_Nebuchadnezar_, Thou art the Golden head, more in the 31. of _Eccles._\nthere are many chances in gold: _Zohar_ calls it Satans dung, following\nthe Text of the 37. of _Job_: Gold comes from the North: for the North\nis alwayes taken by the _Cabalists_ in the evill part, because Sun\nnever passeth thereby, and it relates to midnight, where the hurtfull\npowers are in their great reputation and vigour: as on the contrary,\nNoon in good part; Wee must not then understand, that _Job_ would say\nthat gold came from the Northern parts, for it grows not there by\nreason of their continuall colds: but in some certain place, where it\nprocreates; this is more ordinarily towards the North: against which\nthe Sun, as against a But, darts its beams, being to the Meridion all\npart, as likewise all good wines. And to this purpose _Franciscus\nOviedus_ in his 16. Book, Chap. 1. of his generall historie of the\n_Indies_, speaking of the Isle of _Borichen_, puts this, _Borichen_,\notherwise called St. _Johns_ Island, is very rich in gold, and men draw\nit, in great quantity, even on the Northern side, as in the opposite\npart towards the South, it is very fruitfull of victualls: the same\nalso is found even in _Spain_ it self. Gold then is sometimes taken in\nthe worser part, as in the golden Calf which the _Israelites_ melted\nin _Moses_ his absence, from whence one of their _Rabbins_ said, there\nhad never befallen them any calamity and misery, but there was an ounce\nof that Idol mingled therewith: Silver because of its whitenesse,\ndenotes Mercy, is alwayes in the good part, and first in esteem before\ngold, as it is _Hag._ the 2. _Mine is the silver, and mine is the\ngold._ The _Onorocrites_ also hold, that to dream of gold presageth\nsome near affliction, because it agreeth in colour with gall, and the\npain in the ears, two subsistences extreamly bitter: and bitternesse\nsignifies, trouble, anguish, and grief; as Pearls doe tears for their\nresemblance: But silver expresseth joy and merriment. And therefore\nsaith the same _Zohar_, Gold is attributed to _Gabriel_, and Silver to\n_Michael_, which in order is his superior, Brasse to _Uriel_, because\nit represents him in colour of fire, faith to _Ur_ of the _Caldees_,\nGold, saith he, and fire march together, and copper with them, where\nwas built the little Altar without, where the bloud of the Sacrifices\nwas spilt, and that within was of gold, _Exod._ 38. and 39. Silver\nis the primary light of the day, and _Jacob_. And gold, that of the\nnight, and _Esau_ or _Edom_ red: Silver represents milk; and gold wine,\nalluding to craft and subtilty, where it is said, in the 2. _Eccles._\n_I thought to draw my flesh with Wine, to give myself unto Wisedome._\n\nBut to return to our principall purpose, fire amongst other its\nproperties and effects, is very purging, and also in flesh, and other\ncorruptible substances, Salt consumes the greatest part of their\ncorrupting humors: fire also doth the same, and analogically spiritual\nfire, which is nothing but the charitable ardor of the Holy Spirit,\nthat inflames us with Faith, Charity, Hope. Shakes off the impurities\nof our souls, as it is _Esa._ 1. 25. _I will purely purge away thy\ndrosse, and take away all thy tin_, for this place here in the 10. of\nthe same Prophet, vers. 17. _And the light of Israel, shall be for a\nfire, and his holy one for a flame_, sheweth sufficiently that the\nHoly Spirit is not only light, but fire and flame, which salteth and\nrepurgeth our consciences from corruption, vices, and iniquities.\n\nThe Sun also, which is a visible Image of the invisible Divinity, as\nfor light, so for its vivifying heat, wherewith all sensible things\nare maintained, as the intelligible by the supercelestial Sun, works\nthe same effect in case of purification, as fire. As we may see by\nexperience, as the places where the Sun-beams come not, are ever musty\nand mouldy, and to purifie them wee open windowes to admit light into\nthem: and there make great fires, which is very proper in the time\nof the Plague, for it chaseth away ill air, as light doth darknesse.\nAlso evill spirits, who have more reputation in the dark, from plague\nwalking in darknesse, the _Hebrews_ call this Divell ravaging by night\n_Deber_, and from his violence and Meridian Divell, that of the day\n_Keteb_; the Greeks \u1f18\u03bc\u03c0\u03bf\u03c5\u03c3\u03b1. There is in the fire, saith _Pliny_, a\ncertain faculty and medicinall vertue against the Plague. Who for\nthe absence and hiding of the Sun, comes to form it self: wherein\nwee find by lightning it here and there may bring great comfort and\nsuccour in many kinds. As _Empedocles_ and _Hippocrates_ doe elsewhere\nsufficiently demonstrate. There was also a Physitian at _Athens_ that\ngot much reputation, by causing them to kindle many fires during the\nPlague time. So that, the true Plague of the soul being iniquities\nand offences, which poison it, its _theriac_ or counter-poyson,\ncannot bee better found then in the fire of contrition that the Holy\nSpirit kindles therein: _My heart was hot within mee, while I was\nmusing, the fire burned_, _Psal._ 39. 3. There is also a fire of\nTribulation which was spoken of before, that consumes our vanities,\nand unruly concupiscences; and makes us return to God, whereupon one\nof the ancient Fathers said, it was a happy tribulation that forceth\nto repentance. And St. _Gregory_, the evils that presse us here, doe\ncompell us the sooner to come to God. And that for our greater good,\nthat God doth thus burn us by the fire of tribulation: that which\nwas said by the _Psalmist_ 26. 3. _Prove me O Lord, and examine mee,\ntry my reins, and my heart_: And in the 13. of _Zach._ _vers._ 9. _I\nwill bring the third part through the fire, and I will refine them as\nsilver is refined, and I will try them as Gold is tried_: For fire\nhath a double property, as hath been said; the one to separate the\npure from the impure, and the other to perfect that which remains of\nthe pure. Take away rust from silver, and it will go forth a most pure\nvessell: But the propriety of these significations is better kept in\nthe Hebrew, then in any other tongue. Where the verb _Szaraph_ is\njoined and attributed unto silver, which signifies, to melt, and to\nrefine, and to Gold _Bahan_ to prove. The one denotes Gods in Elect an\nholy purity of conscience by silver, the other by gold a perfection of\nconstancy, which wee cannot know better then by proof: and from thence\ncomes dignity and eternall glory, the one and the other acquired by the\nfire of Examination and of probation; for, as saith St. _Chrysostome_,\nthat which fire is towards gold and silver, the same is tribulation in\nour soules from which fire cleanseth the impurities and uncleannesse,\nand makes them neat shining: following that which is said in the 17.\nof _Prov._ _As silver is tried by fire, in the furnace, so God proveth\nthe hearts of his Creatures_, and in the 27. of _Eccles._ _ver._ 5.\n_The furnace tryeth the Potters vessell, and tentation of tribulation,\ntrieth good men._ There are many, saith one of the Fathers, who whilest\nthey are red in the fire of adversity, make themselves flexible, and\nmalleable, but departing therefrom, they harden themselves again as\nbefore, making themselves unfit for conversion or amendment; _Origen_\nin his 5. _Homilie_ upon the 3. Chap. of _Jesiu Nave_, they that draw\nnear unto me, draw near unto fire: If you bee (saith hee there) Gold\nor silver, the nearer you come to the fire, the more you will become\nresplendant: but if you build with wood, straw, or chaffe, upon the\nfoundation of Faith, and come near the fire, you shall be consumed:\nvery happy then are those that drawing near the fire, are therewith\nlightned and not burnt. According as it is written in the 3. of _Mal._\n_The Lord will sanctifie thee in burning fire._ St. _Augustine_, upon\na verse of the 45. _Psalm_. _Wee have passed through water, and fire_:\nFire burneth (saith hee) and water corrupteth: When adversity comes\nupon us, it is as it were fire unto us: and worldly prosperities on\nthe contrary are as water. The earthen vessell that is well hardened\nin the fire, fears neither water nor fire. Let us then study to amend\nour selves by the fire of tribulation, by bearing it patiently; for if\nthe pottery be not firmly strengthened by fire, the water of temporall\nvanity will soften it and mingle it as durt. And therefore wee must\npasse through the fire, to come to the water of Mercy, and Grace,\nwhereof St. _John_ speaketh in the 3. of S. _Mat._ _I Baptize you with\nwater unto repentance, but hee that comes after mee is stronger then I,\nand he will Baptize you with the holy Spirit, and with fire._ Of which\nfire we may see in the 16. of _Wisdome_, 17. for it is wonderfull, that\nin the water that quencheth all things, fire should be most powerfull.\nThat which made St. _Augustine_ himself say, that in the Sacrament\nof Baptism, which they exercise and Catechise, they first came to\nfire, and after to the Baptism of water: where the same comes to the\ntemptations of this age, where in the anguish which oppresseth us,\nthe fire first presents it self, but when the fear therein is out, it\nis to bee feared that a wind of vain glory proceeding from temporall\nfelicity, dissolve it not into rain, which will come to quench the fire\nof heat and Charity, which affliction hath taken within our Souls. To\nthis purpose, from fire to baptismall water, designed by the aforesaid\npassage, wee have passed through water and fire, this beats upon the\n31. of _Numb._ of clensing by fire, and by water, according as the\nthinge may suffer: for visible baptism, is made by visible water,\nand wherein the water consists in parts which is nothing else but\ncongealed water, by the acuity of fire thrust thereinto: with which\nsalt every Sacrifice must bee salted, that is to say, the externall\nman, and the invisible baptism of the internall spirituall man is\nwrought by the Grace of the holy Spirit represented by fire which of\nit self is invisible, and unperceivable, except it bee attached to\nsome matter, as the soul is in the body: This fire there burneth in us\nmortall sins, and the water washeth away Veniall and Originall.\n\nBut some wil demand, What is that fire, from whence comes it, that so\npurifies our souls, and warms them in the Love of God, and illightens\nthem with his knowledge? for wee love nothing but what wee know: and\nwee cannot know God, nor see his light, but by his light (_In thy\nlight wee shall see light_:) that is to say, by his word and parol\nwho hath vouchsafed to revest us with our flesh. Thy word is a fiery\nword, and thy servant loveth it. It _this fire_ then which our Saviour\nsaith, _hee was come to send into the earth: and what will I, if it bee\nalready kindled_? For as _Prometheus_ brought fire here below, which\nhee had lighted, in one of the wheels of the Suns Chariot: The word\nhath rendred, lightened in the _Mercavah_ Chariot or throne of God,\nwhich is all of fire; as also in the 17. of _Dan._ vers. 9. _Origen_\nin his 13. _Homil._ upon the 25. of _Exodus_. Jacinth, Purple, double\nScarlet, and Silk: sets down, that these four represented the four\nElements, Silk or Linnen, the Earth from whence it came; Purple, Water,\nbecause extracted from bloud with the shell or cockle of the sea;\nJacinth in Hebrew _Techeleh_, the Air, for it is without heavenly blew;\nand Scarlet, fire, by reason of its red enflamed colour. But wherefore\nis it there said, that _Moses_ redoubled the fire; and not one of the\nrest? Because that fire hath a double propriety, the one to shine, and\nto bee bright, and the other to burn: wee must understand corruptible\nthings, for upon the incorruptible, wee must look upon for this regard,\nto refine them and amend more and more. _Did not our hearts burn within\nus, while he talked with us by the way, and while hee opened to us the\nScriptures?_ _Luke_ 24. 32. said the Pilgrims of _Emaus_. And this is\nit wherefore it is commanded in the Law to offer double Scarlet, to\nadorn the Tabernacle. But how can this bee? Aske _Origen_, a Doctor\ninstructing people in the Church of God, designed by the Tabernacle,\nif hee did but cry after the vices, blasphem, and reprove them; without\nbringing instruction and consolation to the people, explaining to\nthem the Scriptures, and the obscure sense therein concealed, wherein\nconsisteth the internall Doctrin, and the mysticall understanding: hee\nwell offers Scarlet, but simple and not double, because that this fire\ndoth not but burn and not lighten. But on the other side, if they doe\nbut clear and interpret Scripture without reprehension of vice and\nsin, and to shew requisite severity to a declarer of the Word of God,\nwee offer as it were simple Scarlet: for this fire there, doth not but\nilluminate & doth not enflame persons to repentance of their misdoings,\ncorrection and amendment of life: whereunto cooperates the Grace of\nthe Holy Spirit, which is domestique fire, with which wee must salt\nour souls to preserve them from corruption: for there is nothing that\ndoth more symbolize to the nature of the soul then fire: because it is\nthat of al things sensible, which approacheth more to spirituality, as\nwell for its continuall and light motion which soars alwayes upwards,\nas for its light, which _Plotin_ saith must properly be attributed to\nthe intelligible world, heat to the Celestiall, and burning, to the\nElementary. And for as much as it participates more of light then any\nof the other Elements: that likewise acquires unto it a precellency\nabove the rest: for the Earth being a body wholly without motion, dark\nand duskish; is by consequent lesse in dignity, as the settlement and\nlees of all others. Water because it is clearer, is more worthy, and\nthe Air yet more: But fire is that which surpasseth all, therefore it\nis lodged in a higher place, and nearer to the Region of the air: It is\nthat, which _Vincent_ no despicable Author, was pleased to say in his\nPhilosophicall Mirror, 2. Book, 33. chap. Every thing for as much as\nit participates more of light, so much the more it approacheth nearer\nto the Divine Essence, which is perfect light, by which God began the\nCreation of the Universe, or the first thing that hee ordained to bee\nmade, was light: and to shew us, that wee must alwayes walk in light\nand not in darknesse. And on the contrary, how much more the Elements\nare distant from light, by so much they approach to their dissemblance\nand deformity, which is a token of corruption. For as much as the\nparties of the composed Elements are homogeneall and homomaternall, or\nlike one to another, so much lesse are they corruptible and separable,\nas wee may see in gold, the most proportionate substance of all, and\nwhich approacheth nearest to fire: that which moved _Pindarus_ from the\nbeginning of his first Olympian, to join these three, water, fire and\ngold together, water is best, gold, and shining fire, &c.\n\nDoe wee not see that at every end of a field almost that the Earth\ndoth change nature and quality, and that there are infinite sorts of\nthem? Not so many of Water, Air is most like unto it self: but if\nthere bee any changes or alteration therein it is by accident, as if\nsome maladies should fall thereupon: which doe more readily adhere\nthereunto, because of its rarity of substance then to any others.\nFire is altogether exempt therefrom, being alwayes one, and in its al\nlike to his parts, which are like to themselves, except the matter to\nwhich it doth adhere makes it vary. And this it is in which it comes\nnearest to the Celestiall nature which is all Uniform in it self, and\nso well regulated, that it hath nothing unlike: which maketh that the\nfire is repurgative above the rest of his fellow Elements, to clear\nthem and put in evidence. In the 12. of St. _Luke_ our Saviour warneth\nhis Disciples to have their _Lampes burning in their hands, that their\nlight might come to shine amongst men, that their good workes may bee\nseen, to glorifie their Father which is in heaven, for hee that doth\nill hates the light_, which _Job_ saith is worse to Malefactors, then\n_the shadow of death_. It is the same also that _Moses_ would secretly\ninfer in the 3. of _Gen._ where hee makes God to walk _at noon_, which\nis the clearest light of the day. And the Apostle in the 1. of _Tim._\n6. 16. saith that _he dwells in light in accessible_, without which\nall would be confusedly folded up in hideous darknesse. Let us then\ntake heed, that the light which hee hath pleased to put into our soul,\nbe not obfuscate and converted into black obscurity: and that on this\nsolid foundation which hee hath granted us of his knowledge, wee build\nnot hay, wood, and chaffe, all things of themselves obscure and dark:\nin lieu of gold, silver, pretious stones, so clear, shining and bright.\nLet us hear again that which _Zohar_ divinely discourseth of, about\nfire and light, upon the Text of the 4. of _Levit._ _Thy Lord God is a\nconsuming fire._ That there is one fire which devoures another being\nthe stronger, as wee may see in some burning firebrand, or torch, that\nwhich proceeds therefrom is of two sorts: the one blew, attached to a\nblack match, which retaineth it self there nourishing it self from\ncorruption. The other flame proceeding from the red inflamed Match is\nwhite, and the blew is white in the highest, as to return to the first\noriginall: this _Homer_ was not ignorant of, when in the 6. of his\n_Odysses_ hee attributed to the _Olympus_ a pure and bright splendor.\n\nNothing should better represent unto us the four worlds namely the\nwhite which is supercelestial, the blew celestiall, the match fired,\nthe Elementary, and the burning darknesse, Hell: which abundantly shews\nus the body. Rednes, the vitall spirits, resident in the bloud; the\nblew, the soul; the white, the intellect, and the divine character\nimprinted in the soul: and as the blew light doth quickly change into\nyellow, quickly into white, the soul also can doe the same according as\nit shall incline it self to good or to evill: or whether thee follows\nthe provocations of the flesh or the invitations and exhortations of\nthe intellect, following that which is written in the 4. _Gen._ 7. _If\nthou doe well, shalt thou not bee accepted? and if thou dost not well,\nsin lieth at the dore. And unto thee shall bee his desire, and thou\nshalt rule over him._ The white flame is alwayes the same, without\nvariation or change, as doth the blew: So the fire in this respect is\nfourfold. Black in the lower part of its weik, where the flame that\nis fastened to it, is blew. Red in the top of the weik, and the flame\nwhite. This which relates also, to the four Elements, black, materiall,\nto the Earth: Blew more spirituall to the air, Red to fire, and white\nto water. For heaven is composed of fire and water, which is above the\nheavens. _Let the waters that are above the heavens praise the Lord._\nYet neverthelesse all this is but fire, as _Moses_ the son of _Maynon_\ndeclares very well in the second Book of his _Mor._ chap. 31. where he\nsaith that under the name of Earth are comprised the four Elements,\nand by darknesse was understood the first fire: for it is said in the\n4. of _Deut._ _You have heard his words out of the midst of fire_, and\nthen he adds of a sodain, _You have heard his voice out of darknesse_:\nThis fire moreover, was called the first fire, because that is not\nit which is shining and clear, but it is only, so transparent to the\nsight, as is the Air: and could not comprehend it self therewith,\nfor if it were shining wee should in the night see all the air shine\nas fire. And for that the darknesse, which was first named, denoted\nfire, namely that whereof it is said, that _darknesse was upon the\nface of the Abysse_: because the fire was under the three Elements;\ncomprised under this word _Abyssus_. There are other darknesses which\nfollow after: then when the separation of things was made, and the\nDarknesses he called Night. All this, the foresaid _Rabbin_ put out.