The first part. (continued 2)

Almost all other animals do shun the fire, whence Lactantius to shew that man was a divine Animal, alledgeth for one of his most pregnant reasons, that hee onely amongst others used fire. And Vitruvius in his second booke, sets downe that the first acquaintances of men, were contracted by comming to meete, to warme themselves at common fires: So that the cause why God sent fire downe to men must bee, that by the meanes thereof, they are come to penetrate into the profound and hidden secrets of Nature: whereof they could not well discover, & know the manner of proceeding, for that shee workes so rarely: but by his counterfoote, which the Greeks call διάλυσις διάλυσις the resolution and separation of the Elementary parts, which are made by fire; whereof proceeds the execution almost of all Artifices, that the spirit of man hath invented; So that if the first had no other instrument, and toole, then the fire, as we may lately see by the discoveries of the West Indies; Homer in the Song of Vulcan sets downe that hee assisted with Minerva, taught men their Arts and brave Workmanship; having formerly beene accustomed to dwel in Caves and hollow Rockes, after the fashion of wilde beasts; willing to inferre by Minerva the Goddesse of Arts, and Sciences, the understanding and industry, and by the fire, Vulcan, that puts them in execution; wherefore the Ægyptians were accustomed to marry these two Deities together, willing thereby to declare nothing else but that from the understanding proceeds the invention of all Arts and Sciences, which fire afterwards effected, and brought from power to action; for the Agent in all this world is nothing else but fire and heat, saith Johannicius, and Homer,

Which was the cause (as may bee seen in Philostratus by the birth of Minerva) that shee forsooke the Rhodians, for that they sacrificed unto her without fire, to goe to the Athenians. Moreover Vulcan, according to Diadorus, was a man, who from an accident by a clap of Lightning, whereby a Tree was set on fire, first revealed to the Ægyptians the commodity and use of Fire: for being therewithall overcome, all joyfull of his light and heate; he thereunto added other matter to keepe it, whilest hee went to seeke the people, who afterward for this, deified him. Whereto Lucretius agrees,

The Greekes attribute it to Phoroneus, and put it, that it was neare to Argos. That fire being fallen from heaven there-about, it was afterward there kept within the Temple of Apollo; which if by chance it came to extinguish, they lighted it againe anew by the Sunnebeames; as also they did at Rome that of the Vestals. And in Persia their sacred fire which they carried ordinarily where the King marcht in person singularly reverencing it, for their respect to the Sunne, which they adored above all other Deities; for they esteemed it here below, their Image. They caryed it (I say) in great pompe and solemnity on a magnificent Chariot drawne by four great Couriers, and followed by 365 young Ministers, for as much as there are so many dayes in the yeare, which describe the Sunne by its course, clad with yellow guilded, the colour conformable to the Sunne, and fire, singing hymnes to their praise. And there was amongst them, no crime more capitall and irremissible, then to cast any dead carkasse or other uncleannesse therein, or to blow it with your breath, for feare to infect it, but they did it to give it aire, for in all this they hazzarded no lesse then life; as to quench it otherwise in water: So that if any one had perpetrated any grievous forfeit, to obtaine grace and pardon therein; the best expedient then was, as Plutarch puts in his first Treatise of the first cold, to put himselfe in running water with fire in the hand, threatning to quench it in the water if they did not grant his request; but after hee had obtained it hee was not left unpunished for his offence, but for the impiety that hee had forethought to commit. And from thence it became a common proverbe mentioned in Suidas: I am a Persian, borne of Persian parents; what a strange Persian? yea Sir, for us to pollute fire, it is sharper then cruel death. But all this which may bee said of fire, and by the meanes thereof, hath not yet been revealed, nor knowne by men: Is there any thing more admirable then Gunpowder, so easy to make, and consisting of so few ingredients; and so common Sulphur, Saltpeter and coale? which seeme to have been mystically designed by the Ægyptians, by the three Celestial powers, whence they alledge Thunder, Lightning, Tempests, to be conducted and governed, Jupiter, Vesta, and Vulcan. By Vulcan, Sulphur; by Jupiter, Saltpeter, full of aire and winde, as Raymund Lullius puts it, who well knew it, and its nature, and its effects if he would have discovered them; and by Vesta Coale; as well for the Terrestreity that is in it, as for that it is incorruptible, being able to keepe it many thousands of yeares within the ground, without alteration or spoiling, which was the cause that they made a place and stage for it, in the foundation of the Temple of Diana at Ephesus: Saltpeter is appropriated to the Aire; because it is as of a meane disposition of nature, betwixt Sea water, and the Fire, or Sulphur, whereof it participates, for that it is so inflamable, and saltish, on the other side, resolving it selfe into moisture, and water, as the Salts do; from whence it hath bitternesse and acuity; and as the inclosed and retained aire, within the clouds, doth breake and lighten by the impetuosity of Thunder, the same doth Saltpeter: But this will come to better purpose hereafter in Salts. Moreover hee that can make powder composed of certaine proportions of Sulphur and Saltpeter, and in stead of Coale, with the Terrestrial scurf of Antimony, which must be separated by frequent and reiterated ablutions of lukewarme water; may come to an artificiall fire, not to bee disdained; of a powder, that will give a small report; ’tis true that it is not so impetuous and full of force, as the common. In regard of the invention of Gunpowder, the relations of China do cary, that by their ancient Chronicles it is found out, that they have had the use of it more then 1500 years. 1500 yeares; as also of printing. Roger Bacon, the famous English Philosopher, who writ above 300 yeares agoe, in his booke of the admirable power of Nature and Art, sets downe, that with a certaine composition imitating lightning and thunder, Gideon was wont to feare his Enemies with. And yet that it is not formally as it is written in the 7 of Judges, yet it is said neverthelesse more then sixscore yeares before the divulgation of Gun-powder; see his word: furthermore there may bee made perpetuall lights and bathes, burning without end, for we have knowne many things that are not burned, but purified; but besides these, there are other stupendious things of Nature and Art; for sounds may be made in the aire, like thunders, and of greater horror then such as are made by nature. And a little matter adapted to the quantity of a thumb, makes a horrible sound, and shewes a vehement coruscation; and this may bee done many wayes, by which every City and Army may bee destroyed; after the manner of Gideons Artifice, who with broken pitchers and lamps, fire breaking out with ineffable fragor, destroyed the Midianitish Army, with only 300 men. These may be Granadoes and fire pots. And to be short, nothing could better agree on all points to Gun-powder; but these good men foreseeing the ruine that such things might bring, made too great conscience to reveale it. To the purpose of perpetuall fires, by meanes of most long durance; Hermolaus Barbarus in his notes upon Pliny, relates that in his time there was an old Sepulchre opened in the Territory of Padoua, and therein found a little Coffer, where there was a Lampe yet burning, although that according to the inscription it must have beene more then 500 500 yeares since it was lighted. So that by this reckoning, it should not bee altogether impossible to make fires, that will not be put out; for wee see the same in many sorts of that which men call Grec; whereof Aristotle as it is reported heretofore composed a Treatise, which could not bee quenched with water, chiefly Sea water, by reason of the fatty and unctuous Salt mingled therewith, but they grow worser, and waxe more fiery. But what hurt were there to stay thereon a little, since likewise it is a question of Fire: Of Acornes steeped in wine, afterward dryed and put in a mill so long till the liquor come forth, which afterwards accompanied with other oyles besmeared upon quicke chalc, Pumice stone, spectacle glasse, and Alum calcined together with Soap, and other the like things, that hold their adustible impurities in the bottome of a vessel, whilest that the oile by distillation mounts cleare, neat, and purified, and lesse inflamable; but this requireth a sufficient good fire; for the matches corresponding thereto, make them of cotten yearne besmeared within the Lee: then bath them in the oile, or liquor of Tartar, Saltpetring them over Alum plumed, intermingled with pitch, rozin finely bruised and beaten, or of Colophon. These fires of so long duration would seeme to us a thing fabulous, if wee were not ascertained by authentique Authors of that so famous a Lampe hung in a certaine Temple of Venus, where there burned without ceasing the Stone called Asbestus, which being once set on fire, never goes out. But some will say that that is also a fable; I will leave others to decide it, and I will tell you what befell mee, seeking nothing lesse then that, to meet with a substance, conducted thereunto, by graduall artifices of fire: which being bound fast within a Viall of glasse and sealed with Hermes his Seale, that no aire could any way enter in, might be kept 1000 yeares (after the manner of speech) in the bottome of the Sea: and opening it at the termination of so long a season, or when you shall please, you shall therein finde a suddaine fire, (which when it sents the aire) will light matches. We reade in the second booke of the Maccabees, chap. 1. vers. 20. that at the transmigration of Babylon, the Levites having hid their sacred fire in the bottome of a well or pit, 70 yeares, after they found there a thicke water and whitish, who assoone as ever the Sunbeames gave thereon, tooke fire.