\nTo which that would touch, which the _Alcoran_ carries in _Azoare._\n65. _I will send you a clear and beautifull fire._ All this which\nadheres then to the low black part, is therwith consumed & destroyed,\nand holdeth place of death: after which, cometh true life: the blue\nflame likewise if it therein degenerate, and lets it predominate;\nbut the white doth not endeavor but to uncover it self here below to\ntransport it self upwards: and not suffer it self to bee over mastered\nby others. And doth not devoure nor destroy, nor is not thereby\ndevoured, nor his clear shining splendor altered, as are those of the\nothers: By reason whereof wee must adhere and let our selves be salted\nwith this white fire, and bee illuminated with this fair white light\nthat never varies, following that which is said in the 4. of _Deu._\n_You which adhere to the Lord your God, you are all living also, as\nat this day._ But if our blew light the soul, adhere to the black,\nand to the red, which are our sensualities and concupiscences, the\nstrange fire will force it selfe into us, and will devoure and consume\nus. This knowledge of the Elements, and of their colours, doth not\ninsist only in composed bodies, here below, but thereby wee may mount\nas by _Jacobs_ Ladder, the height of this celestiall world, where the\nElements are also, yet of another sort, more simple and depured: and\nfrom thence to passe beyond into the intelligible world, where they\nare in their true essence; for all consists in the four Elements. Sons\nof wisdome understand (saith _Hermes_ in his Tract of 7. chapters)\nnot only corporally, but also spiritually, the science of the four\nElements, whose secret apparition is in no wise signified, except\nthey bee first compounded, because of the Elements; there is nothing\nmade without their composition and Regiment. Will we dive more deeply\ninto the secrets of this Caball? This Composition and Regiment of\nthe Elements, is no other thing then the _Sacrosanct_ four-lettered\nineffable _Jehovah_: which comprehends all that which is, was, and\nshall bee: where the little and finall \u05d4 notes the body and matter, or\nother the like, where the Fire cleaveth or fasteneth unto: The \u05d5 _vou_\nor cloud copulative which assembles the two \u05d4 the intelligible and the\nsensible, are the spirits that join the Soul with the Body: the red\ninflammation of the coal or weik, with the azure flame, doe signifie\nthe soul: and the Jod is the white unchangeable and permanent flame of\nthe intellect, where all at length comes to terminate, which whitenesse\nis the seat of the true spirituall hidden light, which is not seen nor\nknown, but by it self: for indeed our nature to take it in it self,\nis but a dark substance; right resembling the Moon, which hath no\nlight but what it receives from the Sun, which she is apt to receive,\nas our soul is that of the intellectuall light: And there is not a\ncreature whatsoever, which is of it self a substantiall light; but\nonly a participation of the only true light, which shineth in all, and\nthrough all, plainly and sensibly. It is the _Chasmall_ of _Ezechiel_\naccording to _Zohar_, whence proceeds fire or light assembled of two,\nwhich are yet but one thing: the white light, namely which mounteth\nand cleareth that, which no mortall eye could suffer, that of which is\nwritten in 46. _Psal._ _Light is risen to the just, and gladnesse to\nthe upright in heart_: which corresponds to the intelligible world,\nand the inward man. The other is a twinckling and flaming light, of a\nred fiery colour, joined and united to a coal, or a weik, signifying\nthe sensible world, and the ontward corporall man. The soul is placed\nin the middle, namely the blew light, part whereof, is fastened to the\nweik, and part to the white flame; quickly adhering to one, and quickly\nto another, whence according as shee applies it self it comes to bee\neither burned or illuminated, following that which _Origen_ sets down\nupon the 14. of _Jer._ _That God is a red burning fire, consuming and\ndestroying, as concerning sinners, and to holy and just persons, a\nwhite rejoycing and vivifying light_: _Jamblicus_, that doth not soar\nso high as _Zohar_, being not assisted but by the light and instinct of\nnature, said very well, but afterwards the _Ph\u0153nician_ Theologie, that\nal which we can perceive of goodnesse and contentment, in this sensible\nworld, comes from the light which is imparted to us from the Sun, and\nStars illustrated with it. And as the Sun imparts his light to the\nMoon, to the Stars, and to the Heavens: so God (communicates his to the\nintelligible world:) the lively Fountain of all others, to his blessed\nIntelligences: So that, all what our souls can have of good, of joy, of\nbeatitude, be it whilest they are annexed to the bodies, or separated\ntherefrom, comes from this primordiall light, which shineth in them\nby reflexion, as the Sun beams in a basin, a concave looking glasse,\nor in water, or twhart a looking glass, according as St. _Denys_ sets\nit down, in his 4 chapter of divine names: which proceeding from the\nSoveraign good, carries therewith the same appellation. And _Rabbi\nEliezer_ in his chapters sets down, that the heavens were created\nwith the light of the Creators vestment, grounding himself upon the\nPsalmist, 204. 2. _Clad with light as with a vestment, and the Earth\nwith snow, which was under the throne of his glory._ All Rabinique\nAllegories, may men say, but where doe the great mysteries consist,\nfrom which St. _Denys_ doth not straddle far in the place alledged? for\neven as this fair great and clear shining Sun, that hath in it self\nsuch a manifest representation and image of Soveraign good, extends\nits light throughout the Univers, and doth communicate it to all\nthat are capable to receive it. So that there is nothing, which doth\nnot participate of his light, and vivifying heat: there is nothing,\nthat can hide it self from the heat thereof. In the same manner this\nEternall supercelestiall light, illustrates, vivifies, and perfects\nall that which hath being, and banisheth darknesses and all softning\nhoarinesse, that may bee brought thereinto, lightning our souls with a\ndesire alwayes to participate more and more of this light: for when she\ncomes to prove it by little and little, and by degrees that helps it\nand conducts to the joy and fruition of a Soveraign good, which is the\nlight of the Soul, namely the Intellect that clears it, to be able to\napprehend the living spring from whence it came; for light is not seen,\nbut by her self: the most worthy and excellent property of fire, with\nwhich it hath this in particular and proper, that shee makes her self\nto see, as it doth, and by her means manifesteth all that which our\nsight may apprehend. Yet there is nothing harder to comprehend, then\nthat which is either of the one or of the other, for in shewing us, and\nrevealing us all it is then, when shee hides her self most from us,\neven to blinde us and to reduce our brightnesse into darknesse; As is\nhis darknesse, so is his light.\n\nWee must then not speak of God without light, because he is the true\nlight because, O Lord, thou art my Lantern: which doth enlighten us,\nby thy word, _Thy word is a Lantern to my feet_, the splendor of the\nFather, and the living fountain of life: as holy St. _Augustine_ after\nSt. _John_. _In him was life, and the life was the light of men, and\nlight shined in darknesse, and the darknesse comprehended it not._ So\nthat from this light, wee have double commodity: the one, that life,\nby which wee live, the other the light by which wee see, that which\nenlightens us. The spirituall man, the true man enjoyes the one and\nthe other: the Carnall man, life onely: for touching the rest, _hee is\nin darknesse, because they have been rebells to light_, saith _Job_,\n_because they have not her wayes_. Even as if one should inclose a\ntorch within a Lantern of cut-stone, or the like obscure and dark\nmatter, where its light would remain as quenched and buried, without\nability to extend it self abroad for the obstacle that hinders it.\nAnd if we want light (saith St. _Ambrose_) there would bee no more\ncomelinesse, beauty, or pleasure in our house: for it is it which\nmakes all seem agreeable: which he borrowed from _Homer_ according\nto what was attributed in _Suidas_, who through an unseasonable time\nof cold, and rain having been received into an Inne, where they made\nhim a fire, hee sodainly made verses containing in substance, that\nchildren were the ornament and Crown of the Father; Towers, of walls;\nhorses, of the fields; ships, of the Sea; Magistrates, of the places\nof the Assembly, where they administred justice to the people; and a\nfair burning and lighted fire, the comelinesse and rejoicing of an\nhouse, which renders it so much the more honorable. To see a burning\nfire in an old house. Some attribute them to, _Hesiod_: _Trismegistus_\namongst the rest cals light the father of all, who hath procreated man\nlike unto it, participant of light, and of life depending thereon: and\nlife was the light of men. The Father is as the Sun in his Essence:\nfrom whence comes splendor and heat, which three are not separated one\nfrom another, but remain united together, although they are distinct:\nin this fire then our souls are warmed in the Love and fear of God,\nand lightened in his knowledge. Whereupon Pope _Innocent_ the 3. in\na Sermon upon the Holy Spirit sets down, that hee was sent to the\nDisciples in shape of fire, to make them shine by wisdome, and to warm\nthem by charity, that which regulates and forms life, and wisdom forms\ndoctrine, and as this fire hath life, and heat by which it purifieth\nand cleanseth: so the Holy Ghost by its light illuminates the spirit\nof man by wisdome, and repurgeth it by its ardent charity. This is the\nfire with which the inner man, should be salted, for to salt, bake, and\nburn, doe communicate their appellations and significations, by their\nconsemblable proprieties and effects: because that Salt boils in the\ntastes by reason of its acrimony, and fire the sense when it burnes,\nand a thing salted is half boiled, as is before said: as well to make\nit of more easie digestion, as to conserve it longer, which are the\nproprieties and effects of fire.\n\nBut to mount from fire here below to the Celestiall, which is the\nSunne, the eye and heart of the sensible world, and the visible Image\nof the invisible God. Saint _Denis_ cals it an all-apparent and cleare\nStatue of God; and _Iamblichus_ the Image of Divine intelligence, the\nfather of life, the Image and portraict of the Prince, and Soveraigne\nDominator of all the universe, the light of the one, and the other\nworld, the Celestiall and Elementary. But may we not here alledge at\nonce this brave authority of _Plutarch_ on the interpretation of the\nword _El_, where after he had turned it, and returned it about a pot\nby many discourses, which at last concluding nothing, vanished away\nin smoak: he concludes that this word, as indeed it is, would say\nnothing else, but thou art? which hath been drawn from the two first\nletters of the holy four lettered word _JEHOVAH_, transposed the one\nbefore the other, in the Greek _E.L._ which sheweth that they have\nall drunke of this Caballine or Mosaicall fountaine. And at last come\nto say, We worship God in his essence, by our thoughts, and reverence\nthe Sun, which is its Image, for the vertue which it hath given it, to\nproduce things here below: only representing by its splendor, which he\ncommunicates to all, I know not what appearance, or rather shadow of\nbeatitude and mercy, so much as it is possible for a visible Nature to\nrepresent an Intelligible, and a moving to that which is immoveable\nand stable. We see the Sunne, as wel as fire, but not so neare, to\nbe able so exactly to marke it, we shall very well conjecture in our\nspirit of that which we may well apprehend by sight, that this must\nbe the most admirable peece of worke of all visible Creatures. For\nalthough it appears unto us little bigger then a dish or platter, in\nregard of the great distance betwixt us and it, so that I tremble to\nconceive it, after the very demonstrations Mathematicall, which are\ncertaine and infallible, yet it is many times greater then the Globe\nof the Earth and Water joined together, which containeth more then\n6000 miles about, an apparent witnesse of the wisdome and greatnesse\nof its Architect. Of which _Ecclesiasticus_ in the 43. chapter makes\nthis fine Epiphonema, Who is he that can ever satisfie himself to\ncontemplate the glory of the Creator? the Firmament in its height which\ncomprehends all things under it, so pure and cleare? and the forme of\nthis vast and immense hollow of Heaven so faire and admirable to the\nsight? Is not this an apparent vision of his glorious and triumphant\nMajesty? The Sunne at his rising shewing the light of the day (an\nadmirable vessell) arrived in the middle of his dayly Carreer, it\nburns and rosteth the earth, and who is it that can subsist before\nits extreame heat? It burneth thrice double the mountains, more then\nthe fiery furnaces the pottery which they put to scum off, exhaling\nfrom it selfe flaming vapors, and a splendor which darkens the most\nstrong assured sight. Surely the Lord which hath made and formed it\nof nothing so fair, so great, and admirable, may well say it to be\ngreater then his owne worke, and which hasteth it so speedily, as to\nmeasure this incomprehensible space in 24 hours. With the surplus of\nthis discourse, which refers it selfe, and is as a Paraphrase upon the\n19. _Psal._ where in few termes, there are touched three principall\npoints of the Sunne: Its beauty compared to a spouse comming out of his\nbed chamber, and he as a Bridegroome comming out of his chamber, his\nforce and impetuosity as a Giant to runne his course: nor is there any\nthing that can hide himselfe from the heat thereof. And its extream\ncelerity, his going forth is from the end of the Heaven, and his\ncircuit to the ends of it. So that as Saint _Augustine_ in his third\nSermon upon Advent, there are three things in the Sunne, its course,\nits splendor, and its heat; the heat dries, the splendor illuminates,\nand its course runs through the universe. And as in man, which is the\nlittle world, the heart is the chiefe seat of life, first living, and\nlast dying: So the Sunne in the great man, which is the World, is the\nspring, the light and heat which vivifieth all things which imparteth\nto the Starres and to the Moone the light by which they shine; even\nas Christ, which is the Sunne of Righteousnesse, and the light of our\nSouls, which without it, would remaine buryed in a blinde obscurity.\nHe that followes me shall not walke in darknesse, but shall have the\nlight of life, which conserves it self for the good, and extinguisheth\nit selfe against the wicked witnesse, _Job_ 18. _The light of the\nwicked shall be put out_. Where light is such, that sometimes the\nevill Angels transform themselves to deceive us; for in as little as\nwe can blow it backe behinde us, it growes dead and dissipates. But\nthe true and right light doth illighten us without variation as well\nin the knowledge of God, in this which dependeth on our Salvation, as\nof things sensible and naturall; whereunto the clearnesse of the Sunne\nand of Fire, and their effects do guide us more then any other thing,\nto apprehend some sparkle of this soveraigne Wisdome, wherewith God\nbuilt this great All by his Word. For every science to which we may\nattaine by our ratiocination and discourse, proceeds from the knowledge\nof sensible things, (for there is nothing in the intellect, but was\nfirst in the sense) but incertaine and variable, to be in continuall\nvariation and vicissitude. So that the knowledge that comes from the\nlight of Nature, is very weake, and full of doubts, and incertitudes,\nif it bee not illustrated by Divine Revelation, which makes us see all\nas it is in its true and reall essence, as the light of the Sunne doth\nall things corporall. So that the most part of heathen Philosophers,\nafter they have alembeck\u2019t their spirit to the perquisition of naturall\ncauses, they finde themselves so confounded, that they are forced\nto avow that by the only way of ratiocination you cannot draw truth\ntherefrom. As _Aristotle_ discourseth thereupon well at large, in the\n4. of the _Metaphysicks_. _Ptolomie_ also, that we must not ground and\nrule our conceptions for regard of corporall things above spirituall;\nfor they are farre distant each from other, and there is much disparity\nand disproportion between them. But yet lesse between intelligible\nabove sensible; although they serve us herein as a ladder, following\nthat which the Apostle saith, That the invisible things of God are\nseen by the Creation of the world, by things made, also his eternall\npower and divinity. We must therefore run back to this spiritual light,\nwhich holdeth the highest & soveraign place in the knowledge of the\nunderstanding; So that light is more properly of things spiritual,\nthen corporal, and more certain and true are the invisible then the\nvisible; for as much as God only is a true light in his essence from\nwhence he derives into our spirit all the knowledg wherewith it can be\nillustrated, as the potentiall light of our eye is from the brightness\nof the Sun, or of something artificial, traversing the transparence of\nthe air, the place of which eye the soul holds in spiritualty, as the\ndivine Intelligence maketh that of the Sun, which is a representation\nand image thereof.\n\nBy reason whereof, so long as our understanding shall leave it selfe to\nbe cleansed by the fire of Divine love, he will ever keep its living\nand luminous brightnesse. But if it suffer it selfe foolishly to go\nafter exterior light, it shall be also obscured and extinguished with\nthe interiour which domineers over it, even as a small candle or wax\ntaper with the twinckling beames of a cleare shining Summer Sunne. Sith\nthen this sensible light, saith Saint _Thomas_ upon the 36. of _Job_,\nby the absolute Omnipotency of God, who disposeth it as he pleaseth, it\nis sometimes hid to mortals, sometimes communicated; from whence we may\ngather that there is another light more perfect and excellent, namely\nthe spiritual, which God reserves for a recompence of good works,\nfollowing that which _Job_ sets downe, God covereth the light in his\nhands, and ordaineth it that it should returne againe and manifest it\nself. He sheweth it to those he loveth, that they may well mount unto\nit. Whereto that of _Zoroastres_ word for word was conformable. You\nmust mount up to the true light and to the bright beams of your father,\nfrom whom the soul was sent you, revested with much intellect. Behold\nthe relations of these Sunnes the sensible and intelligible, and of the\ntwo lights that proceed therefrom. For as that of the Sunne obtains the\nfirst place in corporall things, saith Saint _Augustine_ in his book of\nfreewill, and that by means thereof, the interiour communicate with the\nsuperiour, the same doth the light of the spirituall Sun in regard of\nintelligibles.\n\nThere are also things that have heat, and no light, as that of Animals\nof quick chalk besprinkled with water, horse and pigeon dung, which\n_Galen_ writes, he hath seen to wax a fire of it selfe, heapes of\noats, and other graines, except Barly, new wines which boil, the lees\nin the vintage, heaps of Olives, Apples, and Peares, which is a kind\nof putrefaction, whence also there is engendred some strange heat, as\nwe see in Apostemaes, and in flesh which begins to bee corrupted; and\non the contrary wee see others that have light and no heat; as worms\nthat glister in the night, and of little flies that fly in the dark in\nsummer time; of shels and scales of fish, in rotten wood, in stones,\nand in the eyes of ravenous beasts. _Suidas_ speaking of the visible\nand invisible, this said he, cannot wel be expressed in words; it is\nas little flyes which flye in the summer, which by displaying their\nwings, fly into the eyes with small sparkling fires; the worms also\nthat shine in the night, the shels and scales of some fishes, and\nother the like, which cannot be perceived in the light, but very well\nin the darke, for the fire which so shineth from them in the dark, is\nnot a colour, whose property is to make it seene at the brightnesse of\nthe Sunne, or other light, because that the air being transparent and\ndeprived of all colours, the sight might very easily pierce it, and\npasse through to apprehend them.\n\nBut there are four differences of visible things, some cannot see but\nby day, the others, on the contrary, but by night, others by day and\nnight, and others that have no place in darknesse. Colours are not\nseen but by day, not by night; Of things called resplendent, some by\nday, others by night, others by day and night; for there are some\nthat are illustrious and cleare, others darke and heavy, and others\nbetwixt both; others that have lustre and splendor, dark and waterish,\nand are not seene but by night, as the foresaid flyes, worms, fish\nscales, rotten wood, and the like, for in the day time their splendor\nis surmounted by another more powerfull which defaceth it; as also\nthere are more stars, so that the darker the night is, the clearer\nthey shine. Those betwixt both, as the Moon and some Stars, by day and\nby night, as the morning and the evening Stars, called by the Greeks\n_Phosphor_, by the Latines _Lucifer_, this is _Venus_ Starre. Fire\nalso which pierceth the air more then it may, and illustrates it to\ndemonstrate the colours that are therein; for the rest it is content\nto make it see, without bringing into action the transparence that is\nin the air, as we may see in the darke, where wee see fire a great way\noff, but not by the colours that are betwixt them. By day it shines\nalso, but not act against the air, for that it is suffocated and\nextinguished by a stronger light. The clearnesse of the Moone likewise,\nfor that shee is not very dark, shee is seen in the day time, but\nbetter in the night. _Suidas_ runs through all this; But to the purpose\nof lights without heat, I have read of nothing more admirable and\nstrange, then that which _Gonzalo de Oviedo_ in the 15. Book 8. chap.\nof his _Naturall History of the Indies_, alledgeth of a certain little\nflying animal, of the bignesse of an Hanneton, very frequent in the\nIsle of _Spaine_, and in other Islands thereabouts, having two wings\nabove, strong and hard, and two below them, two others more thinne and\nfine. The little beast called _Cocuye_, hath shining eyes as lighted\ncandles, so that wheresoever he passes he illuminates the air, and\ngives it such a brightnesse that a man may see him a great way off, and\nin a chamber as dark as it may be, even at midnight, men may read and\nwrite by the light that comes from them; So that if a man binde two\nor three together, this would give more light then a Lanthorne or a\nTorch, in the field: and amidst the Woods in the night, as darke as may\nbee, they make themselves to be seen more then a mile. This clearnesse\nconsists not onely in the eyes but also in their flanks, when they\nopen their wings. They are accustomed to serve themselves with them,\nas we do with a Lamp or other light, to sup at night, and to do the\naffairs of the house. But when he comes to determine and dye, its light\nextinguisheth also. The Indians had a custome to make a post of them to\nstrike feare in seeing them by night, for that it seemed that they had\na visage, being rub\u2019d therewith, as if it were all fire. _Plinie_ in\nhis 21. Book, chap. 11. speaketh of a shining herb in the night, called\n_Nyctegretes_ or _Nyctilops_ for that we may see it shine a farre off,\nbut he alledgeth many things by heare-say, as not having seen them.