These two Deities aforesaid, Pallas and Vesta, one and the other, chaste Virgins, as is also Fire; represent unto us the two fires of the Sensible world; that is to say, Pallas, the Celestiall; and Vesta, the Elementary here below, the which notwithstanding it bee more grosse and materiall, then that above, tends neverthelesse alwayes upward, as if it endeavoured to unmingle it selfe from a corruptible substance, where it remaineth fixed; to returne free and exempt from all these hinderances to its first Original from whence it came, as an imprisoned soule,

The other on the contrary, though more subtill and essential rusheth out here below toward the earth, as if these two aspired incessantly to encounter each other, and to face each other, in the fashion of two Pyramides; whereof that above should have its basis planted in the Zodiack, where the Sunne perfects his annuall course through the 12 Signs: from the point of which Pyramis, comes to cast here below all that which is here procreated, and hath being, according to the Astrologers of Ægypt; that there is nothing produced in the earth, and in the water, which was not first sowed in heaven, which is there, as a labourer to cultivate it, and by his heate, impregned here below, with the efficacy of his influences, conducts the whole to its compleat perfection and maturity, which Aristotle also confirmes in his bookes of Beginning and Ending. But the fire here below on the contrary at the basis of his Pyramis, fastned to the earth, making one of six faces of the Cube, whereof the Pythagoreans give him the forme and figure, because of its forme, and invariable stability; and from the point of this Pyramis the subtill vapours mount upwards, which serve as nourishment to the Sun, and to all the rest of the Celestiall bodies, according as Phurnutus writeth after others. Men attribute (saith hee) inextinguished fire unto Vesta, peradventure for that the power of fire that is in the world, takes it nourishment from thence, and that from thence the Sunne is maintained and consisteth. This is that also, that Hermes would inferre in his Table of Emeraudes: That which is below, is as that which is above, and contrarywise, to perpetrate miracles of one thing. And Rabbi Joseph the sonne of Carnitol in his ports of Justice, the foundation of all the inferior ædifices is placed above, and their heap or top here below as a Tree inverted. So that a man is but as a spirituall tree planted in the Paradise of delights, which is the earth of the living, by the roots of his haires; following that which is written in the Canticles 7. The haire of thy head like purple, the King is bound in the Galleries.

These two fires then, the high and the low, who do know themselves, and so one another, have beene no lesse unknowne to the Poets, for Homer in the 18 of his Iliads, having placed Vulcans forge in the eighth starry heaven, where he is accompanied with his Artisans endowed with singular prudence, and who know two sorts of workes, which were taught them by the immortall Gods, wherein they labour in his presence; Virgill in his 8 of the Æneads hath suffered him to set his shop here below in the earth, in an Island called Vulcanian.

To shew that there is fire in the one, and the other Region, the Celestial, and Elementary; but diversly: Men make moreover four sorts of fire; that of the intelligible world, which is all light; the Celestiall participates of heate and light; the Elementary of light, heate, and ardour; And the infernall opposite to the intelligible, with ardor and burning without light; we see Lanthornes upon Mountaines that burne on the inside, and other like called Vulcans. And it is a thing very admirable, as one of the Rabbins quoteth, that Sulphur & Pitch that are so ready and easy to take fire, and continue so little in their combustion being exposed to the aire, restrained neverthelesse within the Earths intrails, it seemes they there renew themselves, and multiply by their owne consumption, although their heat and burning bee there much more violent without comparison, then here above. According as wee may see in Mountaines that burn for so many continued ages, and hot Bathes. This seemes to emancipate from the common order of Nature by a secret disposition of Divine providence, who will have them continue so; till the scurf and impurity of this inferiour world be exterminate, with this infected stinking and corruptible odor; and to banish it from hence and send it backe to hell for the punishment and torment of the damned; whereof it is written in Psal. 11. 6. Upon the wicked hee shall raine snares, fire and brimstone, and an horrible tempest, this shall bee the portion of their Cup. This fire there, which is blacke, obscure, thicke, and dark, the more devouring and burning it is, resembles that of some great coales of stone, which conceive a most strong ignition, whereof it is spoken in the 20 of Job 26. A fire shall devour them which is not kindled. And more particularly in the 4 of Baruch 26. Fire shall come upon them from the everlasting to continue many dayes, and Devils shall a long time dwell there.

There where the Celestial fire is all clear and shining as a lamp, whose flame should bee nourished with water of Life, mingled with a certaine composition of Camphire, Salnitre, and other inflamative matters. So that these combustible substances, whereof there are infinite varieties, may endure very long, but it is true that it will bee but a gentle and weak flame. And of the like, but more subtill without comparison, the Celestiall bodies are nourished and fed, that need but little nourishment, as approaching from spirituality. I can tell you, being at any other time brought, to make the fashion of a shining Sunne, in the darke, P. 72. Lamp. (it was a fire of a Lampe) so glittering, that a whole great Hall might bee therewith rather dazled, then lightened; for this did more effect then two or three dozen of great Torches, and yet in 24 houres used no more oile then I gave it, with matches corresponding thereunto, which held no more then a nut shell, for this was a Lampe of Glasse, plunged or dipped within a Globe of Crystall as great as a head filled with vinegar, distilled three or foure times; for there is nothing more transparent, nor more splendent. Sea water is also good thereto, and much better then fresh water, how pure soever it may bee; It it the Salt mingled among that gives it this luminous brightnesse.

But to returne to our discourse, some have thought that sith the Starres receive nourishment, they should also vanish in certaine periods of time, and others come in their stead; which were no other thing then a separation of their clearnesse and light, with their Globe of substance more grosse and materiall, by which they come to dissipate themselves, and to vanish within the heaven; as vitall spirits within the aire: whilest they are absented from some animated body, and leave it void of life. So that by this meanes, their Globe from this time forward would remaine darke as a Lampe, whereby light, which before gave it light, should bee quenched for lacke of nourishment, or other accident. This light or luminous fire is in the Starres, as the bloud is in animals, or juice in vegetables, whereto Homer seemes willing to grant in the 5. of his Iliads, where he puts, that for as much as the Gods do not live by bread and wine, as mortalls, but by Ambrosia and Nectar, so they have no bloud, but in lieu thereof, a substance which they call ιχὼρ ιχὼρ which is as it were a subtill saltish waterishnesse: hindering corruption in animals, and all other composed Elements; but wee must here a little better cleare this, for the great affinity that the Sunne and Fire have together: Wee must then understand, that the Sunne arising by its attraction elevates the spirits of the earth, which are of two natures, (a moist vapour including, and a dry vapour included) are together exalted, (saith the Philosopher in the 5. of his Meteors) the one hot and moist, as is the Aire and Water, potentially; this which is properly called Vapour; the other hot and dry, of the nature and power of fire, called Exhalation. The first resolves into water, as raines, snowes, hailes, mists, fogges, and other such moist impressions as are formed of this vapour, in the middle Region of the Aire, for being grosse and heavy, they cannot mount higher, but afterwards being thickned, and congealed by the cold that resides there, they fall backe here below, more materiall then those which were not mounted from thence, and at last, all do resolve into water. The second, called Exhalation, is subdivided into three kindes; the first, more viscous, grosse, and heavy, is that whereof your fires are formed, which are called Castor and Pollux, otherwise Saint Herme; the foole fires, and the like, which cannot mount higher then the low Region of the Aire: the second is a little lighter, more subtill, and depured, penetrating even to the middle Region, P. 75. where thunders and lightnings are formed, the wandring starres, barres of fire, cheurons, and other such inflamations. The third, is yet more dry and light, and more free from unctuosity, almost of the nature of that Quintessence, which we observe in Aqua vitæ soveraignly depured: therefore it may mount not onely to the highest Region of the Aire, and that of Fire contiguous; but escape yet whole and safe higher then the Heaven, with which, for its greatest subtilty and depuration which it hath gotten in this long way, it hath a great conformity: For being come to the Globe of the Sun, it is there perfected to concoct and to digest into a pure and cleare light; for the nourishment, as well of it selfe, as of other starres; the same that Pliny toucheth in the 8 and 9 chapters of his second booke: So that the Starres receive all their light and nourishment from the Sunne, after that it hath been there concocted and fitted, and not by the forme of reflexion, as from its raies, which would lessen themselves either in water, or in a looking Glasse; for all that which participates of fire, hath need of nourishment. This is done as in the Animall, where the most pure bloud, comes from the Liver to empty it selfe through the Arteries into the heart which conducts it to its last perfection for the nourishment of Spirits. But this must be understood, if these Exhalations and vapours finde issue atwhart the pores and spongiosities of the Earth, to evaporate upwards. Tuffe p. 76. a kind of white Sand, or soft and brittle Stone. But if peradventure it meet with Tuffe, or Sand, or the like lets, and hindrances, which do contradict them, or let them, they stay there and wax thicke, for procreation of minerals: that is to say, a hot and a dry exhalation, in the nature of Brimstone, and a moist vapour in the nature of Quicksilver; not vulgar, but a substance yet spirituall and full of fume, from the assembling of which two, in a subtill vapour, they come to procreate in themselves afterwards by a long continuance of time, metals, and meane minerals, according to the purity or impurity of their coagulated substances; and the temperature, defect, or excesse of the heat that recocts them in the entrails of the earth. Without going from my intention of the foresaid exhalations, I thought fit to touch a little upon an experiment whereunto I arrived by my industry, which I thinke will not be disagreeable. Take good old Wine, and put therein a certaine quantity of Salnitre, and Camphire, in a Platter upon a fire pan, within a Closet well firmed, that aire cannot enter, and make it evaporate therein, and that there be no more covering then the thicknesse of the backe of a knife, to give it so much aire as it must have, to make it burne. This being done, shut well your little window, that nothing may vapour out after you have withdrawne the dish, or platter, from thence to 10. 20. or 30. yeares; provided that the aire do not enter, and that the winde blow not in; bringing in thither a lighted waxe candle, you shall see infinite little fires capring as lightnings in the great heats of Summer, which are not accompanied with thunders and lightnings, nor with stormes, windes, and raines, having nothing but an inflamation of Aire, by reason of Saltpeter, and Sulphur, which are elevated from the Earth.