\n\nBut to returne to the Suns light which is therein more perfect, then\nin any other thing sensible with heat, for it is the true heavenly\nfire, as _Speusippus_ said, which describeth all that appertaines to\nthe nourishment of this great man, the Universe; as the Elementary\ndoth the viands of the animal man. And as the heart in animals is\nthe principall soul of life, the same is the Sunne in the heart of\nthe world; and the primordiall spring of all light therein, which he\ndeparts to the Stars, as doth Jesus Christ to our souls. And no more\nnor lesse then the Sunne and the Moon (said _Origen_ upon _Genesis_)\nillightens our bodies; likewise our consciences and thoughts are from\nthis splendour of the Father if wee be not blinde, and that this\nproceeds not by our faults: Now if we be not all equally illuminated,\nno more then the Stars are by the Sunne, which differ in brightnesse\none from the other but according to our capacity and carriage, and as\nmore or lesse, we lift up the eyes of our contemplation to receive this\nlight. Returne you towards me, and I will returne towards you, for he\nis a God at hand, and not a God a farre off. That which we can have of\nintelligence (saith _Zohar_) by our naturall ratiocination, is as if\nour spirit were lightned by the Moone: but the Divine relation holds\nplace of the Sunne, whence the light chaseth away and banisheth the\nPrinces of Darknesse, where their greatest force and vigour raignes.\nThe Sunne is risen, they shall be placed in their chambers, sayes the\n104 _Psalme_ speaking of Devils and wicked Spirits, under the name of\nsavage and revenous Beasts. For (as _Zohar_ puts it) these tenebrions\nare stronger and more gallant in the darke, so the good Angels that\nassist and favour us, receive great reinforcement from the light, not\nonely from the Divine, but from the Celestiall and solar, by which the\nDivine and Supreame shining brightnesse, imparts her vertue to the\nheavens, and by them communicates it to all that is under the sphere\nof the Moone within the elementary world. Wherefore, not without\ncause, about dead bodies till they bee put in the grave, they imploy\nlights to drive farre off this ancient Serpent _Zamael_, to whom for\nmalediction it is said, thou shalt eat earth all the dayes of thy life;\nfor our Bodies being deprived thereof, are no more but dust and earth.\nSo that fire is a great aid and comfort to us, not onely during our\nlife, but yet after our death against these wicked dark powers which\ngnaw in obscurity, as these night birds and savage beasts which dare\nnot appeare in the day, fearing the light of the Sunne; how much more\nthen that of good spirits their adversaries, which receive it from the\ndivine resplendence? for the same, as is the Sunne towards it, the\nfire is in regard of the Sunne, who serves us, amongst other things to\nmake us see this so great accomplished work of the universe built by\nthe Soveraigne Creator of so excellent Artifice, and that which his\nlight doth manifest unto us, in this sensible world, it is nothing for\nthis regard, for the true being doth consist of things intellectuall,\nstript of all corporeity and matter, the Sunne it selfe, the rarest\nmaster-piece of all others, could not see it selfe, but by its proper\nlight, which is presently accompanied with a heat vivifying all things;\nfor there is a double propriety, one to shine and clarifie, the other\nto warme, yea to burne the subjacent matters which illuminates the\nwhitenesse, and waxeth blacke with the Sunnes heat. The _Sunne hath\ncoloured mee, Cant. 1._ Whereupon _Origen_ notes, that there where\nthere is no sinne, nor matter of sinne, there is scorching or burning\nfollowing, the 121 _Psalm_. _The Sun shall not burne thee by day, nor\nthe Moon by night_; for the Sunne illuminates good men, but it burnes\nup sinners; who hating light for the evill they have done; for in\nmany places of Scripture you shall finde that the Sunne and the Fire,\nwhereof it speaks, they are not those that wee see, but the spirituall.\nThe spirituall Sunne saith Saint _Augustine_, doth not rise, but upon\nholy persons, following that which is spoken of the perverse, in the\n5. of _Wisdome, The light of Justice is not risen upon us, nor the\nSunne of Intelligence is not come to illighten us_. As for its heat,\nit must rather be kept for witnesse of Holy Scripture, there is no man\ncan hide him from the heat thereof; not to frivolous imaginations and\nsubtilities of those that maintaine it to be neither hot nor cold,\ngrounding themselves upon this argument, All heat in long continuance\nalthough that it remaine alwayes in the same estate and degree, doth\nnotwithstanding augment it selfe, so that it would bee intolerable.\n\nIf then the Sunne be so hot, as it seems, after five or six thousand\nyears since when it was first created, it would follow that there\nwould come a conflagration under the torrid _Zone_, from whence he\nstirs not; who from thence was extended to all the rest of the earth;\nthere where we see the contrary, for the whole is alwayes in the same\nestate. And afterwards for that the sunne is many times greater then\nthe globe of the Sea, and the Earth, and its Sphere, so farre esloigned\nfrom it, that it hath no proportion with it, it should follow, that\nit was as hot in one time and place, as in another. With semblable\ndeductions, against which it is easie to contradict, but this would\nturne us aside too farre from our principall Subject. _Anaxagoras_\nalso said, that it was a grosse enflamed stone, or a plate of burning\nfire. _Anaximander_, a wheel full of fire, 25 times greater then all\nthe earth. _Xenophanes_, an heap of little fires. The Stoicks, an\ninflamed body, proceeding from the Sea, wherein they have shewed the\naffinity of fire and salt together. _Plato_ a body of much fire; and\nthus, one after one fashion, one after another, but all tending to\nmake it of the nature of fire. Moreover, it is a thing too admirable,\nof its greatnesse, so immense, whereupon the spirit of man hath fair\nGalleries to walke, in pursuit of the high fetched meditations of Gods\nmervails; for (as _Chrysostome_ said well upon _Genesis_) we must from\nthe contemplation of the creatures, ascend and come to the Creatour.\nSo that those then, are very ignorant and void of understanding, who\ncannot from the Creatures, attain to the knowledge of the Creator.\nThose that dwell in the extremities of the West, where it goes as it\nwere to bed, in the waters of the Ocean, see it at his rising of the\nsame grandeur, as those of _Catai_, where it riseth; which sheweth\nthe smallnesse and disproportion of the earth in comparison thereof.\nThat if the Moone, which is farre inferior in greatnesse thereunto,\nsheweth it selfe almost equall, it is by reason of the great distance\nfrom the one and the other, for by so much as things are at a distance,\nby so much the more they lessen themselves to our sight, and this is\nsufficiently verified by the rules of perspective. Surely these are\ntwo chiefe Masterworks, that of these two great luminaries, which are\nnot of small ornament and commodity, for the life of man, as Saint\n_Chrysostome_ puts it, upon the 135. _Psalme_, but it doth contribute\nmuch thereto, yea almost all, in regard of that which concernes the\nbody; for besides the light wherewith they enlighten us by day and by\nnight, they distinguish times and seasons, help us to make voyages, as\nwell by Sea, as Land, they ripen fruits, without which our corporall\nlife could not be maintained, with other infinite usages which proceed\nfrom them. The Sunne is put for the whole Heaven, for that it is the\ngreater part thereof, and for fire; and Heaven is the seat and vessell\nof incorruptible and unalterable bodies. The Moone president of\nmoisture, represents water and earth, and salt composed thereof; for\nthere is nothing wherein moisture is more permanent, nor which is more\nmoist then salt, whereof the Sea for the most part doth consist; and\nthere is nothing where the Moone doth more distinctly make her motions\nto appeare, then in the Sea, as we perceive in the ebbing and flowing\nthereof, and in the braines and marrows of Animals, so that for good\ncause she is called the Regent of the waters, and of phlegmatick and\nwaterish moisture; which although it seem to be dead and inanimate,\n(in respect of fire which is living) she is permanent chiefly in salt,\nwhich hath an inexterminable humidity; and is that which keepeth the\nSea from drying up, for without Salt it had been long agone drawn out\nand dryed up, there where the fire lives not in it, but in another;\nfor in that it is a materiall Element, it hath no place proper to\nit. Of these two, namely, the heat of the Sun, and moisture of the\nMoone, in which consisteth the life of all things; and without which\nnothing would grow, increase, nor be maintained, not fire it selfe,\nwhich cannot subsist without air, which is double, one participating\nof the heat of fire, ascending from the water (out of the bowels of\nmoist nature, a sincere and light fire forthwith flying out, seeks\nthings aloft, saith _Trismegistus_.) And the other as water descending\nfrom fire, so long till it come to congeal. For so there is one moist\nwater which tends upwards, to rarifie it selfe in the aire, and another\ncold comming downe to thicken it selfe in the nature of Earth, untill\nat last it comes to terminate in red fire, which is in gold, for gold\nis the last substance of all. And Aire is the mediating conciliator\nbetwixt the moisture of passable water, that constitutes matter and\nthe fires heat, on which the Agent and form doth depend. Earth is as\nthe matrix where fire, by the means of air and fire introducing its\naction, excites, and thrusts out, which is thereby engendred to its\ndetermined end. The other five Planets, and the fixed starres come\nin but collaterally, as assistants and coadjutors of the effects of\nthe two luminaries, where all their influxions are reduced, as do the\nrivers of the Sea, and from the earth reciprocally comes back their\nnorriture; so that heaven and fire, are as the male, the agent, and\nwater and earth, as the female, patient; but under heaven, the air is\ncomprized. And as mans seed, inclosed and lapped within the matrix, is\nnourished, fomented, and entertained with corrupt bloud by the help of\nnaturall heat, so fire, by the means of air and water, is maintained\nin the earth for the production of things which engender thereof.\nSo the Heaven, Sunne, Fire, and Air, march together, and the earth\nunder, which are comprised in the Elements below, water and dry land,\non their side. It is _Moses_ Heaven and Earth, and _Hermes_ his high\nand low, which relate one to the other; that which is above, is as\nthat which is below; and on the contrary, to perpetuate the miracles\nof one thing, as he saith in his Table of _Esmeraulds_. _Zohar_ the\nintelligible and sensible World, by the contemplation whereof, we come\nto the contemplation of spirituall things, which the Apostle before\nhim had touched in the first to the _Romanes_. _The invisible things\nof him from the creation of the World, are made knowne by those things\nwhich are seene_; for all that is here below in the earth, is of the\nsame manner as in heaven above; for God the Creator made all things\nannexed one to another, which _Homer_ was not ignorant of, by his\ngolden chaine to bind together this inferiour and superiour world, and\nthat they adhere one to the other, that his glory may stretch through\nall, above and below. And in imitation thereof, man the image of the\ngreat world, and the measure of every thing was thereof made and formed\nof things low and high. _And God took dust and thereof formed Adam, and\nbreathed into him the breath of life_; the very light that shineth in\nthe sensible world, depends upon this superiour light that is hid from\nus; from whence proceed all faculties and vertues, which from thence\nare expressed to our knowledge, for there is nothing here below that\ndoth not depend from that above, by a particular power, committed unto\nit, to govern and excite it to all its appetites, and motions, so that\nall is bound together.\n\nWe hold well for the remainder, that all we have from light in the\nsensible world, comes from the Sun, for that of the Moon, and of the\nStars although inumerable, is a very small thing; yet it proceeds from\nthe Sun; and that of fire, is but artificiall to give us light for\ndefault of the Sunne. But how shall it square with that to be willing\nto attribute the primitive source of light, and chiefly that of the\nproducing and vivifying to the sunne, for that we see in the beginning\nof _Genesis_, that the first thing that was made, was the light on\nthe first day, and the Sunne not till the fourth, vegetables being\nproduc\u2019t from the former? This was (say the _Rabbins_ thereto) most\nwisely advised by _Moses_, as all his other writings proceeding from\ndivine inspiration, to take away from men all occasion to Idolize this\nluminary, when we see that light was procreated before it. But in this\nrespect there presents a very rare mystery, and worthy of observation,\nthat the complete perfection of things fals out alwaies on the fourth\nday, as of the light. The Sunne and Moone were made the fourth day,\nwaters on the second day, produced nought but fishes; the fifth, which\nis the fourth after, and al animals; the sixth with man, for whom the\nfruits of the earth were made the third. Which sheweth us that the 4\nnumber so much celebrated by _Pythagoras_, denoteth the perfection that\nresides in ten, resulting from the four first numbers, 1, 2, 3, 4, make\nten.\n\nSo _Plato_ was willing to informe his _Timeus_, where he treats of\nthe procreation of things by these words, one, two, three, but where\nis the fourth? _Zohar_ upon this particle of the 14. of _Leviticus,\nyou shall keepe my Sabbaths_. See saith _Rabbi Eliezer_, what is the\nmystery here contained. In six dayes was the world created, in each\nof those is manifested the worke that was made therein, and God gave\nit his particular vertue after he had finished it; but on the fourth\nbe attributed one more expresse, for those of the third preceding,\nbeing secret and hidden, came not in evidence, except that the fourth\nday happened their faculties would reveal themselves; for water, air,\nand fire, the three superiour elements remained as suspended, and the\nworkmanship of them did not appeare till the fourth day manifested\nthem, and then appeared all that was made on each. But if you will\nalledge that this was the third day, that then God said, _Let the earth\nsprout and produce the green herb, producing seed; and the fruit trees\nbearing fruit after his kinde, which hath his seed in it selfe upon the\nearth, and it was so_; yet this, notwithstanding that this happened on\nthe third day, he suffered not to be annexed with the fourth, without\nany separation; the which fourth comes to meet with the Sabbath, which\nis the fourth day, the fourth, and is by it selfe the perfect fourth,\nwhere there appeared all the works of the six preceding dayes: and it\nis the fourth foot of the _Merchavah_, of the divine throne, whereon\nGod sate for his repose all the six dayes, Thus discourseth _Zohar_.\n\nWe must not here passe over another mystery, which these two luminaries\nhave, each three names, the Sunne is called _Chomah_ wisdome,\n_Scemesch_ heat, and _Cheres_ drynesse. _Plato_ in _Tim\u00e6us_, All\nmoisture that the celerity of fire raised, and that which remained arid\nand dry, wee call \u03ba\u03b5\u03c1\u03b1\u03bc\u1f78\u03bd potters earth. That of _Maor_ Luminary, is\ncommon to the one, and to the other. The Moone is called _Malchut_,\nreigne, or kingdome, _Jareha_, which the Greek call \u03bc\u03ae\u03bd\u03b7 for that she\nperfects her course in a month, and _lebenab_ white, for as the Sun\nrepresenteth Jesus Christ, the Moon denotes the Church which is all\nfair without any blemish, following that which is written in the 6.\nof _Canticles_ 10. _Who is she that looketh forth, as the morning,\nfair as the Moone, clear as the Sun?_ Of this light of the Sunne of\nRighteousnesse, whereof it is said in the fourth of _Malachy_, _But\nunto you that do feare my name, the Sunne of Justice shall arise_,\n4. 2. Where the Moone the Church is illustrated on a perpetuall day\nwithout darknesse, according to _Esay 60. v. 20._ _The Lord shall be\nthine everlasting light, who hath planted his Tabernacle, or Church,\nwithin the fair clear shining Sunne, that illuminates every man that\ncomes into the world_; no more nor lesse then the starres, which are\ninnumerable, and the least as big as the whole earth, receive all their\nlight from the visible sunne. Of whom shall it not here bee lawfull to\nrelate something of his praises of the Song that _Orpheus_ made unto it.\n\n    _Hear mee most blessed\n    Sunne, Worlds heart and eie,\n    Heavenly brightnesse shining,\n    Living mens pleasing aspect,\n    Begetting Aurera in thy right hand,\n    And the night on thy left.\n    Thou governest the four seasons,\n    Who dance in a round,\n    At the sound of thy golden harpe\n    Thou runnest through this great vault,\n    Upon thy shining Chariot\n    Drawn with thy Coursers\n    That respire heat and life.\n    Ardent, unpolluted measurer\n    Of times, that shewes thy selfe to all.\n    A Soveraigne aid to each,\n    Keeping faith, eye of Justice.\n    Brightnesse of shining light._\n\nBehold that which we here thought to runne through concerning these\nthree fires, (as for the three salts which relate thereunto, we will\nspeak thereof hereafter) namely, the Terrestriall and Elementary, the\nHeavenly and Solary, and the Intelligible, that of the Divine Essence\ndenoting the Father, from whence proceeds the light which is the Sunne,\nand these two the heat of the Holy Spirit, which kindles our hearts\nwith the love and knowledge of God, and with charitable love to our\nneighbour.\n\nThe same in heaven, the light of the Sunne expands it selfe to\nillighten all the starres, and here below to the production and\nvivification of all that which is there begotten, and maintained. And\nin the Elementary world, fire doth clear us, warm us, and boil our\nviands, and lends us all other commodities, and usages.\n\nAs for fire in the 66. of _Esay_ 15, 16. which the Evangelist cites\nhere, whose fire shall not extinguish, and whose worme dieth not. It is\nwithout doubt destinated to the punishment of reprobates, which shall\nnever be quenched, nor the worme that stingeth the conscience shall\nnever dye; To keep that this worm that is engendred of corruption may\nnot procreate, we must salt it with discretion and prudence, that it\nmay do nothing which may offend and scandalize his neighbour, according\nas the Evangelist specifies it, _Hee that shall scandalize one of these\nlittle ones that beleeve in mee_. And as for banishing and chasing away\nstrange fire, that devours our soul, as a burning feaver doth vitall\nheat, this must be done by the mediating intervention of divine fire,\nwhich is much more puissant then any other. Let us heare that which\nto this purpose Saint _Ambrose_ alledgeth in the 3. _chap._ of his\nOffices, Saint _John_ baptized Jesus Christ with the Holy Ghost and\nwith fire, which is the type and image of the Holy Ghost, who after his\nascension, must descend for the remission of sinnes, so enflaming as a\nfire doth the soul and heart of the faithfull, according as _Jeremie_\nsaith in 20. & 9. after he had received the Holy Ghost, _and it was as\na burning fire in my heart, shut up in my bones_. What is the meaning\nthen of that in the _Maccabees_, that the fire was become water, and\nthis water excites the fire, but that the spirituall grace burneth by\nthe fire, and by the water it doth purifie and cleanse our sinnes? for\nsinne washeth and burneth, according to which the Apostle saith, fire\nwill prove what each mans works shall bee; for it must necessarily be,\nthat this examination should bee perfected in all those that desire to\nreturne into Paradise. It was not without cause, nor idlely set downe\nin the 3. of _Genesis_, that after _Adam_ and _Eve_ were banished from\nthence, he placed at its entrance a brandishing sword of fire, to keep\nthe passage to the tree of life. With this fire then we must all be\nsalted that are in the way of salvation; following that which _Origen_\nset downe in his 3. _Homil._ upon the 36. _Psalme_, Wee must all goe to\nthe fire of Purgatory, and _Peter_ and _Paul_, but all shall not passe\nthereby, after the same sort as they did, whereof it is said in the\n43. of _Esay_ 2. _When thou shalt passe through the waters, the waves\nshall not cover thee, for I will be with thee, when thou shalt march\nthrough the fire, thou shalt not bee burnt._ The Israelites passed\nthrough the red Sea dry-shod, and the \u00c6gyptians were drowned therein:\nThe three children in _Nebuchadnezzars_ furnace, had no detriment, and\nthose that heated the fire without, were therewith consumed. And in the\n19. _Hom._ upon the 16. of _Leviticus_, All are not purged by this fire\nthat parts from the Altar, it is the fire of the Lord; for hee that is\nfrom the Altar, is not of God, but a strange fire, dedicated for the\ncruciating of sinners, which shall never be quenched, nor the worm that\ngnaweth shall never dye: for after that the soul by a multitude of its\nwicked comportments hath heaped up within him abundance of sinnes, this\ncongregation of evils in succession of times, comes to boil and enflame\nus with a paine and punishment internall, as the body doth of a feaver\nproceeding from the excesse of the mouth, or other superfluities, when\nshe shall come to thinke and relate a history of its delinquencies,\nwhich will bee a perpetuall prickle, wherewith it will bee tormented,\nso that shee will make her selfe as an accuser and witnesse against her\nselfe, according as the Apostle said, _Rom._ 2. 15. _Their conscience\nalso bearing witnesse, and their thoughts either accusing or excusing\none another, in the day when God shall judge the secrets of all men._\nBut _Jeremie_ on the other side, speaking of a drinke of the wrath of\nGod, which shall be poured out upon all manner of Nations, whereof\nwhosoever will not drinke, shall not be purified; and from that we\nlearne, that the fury of Gods vengeance, profiteth for the purgation\nof souls, as well in generall as in particular, and there is nothing\nmore purgative then fire, of which the Prophet _Malachy_ should say in\nhis 3. _chap._ 3. _The Lord will sanctifie them in a burning fire_,\nand such is the fire of tribulations and adversity, with which we must\nbe salted and purged; for salt is purgative above any other thing, as\nwee may sufficiently perceive in those that drink Sea water, who all\ndye of a flux. Of the other fire which is exterminative and strange,\nof which it is also in the 10. of _Leviticus_ 2. _And a fire went out\nfrom the Lord, and devoured Nadab and Abihu_: God said in the 32. of\n_Deut._ _v._ 22. _They shall burne unto the lowest hell, and shall\nconsume the earth with her encrease, and set on fire the foundations\nof the Mountaines_. For the justice of the Almighty, said one of the\ngood Fathers foreseeing that which must come, from the beginning of the\nworld, created this fire of eternall hell, that whereof _Esay_ intends\nto speak, whose fire is not quenched, to beginne to be the punishment\nof the wicked, without that burning and heat should cease, now for that\nit is neither wood nor charcoale, nor other matter to maintain it, but\nshall be eternally tormented therewith in body and soul, because they\nhave offended with the one and the other; for sins are the bait and\nnourishment of this fire, which by a gathering together of misdeeds,\nand superabundance of iniquity heaped one upon another, enflame the\nsoul to a perdurable punishment, even as a burning feaver, the repleat\nbody, and render it a joice of ill digestion, by a superfluity of\nviands, and other disorders, and excesse from whence there was drawne\na wicked habitude; for the soul then comming to remember her delights,\nagitated with the living and most rigorous pricks which gall it, she\ncomes to be her owne accuser, by certaine remorse of conscience that\ncan profit them no more, (because in hell there is no redemption) and\nto be his witnesse and judge, as the Apostle sets it downe in the 2. of\nthe _Romanes_, _Their conscience bearing witnesse, and their thoughts\naccusing them, in the day when God shall judge the secrets of men_.\nBut there is also a fire in this world, by which we must be salted and\npurified, for as much deduction of it as we must endure from thence,\nnamely, tribulations, which are to us as a Minorative in Physick, of\nthe compleat purgation that wee must receive thereby.\n\nThe two foresaid fires furthermore, that of the Altar, and the strange,\nmay be very properly compared, that there to _aqua vit\u00e6_, the other to\n_aqua fortis_, which ends and destroyes all, where _aqua vit\u00e6_ serves\nfor nourishment, for all that wee eat or drinke participates thereof,\nand is that which passeth and converts into nutriment. It is true that\nit is revealed more nearly in some subjects then in other. Wine is\nthat where it manifests it self soonest, and with lesse preparation\nand paine, afterwards wheat, and so of the rest; for there is nothing\nwherein nature doth so soone make his profit, as of these two. _Aqua\nvit\u00e6_ is also called burning, because it conceives so easily the flame\nand burneth, for that it is necessary, that whatsoever doth nourish\nmust suffer under the fires action. Otherwise how is it that naturall\nheat could work thereupon, which is much weaker then that of fire?\nwee know by experience that we could not draw any nourishment from\nstones, metals, earth, and other substances, whereupon fire cannot\nbite: and if wolves doe sometimes eat clay, wild-ducks, and other\nbirds, small flints, and gravell, it is either to avoid vacuity, or for\nsome medicament to them knowne by a secret instinct of nature, but not\nthat this doth digest or serve them for maintenance, no more then Iron\ndoth _Ostriches_; which yet they corrupt by a strong and great heat of\ntheir stomach. But you will say, that this assimilation contraries the\ntext of the 10. of _Leviticus_ where _Aarons_ sonnes are so burned for\noffering strange fire.\n\nThat which _Rabbi Simeon_ to _Zohar_ relates in part, that they served\nat the Altar, being drunk, and overcome with wine, for that which\nfollowes after demonstrates it; that God said unto _Aaron_, Thou nor\nthy sonnes shall not drink wine when you enter into the Tabernacle:\nwhereto may be answered, that similitudes cannot in all, or through\nall agree, otherwise it would be the same thing they represent. _Aqua\nvit\u00e6_ doth not make drunke if men take not so much at a time, that it\nmay alienate people from their spirit. And yet being separate from\nwine, the remainder should be nothing but phlegme, and residences,\nwhich cannot in any sort make drunke, nor being therewith mingled and\nadjoined by nature, as to stoppe again the acuity of the _aqua vit\u00e6_.\nYet we see by experience, in Germany and other cold Regions, where\n_aqua vit\u00e6_ is in good esteem, as well for the quantity which they\ntake; it doth not for that make men drunke, as wine would do in such\na quantity, as that, wherewith it should be quenched; and putting a\nlittle Salt in very strong wine, it will make men drunk sooner then to\ndrinke it pure. I have often made tryall, that often joyning together\n_aqua vit\u00e6_ to that which men had drawne, this mingling could not\ncause drunkennesse any more, because the parts once separated of the\ncompounded elements, and then reconjoined, take another nature then it\nhad at the first. Certes it is a great support and comfort that _aqua\nvit\u00e6_ hath for a weak stomach, either through age or other accident,\nalthough men thinke that it burnes and offends the noble parts; for\nthough it be inflamable, it is not therefore burning. He that would\nsee the great vertues thereof, let him read the _Quintessences_\nof _Raimund Lullius_, _Rupescissa_, _Ulstadius_ his heaven of\nPhilosophers, for wee will not stay here as on a thing too triviall\nand beaten. They call it the quintessence for the conformity it hath\nwith the celestiall nature, because that as the heaven, which is as\nanother Air, but more subtill then the Elementary, contains the Stars,\nwhence it receives divers impressions and effects that it doth infuse\nand communicate unto us, here below, the same _Aqua vit\u00e6_ doth easily\nimpregn it self, with the qualities and specificall vertues which are\ntherein put to infusion. To this proposition of heaven and Stars, and\nof their different impressions, wee will not here passe over a fine\ndispute which here presents it self. The Earl _Pica de Mirandula_,\ntruly a prodigious spirit accompanied with great Literature, in his 3.\nBook against Judiciall Astrology, 25. chap. transported with too hot a\ncuriosity to impugn this Art, Will we (saith he) prove that the vertue\nof all the Stars is but even one? Let us suppose this Maxime. That\nthe nature of heaven cannot more openly and sucinctly, expresse, then\nby saying heaven to be a unity of all bodies, for there is nothing in\nall the universe that doth not depend upon this certain one, as from\nhis primitive course, with many other premises wherewith hee would\nconclude that of the propriety and vertue of each Star indifferently,\ndepends the facultie and vertue of all the composed Elements, without\nhaving there other difference between them, if peradventure, this was\nnot in greatnesse; as it is apparently seen: nor can men say, that one\npresides more particularly to one thing here below, then to another:\nfor every Star presides to all; so that if all were joined and united\ntogether in one onely body, this should be as if infinite flames and\nfires should come to assemble, to make but one, which would be stronger\nthen true, but not of diverse propriety and nature, which doth not\nchange it self into homogeneall, and homomaternall substances, by a\ncoacervation, nor which comes to produce other effects then it did,\nbeing separated, as one may see in water, and a great torch in respect\nof a little waxe light, which will light infinite others as well as the\ntorch, though more powerfull, to heat, boil, and burn, as being in a\ngreater volume.\n\nBut it is a very hard thing to overthrow an opinion already received\nof long durance, chiefly if it bee supported with authority of holy\nScripture; which must bee to us as a touchstone, by it to verifie\nour ratiocinations, for the most part uncertain and erroneous, if\nthey bee not conducted by divine inspiration: It is written in the\n147. _Psal._ 5. _He knoweth all the Stars, and calleth them all by\ntheir names._ That if they have all different and particular names,\nwherefore should it serve but to distinguish them in their effects,\nproprieties, qualities and vertues? for the name of things, imports the\nsame. Follow that which is said in the 2. of _Gen._ as _Adam_ named\nevery thing, such was its true and proper name: which _Plato_ in his\n_Cratylus_ saith is not onely the type and representation of things,\nbut their Essence. And in this case there is a fair consideration to\nbee marked, that God left to _Adam_ the nomination of terrestriall\nthings: but reserved to himselfe that of Celestiall: as hee expresseth\nin the 115. _Psal._ 16. _The Heaven of Heavens are the Lords, but\nthe Earth hath he given to the children of men_: which is as much\nto say, according to _Rabbi_ the _\u00c6gyptian_ in the 2. Book of his\n_More_, or director, 25. Cha. That the Creator knoweth himself alone\nthe certain verity of the heavens, what is their form, substance, and\ntheir motions; but upon that under heaven he hath given power to man\nto know, for Earth is properly mans world, where hee produceth, and\nthe place of his conversation, as long as hee liveth: as fire and\nlight attached to matter: there where the causes upon which we might\nfound our demonstrations concerning heaven, are out of our knowledge,\nbeing so far remote from us. And in this case _the Heaven of Heavens,\nare the Lords_, there may be a double exposition, according to the\npunctuation and reading. _That Heaven belongs to the Lord of Heaven_,\nand so the _Hebrewes_ take it, but who doubts, but that the Earth also\nbelongs to him, as well as the Heaven? _The Earth is the Lords, and\nthe fulnesse thereof_, and in the 23. of _Jer._ _Doe not I fill the\nHeaven and the Earth? And the Heaven of Heavens is reserved for God,\nand the Earth is left to the children of men_, which is a manner of\nspeech usuall in the holy Scripture. _For if the Heaven and the Heaven\nof Heavens cannot comprehend thee_, saith _Solomon_ to God; for the\n_Hebrewes_ metaphorically call Heaven, things that are far distant from\nour sight: and we also after their imitation, as when wee speak of a\nKite, Heron or Gerfalcon, when they fly so high, that wee can hardly\ndiscern them, that they goe to loose themselves in Heaven: so that all\nwhich is here under the sphere of the Moon, and generally all that is\nabove us, they call it Heaven: and the Heaven of Heavens, the \u00c6thereall\nRegion from the Moon to the Firmament, as well the Firmament it self,\nor the _Empyrean_ Heaven. But farther that the Stars should bee all of\none nature, propriety and effect, to see them so like, besides their\ngreatnesse and clearnesse, it follows not that the same appears of the\nsame sort as of fire, yet wee commonly call them fires and celestiall\nlights: It is as if the seeds of trees and plants, whereof there are\ninfinite, should all mixe together, and the first buds also, that they\ncast, which differ as nothing, but to the measure whereunto they grow,\ntheir differences doe manifest them. The _Hebrewes_ hold that there\nis not so little, and poor a herb on the Earth, nor any other thing\nof the three kinds of the composed Mineralls, Vegetables, or animals,\nthat hath not above its correspondent Star, that assists it, and from\nwhich it receives its maintenance and conservation. But how can that\nagree? will some say to the contrary; because it seems to derogate\nand contradict that which in expresse terms is set down in the 1. of\n_Gen._ where it is written, that in the third day, _the Earth of her\nself brought forth herbs, and trees, containing in them their seeds:\naccording to their kinds_: neverthelesse the Sun, nor the Moon, nor the\nStars, were created till the day after, the fourth by which is designed\nits effect and function: _Let there bee lights made, in the firmament\nof the heaven, namely the Sun, the Moon, and the Stars, to separate the\nnight from the day: and let them bee for signes, and seasons, for dayes\nand years_: without attributing any thing of their assistance, upon\ntrees and plants, and other elementary things.\n\n[Sidenote: An inflamation arising from pure choler in the skin\nexulcerating it with pain.]\n\nBut to return to the particulars of _Aqua vit\u00e6_, there will be no hurt\nhere to touch upon this experiment thereof made, very gentile and rare,\nleaving others that are more common, _Aqua vit\u00e6_ hath this particular,\nthat it dissolves not sugar, nor joines not with it, as doth its flegm\nand common water, vinegar, and other liquors: but by artifice it self,\nof two it makes a thrice sweet liquor, very proper against the fluxes\nof Catarrhs, and salt rheumes, that molest the stomach, and throat,\nand is thereunto very good and comfortable. Lay in steep a day or two\nCinnamon grossely beaten; and take off the infusion very neat: take\nfine sugar within a pottage dish that hath ears, brought into fine\nsmall powder, and so perfume it, mingle it with a small portion of\nSugar roset. Poure thereon this _Aqua vit\u00e6_ and make them a little\nwarm upon ashes, then put fire thereto with a lighted paper, stirring\nall well with a little spit of clean wood, so long untill the _Aqua\nvit\u00e6_ burn no more, & there will remain a liquor most agreeable to the\ntaste, and mervailously comfortable: you may add thereto liquor of\npearls, Coral and other the like, which dissolve easily in the juice of\nCitron or distilled vinegar, which makes it sweet to stream out upon\nit a quantity of common water or the phlegm of _Aqua vit\u00e6_: and not by\ncalcining it as _Paracelsus_ and his followers do, with Salt-Peter,\nwhich is manifest poyson: so that things are done in vain by more,\nthat may be done by fewer, so that it bee justly done. Further, every\none sufficiently knowes how to draw _Aqua vit\u00e6_, filling two parts\nof the Alimbeck with Glasse, or _Beuvois_ Earth, with good old wine,\nand distilling it with an easie fire through a Bath in a Caldron full\nof water, with chaffe. Continue the distillation untill you see long\nveines and sprouts appear, in the Chappe and in the Recipient. For\nit is _Aqua vit\u00e6_, which mounts first, and the phlegm comes after in\ngrosse drops, as tears; which is a token that there is no more _Aqua\nvit\u00e6_. Men may refine it, passing again another time: But I should\nnot bee of an opinion, that to take it into the body, it should bee\nmore then once. And it is a strange thing that by its own subtilty,\nfor it will mount through five or six doubles of paper _brovillas_\nwithout wetting it. I have seen them cast a full glasse thereof in\nthe air, and not one drop to fall to the earth: It is of soveraign\nforce against all burnings and chiefly that of small shot, with which\nshee hinders (as was said before) the _Estiomenes_ and Gangreenes:\nwhich sheweth sufficiently the purity of its fire which may by good\nright be called Celestiall. See here that which _Raimund Lullius_ sets\ndown of his proprieties and vertues. Wee must not understand (saith\nhe) that neither quintessence nor any other thing here below, can\nrender us immortall. It is ordained for all men once to die: nor can\nwe prolong our dayes beyond and above the prefixed time, for that is\nreserved to God. _Mans daies are short, and the number of his moneths\nare with thee: thou hast appointed his limits which hee cannot\npasse_, there where on the contrary they may well bee accidentally\nshortned: _Aqua vit\u00e6_ then, nor all other sorts of quintessences and\nrestoratives, cannot prolong our life for one minute of an hower;\nyet they may conserve and maintain it to the last but, preserving it\nfrom putrefaction, which is it, that shortens it most: But to defend\nputrefaction by corruptible things, that cannot bee; we must therefore\nfind out some incorruptible substance, proper and familiar to our\nnature, which conserves and maintains the radicall heat, as oil doth\nthe light of a Lampe. Such is the _aqua vit\u00e6_ drawn from wine, the most\ncomfortable and connaturall substance of all others, provided it be\nnot abused with excesse. _Plutarch_ in the 3. Book, the 8. question of\nhis Symposiaques, compares wine to fire, and our body to clay. If you\ngive fire (he sets it down there) which is of a mediocrity to the clay,\nand earth to the Potter, he will consolidate it in the pots, bricks,\ntiles, and other the like works, but if it be excessive, hee resolves\nit, and makes it melt and run. Moreover _Aqua vit\u00e6_, preserves strongly\nfrom their corruption, as wee may see by things vegetable and Animall,\nwhich men put there to mingle, which by this means conserves them in\ntheir entire length. It comforts and maintains a man in vigor of youth:\nwhich it restoreth from day to day, it rejoyceth and strengtheneth the\nvitall spirits: it digests crudities taken fasting, and reduceth the\nequality, the excessive superfluities, and the defaults which may bee\nin our bodies; causing divers effects according to the disposition of\nthe subject where shee applies her selfe, as doth the Sunnes heat,\nwhich melts wax and hardens durt, and fire doth the same. And there\nis that celestiall spirit residing in _Aqua vit\u00e6_, so susceptible of\nall qualities, proprieties, and vertues, that she can make her hot,\nempregning it with hot things, cold with cold things, and so of the\nrest; being shee is naturall, conformably to our soule, inclinable to\ngood and evill, for although it consists of the foure Elements, they\nare therein so proportioned, that the one doth not domineer over the\nother. Wherefore they call it Heaven, whereto wee apply such starres\nas wee will, namely of the simple Elements, of which she conceives the\nproprieties and the effects: herein we may compare celestiall fire to\nthe Altar.\n\nBut strong waters, which dissipate and ruine all, are this strange\nfire, and so Alchymists call them, and fire against nature externall\nfire, and other the like exterminatives. Certes if the effects of\nCannon Powder be so admirable, consisting of so few species, and\ningredients, which may be well called the true infernall fire, the\ndevourer of mankind. The action of strong waters is no lesse which\nburne all, being compounded onely of two or three substances, that\nwhich wee commonly call the _Separator_, _Salt-peter_, _Vitriol_, or\nAllum Ice, and this dissolves Silver, Copper, Quicksilver, and Iron in\npart. _La Regalle_ which is no other thing then the preceding rectified\nupon _Salarmoniac_, or common Salt, dissolved partly with Iron, Lead,\nTinne, and intameable Gold, with all sorts of fire. It is true, that\nstrong waters doe not destroy metals, that they returne not to their\nfirst forme and nature, but drawes them to water, and a melting liquor.\nThis was certainly a good Artificiall industry in mans spirit, to\nexcogitate so short a way to separate Gold and Silver melted together,\nand so uniformedly mixed, that an ounce of Gold melted with an hundred\nmarkes of Silver, each part thereof will equally attract his portion,\nas wee may see by the refiners practise, which to prove that which it\nholds of Gold & of Silver, a confused masse of divers metals will take\nbut 30. grains to make their essay in the Coupelle, and from thence\nwill judge that the same proportion that you shall finde in this small\nvolume, shall bee also in the whole masse; all that which may bee\ntherein of impure imperfect metall goes away partly in smoake, and is\npartly consumed by fire, and partly sticks like Birdlime within the\nCoupelle, nothing remaining above it but what is fine, namely Silver\nand Gold, which is there inclosed, with which they separate strong\nwaters called on the occasion the _divider_, which dissolves Silver\ninto water, and Gold falls to the bottome as sand; the water afterwards\nevaporated, the Silver retires it selfe. But here it would be too\nmuch to speake of the effects of strong waters, one of the principall\nand short instruments of Alchymie, and the Art of fire and Salt, with\ninfinite fine allegories, which thereby may be appropriated upon Holy\nWrit.