Before wee passe from our intention of vapours and exhalations, that no man doubts but do proceed from heat introduced within the earth by the continuall motion of the heaven round about, and of the Celestial bodies, whence light is accompanied with some heat that it darts thereinto: Let us come to the experiments next approaching to our sensible knowledge; wee see, that the fire leaves two sorts of excrements, the one grosser, namely, Ashes; remaining in the bottome of its adustion, that containeth Salt and Glasse; and the two fixed and solid Elements, Fire and Earth: The other more light, and subtill, which the fume carries upwards; that is, the Soote, wherein are contained the two volatill and liquid Elements, called by the Chymists, Mercury and Sulphur, and by the Naturalists, Vapour, and Exhalation. By Mercury, is designed Water, or Vapour, and by Sulphur, Oile, and Exhalation; Of Salt and of Earths therein, there are found a very small quantity, yet sufficient, thereby to perceive how the four Elements are found out in the resolution of all the composed Elementaries: Take then the Soote of Chimney, but of that which shall mount highest in a very long Chimney pipe, and in the very top, where it must bee most subtill, thereof fill a great Cornue, or an Alembic two parts of three, then apply thereunto a great recipient, which you wrap about with linnen wet with fresh water. Give fire by small quantities, the water and the oil will distill together, although the water ought in order to issue out first. After that, all these two liquors shall passe through the Recipient, and when nothing else shall arise, increase your fire with faggot stickes well dryed, or other like, continuing it for 8 or 10 houres, so long that the earths which shall rest in the bottome bee well calcined: but for that they are in small quantity put to more Soote, and continue it as aforesaid, untill you have earth enough which you shall take out of the Alembic, which you shall put into a little earthen pot, of Parris, not smoothed, or in a little hollow pot. The water and oile, which you shall have distilled may be easily separated by a glasse fonnell, where the water will swimme above the oile: This done you shall rectify your water by Balneum Mariæ, by redistilling of it two or three times; for oile doth not mount by this degree of fire but by Sand; keepe them asunder upon the earths, that shall be calcined within the said pot or cruset, put their water thereon a little warme stirring it with a spit, so long till the Salt which shall therein bee revealed by the fires action, do totally dissolve it selfe into this Water; withdraw it by distillation, and the Salt shall bee left you in the bottome, of the nature of Salarmoniac, so that by pressing it, it will elevate it selfe. But of this more plainely hereafter in its owne place, when we shall speake of Salt. Of Earthes wee need not take much care, for wee must seeke for the best in the Ashes, as also fixed Salt. So by the meanes of Water, extracted out of ashes (we will here a little passe from Soote, a little better to declare the subject of Earthes.)

In this Element the more grosse and materiall of all, which wee call Earth, we must consider three substances; the Hebrewes also have better distinguished them then we, by giving them 3 names, Erehs, Adamah, and Jabassah. Erehs is properly durt or mud, Jabassah sand, and Adamah clay, wash of the common earth with water, and powre it suddainly into another vessell, with the slime that it hath gathered; reiterate it so long, that there remaine no more in the bottome but Sand, in the Scripture called Arida: And his hands laid the foundation of the earth, Psal. 94. where he properly useth the word of laying a foundation, because that Sand is the subsistence and retention of the earth, where it is mingled with slime by a certaine providence of nature to strengthen it against the moisture of water, as wee see in Morter, where wee adjoine sand with chalke, for feare lest it melt, and dissolve into moisture. It serves also, to give it counterpoise, for that Sand is very heavy, A stone is heavy, and sand burdensome, or weighty, Prov. 27. But the slime is lighter, wherein minerals, vegetables, animals, are procreated, as wee see by experience, by putting pure slime to the Erthree; for in lesse then three weekes, you will finde therein small stones, herbs, wormes, and snailes, and other little beasts, producted therefrom. Of the nourishment remaining that these individuals shall bee, as that of Sand, deprived of all humidity; according to what wee see in Earths, which having beene too much cultivated, and sowed, without bettering of them, are reduced from being fertill, as formerly they were, and become sandy and sterill; for Sand produceth nothing, as wee see in Deserts and Sea coasts: whence comes this proverbe, (You plough the Sands) for a vaine and unprofitable labour: for of the two qualities, whereof each Element participates, there is one that is more proper to it, and the other appropriated: Drynesse, is the proper quality of the Earth, for that cold is more proper to Water: wherefore is it that the Earth, as aforesaid, is called in Hebrew Jabassah, and in Greeke ξηρός dry land; and God called the earth dry land. Slime is more waterish; for of the grosseness of the water, earth was made, saith Hermes; as wee may see in snow, in hail, in raine, or with water so condensed, there is much slime mingled, of which (as aforesaid) every thing here in the earth below is produced. Man himselfe according to his body, was formed of this slime; and from thence it followeth that all the fertility of the earth comes from Water. God created all the buddes of the earth before they grew, and all the herbes of the field before they brought forth seed; for the Lord God had not yet made it to raine upon the earth, but a mist went up therefrom, that watered the whole face thereof. Or as the Chaldaick Paraphrast turneth it, Onkelos, in stead of source and fountaine, vapour and clouds, which are engendred from the vapours that the Sunne elevates here below to the height in the middle Region of the Aire, from thence to water the earth. But neither the slime, nor the sand, nor the clay on the other side, are not each by it selfe, nor reduced together, are this virgin and pure earth, that is shut up in the Center of all the composed Elements, that is to say, in the bottome of them, for that produceth nothing, because it is incorruptible: and that which cannot corrupt, cannot produce any thing that should be subject to corruption; as we see in Fire, Salt, and Sand, which are of the nature of Glasse, all substances not onely incorruptible for their respect, but which preserves from corruption, that wherewith they are mingled; witnesse herbs, fruits, flesh, fish, and other the like, which being salted or buried in Sand are thereby kept the longer. And in Mummies, of those that remaine choked and buried in the Sands passing the Deserts, which are preserved whole many suits of yeares, even as well, nay better then if they had been enbalmed. So that this earth is formed of two incorruptible substances, Salt, and Sand, by meanes of the water which is thereupon congealed; as wee see in this faire Crystalline Glasse, made of Salt, of glasse wort, amongst which they mingle sand to retaine it; otherwise, in the great sharpnesse of fire that it must indure, to worke therewith, it would all vanish into smoake; wee depure and refine it afterwards in cleare Crystalline, joining thereunto perigort, or sinople made of Lead.

Their are some that carry their Sand with them, as Foulgere, Charme, or Fouteau, firebrakes, charme, or beech, and some others.

But this comes better to our discourse, of Gold and Glasse, and some others upon the 28. of Iob, where speaking of Sapience, hee saith, that nothing can compare with it, nor Gold it self, nor Glasse. This Earth then, so excellent, and incorruptible, is not this vile and grosse Element, that we trample on, and cultivate to draw there hence our nurtriture and sustentation, but that whereof it is spoken in the 21. of the Revel. clear and transparent: I saw a new Heaven and a new Earth, and the holy City was of pure Gold, like unto pure Glasse, and the streets thereof were of shining and resplendent Gold: See how hee doth liken more then once Gold and Glasse, which is produced by the depurations of Fire: for that is the last action thereof, having therein no power but to refine and depure, as he doth Gold. Which the Sun produceth in long millions of years: To the imitation of that, the speculative understandings are forced by means of fire, to extract out of the corruption of these inferior elements, and their compounds and incorruptible substance, which was to them a modell and pattern of that, whereto the whole universe should at last bee reduced: from hence we here draw from Soot a representation and image of the works of nature, upon vapours and exhalations, whence Meteors are formed, and impressions from the middle Region of the Air, Water holding place of the waterish, and oil of the fiery, and inflamable, which oil is altogether impure, to bee adustible and unprofitable to the procreation of this Virgin Earth: called by some the Philosophers Stone, which so many ignorant avaricious men have sought for, but could not find because they sought it with blind eyes, darkened with a sordid desire of unlawfull gain: to make themselves on a sodain richer then another Midas, who at last got nought, but the ears of an Asse, and did not cherish it to praise and admire God in his admirable workes following that which is said in the 37. of Job, consider the wondrous works of God, for we cannot doe a greater pleasure to a workman, then to mark attentively, to admire and magnifie his works; nor a greater reproch then to scorn and slight them: And of such the Apostle in the 4. to the Ephes. speaketh thus, They have their thoughts obscured with darknesse, being alienated from the life of God, because of the ignorance that is in them, in respect of blindnesse of their heart: Take then this Oil so extracted from Soot, and repasse it three or four times upon Sand; for it is one of those, that lasteth very long. And after the extraction of the Water and Oil, and the Calcination of the earths, that shall remain in the bottome of the vessell, cast your water thereon, and put the matter to putrifie ten or twelve dayes in dung: then draw back the water by distillation calcining at the end thereof the Earths seven or eight houres by the fires flame. Put again the water upon the Earths, putrified, distilled, and calcined, reiterating as abovesaid. For by means of water and fire, the Earths will be calcined, untill they have drunk up and retained all their water: or the greatest part: which will be done at the six or seventh reiteration. This done, give it the fire of sublimation, and it will elevate it self a pure earth, clear and Crystalline fastened in the Center. The water hath great proprieties and vertues, but this Earth hath yet more, whereof I will endeavour to speak more at large. There may be also Salt extracted by the dissolutions of its water and glasse, of the Earths that shall remain after the elevation of the said Virgin Earth. For every private thing by its proper humidity doth perform nothing but vitrificatory fusion, saith Geber. And there are here three: two volatiles, water, and oil, and the third fix’d and permanent; which is congealed, namely Salt: which beyond all other moistures expects the conflict of fire, saith the said Geber. For there is nothing more moist, and more unctuous then Salt, nor that better endures fire: Also all metals are nought else but fusible salts; whereunto they are easily resolved: common Salt melteth also, after it hath been recalcined, and dissolved, three or foure times, whereof wee will speake more plainly in its place.