\n\nYet these two fires may be compared, namely the strange fire to\nLeaven, to the Sea water which is salt, and to Vinegar, a corrupted\nWine, and other sorts of Leavens Fires against nature. And the\nCelestiall to the Altar to pure and unleavened Past, to sweet water\nfit to drinke, to _Aqua vit\u00e6_, without Vinegar, representing the state\nof innocence in our first fathers, before their transgression, and the\nsimplicitie of their knowledge, infused into them by the Creator. But\nwhen they were once tempted afterwards with ambition, to know more\nthen they should, they would by humane discourse become more subtill\nand sage, in tasting the fruit of knowledge of good and evill; their\nPast without Leaven began to swell, to bee proud with the Leaven\nthemselves introduced, which perverted and spoyled it, appropriating\nit to corporall and sensible things, for the bread which wee eate is\nleavened, but that which wee use in the Church must not be so, and\nnot without cause, for unleavened bread will bee kept six moneths\nwithout molding or corrupting; that leavened bread will not keep so\nmany weekes. It is therefore that the Apostle said, a little Leaven\ncorrupts the whole Masse: Because that one propriety of the Leaven\nis to convert into their corruption all that is adjoyning of their\nnature, as Vinegar doth Wine, and Leaven pure Past, also Rennet which\nis in the number of Leavens. And when they have no Leaven, they make\nsome, corrupting the Past with Vinegar, Lees of Beere, Egges, and\nlike substances, who by their corruption acquire to themselves the\npropertie of strange fire which is able to convert into its nature,\nthat where it can bite, as wee may see in a Feaver against naturall\nheate, so that hee turnes it selfe into all things, and all into it\nselfe, according to _Heraclitus_, who set it downe for the Principall,\nyet after _Zoroastres_, who thought all things were begotten of Fire\nafter it was extinguished, for being living it begets nothing, no more\ndoth Salt, nor the Sea which _Homer_ calls \u1f00\u03c4\u03c1\u1f7a\u03b3\u03b5\u03c4\u03bf\u03c2 unfruitfull, which\ndoth nothing but consume and destroy: An immense and wicked portion of\nthings (saith _Pliny_) and wherein it is doubtfull whether it consume\nor bring forth more things. Leaven then is a strange fire, and is\nindeed caustique or burning, for applyed to naked flesh, it engenders\ntherein little _cloches_, which shewes its fierynesse, (also it doth\nnot so without Salt) called for this reason in Latine _fermentum_,\nLeaven which increaseth by bring warme: and in Greek \u03b6\u03cd\u03bc\u03b7 Leaven from\n\u03b6\u03ad\u03c9 to boile. The Chymicks call it the interior fire, fire within the\nvessell, for wee see by experience, that bread, if the Past be not\nleavened, what boyling soever you give it, shall never be but of a hard\nand uneasy digestion, greatly oppressing the stomach, if the Leaven\nwhich they joyne thereunto make it boyle within; whence then it comes\nthat _Moses_ so knowing a man, and so illustrated with the Divine\nSpirit, so rejecteth a thing so profitable and necessary, and banisheth\nso expresly the Leaven of the Sacrifices, which is so great an aide and\nsuccor in our principall aliment, Bread. _You shall burne no Leaven nor\nHoney in the Lords Sacrifice_, _Levit._ 2.11. And _Exod._ 12.15, hee\ncondemneth to death those who in the dayes of unleavened bread should\neate leavened bread, or should have ever so little in his house. Is it\nnot because Idolaters use Leaven? but hee doth not forbid it in all and\nthroughout all; for in the 23 of _Levit._ 17. he commands them to offer\ntwo leaven loaves. Moreover Idolaters imploy also in their Sacrifices\nSalt and Incense, and many other things that are not forbidden. It\nmust then bee that some mystery lies hidden hereunder. _Origen_ in his\n5. _Homil._ upon _Levit._ interpreteth Leaven for arrogance, that wee\nconceive of a vaine worldly doctrine, which blowes us up as leaven doth\nPast, and makes us proud, thinking that wee know more then wee doe.\nSo that wee quit the expresse and direct Word of God, to retaine our\nselves within our phantastique traditions, as our Saviour reproacheth\nit to the Pharisees, _Mark._ 7. Truely _Esay_ prophecied very well of\nyou Hypocrites, when hee saith, _This people honoreth me with their\nlips, but their heart is farre from me, howbeit in vaine doe they\nworship me, teaching for Doctrines the Commandements of men_, _Mark._\n7.6,7. And therefore admonisheth us to beware of this Leaven. And upon\n_Numbers_, it is not to beleeve said the said _Origen_, that God would\npunish with death those who during the solennitie of unleavened bread\nhad eaten leavened bread, or that had leaven found in their houses,\nbut by leaven is understood malignitie, envie, rancor, concupiscence,\nand the like vices that inflame our soules, and make them boile with\nwicked and pernicious desires, corrupting, altering, and perverting all\nthat which might bee good, following what the Apostle said, _a little\nLeaven corrupts the whole masse_. Therefore wee may not undervalue any\nlittle sinne, for after the manner of Leaven it will very soone produce\nothers; undervalue not, saith St. _Augustine_, the machinations and\nambushes of a few men; for as a sparkle of fire is a small thing, and\nwhich can hardly bee discerned if it meet with food and nourishment, it\nwill in a short time set on fire great Townes and Cities, Forrests, and\nwhole Countries. Leaven is the same, for how little soever you put in\nyour Past or Dough, it will alter it in short space and convert it to\nits owne nature. Perverse Doctrine is of the very same, which gaineth\nCountries by little and little, as a Canker doth in the whole body.\n\nAnd in his third Book against _Parmenian_ to glorifie himselfe, not in\nhis sinnes, but in those of others, as the _Pharisee_ said, _Luk._ 18.\n11. _I give thee thanks O Lord God, that I am not as other men are,\nExtortioners, Unjust, Adulterers, &c. I fast twice in the weeke &c._\ncomparing his owne innocence to the defaults of others, this is but a\nlittle leaven, but to boast himself in iniquities, and trespasses, is\na great one; Furthermore, Leaven is taken in good part, as well as in\nbad part, in holy Writ; which relates to the two fires. The first hath\nbeen touched heretofore for pride, and naughtinesse, that corrupts\nthe soule. Touching the good, in the 7. of _Levit._ 12, 13. there are\nloaves of leavened bread, which they offer for peace offerings, with\noblation of thanksgiving, and in the 23. 17. of every family two loaves\nof the first eares of wheat at Pentecost; and in St. _Matthew_, and the\n23 of St. _Luke_ Jesus Christ compared the Kingdome of God to leaven\nthat a woman had put into three measures of dough, till it was all\nleavened; for there it is taken for the fervent zeale of ardent faith;\nand it is the fire wherewith we must be salted: for as the fire boyles\nour meats, and the salt seasons them, also leaven is the cause that the\npast bakes the better, and prepares thereby to make more wholesome,\nand of lighter digestion, more savoury, and of better tast: In which\ncase leaven relates to the Evangelicall Law, as Saint _Augustine_\nsaith, and old leaven to the Mosaicall, which the Jewes tooke by the\nbarke, and by the hairs. By reason whereof the Apostle admonisheth\nus, to cast it farre from us: that is to say, all superstition, and\nmalice; _Cast off the old leaven, that you may be a new lump, as ye\nare unleavened, for even Christ our Passeover is sacrificed for you_.\nTherefore let us keep the Feast not with old leaven, neither with the\n_leaven of malice and wickednesse_, but with the _unleavened bread\nof sincerity and truth_, which leaven is without doubt this strange\nfire, that devoures and consumes us within; that is to say, our soul,\nto swallow us up, and make us goe downe living into Hell. And the\nFire of the Altar, the celestiall fire of charity, faith, hope, it\nis that which we must desire of God to kindle in our hearts, and to\nseason our thoughts and our desires, that no corruption be begotten\nthere; as it doth here below in things corruptible and corporall; the\nprompt Minister, and executor of that, which the divine goodnesse will\nplease to give of comforts and commodities in this temporall life. What\nobligations then do wee owe thee, thou excellent portion of Nature,\nwithout which we should live in so great misery? thou doest lighten in\ndarknesse, thou dost make us rejoyce in obscurity, bringing us another\nday. Thou doest chase away from about us, hurtfull powers, feares,\nand nocturnall illusions; thou doest warm us being cold, thou doest\nredry us being wet; thou bakest our viands; thou art the soveraigne\nArtizan of all arts and manufactures which have been revealed unto\nus, to serve as a rampard against our naturall Imbecillities, that\nmake us in regard of our bodies the feeble and infirm animall of all\nothers. All this by reason of thy Divine beneficence, thou doest\ncommunicate to all mortals. And thou, O cleare luminous Sunne, the\nvisible image of the invisible God, the light whereof, doth rebate it\nselfe in thee, as within a fair manifold multiplying glasse, rendring\nthy selfe overflowing with all sorts of happinesses, which afterwards\nthou communicatest to all thy sensible Creatures, being so fair and so\ndesireable a liberall benefactor, thou arisest most resplendent, with\nluminous beams, which thou doest spread abroad into all parts of the\nworld, and by the vertue of thy spirit, and breath, by thy vivifying\nvigour, thou governest and maintainest this little All. Thou the\nillustrious Torch of Heaven, thou the light of all things; cause and\nsecondary Author of all that groweth here below, which by the faculty\nand power, which the Soveraigne dispensator of all goodnesse hath\ngiven thee, obligeth all nature to thy selfe; which with an unwearied\ncourse, doest dayly run through the foure corners of the Universe. Thy\nbeauty, thy light, thou doest lend unto our senses by thy unknowne\nand imperceptible Divinity, and impartest it with a liberall largess;\nwithout any vaile or covverture that come to enterpose betwixt them\nto the Church, thy deare spouse, to break open to us here below,\nthe effects illightning by the same meane of thy inextinguible and\ninexhaustible Torch, all the celestiall fires. Looke upon us then with\na benigne and favourable eye, and by the excellent beauty which shewes\nit selfe in thee, elevate our understanding to the contemplation of\nthis other more great, that no mortall eie can behold, nor spirit\napprehend, but by a profound and pious thought, for as much as it will\nplease him to gratifie it.\n\nBut thou Soveraigne Father of this intellectual fire and light, what\ncan wee bring thee here, but devout supplications and prayers? that\nit will please thee to burne with the fire of thy Holy Spirit, the\nwills and courages of us thy most humble Creatures, that wee may serve\nthee with a chast body, and to agree with thee by a pure and neat\nconscience: to the honour and glory of thy holy name, and salvation of\nour soules: through our Lord Jesus Christ, thy deare Sonne, who liveth\nand raigneth with thee, God coeternall, forever and ever, AMEN.\n\n[Illustration]\n\n\n\n\n                     _The second Part of the Lord_\n                         BLAISE _his Treatise\n                         touching_ FIRE _and_\n                                 SALT.\n\n\n_Every man shall be salted with Fire and every Sacrifice shall be\nsalted with Salt_, _Mark._ 9. 49. Wee have already spoken of Fire,\nSalt remaineth, of which there is no lesse to say. But it is strange\nthat the Ceremonies of _Paganisme_, should be found in this respect,\nand many other in Mosaicall Traditions; Fire shall alwayes burne on\nthe Altar; _Lev._ 6. 12, 13, _The Priest shall burne wood thereon\nevery morning, &c._ And in the 2. 13. _Thou shalt season with salt\nall the Oblations of thy Sacrifices; and thou shalt not forget to put\nthe salt of Gods Covenant under them; with all thy Offerings thou\nshalt offer Salt_, which Salt _Numb._ 18 19. called the everlasting\nCovenant before God to _Aaron_ and his sonnes. And _Pythagoras_ in his\nSymboles, ordaines not to speak of God without light, and to apply Salt\nin all Sacrifices and Oblations. And not onely _Pythagoras_, but also\n_Numa_, which most part of men, hold to have been 100 years before\n_Pythagoras_, instituted the same according to the Doctrine of the\nHetrurians. It is not beleeveable that _Moses_ so deare and welbeloved\nof God, and so illustrated with his inspirations, whence proceeded all\nthe documents that he left, and so hot a persecutor of Idolatries and\nEthnique superstitions, that hee would borrow any thing from them. But\nmore likely that the Devils instigations who makes himselfe alwayes\nas his Creators ape, to make himselfe to idolize, was willing to\ndivert those sacred mysteries to their abusive impieties, according\nto which _Josephus_ against _Appion_, and Saint _Jerome_ against\n_Vigilantius_, doe very well sute: so that as in the Judaicall Law\nthey used no Sacrifices and oblations in Paganisme, but they used Salt\nas _Pliny_ witnesseth in 31. Book 7. Chap. Especially in holy things\nthe authoritie of Salt is understood, when none were made without a\nSalt Mill. _Plato_ to _Tim\u00e6us_, when in the medly and commixtion of\nthe elements, the composed is destitute of much water, and of the more\nsubtill parts of the earth, water resting therein comes to bee halfe\ncongealed, saltnesse is there brought in which hardens it the more, and\nso there is procreated a body of Salt, communicated to the use of our\nlife, for as much toucheth the body and senses, accommodated by the\nsame meanes according to the tenor of the Law; on that which depends\nthe service of God, as being sacred and agreeable to God, wherefrom hee\ncalled it a body beloved of God, for which _Homer_ called it Divine,\nwhereof _Plutarque_ in his 5. Booke of his _Symposiaques_ 10. question\nrenders many reasons, and among others, for that it symbolizeth with\nthe soule that is of Divine nature, and as long as it resides in the\nbody, keepes it from putrefaction, as Salt doth dead flesh, where it\nis brought in in stead of a soule that keepeth it from corruption,\nwhence some of the Stoicks would say, that Hogs flesh of it selfe was\ndead, and that a soule which was sowed therein in a manner of salt to\nconserve it longer exempt from putrefaction, to which a soule was given\nfor Salt. Our _Theologians_ say that the ceremony of putting Salt into\nwater when they hallow it, came from that which _Elisha_ did, 2 _Kings_\n2. 22, 23. to sweeten the waters of _Jericho_, by casting Salt upon\nthe Spring. And that notes the people which is designed by water (many\nwaters are many Nations) were sanctified, must teach us by the Word\nof God, what Salt signifies, with the bitternesse and repentance that\nmen should have for offending God, as water also doth the confession\nas well of faith as of sinnes. Of the commixtion of these two, salt\nand water, proceeds a double fruit to separate from ill doing, and\nconvert to good workes. And for that repentance for sinne ought to\nprecede auricular confession, which repentance is denoted by the\nbitternesse of salt, they blesse it also before water: It is also taken\nfor wisedome, _You are the salt of the earth, and have salt in your\nselves_. And because that in all their ancient Sacrifices they used\nsalt, from thence it came that in Baptisme they put salt in the mouth\nof the Creature before it is baptized with water, for that it cannot\nyet actually have the mystery of salt applyed for the present.\n\nOn fire then and on salt depend great and secret mysteries, comprized\nunder two principal colours, red and white, for (as _Zohar_ hath it)\nall things are white, and red, but there is a great space betwixt\nthe one and the other. God dieth our sinnes which are red, for\nconcupiscence comes from the blood, and from the sensualitie of the\nflesh besprinkled with blood, and we doe die his whitenesse in red or\nrigour of Justice, by the fire which inflameth our carnall desires, and\npurchaseth their judgement, which is throughout where there is fire,\nif it bee not mortified with saving water. And when the perverse doe\nprevaile in the world, as ordinarily they doe, rednesse and judgement\nextend themselves therein, and all whitenesse covers it self, which is\nrather changed into rednesse then rednesse into whitenesse; which if it\nhave domination, all on the contrary growes resplendent therewith. To\nthese two colours also the ancient and the Evangelicall Law, the rigour\nof justice and mercy; the pillar of fire in the nights darkenesse, and\nthe white cloud by day, wine and bread, blood and fat, which were not\nlawfull to eate. _You shall not eate flesh with the blood_, _Gen._ 9.\n4. And in _Levit._ 3. 16, 17. _All the fat is the Lords, it shall bee a\nperpetuall Statute for your generations throughout all your dwellings,\nthat yee eate neither fat nor blood_; where it is yet more particularly\nrepeated in the 17. and 14. where the reason is rendred, for that _the\nsoule_, that is to say, the life of the flesh, is in _the blood_, which\nmystically represents that of Messiah, wherein consisted eternall\nlife; so that it was not lawfull to use any other before his comming.\nOf the same fat was reserved for God as well that which the Hebrewes\ncall _cheleb_, that covereth the inwards, and is separated from the\nflesh, as the other called _schumen_, which is thereunto annexed; but\nmetaphorically the fat is taken for the most exquisite substance,\nas in _Numb._ 18. the tenths the best of the fruits are called the\nfat of them, which manner of speech wee also use when wee say, make\nthe portion to be very fat of any thing that there is. And in the 81.\n_Psal._ 16. _Hee fed them with the fat of Wheate._ It may bee also that\n_Moses_ well knowing that these two substances, blood and fat, are of\nill tast and nourishment, and quickly corrupted out of their vessells,\nhee forebad them the use thereof. Or if wee would enter into a certaine\nmystery, for that the vitall spirits consist in the blood, which are of\na fiery nature, and that fat is very susceptible of flame, and proper\nto make lights, which are a representation of the soule. But Oile is\nalso for Lamps, which was not forbidden to bee eaten, and wee doe not\nsee that in Divine service wee use Tallow Candles; yet these two, fire\nand salt, doe signifie Wine and Milke, _I have drunke Wine with my\nMilke_, _Cant._ 5. 1. By Wine is designed the tree of knowledge of good\nand evill, namely vaine curiosities of worldly things, and by Milke,\nthat of life, whereof _Adam_ was deprived, being desirous to tast of\nthat other, which was humane prudence. Before _Adam_ had transgressed\n(said _Zohar_) hee was made participant of the sapience of superiour\nlight, being not yet separated from the tree of life, but when hee\nwould distract himselfe after the knowledge of base things, this\ncuriositie ceased not till hee had wholly cast off life to incorporate\nhimselfe to death. _Jacob_ and _Esau_, the two principall Potentates on\nearth which are descended therefrom, Item the Rose and the Lilly, whose\nwater extracted mounts by the fires heat that elevates it and becomes\nwhite, although the Roses bee red, as is the fume exhaled from blood\nand fat which they burne to God, to send it on high as a vapour, to\nimply (saith the same _Zohar_) that wee must offer him nothing but what\nis cleane and candid; for rednesse represents sinne, and punishment\nthat followes it, and the white, sinceritie, with mercy and the finall\nrecompence that doth accompany it. What is it (saith _Zohar_) which is\ndesigned by the red Roses, and the white Lillies? It is the odour of\nthe oblation proceeding from red blood, and from fat which is white,\nwhich God reserveth for his owne portion, which fatnesse relates to\nthe sacrifice, or animall mar, who is nourished with this fat, as\nthe vitall spirits with blood; wherefore it is said, when we fast to\nextenuate and macerate the pricks of the flesh and concupiscence,\nthat we offer unto God fatnesse, who will have from his Creature the\nsoul, which is fire and bloud; and the body, namely fat, wherewith it\nis nourished, but the one and the other incontaminate, pure and neat,\nwithout corruption, as if they were to passe through the fire and\nsalted; Therefore he would that they should be burned to him, that they\nmay ascend in a white fume and an odour of suavity before him; for fume\nis more spiritual then matter, which the fire by subtiliation raiseth\nit, after the manner of Incense. And indeed all this world here, is but\nan odour that mounts unto God, sometimes good and agreeable, sometimes\nwicked and hurtfull. The forme of the thing which consisteth in its\ncolour, and figure, remains incorporeall in the matter, where the eye\ngoes to apprehend it, and associates with it. The tast also, remains\nattached to it, as the spittle moistens it, and communicates it to the\ntast: But odor or smell, separates them, and comes from farre by an\nunperceivable vapor, to the sense of the nose and braine. Wherefore the\nScripture doth particularize in the rose and in the lillies, the Red\nand White; whose smell doth not vanish. And yet though the roses be\nred, yet the water of them distilled, and the fume if you burne them,\nare white, as those of incense, whereof it is spoken in _Psal._ 41.\n2. _Let my prayer be directed as incense, in thy sight_: by prayers\nare understood not only prayers, but all our desires, thoughts and\ncomportmens, and thereupon _Rabbi Eliezer_, sonne of _Rabbi Simeon_,\nthe author of _Zohar_, making his prayer, doth thus paraphrase. _This\nis well knowne, and manifest before thee O Lord my God, God of our\nprayers, that I have offered unto thee my fat, and my blood: I have\noffered them in an odor of Suavity, with firme faith and beleefe,\nmacerating, chastising the sensuality of my flesh: That it will please\nthee then Lord, that the odor of my prayer, proceeding from my mouth,\nmay be presently addressed before thy face, as an odor of a burnt\noffering, which they burne unto thee, upon the altar of propitiation,\nand that thou wilt accept it as agreeable._ He said that because that\nafter the comming of our Saviour, & the destruction of the second\nTemple by the _Romans_, the _Jewish_ sacrifices were converted into\nprayers, the bloudy sacrifices signified by the red roses, and colour\nof bloud, and those without bloud, as the minchad & other the like, of\nmeal, by the white lillies, following that which was said _Cant. Chap._\n5. & 6. _My beloved is white and ruddy, he feedeth among the lillies._\n\nUnder these four colours furthermore, which signifie the four Elements,\nBlack the Earth, White the Water, Blew the Air, and Red the fire, are\ncomprised the greatest secrets & mysteries. Otherwise reading in ch.\n10. of 35 book _Plinie_, that _Apelles_ had painted _Alexander_ holding\nlightning in his hand; fingers seemed to hang out, and lightning to be\nwithout the Table; but reading they remembred that all those consisted\nof four colours. I cannot well specifie what those four colours were,\nwhich must be principall in nature, till I had learned out of _Zohar_,\nto consider them in the light: where, that is to be noted, that there\nare two fastned to the week, namely black, noting the Earth, and red\nproceeding there from fire, and two to the flame, Blew in the root,\nover against the black, and white on the top, opposite to red. But\nlet us see how this doth well suit with Chymicall Theorie, which\nconstitutes of these four Elements, two solid and fix\u2019d, which prepare\nthemselves together, the earth, and the fire, which adhere to the week,\nand the other two liquid volatills and flitting, water, and air, white\nand blew, as is the flame which is liquid, and in perpetuall motion:\nAnd we must not think it strange, that the air, the blew, should be\nlower then the water, or the white flame which is aloft, because the\naereall party which is the oil and fat, separate more hardly, and more\ndifficultly from the composed, then doth the water more opposite to\nfire. But let us look more mystically thereinto, which the _Zohar_\nhath more abundantly run through. The red light, as well in earth as\nin heaven, is that which destroyes all, dissipates all; for it is\nthe bark of the tree of death, as we may see in a lamp, candle, and\nother light, whose root is in the earth, namely, this corruptible and\ncorrupting blacknesse which watereth the week; the branches and the\nboughes are the flames, blew and white. The week with its blacknesse\nand rednesse is the Elementary world, and the flame the Celestiall.\nThe red colour commands all that is under it, and devoureth it. And\nif you say that it domineers also in heaven, not as in the inferiour\nworld, wee may answer. And although there be vertues and powers above\nthat are destructive, and dissipate all base subjacent things. All\nthese superiors are anchored in this red light, and not the inferiors,\nfor they are thick, grosse, and obscure; and this red light which\nis contiguous to that above, gnawes, and devours them; and there is\nnothing in the low world which shall not be destroyed. It penetrates\nand enters into stones, it pierceth them, and hollowes them, that\nwaters may passe over them, and drowns all in the depths and hollowes\nof the earth, where they divide themselves, of the one side, and on\nthe other, till they come to resemble anew in their _Abyssus_, passing\ncrosse the darknesses that are confounded with them; which is the cause\nthat waters rise and fall, (they mount when they come from the sea\nunder earth to their sources, to glide anew above the earth downwards,\nreturning to the place from which they parted.) So that the waters\ndarknesse and light mingling themselves pellmell, there is made within\nanother _Chaos_, which nature comes to unmingle (the heat namely which\nis therein inclosed) by Ordinance of the Soveraign Dispensator that\ncommands it. And there make lights which men cannot see, because they\nare dark. Every channell (to be brief) mounts upwards with his voices,\nwhence _Abyssus_ are shaken, and cry to their companion, One depth\ncalleth to another, in the voice of their Catarracts. And who is it\nthat cries? Open thee with thy waters, and I will enter into thee.\nThese are all mysteries uneasy to comprehend, which intend nothing,\nbut to demonstrate the affinity and connexion of the sensible with\nthe intelligible world, and of the Elementary with the Celestiall;\nfor, as it is said in another case, the Universall firmament, called\nthe firmament of heaven, containeth things superiour and inferiour;\nalthough after divers manners. This is wel seen in a torch, where\nblacknesse, that is, the Earth, is the ground of three elements and\ncolours, the red being but an inflammation and heat joined to the\nblacknesse, without any flame or light; as are the blew and white,\nwhich proceed from one very root, all tend a going to unite with the\nwhite flame that is above, and more highly elevated then others. Yet\nit is not therefore so pure and quit of all filthinesse, but that\nit procreates soot, with black and infected fume, whereof it must\nbe depured by fire, till it hath perfected the consumption of its\ncorruption, and made it a perfect whitenesse, which from that time\nforwards never alters. And this is that which we said before, that\nfire leaves two sorts of excrements, not sufficiently depured for the\nfirst proof. Ashes below, whence by the same fire is extracted as\nincorruptible substance of salt; and of glasse at the last, which the\n_Zohar_ was not ignorant of, when he said upon _Exod._ of the lees of\nany confected ashes, salt and glasse is drawn. But now for that it was\nnot so said, it is a thing sufficiently common and manifest to those\nthat deal with fire, which Cinerall excrement comes from the adustion\nand burning of coals, but the soot which is more spirituall, for that\nmounts and elevates higher, is born of the flame which hath no leasure\nor power to perfect its mundification, so that the pure and impure\nmount together. And assuredly nothing can better agree with our souls\nafter their separation from the body, which carries away with them the\nimapurities which they have attracted from it, during their residence\nhere below, which they must repass by fire, & be perfected by white\nthroughout. _Every man shal be salted with fire, and every sacrifice\nshall be salted with salt._ The weik and ashes representing man, the\nexterior animal, and his body, and the two flames, blew, and white; the\nblew the Celestiall and Ethereall body, and the white, souls stript of\nall Corporeity: which in good men shall be burnt with fire that burns\nalwaies upon the altar, and salted with salt from the Covenant, the\npromises namely of his Messiah, into which the Prince of this world,\nhath but seen, as it hath done in the posterity of _Adam_, which is\nal filled with ashes whereof it was first built, & with the soot of\noriginall sin, whereunto he fastned by his disobedience, prevarication;\nSo that we are the night where _Moses_ began to reckon the day, for\nthat we are according to the flesh, before the _Messiah_, who being\ncome after, is the enlightned day of this clear sun of Justice, which\nthe Cabballists say is the representation of _Jehovah_, whose sheath\n(as they call it) is _Adonei_, from whence God must be drawn out: for\nit is hee, that mundifies the righteous, and burneth the wicked with\ndark and obscure fire. To which that also beateth, which is said of\nthe Thrones Animalls, there shall descend a Lion enflamed, that shall\ndevour the oblations. There are Angells committed upon every member\nthat sinneth, of whom they constitute themselves the bringers on: for\nevery man that commits any offence, he suddainly delegates to himself\nan accuser, which will be no more favourable to him then he must be,\nbut will lend him a fire from above, to burn that member that shall\nhave trespassed. But _Jehovah_ intervenes from above, who with his\nwater of mercy, quencheth this fire, after the party Delinquent shall\nhave his spots purged away. And there is but he alone, that is the\nangel of peace, that make the souls reconcilation with God, to whom she\ncomes by the intercession of this sacred name: there is no other name;\nall that the _Zohar_ sets down, which is as Christian-like spoken by a\nRabbin which was never baptized.\n\nThat premised for a ground work of what we shall say hereafter, St.\n_Marks_ Greek text carries it, \u03c0\u1fb6\u03c3\u03b1 \u03b8\u03c5\u03c3\u03af\u03b1 \u1f01\u03bb\u1f76 \u1f01\u03bb\u03b9\u03b8\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9, every\nsacrifice shall be seasoned with salt; where the _Latin_ version which\nthe Church holdeth, for \u03b8\u03c5\u03c3\u03af\u03b1 a sacrifice, as in truth this Greek\nword signifies, all sorts of sacrifices, _hostia\u2019s_, _victima\u2019s_, and\n_ceremonies_: But _Porphyrius_ in his second book of sacrifices, doth\nparticularize it to herbs that men offered to the Gods, for from the\nbeginning they did not present them: this he spake of Incense, Myrrhe,\nBenjamin, Storax, Aloes, Labdanum and other the like odoriferous gums;\nbut only certain green herbs; as certain first fruits of seeds that\nthe earth produced; and trees were procreated from the Earth before\nAnimalls, and the earth was clothed with herbs, before it produced\ntrees. By reason whereof, the gathering certain _pieds_ of herbs all\nentire with their leaves and rootes, and seeds, they burned them, and\nsacrificed the odour and fume that proceeded therefrom to the Immortall\nGods: and of this exhalation they cast, which the Greeks call \u03b8\u03c5\u03bc\u03af\u03b1\u03c3\u03b9\u03c2\n_suffitus_, perfumed, whence comes the word \u03b8\u03c5\u03c3\u03af\u03b1 _victima_ sacrifice.\nTherefore they do not refer them properly to bloody sacrifices, for the\n_Romans_ for more then 800 years since, by _Numaes_ Ordinance, had no\nImages of Gods, nor other sacrifices, then dough with salt, which were\nfrom thence called \u1f00\u03bd\u1f70\u03b9\u03bc\u03b1\u03ba\u03c4\u03b1, that is to say, without blood. Hitherto\n_Porphyrie_.\n\nIt hath been said heretofore that there was nothing more common, nor\nlesse well known then fire. And as much we may say of salt: wherefore\nit is that _Moses_ made so great account of it, as to apply it to\nall sacrifices. Calling it the perpetual Covenant that God made with\nhis people; of which alliance by the _Hebrews_ called _Berith_, they\nfound three or four marks in the Scripture; The bow of heaven, _Gen._\n9. 9. _Gen._ 17. 2. Circumcision to _Abraham_, and the universall\npaction, _Numb._ 18. 19. Further yet the Paction of the Law received\nin _Horeb, Deut._ 5. 2, & 3. The Lord our God made a Covenant with us\nin _Horeb_; which hath been time out of mind in singular and venerable\nrecommendation towards all sorts of people; you bless your tables by\nputting on of saltsellers (saith _Arnobius_ to the _Gentiles_.) But\n_Titus Livius_ in his 26. that they may have a saltseller & a dish or\nplatter for Gods cause. And _Fabricius_, that thrice valiant _Roman_\nCaptain, had never gold nor silver but a little drinking cup, whose\nfoot was of horn, to make his offerings to the Gods, & saltseller to\nserve for sacrifices forbidding, as _Plinie_ hath it, in his 33. book,\n12. ch. to have other Silvery then those two. It was furthermore a\nmarke and symbole of Amity, as was salt: Wherefore the first thing\nthat they served strangers, comming to them, was Salt, to note a\nfirmity of their contracted Amity. And the great Duke of _Muscovie_, as\n_Sigismund_ puts it down in his Treatise of the affairs of _Muscovie_,\nhe could not do greater honour to those that he favoured then to\nsend them of his salt. _Archilocus_ as _Origen_ alledgeth against\n_Celsus_, among other things, reproacheth _Lycambas_ to have violated\na very holy and sacred Mystery, of the amity conceived betwixt them\nby the salt & the common table. And upon Saint _Matthew_ speaking of\n_Judas_, he had not (saith he) any respect either to the remembrance\nof their common table, or to salt or bread which we did eat together.\nAnd _Lycophron_ in a poem of _Alexander_ called salt \u1f01\u03b3\u03bd\u03af\u03c4\u03b7\u03c2 purifying\nand cleansing; alluding to that of _Euripides_, that the sea washeth\naway all faults from men, for that the sea which the _Pythagoreans_\nbecause of its bitternesse and saltnesse, call it _Saturnes_ tears, and\na fift Element, and is nothing but salt dissolved in water. And certes\nit is a thing very admirable, the great quantity that there is of\nsalt; sith that we hold it for an infallible maxime, that God & Nature\nmade nothing in vain. For besides that there is found thereof in the\nearth, part in liquor which they scum off, part in yce, as at _Halle_\nin _Saxony_, and at _Barre_ in _Provence_, part in hard rocks, as in\n_Teplaga_ a land of Negroes, where they carry it more then two hundred\nmiles off upon their heads, and transport from hand to hand by relayes,\neven to the Kingdome of _Tombur_, serving for money that passeth for\ncurrant in all those quarters, as it doth also in the Province of\n_Caindu_ in East Tartarie. According to _Marc. Pole_ in his 2 book,\n38 chap. and also that if they have it not for all purposes in their\nmouths, their gums rot, because of the extream heats that raign there,\naccompanied with corrupting Moorish moistures; for which reason they\nmust hold thereof continually moistening it with a thing that doth\nhinder putrefaction.\n\nI have many times made triall very exactly, that of Sea-water, men\nmake or draw more then halfe of salt, causing the fresh water that\nis therein, sweetly to evaporate away; what an enormous quantity\nthen would there remaine of salt, if the fresh substance of the Sea\nwere there from extracted? There are no sands or deserts, of what\nlong extenditure soever, that can compare therewith, not by the 2.\nthousand part; for many men would equall, yea preferre the Sea in\nquantity and greatness unto the earth. We must not here dwell long on\nparticularities that concerne salt. _Plinie_ in his 35. Book _Chap._\n7. The greatest part depending upon nothing but hearesay, for all tend\nto no other thing, but in the first place to shew that there are two\nsorts of salt (as tis true) Naturall, and Artificiall. The Naturall\ngrowes in flakes, or in a rock by it selfe, within the earth, as is\naforesaid: the Artificiall is made with sea-water, or with liquor, as\na pickle drawne out of salt pits, as they doe in _Lorrain_, and the\n_French_ County of _Burgundie_: which they boyle and congeale upon the\nfire. He there sheweth many examples, and indeed those which are more\ndifficult to beleeve: let the faith be on the sayers part, and among\nothers of a certaine lake of _Tarentin_ in _Poville_, not deeper then\nthe height of knees where water in summer time by the Suns heat is all\nconverted into salt. And in the Province of _Babylon_, there growes\na liquid _Bitumen_, a little thick, which they use in Lamps in stead\nof oile. This inflamable substance being stripped therefrom, there\nremaines salt, there under hidden: as indeed wee see it by experience\nthat out of every thing that burns there may be salt extracted,\nbut there doth not appear any thing therein but waterishnesse and\ninflamable unctuosity which must be taken away by fire, this done salt\nremains in the ashes. And this salt (saith _Geber_) in his testament\nretaines alwayes the nature and property of the thing from which it is\nextracted, if this be done in a close vessell that the spirits may not\nvapor away, for there would remaine that which the Gospell cals _sal\ninfatuatum_, as we shall say hereafter.\n\n[Sidenote: (_a_) The first receptacle or bond of salt water whereof\nsalt is made.\n\n(_b_)A trunck or pipe of wood through which sea-water passes, one of\nthe last receptacles whereof salt is made.]\n\n[Sidenote: High grounds or little hils raised by mens hands.]\n\nThe best salt then that may be, and the wholesomest, is that which is\nmade with sea-water in _Brouage_. And after the example thereof, that\nthe trough throughout, where the salt water is made of clay or glue,\nas potters earth: and that whereof tiles is made; furthermore you must\n_courry_ this trough by Artifice that it drink not, nor suck up the\nwater which men draw therefrom, which is done by beating it with a\ngreat number of Horses, Asses, and Mullets, tied one to another that\nthey may trample thereon, so long that it be firme and solid, as a\ncertain barns flore to thresh wheate. This done, and having hollowed\nthe channels, to put in the water, then we must have a care that the\nsalt-pans be something lower then the Sea (_Plinie_ in his 2. Book\n_Chap._ 106. sets downe that salt cannot be made without fresh water)\nthey set in the first place a great receptacle where they draw the\nwater which is called the (_a_) _Jard_: and at the end thereof a\nsluce by which having applyed thereunto below a hanch with a stopple\ncalled the (_b_) _Amezau_, they make the water run from the Jard into\n_Parquets_, which they cal _Couches_, & of these _Couches_ giving\nthereto a requisite hanging, by other stopples, 2. in number, called\nthe gate of the _Poelles_, which are therein enchased within other\nParquets called soldering or planching with boord, windings and means\nto make the water turne, by divers windings and channels almost after\nthe manner of a Labyrinth, which it doth for a great way before it come\nto render it self at last, within the _Parquets_ and hollowes where the\nsalt must be congealed: alwayes diminishing the quantity of water, that\nthe Sun-beames have therein more action, and that it be better warmed\nbefore it enter the floores, where it makes its finall congelation.\nBut to come thereunto by certaine degrees, and proportionate measures,\nthere are throughout the _Palles_ which they lift up and downe as\nthose of a mill. All the earth that remaineth, which men draw by the\n_Parquets_ and the flores they _Arrange_ about them as a _Trench_ or\nrampart, which is called _Bassis_ of the convenient breadth, to passe\ntwo horses a front; which serves as well to retaine the water, as to\nput upon the heaps of salt, made and congealed, called _Vaches_, and\nto come and goe as upon a dike, or causway from one marish to another,\nto lade and carry upon the beasts of carriage of the vessels which\nattend there neer to the shore: In the winter they content themselves\nwith bulrushes which they sell afterwards very well for the profit they\ndraw from them: and that for fear of rains and snows, and other aereall\nmoistures, that moisten then anew. And all the risings are so oblique,\nand turning, that for a mile travers of right way, wee must make 7. or\n8. so that being therein once cast a little on, one may lose himselfe,\nwhich knew not the addresses, or had not a good guide, by reason of\nthe turnings and bridge-ponts, that men must goe to make choice of,\nto passe from one place to another. And it would be very hard to make\nthereof a Chart or description, principally in winter, where all is\nwell-nigh covered with water, & yet more to enter in by a strong hand,\nfor conservation of these salt pits every year, after the heats are\nover, the Sun not being able to make it, but in the Months of _May_,\n_June_, _July_, and _August_, the salt makers doe use to open certaine\n_Bonds_, to suffer the sea-water to enter till all the formes and\n_Parquets_ be covered, otherwise the frosts would destroy them: that if\nwhile the salt freezeth or creameth there come any rain, it is so great\na retardment (and for fifteen dayes at the least) we must empty al the\nwater out of the _Parquets_, that the rain had altered, and therefore\nin rainy and cold years, they can very hardly make it.\n\nIn this regard, I come to remember an experiment that I have tried\nmore then once, which gave me to think whether it were _Aristotle_,\nI tooke eight or ten pound of common grosse salt, which I made to\ndissolve in hot water, scumming the froth which may be there, and\nbeing left to settle, I put the clear by inclination in a caldron\nover the fire, where I made all the water evaporate, so that the salt\nremained in the bottome, white as snow: then I endeavoured to dry it\nin a pot, giving it at last a good estret of fire for four or five\nhoures, when it was cold I parted it into four platters of _Beuvais_\nto shorten and gain time, in fair weather at a window where the Sunne\ncame not, and did choose a moist time to facilitate the dissolution,\nrecollecting every morning that which was resolved in water, so long,\nthat at the end of seven or eight dayes the salts dissolution was\nperfected, nothing remaining but I know not what thicknesse or slime,\nin a small quantity which I set apart, I put all my dissolutions into\n_Cornues_ & distilled all the water which could mount, being very\nfresh, for the saltnesse did not ascend, but remained fixt in the\nbottome of the vessell, and gave at last a good estret of fire, with\nstaves of _Cotteret_, having broken the Cornues: I put the salt that\ntherein remained congealed to dissolve in moisture as before, till\nthere remained nothing but grossenesse and slime as in the former I\ndistilled that which ascended from the water, and reiterated all those\nRegiments till all my salt was resolved and distilled into salt water,\nthat which came the seven or eight time. The slime I washed well with\nwater, to extract what might bee the Remainder of saltnesse; and so\nrecalcined and washt them till there rested nothing but slime or pure\nearth without tast. Of this little salt that I had extracted, I did\nas I had done with others, so that all my salt, without losing any\nof its substance, went away in sweet water, and in this insensible\nslime, which came at last to one or two ounces. What then became of\nthe saltnesse of this salt? Certes herein I have lost all my _Latine_,\nand know not what to say thereof, only it is gone in verity as I say:\nIf any one would untie this knot, would indeed do me a great pleasure:\nI will leave it to mix with others, to come to the particular praises\nof salt, without which, saith _Plinie_, we could not live civilly. All\nthe grace, gentility, ornament, pleasures and delights of humane life,\ncannot bee better expressed then by this word; which extends also to\nthe pleasures of the soul, the sweetnesse and tranquillity of life,\nand to a Soveraign rejoycing and repose of all troubles and sorrows.