I have here a little extended my self upon Soot, as upon a Subject, where rare secrets appear remarkable; & the same upon charcole, made of stone, and of that vitrification of sky colour, that remains of Iron whereof wee see great heaps in furnaces and forges, and being so dry, yet there may be water, and oil drawn therefrom: wee will yet say the same concerning Soot: Fire burning wood, or other adustible matter, chaseth away the waterish humidity, therein contained, and feeds it selfe with oil, or aereall substance. The terrestriall part, which are the ashes, remaining in the bottom calcined, where the Salt resides, which thereby being separated by the washings, and dissolutions of the water, the remainder is nought but slime, which is drawn away by frequent ablutions, and the Sand remains at the last proper to be vitrified; observe in respect of one of the excrements of fire, which is not contented therewith, but by its impetuosity, and heat tending naturally upwards, carries on high with violence a part of the subtiliated substances. Coupelles. pag. 86. The little ashen pot, wherein goldsmiths melt and fine their metals. Let us adapt this to the Coupelles.

Wee see that part of the lead, from thence goes away in smoak as in the fire, whence Soot is procreated, a part thereof is burned, namely its sulphurous part, and part grows tough within the coupelles almost in the manner of Glasse or varnish. Of the two first volatils, there is no account to be made thereof, for they goe and disperse themselves. But bray the Coupelles where this vitrification is as it were baked, wash them well with warm water, to depure them from their grosnesse and uncleannesse, then put them into a descensory with a strong expression of a bellows fire with the Salt of Tartar and Salnitre, and there will fall down through a Metalline: which being recoupled with new lead you will find more fine, without comparison then at first, and ever from that time forward, more and more, by reiteration as abovesaid. So that hee, that would take the patience to boil the lead on a regulated and continuall fire, that should not exceed its fusion, that is to say, that the lead should therein remain alwayes melted and no more, putting thereto a small portion of quicksilver or sublimate to keepe it from Calcination, and to reduce it to powder: at the end of a certain time, you shall find that Lamwell hath not spoken frivolously to say that the six grain is contained in power with lead, (that is to say) gold and silver, would multiply and increase themselves as the fruit upon a tree doth.

But to return to these oils of long durance, whereof he might make a large volume that would run through not all but a part: Let him draw from the Tartar of wine, of which the best comes from Mompellier, even that which adheres unto the Tun. Coups a ruer. pag. 87. One which is very important, Tartar is one of the subjects, where those who practise in the fire, do find so many blows to cast. Take of this Tartar beaten into small powder and put it in a leaded earthen pot with clear fountain water, upon a Trevet or furnace, making it boil easily and scum the villainies and filthinesse off with a feather: the silver Crusts that shall afterwards arise, gather them with a head of Glasse, where these grosse moules destang, of mudd, so long till they rise no more, renewing the water by measure when it comes to diminish. Turn it by Inclination, and put a part, that which rests in the bottom in the shape of Sand. Put again the Crusts in new water, make them boil gently as before, and gather together the Crusts that shall rise up more clear and lucent then the first, separating their dregs and impurities, if there be any presented, and reiterate this six or seven times, till your Crusts be clear and shining as silver or pearls. Dry them in the Sun, or before the fire upon a linnen, and put them in a cornue with an open breech, and a graduate fire reinforcing it by smalls: and through the beak of the Cornue, there will issue as a smal rivolet of milk, that will resolve into oil with the Recipient. Passe it once again, or twice upon Sand, or salt of Tartar: which is done by calcining of Tartar, within a pot of Earth of Paris, not leaded in a fire of reverberation, or in Charcoles: afterwards dissolve it, with hot water and filter, and congeal it, and there will remain white Salt which will resolve it self into a liquor called the oil of Tartar; or after it is well calcined let it resolve to it self in moisture. This Liquor is of great efficacy to quench and root out all sorts of wildfires. But of the sands that remain in the bottom, without being unwilling to rise in Crusts: there will be extracted another more exquisite oil and lesse adustible.

Tartar may be governed after another fashion. Wee insist therein in this respect, because it shews to have I know not what agreement with Soot: for as Soot is an excrement of fire, so are Tartar and lees, the same of wine, that have great affinity with fire. Take then of Tartar in Powder within a leaded earthen vessell, and cast hot water there on stirring it strongly with a stick; and letting it rest a little, put out the water; with that which it hath gotten from the Tartar: which is after the form of slime within another dish: and put new luke warm water upon the Tartar: reiterating as aforesaid so many times that the water may come forth neat & clear; which will be perfected at the fifth or sixth time. And in the bottom there will remain the foresaid sand, which being dryed disolves it self within the distilled vinegar, and not into common water. Aqua vitæ likewise dissolves in a little space, when the one and the other would take no more. Wash that which remaines, with common water, then dry it slowly, and having put it into a Cornue with a sufficient good expression of fire graduating it by small pieces, there will be extracted an odoriferous oil, as of aspic. one of Raimond Lullius his secrets: which is one of his principall keyes, and entries into Metallick dissolutions. Take the foresaid evacuations, and elevate the Crusts as aforesaid. There are too many things to speak of Tartar, and that which wee have now set down is not vulgar, but the rarest of our experiments; Of vinegar, after that the clear shall bee distilled, and that the white fumes shall begin to appear, which is his adustible oilynesse, put the dregs that shall remain (for you must have a great quantity) in a cellar or other fresh place, and in five or six dayes there will be procreated small Crystalline little stones; separate them from their residences, by ablutions of common water, and dry them; and you shall draw thereout an oil of no small importance, so great certainly and admirable are the substances, which the art of Fire extracts from Wine.

The most part of the oils that wee have touched on, heretofore, being adustible, are by consequent of a strong and troublesome odour, as smelling the burnt, when they burn, you must therefore set them in the Sun certain dayes, that is to say, to dry them in the Sun, and in the Air, to take away from them this fiery smell: for recompence we will here treat of some rare ones and of good agreeable odour. And in the first that of Been, which prefumers use, hath neither colour, odour, nor savour: and therefore it is susceptible of all those which you shall apply thereunto. Being repassed upon Sand to take away the fatnesse, it would bee of long durance, and without an ill sent, but it is too dear. As for oils of Olive, rapes or long turneps, chenevy, sesamum, but is rare in these quarters: and other the like which are drawn by the press, by means of the heat of fire: what repasses soever there may bee, yet they never desist to be of a good odour, but so much lesse, according as they shall bee depured and by the same means of longer durance: Oils of Sage, Thyme, Pepper and other the like, drawn by an instrument proper thereunto, such artifices, are so divulged even unto Chamber maids, that I should bee ashamed to speak of: That of Benzoine is more rare, and lesse known, and more laborious to make. Take Benzoin thoroughly beaten to grosse powder, and put it into a Cornue with fine Aqua vitæ, which swimmeth thereover three or four fingers, and leave them so for two or three daies upon a moderate fire of ashes, that the Aqua vitæ may not distill, removing them every houre; this done, accommodate the Cornue upon the furnace with an earthen vessell full of Sand. Distill the Aqua vitæ, with a gentle fire, afterwards increasing it by degrees, there will appear infinite little aiguilles and filaments, such as in the dissolutions of lead and quicksilver. Lignum vitæ. The which sheweth sufficiently that Benzoin participates thereof: It whitens Copper, quickens Gold, and put in decoction of gayac, doth admirable effects, as also Tartar, which containeth much quick-silver. When then these veins or little aiguilles shall shew themselves, continue this degree of fire, and let them play within the Cornue a certain space, so long that all vanish away. In the interim have in a readinesse a little stick which may enter within the neck of the Cornue for these aiguilles will come thither to bring again as in an mouelle, and if you take them not away speedily the vessell will break when this Gumme or Mouelle shall bee all past, with a certain form of butter, which will cast it self afterwards within the Recipient, the oil will begin to distill fair and clear, of an hyacinth colour, and fragrant odour: after which reinforcing the fire, there will issue out another more thick and dark, which you must receive apart. This Gumme or white marrow, which you shall have drawn out of the neck of the Cornue, wash it with the Aqua vitæ which you distilled therefrom, in the beginning, which shall extract therefrom a tincture or Citrine colour, as Saffron, and shall leave the Gumme very white, and of a most agreeable smell, fit to make Pater Nosters of sents, of such a colour as you will please to give it: withdraw your Aqua vitæ by a bath, and in the bottome there will remain a yellow Tincture of a good sent likewise, which hath great proprieties and vertues. The black oil is, a soveraign balm against all hurts: and of the remaining earths a Salt of great efficacy. Thus you have of Benzoin five or six substances, a white Gomme, with its yellow Tincture, the two oils and Salt.

Aqua vitæ which is its principall manifestation, and without which nothing would bee done therein, there is also Storax, Calamint, Ladanum, Myrrh, and the like Gums, out of which oil is extracted by the means of the carriage of Aqua vitæ, and therein you must proceed as in Benzoin: But there are not so many things to mingle together: Out of Myrrh there is likewise extracted a liquor, very proper to take away all spots and marks remaining of scabs, or pox and other like accidents. Take hard Egs, and cleave them in the middle, take away the yellow, then fill the hollows with grains of Myrrh, and cover them again with the other half: Leave them three or four dayes in the clear and in the air, where the Sun comes not: and they will resolve themselves into a liquor like unto hony, or thick dew, frankincense likewise doth the same.

Out of Sulphure also there may bee drawn an adustible oil by opening it, with Aqua vitæ, and also by other wayes. For Sulphur hath in it two substances, the one inflammative, the other not, but aluminous and vitriolique: whence proceeds this liquor which is called oil of Sulphur: which hath yet greater properties and vertues then the oil of vitriol, which is more caustick and burning: as well against evill inward affections, as in Cankers and ulcers of the mouth, tooth ach, cankers, and other the like, where it works more moderately.

Take then first a match of Cotten yarn of the bignesse of your little finger and two els long, which you shall besmear with molten wax and with Turpentine, as to make waxe Lights.