\nIt renews the pricks and amorous desires to beget its like, and hath\nobtained this honorable quality of Souldiers, and of pleasant and\nwitty words, and joyous meetings, without hurt to any; from whence it\nshould be called the Graces. According to which St. _Paul_ saith in the\n4 to the _Col._ 6. _Let your speech be alwaies with grace, seasoned\nwith salt._ And in the end it is the seasoning of all our viands,\nwhich without it would remain unsavoury and without tast. So that it\nis said to right sense in the common proverb, there is nothing more\nprofitable then the sun and salt. So _Plinie_ discourseth thereof, in\nthe place alledged, and _Plutarch_ in his book and 4 question of his\nSymposiacques, without salt we can eat nothing agreeable to the tast,\nfor bread it self is more savoury if it be mingled therewith: therefore\nordinarily in Churches and covering of tables, they couple _Neptune_\nwith _Ceres_, for salt things are as if it were an allurement and a\nspur to excite appetite: So that before any other nouriture wee take\nthat which is sharp and salt, whereas, if they begin with others they\nwould incontinently prostrate themselves. That which hath no tast\ncan it be eaten without Salt? _Job._ 6. 6. Salt also renders drink\nmore delicious, and it is of infinite other uses and commodities of\nlife, that holds more of man; whereas the privation thereof, makes it\nbrutall. It is furthermore a mark and symbole of Justice, because it\nguards and conserves that to which it is introduced and fastened. Of\nAmity also, and Gratitude, sutable to that in the first of _Esdras_\nchap. 4. where the Lieutenants of King _Artaxerxes_ writ to him in\nthis manner. _We remember the salt thou gavest us in thy Palace, we\nwould not fail to advertise thee faithfully of what shall come to our\nknowledg concerning the service of thy highness._\n\nSalt being there put for one of the greatest obligations that can be\nhad, because it is a thing pure, neat, holy and sacred, which men\nfirst set on the table. So that _\u00c6schines_ in his prayer of the ill\nadministred Ambassie, makes great account of salt, and a publick table,\nof one City confederate with another. And indeed there is nothing\nmore permanent nor more fixt in the fire, nor more approaching to\nits nature, because it is mordicant, sharp, tart, cutting, subtill,\npenetrative, pure and neat, fragrant, incombustible and incorruptible.\nYea, that which preserves all things from corruption, & by its\npreparations makes it self clear, crystalline, and transparent as Air;\nfor glasse is nothing else then a most fixt salt that may be extracted\nfrom all sorts of ashes, and of some nearer then of others; but it\nis not so dissoluble into moisture as common salt; nor that which\nis extracted out of ashes by way of lee, which is liquid with it by\nstrong expressions of fire, which are notwithstanding two contrary\nresolutions, and resisting one the other: chiefly afterward from all\nliquid humidity, unctuous but inconsumptible. It is moreover the first\noriginall as well of mineralls as of stones, and pretious stones,\nyea of all other mineralls. Likewise of vegetables and of Animalls,\nwhose blood and urinall humour, and all other substance is salted,\nto preserve it from putrefaction: and in generall, from all mixed\nand composed Elements; which is herein verified that they resolve\nthemselves into it, so that it is as the other life of all things; and\nwithout it saith the Philosopher _Morien_, nature can no wayes work,\nnor can any other thing be ingendred, according to _Raimund Lullus_ in\nhis testament. Whereunto all chymicall Philosophers doe adhere; that\nnothing hath been created here below, in the Elementary part better,\nnor more pretious then salt.\n\nThere is salt then, in every thing, and nothing can subsist but for\nthe salt which is therein mixed; which ties the parts together as a\nchain, otherwise they would all go into small powder, and give them\nnourishment; for there are two substances in salt, the one viscous,\ngluish, and unctuous, of the nature of air, which is sweet; and indeed\nthere is nothing that nourisheth but what is sweet; the bitter and the\nsalt do not. The other is a dust, sharp pricking and biting, of the\nnature of fire, which is laxative. For all salts are laxative, and\nnothing doth loose the body, that participates not of the nature of\nsalt: Mark then, wherefore is it that those that drink salt water die\nspeedily of dysenteries? the salt which is mingled therewith causing a\ngnawing in the bowels; for there is nothing corrosive but salt, or of\nthe nature of salt, fiery of it self, saith _Plinie_, _lib._ 31. _ch._\n9. and yet enemy of actuall fire, for it leaps up and down, it danceth\nto and fro, and crackles, corroding also all to which it is fastened;\nand drying it, although it be the strongest and most permanent humidity\nof all others, and it is a moisture (saith _Geber_) that above all\nother moistures expects an encounter with fire.\n\nSo wee see in metals, which are nothing else but congealed and baked\nsalts, by a long and successive decoction, within the earths entralls,\nwhere their humidity is abundantly fixt by the temperate air it\nmeets withall there. And these salts do participate of sulphur and\nquicksilver, which joined together make a third name Metalline salt,\nwhich hath the same fashion and resolution as common salt; which is\ntaken for a symbole of equity and justice; as also are metals, but for\nanother consideration. For melt Gold, Silver, Copper, and other metals\ntogether, they wil all mingle equally: So that if upon a hundred parts\nof silver, yea two hundred you melt one of gold, the least part of\nthis silver, in what regard soever you will take it from the totall\nmasse, shall in respect of it self, take its just and equall portion of\ngold and no more nor lesse, wherefore they are taken for distributive\njustice. But salt is for that throughout, where it attacheth flesh,\nfish, vegetables, it keeps them from corruption, and conserves them\nin their entire, and makes them durable for many ages. Fire on the\ncontrary, is an evill host, for it stealeth and destroyeth all that\nlodgeth near it, never ceasing till it hath converted all into ashes,\nwhence salt was extracted, that was before therein contained: So\nthat these two, fire & salt, accord and convene together and also\nwith the ferments in this, that they convert all that whereupon they\ncan exercise their action. _Plutarch_ in his book and 4 question of\nSymposiaques, extolling salt, sets down, that all flesh and fish that\nwas eat is a dead thing, and proceeds from a dead body; but when the\nfaculty of salt comes to be introduced, it is as a soul that revivifies\nand gives them grace and favor. And in the 5 book 10. quest. renders\na reason why _Homer_ calls salt divine; he puts that salt is as a\ntemperament and fortification of the viands within the body: and that\nit gives it an agreement with the appetite. But it is rather for the\nvertue that it hath to preserve dead bodies from putrefaction; which\nis as to resist death, that which appertains to Divinity. _Thou shalt_\n(_not suffer thy holy one to see corruption_,) not permitting that\nwhat is deprived of life should perish so suddenly in all kinds: but\nas the soul, that divine part within us, keeps the body alive (a soul\nis given to hogs for their safety,) this _Plinie_ sets down after the\nStoicks. So salt also takes into its safeguard dead flesh to keep it\nfrom putrefaction; whence the fire of lightning is reputed for divine,\nbecause those that have been touched therewith remain a great while\nwithout corruption; as salt doth on its part, which hath this property\nand vertue; which sheweth the great affinity and agreement which they\nhave together. Wherefore _Evinus_ was wont to say, that fire was the\nbest sauce in the world, and the very same is also attributed to\nsalt. All which things here above do confirme the occasion for which\n_Moses_, and after him _Pythagoras_ made so great esteem of salt, to\ncover under his Allegorie that which they would give to understand by\nit; that our souls and confidences signified by man in St. _Mark_,\nnamely, the internall man, and our body for the sacrifice ought to be\noffered up unto God, pure and not soiled with corruption; _That you\noffer up your bodies a living sacrifice, holy pleasing unto God, &c._\nTherein was there (it may be) another reason, that moved _Moses_ to\nexalt salt so much, that according as _Rabbi Moses_ the _\u00c6gyptian_\ndiscourseth at large in his third book of his _More_, 47 ch. where he\nrenders a particular reason for the most part of Mosaical ceremonies,\nhis principall aim was to overthrow all Idolatries, even those of the\n_\u00c6gyptians_, where they had a greater vogue then in any other part. He\nseeing that their Priests so greatly detested salt, that they would\nnot use it in any sort, for that of the sea from whence it proceeded;\nin the bitternesse whereof, the sweet substance of _Nilus_ went to\nlose and salt it self; which they held to be for the radicall moisture\nfrom whence all things here below do sprout and nourish themselves in\ndespite of them, and contrary to their traditions; he would thereof\nmake a form of alliance & paction from God with the Jewish people,\nthat all their oblations should be accompanied with salt: And in the\n2 of _Paralip._ 13. 5 chap. It is said, that God gave to _David_ and\nhis children the Kingdom of _Israel_ by a Covenant of Salt; that is\nto say, most firm and indissoluble; for that salt hinders corruption.\nAnd therefore the Saviour chose his Apostles to be as the salt of men;\nthat is to say, to deliver the pure and incorruptible doctrine of the\nGospel; and to confirm them firm persistent faith, as wel by words as\ndeeds. The _Caballists_ penetrating further into the mysteries inclosed\ntherewithin, meditate certain subtilties by a rule of Ghematrie, called\n_Ghilcal_, which consisteth in equivalencies of Numbers, which the\n_Hebrewes_ assigne unto Letters. Those of this word _Malach_ which\nsignifieth salt, mounts in their supputation to 78. for _Mem_ valued\n40. _Lamed_ 30. and _heth_ 8. or divided in any sort that you will,\nalwaies there will result a certain number, representing a mystery of\nDivine names; the half which makes 39. mount to as much as the letters\nof _Chuzu_, the scabbard or covering of this great Name for _caph.\nval._ 20. _vau_ 6. _Z._ 7. and the other _vau_ 6. if in 3 parts, each\nwil mount to 26. which is the number _tetragrammaton Jehovah_, _vau_\nmaking 10. _he_ 5. _vau_ 6. & _he_ 5. In six parts this will be 13. for\neach, which are equipollent to the number of Piety. In 13. there are 6.\nwhich _vau_ is valued at, a letter representing eternall life; besides\nthat six is the first perfect number, because his parts do constitute\nit, his sixt namely 1. his third 2. and its halfe 3. which perfection\nhath not any one of the other numbers, and in six dayes the structure\nof the Universe was perfected.\n\nThere are other mysteries in the Scripture; in 26. will be the number\nof the most holy & sacred Trinitie, for three times 26. makes 78. In\n39. twice, which _Beth_ stands for a symbole of a word, where the\nsecond person, and the house of _Idea\u2019s_ of the _Archetype_, which\n_Plato_ hath well acknowledged, _Aristotle_ not. And finally 87.\ndenotes as many unities, whereof each represents the unity of the\nessence of one God alone. The same is in the _Lechem_ bread, which is\nan anagram of the former, and consisteth of the same letters. It was\ntherefore some cause of the Proverb, _To eat salt with thy bread_.\n_Rabbi Solomon_ upon the places aforesaid, of Gods alliance with\nhis people, designed by salt, by which is understood the Eternall\npaction of the great Priesthood of the Messiah, brings us a form of\nan Allegory, very strange and phantastick. That the waters here below\ndo mutiny, that they are separated from the supercelestiall, having\nthe firmament set betwixt them; by means whereof, God to appease\nthem, promised that they should be perpetually in his service, in all\nofferings, sacrifices, as he did afterwards in the Law, which hee gave\nto the _Jewes_; _Whatsoever thou shalt offer to the Lord, thou shalt\nseason it with salt._\n\nYet there are divers sorts of salt, that have different properties\nand vertues, according to the things from which they are extracted;\nfor salt retains a propriety of the thing from whence it came, saith\n_Geber_ in his Testament, yea as many odors, and sapors as there are,\nthey all do depend upon salt; for where there is no salt, there is\nno smell nor tast; and yet of all the tasts which _Plutarch_ in his\nNaturall causes doth limit to eight, _Plinie lib._ 15. _cap._ 27.\nextends them to 13. there is not one, that is not salt, because tast\n(as _Plato_ will have it) comes from water, which creep athwart the\nstalk of every plant, and keeps the saltness that it cannot passe as\nit is more grosse and terrestriall, as wee see in sea-water when it\nis distilled; where when they passe it through sand, where it leaves\nits saltnesse. But it may be said to _Plato_, that the tast doth not\nonly ly in plants, but also in Animalls and mineralls, and all other\ncompounded Elements. It is that which he and _Aristotle_ and other\nrationall Philosophers, are only satisfied with, that which their\narguments and discourse do imprint in their phantasies: esteeming that\nit cannot be otherwise, then that which their reasons do demonstrate\nunto them, for the most part false and erroneous; there were if they\nwould penetrate empirickly by the experiments, they might have been\nshewed by the finger of the eye, the truth of the thing, they might\nhave been better ascertained therein, as the _Arabians_ have since\ndone; and the Chymicall Philosophers, who will assure themselves of\nnothing, but what they have oftentimes tried without variation to the\nsense. It is a maxime of all Naturalists, received for Infallible, that\nthe transparence comes from this, when the water in the composition and\nmixtion superabounds, over the earth, and darkenesse on the contrary,\nwhen Terrestreity predominates the water, and it would be accounted an\nirremissible crime _L\u00e6s\u00e6 Majestatis_ to doubt thereof, for who is there\nthat doubteth it, will they say, that it is not so? I will reply that\nit is I, to whom experience shewes the contrary, at least for that the\ncause of transparence, and opacity, doth not proceed from that which\nthey alledge. Take Crystall and passe it never so little through hot\nashes, so long as one would rost a chestnut you wil find it all dark,\nwithout any more transparence within or without in the superficies, and\nthat without any losse of its substance, or diminution of its weight.\nAnd on the contrary in a strong expression of fire blowing upon the\nlead, then which nothing can be darker, it will convert into a forme\nof a hyacinth so transparent, that one may read a small letter through\nit; though it were an inch thick, and this hyacinth by the same fire\nreturne into lead, and lead into an hyacinth.\n\nIf then these profound Contemplators of nature, and her effects, had\nbeen willing to accompany their Imaginary discourses, with experience\nthat reveales infinite secrets by fire, they could never have fallen\ninto such absurdities: and had manifestly seen without any vail or\nobstacle all full of things whereof they remaine in irresolution and\ndoubt not having spoken therein but as blind men and by guesse, for\nwe cannot discover the secrets of things to proceed therein directly,\nnor come to it by entring on it, after the manner of speech, by the\nforegate: for nature goeth in her workes rarely and in secret, as\nby the posterne gate: or by setting ladders against the windowes:\nThe _Greeks_ call that \u03b4\u03b9\u03ac\u03bb\u03c5\u03c3\u03b9\u03c2, solution; No man can know the\ncomposition of a thing, said _Geber_ very well, that was ignorant of\nits destruction. And this is done by fire, which separates the parts,\nas hath been said before. There are then two divers substances of\nsalt, therefore it causeth divers effects, the one is sweet, glutinous\nand inflamable, of the nature of aire, nourishing, binding. The other\nsharp, mordicant and separative that begets nothing. The Poets in their\nmythologies have called this the _Ocean_, and the sweet wherewith the\npickle of the Sea is moistened and made liquid _Tethys_ as _Plutarch_\nhath it in his _Osiris_ which giveth milk to and nourisheth all things.\nBut simple water of it selfe alone would not be sufficient to nourish,\nif it were not assisted with things fastened to the earth, the salt\ntherein inclosed and therewith mingled, having a sweet and glutinous\nunctuosity, for as in the Sea-water there are two substances, sweet\nand salt, there are subalternately two in salt: But we cannot say that\nthey doe nourish or produce any thing. Therefore is it, that they use\nto raze Traiters-houses, and sow them with salt as reputed unworthy\nto produce anymore. Salt indeed produceth nothing as it is, where its\nsweet substance is so drowned with the salt, that it cannot expresse\nit selfe in action, so as it is, except it be freed out of prison, for\nthe saltnesse predominates over it, and covers it. But for replication\nthereunto which was said before, that fresh water alone, doth neither\nnourish nor produce any thing: which we see to the contrary, by\nexperience in many waterish herbs that grow in the midst of waters,\nand in flints that it engenders shells, and fishes, and wormes: to be\nshort, that its procreation doth extend to the three composed kinds\nof Minerals, Vegetables, & Animals: And indeed put little pebbles in\na phial, and water thereon, every day, renewing it daily, at the end\nof certaine time, you will find them so great, and so bigge, that they\ncannot come out at the neck by which they were put in. But indeed all\nthis proceeds from the slime, which is mingled with the water, as\nfrogs, and other things, which are procreated in the middle Region of\nthe aire of the slime which the Sun beams hath thence raised with the\nwater, for al rains, snowes, and other such impressions participate\nmuch of the slime; from thence it comes that the snow doth smoak and\nfatten the earth, and the water of raine, is more connaturall to trees,\nherbes, and seeds, chiefly those which fall by stormes and thunders,\nthen those of wels and rivers: whereof _Plutarch_ forceth himselfe\nto bring forth many reasons in naturall causes, which have no great\napparence: There is yet more to say, for that they are better baked\nand accompanied with more subtle and hot slime, and are of lighter\nconcoction and nourishment then plants; as of meate in the stomach\nof _Animals_, some more then others, where the waters here below are\nmore raw and indigested: we insist a little in water, because salt is\nnothing else, but water mingled and setled with dry and burned earth,\nof the nature of fire which makes it bitter and salt. So that before\nwe passe from this subject of fresh water, we will here touch upon an\nexperiment of more rare things from whence come many fair & secret\nconsiderations. Sweet water is a body so homogeneal, that it would seem\nto the sight so cleare, transparent, and liquid, in all its parts,\nresembling to it selfe, that there is in it but one only substance:\nsince that by distillations shee passeth all. But yet there is another\nsound substance, solid, and compact, in the forme of earth, mingled\nwith its liquid homogeneity, which it separates by Artifice, and it is\nthat which _Aristotle_ saith in the swarme of Philosophers. The earth\nis concreat by the grossenesse of the water. And this may be seene with\nwater agitated and beaten and after redistilled many times, alwayes\nseparating the fift or sixth part which shall passe the first. You must\nthen take a good quantity of wel water, or the same of fountaine, river\nor rain water, and let it settle twenty or thirty houres untill there\nbe some ordure or slime, it separates it selfe.\n\n[Sidenote: Abundance of fluxes of blood.]\n\nTake of this water as you may say forty pintes, and cause the halfe to\nvapour away by very easie fire, that it boile not, put these twenty\npintes apart, and take new water as above, of which you shall evaporate\nthe moity; and so long continue it, that you may have well a hundred\npintes halfe evaporated; from this one hundred, make to evaporate\nthirty pintes, and of sixty, ten, twenty, of fifty, that shall remain\ntwenty of thirty, ten, and of twenty, ten; and cast away all these\nslimes that shall reside, for they are nothing worth, and are but\nimmundicity and ordure, unto the seaventh or eighth evaporation or\ndistillation, after which there will appeare in your water infinite\nlittle atomes and little bodies; which at last by little and little\nwill be congealed into one solid substance, of a grisly colour,\nsoft as dough: _Of which I have seen such admirable effects that\nmen would hardly beleeve it; in Cankers, Gangrenes, Hemorrhagies,\nbloody flux, Women newly laid in bed; and at nose, diseases in the\nstomach, and infinite other such accidents that no_ terra sigillata\n_nor_ Bolarmoniac _could compare with_. You may make your round pills\nimpasting them with the last waters that were extracted, which are\nalso of great vertue, _to wash wounds, inveterate Maladies of the\nstomach, and other the like; wherefore you must keepe them well_. You\nmay also calcine it for six or seven houres in a small pot well luted,\nand casting thereon vinegar distilled, boiling, dissolving one part,\nnourishing the rest; calcine it againe, and dissolve it till you have\nall the salt which will be white and of sweet tast, make it dissolve\nto oile, you may draw from thence great effects even upon Gold. But\nsea-water is yet of more efficacy then that of wels and rivers, sweet\nwater (I say) which shall be separated from salt by distillation: which\nwould be easie to do near the Sea, having to that end foure or five\nalembics of leaden earth, and yet more of sweet water which is drawne\nby distillation of salt resolved in liquor to humidity.