Take on the other side a pot of Paris earth leaded, wherein you shall put a bed of sulphur enough grossely beaten, and thereupon lay a round of your foresaid matches, untill the pot be full, on the top whereof, you shall leave a little end of your Match to light it: (fine musket match is very good also). Put your pot under a chimney and hang thereupon an Alembic Cap, whose mouth should relate to that of the pot. But you must first besmear and crust over the clay to the thicknesse of a thumb: you must not join it just to the pot, but that there may be an inch opening betwixt them. Light the Match, and make the Sulphur burn, which will cast from it a small white fume, which will adhere within the Cap and from thence it will resolve into a liquor of peach color, that will fall into the Recipient, when you have to such an end, applyed it to the beak of the Cap: But this will do better in soft weather with south winds and d’aval, and not in dry weather.

Wee have long insisted on these oils, as well for that they are produced for the most part out of the action of fire, of which there is here a question as for that nothing is nearer of kin to fire, then fatty oils, unctuosities, pitch rozin, and black Turpentines, Gums, and other like Inflammative substances, that are the true food, and nourishment thereof: And for that we are so far embarked therein, there will be no hurt, here in one train to prosecute something of the Artifices which are commonly called Grecian fires, whereof there are many sorts, that cannot bee quenched with water.

The foundation of them are Sulphur and Bitumen, black pitch, and rosin, Turpentine, Colophone, Sarcocoll, oils of Lin, petroll, and Laurell, Salt-Peter, Camphere, Tallow, Grease and other unctuosities facil to conceive flame: Of these Greek fires Plutarch speaketh in his Treatise of not lending upon usury: & more lately by Zonaras, in his 3. Tome in the life of Constantine the Pogonate where it is said that in the year of our Lord 678. the Saracens being come to besiege Constantinople, an Ingenier by name Callinicus brought an Artifice of certain fire, by means whereof the Saracens Fleet was defeated: But Gunpowder, and the artifices that may bee made thereby, hath slubbered them all; whence consisteth the most part of our artificiall fires, pots, and fire pikes, circles, granadoes, sauciges, petards, fuses, and infinite other the like, which we pretend not here to specifie in particular.

Take then a pound of Salt-Peter, 8. ounces of Sulphur, 6. ounces of Gunpowder, incorporate them together for Granadoes, and fire-pots, which make great noise in the breaking. But to tye fire to wood, and other inflammative matters, mingle a pound of pitch, rosin, a quartern of black pitch, 3. ounces of Colophon, and 5. of Sulphur, bruise the Gums, and cast into the melted Sulphurs, when it is cold beat them again, and moisten them with oil of Bayes, or linnen. There is another composition much more violent, but more dangerous.

Melt a pound of Sulphur within a leaded earthen pot, and put therein by little and little, but discreetly, a quartern of powder grosse grained, with as much salt Peter, stirring them often with a rod of Iron. Take them off the fire and let them dry. This mingled with the aforesaid Artifices wil work wondrous effects. Some mingle also a little beaten glasse, which coming to be warmed, rewarms consequently the matter, when it comes to flame: whose heat makes it stronger, and of longer durance. Camphere serves to make it burn in the water, as likewise all other greases do, and above all oil of brimstone, drawn by a bath, then which there is nothing more subtible or inflameable. But it would bee too tedious to penetrate into the ruins of mankind, of which there would bee no end, if a man should runne through them all.

Therefore let us return to our left purpose, of two fires. That above, designed by Pallas and Minerva, and that below by Vesta. Which although they be so far distant, yet fail not to have such an affinity together, that they easily transmute one into the other: for the Sun beams are illightned by fire, by reason of a viall filled with water, as Plutarch relate in the life of Numa. Where from a burning looking glasse, of which I remember that I saw one so puissant, in the States of Orleans, that in lesse then nothing, and yet in the moneth of Ianuary, it set a fire the staffe of a torch, and the fire contrariwise by many conveyances and contrivings from the top to the bottom, and through the sides in many circular revolutions, as in those of a Labyrinth, and in furnaces which they call a Tower, its heat comes to be so moderated, that it passeth into a naturall heat, vivifying, and nourishing in stead of burning, baking or consuming: And with such a fire I can say that there were hatched at Rome, at one time more then 100. or 120. Chickens, the Egs being therein couved and setled as under a Hen.

The Persians and Vestalls fire at Rome reverenced as well by the one, as by the other, as very holy, was very carefully entertained. Touching the Persian, Strabo in his 15. Book writeth that the Magi had a custome to conserve it under ashes, before which they went every day to make their prayers and devotions, which is not without some mystery. The ashes denoting the sensible world and the body of man which it represents: being nothing else but ashes: and the fire therein inclosed and covered, the sparkle of life, wherewith it is animated and vivified. Coals kept in Juniper for the space of a year. These ashes furthermore, must be of some gummy trees, to make it of longer durance: namely, of Juniper, wherein I heretofore have kept living coals, more than a year, heaping up bed upon bed within the ashes, being all lock’t fast within a little barrell that no air may enter; and this is that which is meant in the 120. Psalm. 4. ver. with Juniper coals, according to the Hebrew, in place of uncomfortable. With these burning coals the Persians came to light the luminaries of their Temples when they came to be extinguished. But the Vestals in case their fire should extinguish, as it sometimes happened, it was not lawfull for them to light it again, but must draw it from the Sun beams: And did not only attend that it should quench of it selfe, or by some casuall accident, but they renewed it yearly, the first day of March from that of heaven, as Ovidius observes tertio Fastorum.

Which Macrobius also toucheth in his second of Saturnals, 12. chap. The first day of March the Vestals lighted a new fire on the Altar of the Goddesse; that by the renewing of the year, they should renew in themselves their care of keeping it from going out. Saint Augustine in his third Book of the City of God, 18 ch. In what reputation (saith he) this sacred fire was at Rome, men may know by this, that when the City was a fire, the grand Pontifex Metellus, for fear that this strange fire should not mingle with the other, put himselfe in danger to be consumed by the flames, to make it retire. So that there is nothing more conformable to the tenth of Leviticus. That if these poor blind people, which took the Symbols and Mysteries of Religion but superficially, and from the bark, as do also the Jewes, from whom they borrowed all their important Traditions, had known that which was covered and prefigured thereunder, what accompt is there to beleeve that they made thereof? Some do alledge that this sacred fire of the Vestals, was illuminated by means of fusil, bruising two pieces of wood one against another, or in piercing them with a borrier as Festus would have it, and Simplicius upon the third Book of Heaven, according to Aristotle. Plinie in the 16. Book, 4. chap. Men rub two woods one against another, from whence fire is forced; which is received in by a bait made of dryed leaves and put in powder, or in the match of the touchwood of a tree. But there is nothing, which doth better conduce thereunto, then Ivy beaten or bruised with Laurell; the same is of late more practiced by the Savages of the West Indies, as Gonzale d’Ovidiedo in his natural History of those quarters, lib. 6. cap. 5. binding (saith he) two dry slicks hard one against another, and putting betwixt their juncture the point of a rod well rounded, which they rub thick and thin betwixt the hands, so long till the fire by rubbing, and the rarefaction of the air that followes them may lighten them. Of this new relightning, to shew us, that we must renew and be borne again to a better and more praisable life, not farre different from the Ceremonies of the Christian Church, when on the Eves of Easter, and Whitsontide, at the Benediction of Springs and Fountains, they make a new great wax Taper, wherewith all the other luminaries are set on fire.

Touching Moses fire, it was first sent from Heaven, and lasted to the construction of Solomons Temple, which was again renewed from Heaven; and maintained to King Manasses his time, when the Jewes were carryed captives into Babylon, which the Levites kept in the bottome of a Well, where it was found again at their return 70 years after, in the form of a gluish and white water, as hath been said heretofore. Pausanias to the Corinthians, sets down, that in the dayes of Antigonus son of Demetrius, there appeared a fountain of warm water near to the City of Mathana, but from the beginning it appeared not in water, but in great flames of Fire which were resolved into hot and salt water. Saint Ambrose yet discoursing upon this water of the Levites, in the third of his offices, sets down, that this doth sufficiently demonstrate, that this was a perpetual fire which could not be taken from another place, to shew that they must not acknowledge any other God, or other religion, and ceremonies then those that were established by the inspiration of the holy Spirit designed by fire; for we may see what the children of Aaron, Nadab and Abihu, found in the 10 of Leviticus, being willing to take upon them to offer strange fire unto God. Then all false doctrine, idolatry, heresie, and impiety, may be called strange fire, that devours the soul as a feaver doth the body, with the life that maintains it; there where this true fire sent from Heaven, is that of the holy Spirit, which salteth our hearts and consciences, that is to say, preserves them from corruption, according whereunto the Prophet Jeremie spake in his 20. chapter when he had received it. Then it was made as a burning fire in my heart, and shut up in my bones, and I was weary in forbearing and could not stay. That the Holy Spirit should not be only light, but very fire, Esay doth manifest chap. 10. 17. And the light of Israel shall be for a fire, and his holy one for a flame. For even so as the burnings, which are a potentiall fire, composed of igneal and burning salts, work not upon a dead part, insensible, and deprived of Natures heat; so the holy Spirit doth not exercise its actions upon cold languishing hearts, that make no account of its ticklings, and invitations, but shew themselves contumacious and refractary; just so as the heat of the Sun, and of the fire, but more and more hardens earth, and clay, in stead of softening it, and melts it as they do wax, butter, and grease. For the acts of Actives are in the disposition of the Patient, where we see fire does divers effects in disagreeable subjects, but not wholly contrary, and directly opposite; as when it blacks a coal, and white chalk where its vertue is imprinted, but all to the contrary; for fire by custome is extinguished by water, it is it, that in this respect inflames and renewes that which was imprinted and hidden in the chalk: whence a fair meditation is presented; that as fire is the symboll of life; water (that is its contrary) and extinguisheth it, must be of consequence the symboll of death; water naturally tending downwards, and fire upwards, wherein consisteth life.

Strabo to this purpose in his 15. Book, speaking of the Brachmans, sets down, that which we call death, to be renewing of life, and that this temporall is but a conception as it were, and a carriage which comes about the end of its term, to bring forth to death, to passe from thence to eternall life. Which Seneca imitates in the 103 Epistle. The day that we fear so much, as the last of our life, is a renascence of an eternall day; let us then chearfully leave behind that which serves for nothing but a tedious charge. Why do we so much turn our backs, as if we had not been before this first frail body, in which we remain included and hid? we struggle and temporize therein, to the best of our power, and not without cause, for we have been forced out by a endeavour of our mother in bearing us; and we weep and lament when we arrive to this, which we think to be the last day, but to complaine, cry, and weep, are they not marks and tokens of one that is to be borne? And a little more Christian-like, although a little before; I will lay down this body where I have found it, and clothed it, and will render my self above to the immortall Gods, although I am not without them at this present, but whilest I am detained here within this grievous masse of earth, in the low abode of mortality, my sensuality will fight and combat against this other better and longer life. Now as we have been for nine or ten months, shut up within our mothers belly, not to prepare therein for it selfe, but at last, to come to this place, whither we ought to be sent, when we should be perfectly accomplished and made fit to breath, and remain openly out of this closet, where we were formed. In like manner during the space that we have run through from our infancy to old age, we dye to go whither another originall attends us, and a new state of things. All this doth in nothing derogate from the Traditions of our Church, who celebrated for the nativity of Martyrs the day of their death and martyrdom.

To conclude then, that which was heretofore said of fire, and of the four worlds; that of the Intelligible is all luminous; of the Celestiall, shining, and hot, by reason of its motion; of the Elementary here below, shining, hot, and burning; and of Hell nothing but burning. So these three proprieties of fire, to light, to warm, and to burn, though the effects be divers and strange, and the operations almost infinite, only of the elementary to begin with that which is nearest to our senses. Rabbi Elchana greatly honoured amongst the Hebrewes, sets forth, that out of the 10 fingers of the hand, being addressed and conducted, by the understanding, may proceed more different sorts of works then there are stars in Heaven, the most part whereof come from the action of fire, on which almost all labouring instruments do depend. Fire principally served the first men, who had nothing but it for all working instruments. In regard of its motion, we may sufficiently see, that there is nothing more glistring and moving then the fire, which is the very cause of all motion. Take away heat, there will be no motion, saith the Chymicall Philosopher Alphidius, and this motion is accompanied with depuration, for fire will have none but pure things, according to Raymond Lullius. For it is not only the pure substance of all others, but it purgeth, mundifieth, and cleaneth all that, upon which it can have Action, of that which therein may be corruptible. The Lord will wash away the filth of the children of Israel, by the spirit of burning, Esay. 4.4. wherefore the Greeks call ἁγνισικὸς, Purging. So that the Καθαρμὸς or Κάθαρσις purifying, was not made but by fire, as the solemn annuall feast of Candlemasse witnesseth. And in all the Eastern Churches, when they would say the Evangel they burn great Tapers, as we do upon the day of Purification, and that for token of joy and rejoicing, whereof fire is a symbole; and according to that, we make two fires upon the feast of Saint John Baptist, conformable to that, in the first of Luk. 14. Many shall rejoyce at his birth; and fires of joy, in some happy successes of victories, at the birth of Kings children, and the like occasions of alacrity.

We have alledged heretofore, out of the 31. of Numbers 23 that which is said of fire and water, the two purifying Elements, whereby in our baptisms we are accustomed to put a little piece of wax light or match, which they make the Creature to hold when they hold it over the font, the Church being thereby regulated by the pillar of fire which garded the Israelites, and the cloud (baptismall water) by day, whereunto sutes that of Saint John, in the 3. of Matthew, That in respect of himselfe he baptized with Water unto repentance, but he that commeth after, shall baptize you with the Holy Ghost, and with Fire, to the remission of sinnes; for fire is a mark of the Holy Spirit, by which grace is conferred, and descended upon the Apostles on the day of Pentecost, in the form of fiery tongues, Act. 2.3. The Stoicks, although too superstitious therein, made great account of this Element, which they said, was I know not what living thing, the most wise Fabricator of the whole universe, and of all that which is contained therein; to which purpose, as I alledged before out of the 7. of Wisdome 24. that Wisdome the Artist of all things taught me, that it is more moving then motion, for she passeth through all things by her purenesse. Wherein two properties of fire are attributed to Wisdome, Motion, and Purity: And in summe esteemed it to be a God, according to which Saint Augustine in his 8. Book of the City of God, 5. chapter sets down Zohar according to his high elevated contemplations alledging upon Exodus this passage of the 7. of Daniel 9. The Throne of the ancient of dayes, was flames of fire, and a River of fire running lightly issued from his face, his vestment white as snow; saith, that within this shining river of fire, were washed the vestments of the souls that mounted on high, and repurged themselves there from the old scum of the Serpent without consuming it selfe, which did but clear it self from the old filth that it had there gathered. And this is very properly said because we see by experience, that greases are not cleansed, but by other grease, which carries one the other, as doth Soap and Lees, which consists all of grosse and unctuous salts; for if those were not, they would not bite upon unctuosity and fatnesse; witnesse simple water, which doth nothing, by reason of the contrarieties of their natures, which do not suffer them to be able to joine and unite. And where there is no mixtion, there is also no alteration, because that which doth not enter, doth not change (saith Geber:) So that Salts being in the nature of Fires, have from them their proprieties and effects, that is to say, to purifie and cleanse all ordures and uncleanness. For as Salt (the same Zohar pursues it) hinders putrefaction, to which every corruptible thing is subject; so the Fire of Gods love, and of Gods knowledge, which is illightned in the soul, repurging it from all corporall coinquinations, causeth, that after it hath been duly purged and cleansed, it remaines for ever in its purity, for as much as fire devours and consumes the filthy scumme thereunto fastned, cloathing it selfe with a new and pure fire, which it could not otherwise do. For if it were not so assisted with this pure fire, the Cherubin which is committed to the keeping of the Gate of the City of Delices, with a fiery sword, to forbid the approach to the tree of Life, would not permit it to enter therein; from whence the curiosity of tasting of the knowledg of good and evill excluded our forefathers, and us with them hereditarily.

Hitherto Zohar, then which nothing could seem more conformable, nor which carryed it selfe better to our subject. Every man shall be salted with Fire, and every Sacrifice with Salt. For to salt, in this regard, to cleanse, and purifie, are but one thing, as also to salt, and to burn, because of their consemblable effects. Burne my reines and my heart; where burning, is put for repurging and cleansing, according to the Hebrew, and the Chaldee; and in the 13 of Zachary 9. I will burn them, as silver is burned. To which sutes also that which the Apostle writ in the 1 Cor. 3.12. If any man build upon this foundation, gold, silver, pretious stones, or wood, hay, stubble; Every mans work shall be made manifest, for the day shall declare it, because it shall be revealed by fire, and the fire shall try every mans work of what sort it is. If any mans work abide, which he hath built thereupon, he shall receive a reward. If any mans work shall be burnt, he shall suffer losse, but he himself shall be saved, yet so, as by fire. Saint Augustine, citing this place throughout the whole scope of his works interpreteth it in the 21. of the City of God, 26. chap. for the vanities which men have too narrowly embraced in this age, which we shall not enjoy in another, but they must be abolished and defaced by the repurgation of fire; for that which he had not without provoking love, he shall not lose without burning grief. And at length shall be saved as by fire, because nothing shall be able to remove it from this foundation upon which it shall be built. S. Ambrose to the same purpose, in his third Sermon upon the 118. Psal. As good gold, even the very Church when it is burnt, receives not detriment, but its lustre and resplendency encrease more and more. The Persians esteemed that when they voluntarily burned themselves, the soul remained thereby repurged from all iniquities & misdoings, which consumed by the flames as touching the body, which had power to move the Indian Calanus and some others to come from thence, (for God would not that we should advance our dayes by one moment) who, at the time they receive him, he washeth us, and cleanseth us from all preceding faults. Whereby some abusing themselves thereby, attended to receive it as slowly as they could; and others baptized themselves for those which were already deceased. In Æthiopia one who had conspired against the proper person of their Neguz, or Emperour, by baptizing himself thereupon, before he was imprisoned, remained quit.

So the proprieties of fire, are in the first place to shine and lighten, and that is, by it, common to the Sunne, but it is thereby much surmounted. And afterwards to warm, digest and bake, which this luminary doth also primitively, as we may see in that the Earth produceth, but for that the naturall heat doth not bring them wholly for our use, to the last and perfect degree of maturity, fire for the most part supplyes its wants, and defaults; for the regard of the concocting of what we eat, for we hardly thereby make our profit being raw, there where it is baked in the fire, it becomes of more facil digestion, and lesse corruptible, as having lesse of crudities; afterwards the fire separates strange things, and not alike, and after, having taken away the corrupting superfluities, namely the waterish humidity, which it driveth out, and the oily unctuosity, which it burns and consumes with the terrestrieties that remain, at last it doth gather together in a new composure, the pure homogenealities; which composure, then consisteth of soul, body, and spirit, from now forwards inseparable, and incorruptible, which relates to the three worlds, the soul to the intelligible, the spirit to the celestiall, and the body to the elementary; but this is not a reasonable soul, or sensitive, nor a vitall spirit, such as is in animals; but substances equipollent unto them: which may be seen in glass, which is an image of the Philosophicall Stone. Whereupon Raymond Lullius enquiring of the confection of the said Stone, and how men may attain thereunto, made answer, hee that knoweth to make glasse, because their manner of proceeding are alike; and such ought that pretious substance to be, which Hermolaus Barbarus in his Annotations upon Plinie, and Appian, in his disquisition of antiquities, alledgeth to have been found in an old Sepulchre, in the Territory of Padua, not above a hundred years since, having this Distique with two others.