\n\nBut there is yet another manner of proceeding, in the separation of the\nsubstances of common water: and more spirituall then the precedent.\nTake very clean water out of a well, river or fountain, let it settle\ntwenty foure houres, and take the pure and the cleare, which you shall\nput in vessels of _Beauvois_ earth: well stopped to putrifie in hot\ndung fourty dayes, renewing it two or three times every week, filter\nthe water, and give only five or six boylings, scumming off the scurfes\nthat arise thereon with a feather, then put it in _Cornues_ of glasse,\nnot putting therein but the third part, or the moity at most, of that\nwhich they may containe and distill of two parts three; then change\nthe Recipient, and accomplish to distill all the water, but with an\neasie fire. Then strengthen the fire, by little and little, till you\nsee small fumes ascend, continue this degree of fire, with increasing\nuntill it mount no more. Let the fire quench of it selfe and recoole\nthe vessell: then gather the salt which shall be so elevated towards\nthe beck of the _Cornue_, and within the recipient, and keep it in a\nvessel of earth, very close and sealed in a warm and dry place that\nit melt not, nor dissolve. Put the _Cornue_ to againe with that which\nremains in the bottome, and strengthen the fire untill you see a\nreddish oile; end your distillation, after cease the fire. Take the\nblack feces, that remain in the bottome, stampe them, and put them in\na sublimatory of good earth, of an inch thick, and no more, for six\nhoures, first a little fire, then reinforce it for twelve others, till\nthe sublimatory be red, the fire being alwaies in the same degree:\nlet it coole and gather the salt which will be mounted, and keep it\nas the former. This is the second _sal Armoniac volatill_, which is\nextracted from the water: and the one, and the other, have great power\nto the dissolution of gold, carrying no danger with then as your common\n_sal Armoniac_ may doe; which hath bad qualities in it, there, where\nthis is extracted from a substance so familiar to mans body, which,\nis sweet water. Now take all the feces & residences, which remain in\nthe bottome of the vessell, bruise them, and make them dissolve in the\nfirst water, which you shall have distilled, after you have warmed it\na little, that it may dissolve the salt that may be there. Let them\nrepose, then evacuate, and put them to distill with halfe the water:\nThen change the Recipient, and with a little stronger fire, distill the\nSurplufage of the water, and keep them each a part, in a cold place.\nBut doe not perfect to congeal all the salt in the bottome of the\nvessell, but leave therein a little moisture, to create flakes of ice.\nIf it be not white enough, let it calcine for three or foure houres\nin a pot of earth not leaded, after dissolve it in the second water,\nfilter and congeale it, and keep it in a dry place, for this is salt\nfix and fusible. If in drawing the first _Salarmoniac_, _volatill_, the\nfoule oile that is nothing worth mounts with it, you must put salt and\noile in new water, and depure and putrifie it as before, which was to\nbegin againe, therefore we must goe wisely to worke. There is another\nmanner of proceeding therein, which is shorter, for there are more ways\nto one intent, and to one end, saith _Geber_. Take raine or fountain\nwater, put it in a _Cornue_, upon the sand with a slow fire; and\ndistill thereof a fourth part, which is more rare and subtill. Continue\nafterwards the distillation even to the feces, which you cast away. And\nsee that you have good store of this meane substance, with which, you\nshall reiterate the distillation seaven times, being alwayes the fourth\npart that will first issue out, which is the phlegme, and the feces\nare the slime. In the fourth, you shall begin to see the sulphurities\nof all colours in the forme of _huskes and pieces of gold_. The seaven\ndistillations being perfected put your meane substance in an alembec,\nto the fire with a soft bath; and draw that which may ascend, which\nshall be yet of phlegme, then you shall see created little stones,\nand pieces of all colours which will goe to the bottome; stay your\ndistillation, and let them settle, then evacuate that which remains\nsweetly with water: and doe so, with all your mean substance, and\nmake there little stones to multiply in the bath. When you shall have\nenough dry them in the Sun, or before an easie fire, and put them in a\nglasse-bottle well sealed, with the fire of a lampe or the like, for\nthree or foure months and your matter will be congealed and fixed\nexcept a certaine small portion thereof, which will arise along the\nsides of the vessell: This here is the mean substance, of the first\nmatter of all things, which is water. But that we be not deceived or\nabused, all these practises, which are but an image and portrait halfe\nrudely hewen out of the manner which we must hold in the extraction\nof liquors. From whence they resolve of themselves into moisture, all\nsorts of salt, as well common, as _Salalkali_, _tartar_, and other the\nlike; the sweet oleaginous substance swimming above the water with\nthe salt and bitter, which there remaineth dissolved, and after the\nextraction of the water, remaineth a congealed salt in the bottome;\nthat is to say, to separate the oile from salts: which cannot be done\nwithout great artifice: But it is not reasonable to discover it, and\ndivulge all openly; but to reserve something therein, for fear of doing\nwrong to the curious endeavours of some learned men who have taken so\nmuch paines and travail, to come to the knowledge of these fine secrets.\n\nIt hath pleased me in some sort to runne through the foresaid\nexperiments of water as well for the importance and rarity which\nthey have, as for that it depends upon salt whereof water makes the\nprincipall part: and likewise of the sea, from whence separating the\nsweet substance the salt remains solid congealed; and of this salt\nresolved by it selfe, to moisture, they extract by distillation the\ngreatest part of sweet water; by meanes whereof, without departure from\nthis subject of salt, it will not be amisse, to touch here something of\nthe Sea, whose water is as a body, the salt enclosed not perceiveable\nto the sight, but well to the tast, are the vitall spirits, and the\noleaginous inflamable substance envelopped within the salt; the soule\nand the life of the nature of aire, or of wind; remember because wind\nis my life. There are then two substances in the Sea, and by consequent\nin salt; the one liquid, and volatile, which ascends upward, and is\ndouble, water namely and oile; the one and the other sweet and fresh:\nAnd the other fix, and solid, which is bitter and salt; wherefore\nit was that _Homer_ called the _Ocean_ the father of Gods and of\nmen, for by stretching out of all side crossewise, the Conduits and\nspongiosities of the earth which hee holds encompassed round about;\nas a dry hanging on to some rock there within by a providence of\nnature is made a separation of substances of the fresh, namely, and of\nthe salt: for the Marine water, passeth through these Conduits, they\nunsalt it, even as they should distill it by an _Alembic_ or _Cornue_,\nor as one should passe it through sand many times, part whereof\nshould remaine baked in the earth for the production and nouriture of\nvegetables: part passeth through springs, wells, and fountaines, whence\nall flouds and rivers are formed, _Eccles._ 1.7. _All rivers runne into\nthe Sea, yet the Sea is not full, unto the place from whence the rivers\ncome, thither they returne againe._ And part elevates it selfe aloft,\nby meanes of the Sun and starres, which draw and suck them, as well for\ntheir nouriture, as for the formation of raines, snowes, hailes, and\nother aqueous expressions in the aire. The salt which is more grosse,\nheavy and terrestriall remains invisqued in the veines, and conduits of\nthe earth, where heat inclosed bakes it, digests, alters, and changes\nit into another nature for the production of all sorts of Minerals,\nby meanes of the portion of fresh water mingled therewith, which\ndissolves and washeth off these salts, so that finally, having been\nbrought to their last perfection according to natures intention, shee\nenformes that which shee hath determined. The Sea then is not so barren\nand unfruitfull as some poets and Philosophers have made it; _Plato_\nhimselfe, in his _Phedon_, where he saith, that nothing could be there\nprocreated worthy of _Jupiter_: because all the Animals procreated\ntherein are wild, untameable and indocill, and in which there is\nneither amity nor sweetnesse. But what shall we say of the _Dolphin_\nthat saved _Arion_, and of many others, alledged by _Plutarch_ in his\ntreaty: What animalls are the wisest, those on land, or those in the\nwater? of fishes likewise wherewith the _Indians_ are served, as with\na chained Grayhound? But it is very smal, to take fish, never letting\ngo what he hath once fastned on. Truely a Brach nor couching spaniell,\ncannot bee more spirituall, or docible than this fish, at least if it\nbe true what is related to have often times been seen by the eye, in\nthe thirteenth booke of _Gonzalo d\u2019Ovidiedo_ of his naturall history\nof the _Indies_. _Chap_ 10. _And of Peter Martyr, of another sort of\nfish called Manati, which being taken at Sea very little, and from\nthence put into a standing lake, became tame, and privately would\ncome, and take bread from mens hands: and would not faile to come a\ngood way off, when hee was called, leaving himselfe to be handled at\ntheir pleasure, and carried them upon his back, as on a bridge crosse\nthe lake, from one side to the other_: But fresh water fishes, are\nthey more docile then those of the Sea? The _\u00c6gyptian_ Preists, above\nall others abhorred the Sea, calling it the finall end, the death,\nand destruction of all things: because the water thereof, killeth all\nAnimalls that drink thereof: and is as the sepulcher of all rivers,\nthat goe lose themselves and die therein; and the earth is the same for\nall bodies, from whence none are spewed out. To this purpose _Chiia_\nin the _Zohar_ deploring \u2018the death of _Rabbi Simeon_ author thereof,\nafter he had cast himselfe on the earth and embraced him, used such a\nlanguage, _O earth, earth, dust, dust_, how hard and unpitifull art\nthou? For whatsoever is most desireable to the sight, thou makest\nold and deformed, thou breakest in peices the shining Columnes of\nthe world. How doest thou quench the cleare resplendent lights which\nreceived theirs from the eternall living spring, wherewith the whole\nworld was illustrated! The Princes and Potentates given to the people\nto governe them, and to administer Justice unto them, by which they are\nmaintained, and subsist, waxe old and end in thee: and thou remainest\nalwayes persistent in thy selfe, not being able to satisfie or satiate\nthy selfe with so many bodyes, that returne thither: so that the world\nis therein confounded and lost, and afterwards renewes it self of a\nsuddaine.\u2019 But for the regard of the Sea, the _\u00c6gyptian_ Priests had\nit in such detestation, that they could not endure to see the very\nMariners, nor the Islanders as people which on all parts were cut off\nfrom humane commerce. And the _Britains_, (separated from the world\nby an element which they say is the fifth,) so austere, outrageous,\nand unpittiable: and for that cause they abstained from salt, because\nthat among other things it provoked to lasciviousnesse. The occasion\nalso for which they so much rejected the Sea, was something mysticall\nand allegoricall: because it doth not wash spots or uncleannesse. So\nthat _Homer_ made, and not without reason, that _Nausicaa Alcinous_\ndaughter, washed her linnen and clothes in a fountaine of fresh water\non the Sea shore, for the truth is that Sea-water doth not wash.\nThat which _Aristotle_, (as _Plutarch_ puts it) in the first of the\n_Symposiaques_ 9. question, referre to the pickle wherewith the\nSea-water is alwayes filled, so that there being nothing empty therein\nit could receive no filthiness. And lee, is it not the same; yea more\nfull of salt; yea more unctuous and fat then that of the sea? so\nthat according to _Aristotles_ testimony, men put sea-water in their\nlamps, to make them shine clearer, and cast upon the flame, it becomes\nlighted; in which there may be also mystery contained, concerning fire\nand salt, and their affinity together.\n\nJoin hereunto that wee may see that salt is an enemy to all filthinesse\nand uncleannesse; and will not thereto adjoin or associate; no more\nthen fire, which will nothing but pure things, said good _Raimund\nLullius_. Yet to the aforesaid purpose, _Plutarch_ in his naturall\ncauses, sets down that the sea-water, doth neither nourish nor feed,\ntrees, or plants; because being grosse and heavy it cannot mount into\ntheir stalks, which thicknesse and grosness is seen, for that carryeth\ngreater burthens then the fresh water: and this comes from the salt\ntherein dissolved, and it is earthly and consequently more uneasy to\nsinke. Moreover trees being (according to the opinion of _Plato_,\n_Democritus_, _Anaxagoras_, and others,) a terrestriall Animall, it\ncannot give it nourishment; for bitter doth not nourish, but sweet\nonly. But what shall wee say of so many fishes that are procreated\nand nourished in the sea, of herbs also, and of trees? _Francisco de\nOviedo_ _lib._ 2. _ch._ 5. sets down that in the first discoverie of\n_Christopher Columbus_, they found as of great green and yellow medowes\nin the main sea, more then two hundred leagues from land, of certain\nherbes called _Salgazzi_, which go floting on the top of the waters,\nas the winds carry them from one side to another. In the relation of\n_Francis Vlloa_, he sets down that the root of the herbs, whereof he\ngives the description and figure, do not sink more then 12 or 15 fadome\nin the water, yellow yet, as wax.\n\nBut wee sufficiently see trees and bushes growing along the sea-shore,\nand even in the very sea: yet _Plutarch_ insisteth that those that grow\nalong the shore of the Red-sea, are there procreated & nourished with\nthe slime which the flouds carry thither, and fall therein; which he\nmight have spoken more properly of the greater sea, otherwise called\n_Pontus Euxinus_. And _Plinie_ _lib._ 18. _cha._ 22. that the herbs\nwhich grow within the water are nourished with rains: but it would\nfollow, that if so, they should procreate in all other places where it\nrains indifferently.\n\n_Aristotle_ with better reason refers it to the grosse and unctuous\nsaltnesse which is therewith mingled. Salt being fat and unctuous,\nwhich is the cause that salt water doth not so easily quench fire,\nas fresh water. But this saltnesse is equall throughout all the sea.\n_Plinie_ himself _lib._ 19. _ch._ 11. specifies, Certain herbes which\nsalt waters do much profit. These are secrets of Nature to which mans\ndiscourse can hardly arrive. For herbs by a providence thereof may well\nsuck and draw from salt water, a fresh or sweet substance wherewith\nthey are procreated and nourished as the fishes.\n\nBut this is not our principall drift: we have here endeavoured to shew\nthat Salt is not unfruitfull, but the cause of fertility provoking\nvenereall appetite, whence _Venus_ is said to be begotten of the sea;\nif men give salt unto animalls to heat them the more, and make them eat\nsalt as _Plutarch_ puts it in his 3. queston of Naturall causes. And\nwee see by experience, that in ships laden with salt, rats and mice,\nare sooner engendred then in others; this which must so much the more\ncry down salt in regard of holy things, from whence all mutability\nand lubricity must be bannished; but salt is in the number of things\nthat are applyed to the good, and to the bad part. Of the good we\nhave heretofore alledged many places. Of the bad for the sterility,\n_Gen._ 14. 3. All shall assemble themselves in the wild valley which\nis now the sea of salt. And in the 19. chap. 26. as also in the 10. of\n_Wisdome_, v. 7. of _Lots_ wife, who for her incredulity and disobeying\nthe Angels voice, she was turned into a pillar of salt: And _Judges_ 9.\n45. the habitations of Rebells and Traitors were razed and sowed with\nsalt. And in the 2 of _Zephaniah_ v. 9. _Moab_ shall be as _Sodome_, a\ndesolation of nettles, and thistles and heaps of salt.\n\nBut we see upon the ebbing and flowing of the salt pits in the Marshes\nof _Zaintonge_, where they empty the durt, which are as salt as the sea\nit self, where it produceth the best wheat, that possibly can be, and\nin great quantity, and very excellent wines also: But there is another\nconsideration in that, as in Marle, and in the dry places of _Ardonne_,\nwhere they burne the cuttings of trees, of 7 or 8 years, as also quick\nchalk which supplies the place of dung in their grounds: for those\nashes would produce nothing of themselves, no more then Marle or salt,\nbut they are the cause of production because they warm and fatten the\nland. There is yet another reason, that _Plutarch_ alledgeth, That\nthroughout where there is Salt nothing can grow thick, or be close\ntogether; which constipation would hinder herbs to thrust out: Moreover\nmany medicaments and remedies do come from salt: whereupon I will not\nhere lose time, on that which _Plinie_, _Dioscorides_ and others, have\nset down and treated of cursorily and in hast, with closed eyes one\nafter another, not having made proof thereof; add to this, it is so\ntriviall and beaten as nothing more, but will touch here, in passing\nthe Countrey, an experiment, whereof I have seen very admirable effects\nin burning feavers and unquietnesse, where they could not take rest. It\nis a frontall made in this manner.\n\nTake the yolk of a fresh Eg, and as much gross salt, beat them together\nin shape of an ointment, which you shall apply to your forehead,\nbetween two folded linnen clothes: It doth not coole the brain, nor\ncause such accidents; as conserve of Roses do, _Oxyrhodinon_ likewise,\nand brings much more comfort.\n\n\nFINIS.\n\n\n\n\n                          Transcriber\u2019s Note:\n                          ###################\n\nThis e-text is based on the 1649 edition. Obvious punctuation errors\nand doubled words have been tacitly removed. Obsolete, inconsistent,\nand alternative spellings have been left unchanged unless the sense of\nthe respective phrase would be incomprehensible.\n\nInfrequently, the original print image is faded; therefore, single\nletters had to be restored to match the meaning of the respective\nwords. The following typographical errors have been corrected:\n\n    #p. 5: \u2018dreame; But\u2019 \u2192 \u2018dreame. But\u2019\n    #p. 10: \u2018But what it this fire?\u2019 \u2192 \u2018But what is this fire?\u2019\n    #p. 12: \u2018it takes it nourishment\u2019 \u2192 \u2018it takes its nourishment\u2019\n    #p. 23: \u2018earth, aud produced\u2019 \u2192 \u2018earth, and produced\u2019\n    #p. 35: \u2018things that are\u2019: letter \u2018e\u2019 had been printed upside down\n    #p. 39: \u2018Sith other thingt\u2019 \u2192 \u2018Sith other things\u2019\n    #p. 44: \u2018Astologers\u2019 \u2192 \u2018Astrologers\u2019\n    #p. 46 (sidenote): \u2018P. 73\u2019 \u2192 \u2018P. 72\u2019\n    #p. 50: \u2018accordng\u2019 \u2192 \u2018according\u2019\n    #p. 51: \u2018the water whch is thereupon\u2019 \u2192 \u2018the water which is\n        thereupon\u2019\n    #p. 52: \u2018Heavnn\u2019 \u2192 \u2018Heaven\u2019\n    #p. 55: \u2018afterwatds\u2019 \u2192 \u2018afterwards\u2019\n    #p. 57: \u2018throughly\u2019 \u2192 \u2018thoroughly\u2019\n    #p. 59: \u2018enbarked\u2019 \u2192 \u2018embarked\u2019; \u2018besige\u2019 \u2192 \u2018besiege\u2019\n    #p. 60: \u2018violl\u2019 \u2192 \u2018viall\u2019\n    #p. 71: \u2018tkerein\u2019 \u2192 \u2018therein\u2019\n    #p. 60: \u2018violl\u2019 \u2192 \u2018viall\u2019\n    #p. 82: \u2018adultererer\u2019 \u2192 \u2018adulterer\u2019\n    #p. 88: \u2018patience tpatience experience\u2019 \u2192 \u2018patience, patience\n        experience\u2019 \u2018preverse opinions\u2019 should possibly read: \u2018perverse\n        opinions\u2019\n    #p. 95: \u2018retun to God\u2019 \u2192 \u2018return to God\u2019\n    #p. 96: \u2018St. Auguistine\u2019 \u2192 \u2018St. Augustine\u2019\n    #p. 100: \u2018it is said in the of Deut.\u2019: missing chapter number (4)\n        has been inserted\n    #p. 103: \u2018extends it light\u2019 \u2192 \u2018extends its light\u2019\n    #p. 123: \u2018Is is written\u2019 \u2192 \u2018It is written\u2019\n    #p. 142: \u2018forbiddding\u2019 \u2192 \u2018forbidding\u2019\n    #p. 146: \u2018are as it it were\u2019 \u2192 \u2018are as if it were\u2019\n    #p. 154: \u2018& scret considerations\u2019 \u2192 \u2018& secret considerations\u2019\n\nItalic passages have been symbolised by underscores (_italic_); forward\nslashes represent small caps (/small caps/).","title":"A Discovrse of Fire and Salt: Discovering Many Secret Mysteries as well Philosophicall, as Theologicall","tradition":"scripture-revelation","translated_text":null,"word_count":70430}