The Roman Morienes to Calid King of Ægypt on his Treatise of Metallick transmutation. Whosoever shall know well how to neatify, and whiten the soul, and make it mount on high, and can well preserve its body, and take therefrom all obscurity and blacknesse, with the evill smell, she may then replace it in its body and in the hour of their rejunction great marvels will appear: yet Rhases in his Epistle. So every soul doth reconjoin to its first body: which in any other manner cannot be reunited to another, and from thence forwards shall never separate; for then the body shall be glorified, and reduced to incorruption, and to a subtilty and brightnesse unspeakable. So that it will penetrate all solid things what soever they be; because its nature shall be such, as of a Spirit: that which he borrowed out of Hermes, it shall penetrate every subtill thing. An admirable thing that these Chymicall Philosophers under the vaile and curtain of this Art, treating wholly about things so materiall as are metals, and that which depends thereon, with their transmutations by fire, have comprized the most high secrets of Intelligibles and even of the resurrection, whereunto it seems this would seem to strike, wherein bodyes shall be glorified and reduced as into a spirituall Nature, against which no spirituall obstacle can contradict, nor hinder its actions; from this the Apostle in the 15. of the 1. to the Corinthians doth not much vary, It is sown a naturall body, it is raised a spirituall body. There is a naturall body, and there is a spirituall body: howbeit, that was not first which is spirituall, but that which is naturall, and afterwards that which is spirituall. I know moreover, an Artifice whereunto I have obtained in divers subjects, that burning an herb, the salt extracted from these ashes and sowed in the earth, a like herb will grow therefrom. But this burning must be made in a very close vessel, wherein we shall say more hereafter about Salt, and yet we will yet bring further another of our experiments which ought not bee disregarded. Of three liquors swimming one above another without either mingling or confounding together, what mingling soever they be; that they may not return into their residence and separated: to represent the four Elements in a little vessel of glass, or a little black enammill grossly beaten will hold place of earth in the bottom, water will do thus, Take calcined Tartar, or gravelled ashes, which is almost the very same thing, and let them go to the moist air taking the dissolution that shall be made thereof, the clearest that you can, and mingle therewith a little blew stone, to give it the colour of Sea water. Note here a maxim, and let this be said by the by, for those that exercise themselves in the Spagirique, that in one of these resolutions into moisture, which are made by themselves, all salts and alums, do depure and subtiliate, more then 12, or 15. dissolutions made with vineger and other like dissolvants.

Every thing that dissolveth it selfe, is of the nature of Salt and Alum, as Geber saith, For air, take fine aqua vitæ which you shall turn into a Celestiall blew, with a little turnsol; and for fire, the oil of Been, but for that it is more rare, take of Turpentine oil, which is made thus, Distill common Turpentine in Balneo Marie, there will mount up together both water and oil, so white and transparent, the one as the other: but the oil will swim above the water; separate them by a glasse fonnell, and dye this oil, into a fire colour, with Orchanet and with Saffern. The three liquors will never mingle, what ever trouble you use to them; but will separate themselves distinctly, into lesse then nothing, by swimming one above another: Of the Turpentine, that remains in the Alembique, you shall extract it by Sand, in a Cornue with a stronger fire, then by the bath, a thick red oil, which is most excellent balm: water and oil extracted by the bath are very serviceable also, in many accidents of Medicine and Chirurgery; only the white oil will make scars quickly fall away without pain, or evill impression. But if with the water of the said Turpentine, you dissolve salt of lead, you shall have yet a more Soveraign balm. But we must a little better clear this: for sith we treat here of fire, and of its effects, what hinders but that we may extend our selves at length upon many things which our long labour and experience have acquired? This oil of lead, was one of Raymond Lullius, his great secrets: & of many other excellent personages, who have as it were made conscience to remember it: for this hath been to them an entry of more admirable works. Some, as Riply, & others, have taken the minium of lead, but it is too easie, & of an uneasie resolution, as also ceruse & calcined lead. For my part I have found litharge, which is nothing else but lead, for a pound of litharge, you shall extract 14. or 15. ounces of lead: put them into powder, and poure thereon distilled boiling vinegar, stirring it strongly with a staffe, and sodainly the vinegar will charge it self, with the dissolution of litharge: Evacuate the clear, and reiterate with new vinegar, so long till all the litharge be dissolved: Evaporate the vinegar, which shall be unsavory as the water, untill the salt shall remain congealed in the bottom. Take thereof a good quantity, and put thereof within your Cornue, as much as it will hold half full: and put it on the furnace with an open breech: in the beginning with an easie fire chasing away that which therein may appear a remainder of strange humidity: And when the white fumes shall begin to appear apply thereunto a Recipient big enough, and lute it well in the Jointures; after reinforcing your fire by little and little untill it become a very great one, and the Cornue buried in the ashes, you shal see issue as a little continued torrent after the fashion of a filet of oil, but white as milk, and could as ice, which will come within the Recipient to resolve into an oil of the colour of an Hyacinth, and odoriferous, as that of Aspic. Continue the fire till there comes no more out of the Cornue, and leave it there to settle, al the night long. So now this secret oil, whereof that which Raimond Lullius never more expresly said was towards the end of his short Epistle, in these very terms. Out of black lead is extracted the Philosophers oil, of a golden color, or as it were: and know that there is nothing in the world more secret then it. That which remains in the Cornue, put burning charcoals upon it, and that will take fire as the match of a fusee: whence you may draw a fair secret: for as long as it feels not the air, it will not flame, and it may dissolve againe with vinegar, to doe as before. But salt of lead dissolved in water, and yet better then Turpentine, oil will resolve to a greater quantity of oil; and thereof may see more ample marvailes. Take this oil, which Raimond Lullius calleth his wine, and put it into a small Alembic of glasse; in Balneo Mariæ, and distill therein aqua vitæ, which will come in vains even as that of wine. Draw all out so long till the drops and tears come to appear in the Chap, which is a signe that there is no more flegm: which being out in the bottome, there will remain a pretious oil that dissolves gold and is admirable against wounds, and great accidents, from within, for it holds the same place with potable gold: Lead having great affinity with gold, as Geber saith, with which it agrees in Surdity, in weight, and in that it cannot rust: And George Riplay the most learned English Philosopher, in his book of the 12. portes.

In regard of the burning water therout extracted, more inflameable then the most fine powder of a harguebuze, it dissolves silver into subtill Crystalline flakes, which melt at the fire of a lampe, as easily as butter, and are fix as silver in the same proofs of fire: further see that which the said Riplay sets down in his marrow of Alchymie: The body being prepared, put upon this water to the thickness of your thumb which wil straight boil above chalks of the body, without other external fire, by dissolving the body, and by elevating it, in the shape of ice, with the drying of the said water: and so let it bee reiterated, by removing that which was elevated. But to abbridge (for this Aqua vitæ is in very small quantity and very uneasy to make) if you passe two parties of water of the departure, that dissolves the silver upon one party of the salt of lead, this will do the same effect for the transmutation of metals, but not within a mans body, where it must not in any case bee applyed, except after great sweetning, that is to say, a demi sextier of the dissolution of strong water, to make evaporate three or four pails of water, running down within by a filter to the measure that elevates the strong water with the spirits and malignity of this fire against Nature. Think not that I would stay my self here so precisely, nor restrain to the Text of Saint Mark, nor upon that, which dependeth upon the religion in this regard, although our principall aim tends thitherward, that wee would not enlarge by the same means to the works and progresse of nature, whose principall key is Alchymie, to mount from thence to the Architype the Creator by means of the Caballe. But we would not likewise here so reveal occasions to abuse this divine Art, to the ill turnings of perverse ignorants, who to gain a piece of silver would make no difficulty to deceive the world one way or other, as wee could do in revealing unto the means of blanching copper, to the likenesse of silver, with Iscicles accompanied with a Metalline of Orpiment, the which, as yellow gilded as it is, and its red elevations as rubies, being notwithstanding bruised in a copper morter, and sublimed upon burned brasse, passeth within the head of the Cornue, white as silver; But if it be well governed, with the foresaid Isicles would make indeed great alterations upon the Copper which men may wel misuse, wherefore we will forbear to speak thereof any further. We may too well say, that the preparation of this body, that Riplay intends silver, is to calcine and reduce it into salt, which is done after this manner. But if in the dissolving there be aqua fortis, it sufficeth to calcine it. Take then silver plates of the bignesse and thicknesse of a riall and put them in a Cruset, or a little pot of Paris earth, not leaded, bed upon bed, with prepared Salt, that is to say, dissolved in common water, afterwards filtred, congealed, and decrepited, and leave it 10. or 12. houres with burning coals, (it would be better in an oven of reverberation) draw it from the fire and cast it yet all hot into an earthen vessell, leaded, full of water, salt will dissolve it self therein, and that of the silver which shall be calcined will goe to the bottome: Let them reside well; and separate them warily, by inclination: after put again the plates to bee recalcined with new salt, and reiterated as before, evaporate the water, or the salt if it be dissolved, and that which remains shall be as good as new, to the third or fourth reiteration, all your plates will find themselves reduced into chalk: which you shall easily dissolve in distilled vinegar, for silver, lead, and iron, are not of hard resolution, nor also Copper to take it in Roche of azur: Tin much more, and Gold more then all the rest, for that its calcination, is very uneasie. Which Geber knew very well: the compleat calcination of Sol, is most difficult: He renders the causes thereof. But it would be too long to dilace upon all these things: wee will content our selves, to trace some shadows of that which our perquisition and labour hath enabled us to acquire, by the space of 50. years of one side, and another, and proved more then once, not to speake unadvisedly: All which secrets are revealed as is said; by the Fire. And not by mervails, since it analogically discovers the spirituall: Thou hast tried me with fire, and in mee, there is found no iniquity; said the Prophet, Psal. 16. There where you see, how hee couples fire with iniquities, as if it were it, that revealed them as well as hee did the impurities of mettalls, where it doth the same operation, and effect, as salt doth, in corruptible things; for although metalls, bee the permanent substance of all others, by reason of their most strong composition which doth not permit them easily to cast away out of their radicall form any alteration which men may make them indure in powder, chalk, salt, water, oil, glasse, Isicles, and infinite others: which happeneth not to one of the other elementaries, Minerals, Vegetables, Animals; the which being once changed from their primitive form, they cannot again reintegrate or be put together. By means whereof, to speak of fire without metals, which are its true subject, it would bee as to propose to an Artist furnished with necessaries and instruments, but had no stuffes proper to imploy them, so that would remain to him unprofitable. In metalls then there may be revealed and considered the fairest secrets of nature, by the help of fires action. Which if in some more particularly then in others, she hath shewed a will to recreat, yea to put in evidence her greater knowledge. It seems this was in stones and metals, then which nothing could be presented more fair or agreeable to the sight, nor more profitable and necessary, at least in regard of Iron without which mans life would irksomely passe away, shee receiving so many commodities thereby. But pretious stones beyond the simple contentment and pleasure of the eye, have nothing wherewith men may know to draw out profit or succours in any one of our businesses. And if they be once deprived of their naturall shining form, they never return thereto again, as mettals doe, so puissant and indissoluble is the assembling of their elementarie parties, and their mixtion one with another. Wherefore wee must not marvail if so many good spirits have travelled all their time to meditate upon this subject, and their divers transmutations, having been there unto drawn rather out of those fair considerations which they found therein for their spirits contentation, then for any sordid and greedy desire of gain, which hath made the ignorant so obstinate, who have so cried down this divine Art, sister germane to the Caballe: for that which the Caballe is divine and intelligible things, into the profound secrets whereof, shee penetrates, Alchymie is in naturall and elementary, which shee reveals unto us. Geber saith some man cannot know the composition of a thing, that is ignorant of its destruction; which destruction is perfected by the separations caused by fire.

Nature then taketh great pains, care, and pleasure, to labour in metals; and puts in them a very great length of Time, to bring them to the last degree of perfection, which settles in Gold, the most perfect and incorruptible substance of all others, and the homogeneall and equall in all his parties: whence it is taken for distributive justice, for mingle a party of Gold with 3. or 4. hundreds of silver, or Copper, leaving them melted together to sport never so little within a little Cruset, every portion how small soever it may be, of silver or copper, will suck up its equall part and portion of gold. It is moreover so exactly depured, that it cannot be altered or corrupted by any thing, that is either in the earth, water, air, or fire, nor by any corrosive or poyson that you can apply thereunto. It is not corrupted by clay, nor burnt with any burning thing: nor mortified or devoured, by any green colouring, or dividing water, there is nothing in it superfluous or defective: There are (saith Hermes) seven Metallick bodies, of which the most worthy and principall is gold, attributed unto the Sun: from whence it hath its name, for the same that the Sun is to the stars, gold is toward the elementary bodies, what thing soever burning it can bee, cannot burne it, the earth cannot corrupt it, nor the water destroy nor alter, because its complexion is tempered in heat, moisture, coldnesse and drinesse, and there is nothing in it superfluous or deficient. By reason whereof, I finde that those are farre wide of their accompt, which to keep themselves from poysoning, would serve themselves with vessells of gold to eat and drink in; for gold respects no more poisons nor venomes, then it would doe of capon broth: So do silver, pewter, copper, lead & iron, which would therewith change immediately. Even as a fearful man, and of small resolution, who at the encounter of a Serpent or other venemous beast, would grow suddainly pale, and come to change colour: The care, curiosity, and assiduous travell of infinite, rare, and meditating spirits, by the space of 4 or 5000 years, have found in metals secrets without number, and yet knew not to do so well, but that they have left much more to enquire into, and to search after: although there be but seven in all, comprehending therein running quick-silver.

Wherein it is wonderfull, that Nature so copious and abundant in all her procreations, which are divers, is pleased in this respect with so small a number. Metals then, being such whose regiment depends on fire; which is one of the proper visible symboles to represent the most hidden secrets, and mysteries of Divinity; invisible, and imperceptible to our senses.

The Prophets also, were willing to serve themselves for the most part of their parables, and similitudes, ænigmaes, allegories and figures; where they have covered and hid that which they would not so openly declare, for they have very seldome expressed themselves, as did Esay in his 5 Chapter, where he interprets that the vision of the Lord of Hosts, whereof he there brought a parable, was the people of Israel, and the men of Judah his delectable plant. And in another passage many waters, are many nations. Moreover Ezekiel, 23. having spoken of the two sisters Aholah and Aholibah, he set downe that this was Samaria and that Jerusalem. God by the mouth of Moses, in the 28. of Leviticus, and in the 28. of Deuteronomy, threatned the Israelites, said, if they come to mis-know him, and do not keep well his commandements, that he would make the heaven over their head brasse, and the earth under them iron, which are the two most terrestriall metals, and most hard and rebellious to melt and to handle, opposing them to the durity of this people, as it is there said. I will bruise the pride of your hardnesse, and will make heaven over you as iron, and earth as brasse, your labour shall consume unprofitably, your earth shall not bring forth its seed, nor the tree yeeld any fruit. For metals produce nothing, but are barren; the Poets of their side have used many sorts of Metaphores, and figures, as in the 6. of the Æneid. an iron voice, for a strong and resounding voice, and Hesiod calleth the infernall dog Cerberus, χαλκεόφωνος, a voice of brasse, because it is the most sounding metall; His voice shall sound as brasse, Jer. 16. and Origen upon the 25. of Exod. Brasse is taken for a strong and thundering voice, because of its resounding. Although I should speake with the tongue of Angels, and have not charity in me, I am as sounding brasse, and as a tinkling cymball. Pindarus hath appropriated to Heaven the Epithet of χάλκεος οὐρανὸς Heaven of brasse, in the 10. of the Pythians; because of the firme solidity of the firmament, as the word importeth. Homer doth the same in the 3. of his Odes, calleth it πολύχαλκος, most brasse, as Euripedes and Anaxagoras, make the Sunne a fired iron; for the Greek Poets ordinarily doe put fire and brasse one for another; the same doth Homer in many places, as in the 4. of the Iliads, where Apollo to encourage the Trojans, remonstrates unto them, that the Greeks have not impenetrable bodies, of stone, or of iron, that they should be able to resist blowes of cutting brasse, without hurting them. These are manners of speech, which are not very strange amongst the Prophets, who have thereby figured out the most part of their solutions, under which some mysteries were shadowed; which if men would take altogether raw according to the letter, without allegorizing thereupon, they would find themselves farre from their reckoning, as the Martyr Pamphilus said well in the defence of Origen, speaking of those who to shunne allegories were constrained to stumble at gross impertinencies. They think it of this sort, said he, for that they would not admit of allegories in the holy writ, by reason whereof, as subjecting themselves to the literall sense, they imagine and invent to themselves fine fables, and fictions. And indeed how could a man take according to the letter that of the 33. of Deut. speaking of Aser? Thy shoes shall be iron and brasse, for he would not say that Aser was shod with iron and brasse, but he would understand thereby his force and power, denoted as well by the two metals, as by the shoe; I will extend my shoe against Idumæa, strangers are my subjects; These are all allegories and figures, as also in the 60. of Esay, For brass I bring thee gold, and silver in stead of Iron, brasse for wood, and fire for stones. Marke well how the Prophet observes the relations opposing brasse to gold, and iron to silver; and againe, brasse to wood, and iron to stones; for as gold excelleth silver, and trees stones, it is the same in the metallique order, brasse is more pretious then iron. But all tends to denote that the heavenly mysticall Jerusalem, which is the Church triumphant, so much more excellent then the Jewish Synagogue, which was but a figure thereof. And certainely hee that would looke more narrowly thereinto, the Prophets never spake any thing improperly, even to the least trade or mechanick arts; for in their ravishments they saw things in their reall being, within the Zipheret or supercelestiall Sunne, which is a clear shining looking-glasse, a living source of all Idea’s, as Idea’s are of formes. This is furthermore well to be observed, for the regard of metals, which they associate commonly iron and copper for their affinity; will iron make a covenant with iron from the North? and brasse? for iron is easily changed into copper, by means of vitrioll, by putting them bed upon bed in a descensory with a strong fire of bellowes, so long till the iron grow liquid and melt into copper, having first moistned them with a little vineger, wherein there should be dissolved sal niter, or salt peter, sal alcali, and salt of tartar, with verdigrease. Otherwise put of vitriol in powder, and distill the water in a cornue, that which shall remaine calcined in the bottome, impost it with its water, and therein quench the glowing gads of iron, or filings of iron, you shall find them by little and little reduced into copper: Otherwise yet, dissolve vitrioll in common water, evaporate the water, and calcine the congelation that shall rest in the bottome; dissolve that in the like water, and it will become green, evaporate a part thereof and put the rest in a cave for a night, and you shall see greene flakes. Make them red in the fire, after dissolve them three or four times with distilled vinegar, drying them every time, and the flakes will become red, dissolve them againe in the same vinegar, and therein quench the gads or other iron work, as above said. In briefe, that by the means of vitriol, iron is converted into copper, as we may see in penknifes steeped in inke made of copperas or vitriol.