Part 10

Behold these three earths, and the three dissolvants proceeding one and the other from the vegetable, that is to say, wine, the most excellent substance of all the vegetables which the Philosopher _Calisthenes_ called the blood of the earth. Now for the affinity that is betwixt iron and copper, we will here pursue in one traine some experiments proceeding from the said copper. Take (to shorten as much as may be) of the stone of _Azur_, which is a minerall of copper, which will render you more then twelve ounces neat and liquid for a pound.

But here we shall be constrained to make a little digression to serve for advertisement. In metallick dissolutions, (and let this be a maxim) we must rather take raw minerals, coming from the earth, and not the accomplished metals, and that for three reasons. The first, for that excuseth you of labour, and length of time, to calcine them, and make them dissoluble. The second, that in the dissolution of the minerall you shall find more of the salt, and shall extract it more easily, then in six of one of their chalx. And the third, for that the spirits of metall, are not yet at first so imprisoned in their corporall masse, as in the superficies within this minerall and in much greater aboundance: there when it hath passed the asperity and rigour of the fire, to separate the metal, most part of the spirits disperse themselves and the rest are drowned and barred fast in the bottome of the body: whence it is a difficulty to draw them; so that afterwards the oil is worse easie to extract from salt, in the dissolution of chalks, then of that which shall be drawn from the minerals. Take then of this _Azure_ stone for the shorter, or if you have it not of _es asium_ burned Brasse, which we make _conpellans_ of brasse, in three parts of lead, (verdigrease is too gummy and unfit) or making meal of the filings of copper, even as we said heretofore of iron, putting thereunto a little _aqua fortis_, make it clear, which will be green, as an _Emeraud_, and pursue it, in and through all as you did iron: till the salt or gum remain in the bottome congealed, proper for hollow ulcers, and many other effects of chirurgery; you may yet governe this gum with phlegme and _aqua vitæ_, as you did iron. And of the first very gumme extracted by the vineger, may thence draw an oil, as it was said of lead. In regard of the earths that remain of the dissolutions of the _aqua vitæ_, without any further dissolving of it, nor leaving any tincture therein, nor to disjoin them which is hard to do, nor to clarifie the _aqua vitæ_, but will remain impasted together as milk with dough, for they will be white, after you have dryed them well in the Sunne, or before a gentle fire. Put them upon a plate of iron, or of warmed copper: and if they fume not, it is a signe they are all deprived of their spirits. Yet put them in a cornue, with a naked bottome among coals, and perfect the drying of them; then at last give a fire of calcination. Cast _aqua vitæ_ thereon to dissolve that which you can; and evacuating the dissolution, perfect to dry the moisture which may thereof remain giving againe fire of calcination in the end: and againe putting _aqua vitæ_ thereon to perfect the extraction of all the salt therein remaining, which will be perfected in the third or fourth reiteration. I have put you to an addresse of great effects, where I do not pretend to lead you by the hand any further, not to injure good and curious spirits, that by long labours and perquisitions have travelled to obtaine that which others had better cheap, and also to that which we reserve for our discourse of Gold and Glasse, where we will declare that which shall here be left imperfect, not having attained, but by the _end of the lip_: wherefore we will take but that which is necessary to clear what the Prophets have thereupon touched in their parables and similitudes. In the first place of the two perfect gold & silver, on which they have most insisted on the good part, for the imperfect tinne, copper, and iron, they have ordinarily applyed to the worst part for vices and depravations, contumacies and durities; and lead for vexations and molestations. Gold for true beliefe, faith, piety, and religion, and in sum, all that which concernes the honour and service of God; Silver, for good and charitable works of mercy; due in respect of our neighbour. So that these two metals represent the two tables of the Decalogue. And it would not be farre from the purpose to make a trimming of the Altar. The first of gold, containing four precepts, in four azure letters, which signifieth heaven, and the other of silver in green letters, signifying the earth. _Origen_ in the 2. _Homil._ upon this text of the first of _Canticles_ (_We will make thee borders of gold, with studs of silver_,) triumpheth to allegorize the shape of gold, this (saith he) holds the figure of the invisible and incorporeall nature, (and this for that it is of a substance so homogeneall and subtill, that nothing can extend it selfe more fine) and silver, represents the vertue of the _Verb_, following that which the Lord said in the 2. of _Hosea_, _I have given you gold and silver, and you have therewith made Idols to Baal_. But we make the Holy Scripture Idols of gold and silver, when we turne the sense thereof to some perverted interpretation: or that we would Pindarize it by elegances, as if vertue consisted on the vaine flowers of Rhetoricke, for in doing this we open our mouth, as if we would swallow and suck in heaven, whilst our tongue licketh the earth, like as if the Prophet should say, _I have given you sense and reason, whereby you ought to acknowledge me for your God, and reverence me; but you have turned them aside, and therewith have made Idols_: By sense are understood the internall cogitations which represents them; and by Reason, which is λόγος the word, for it signifies the one and the other, as silver denotes, _Psal. 12. 6. the words of the Lord are pure words, as silver proved in the fire, when they say, or hold, that silver tryed in the fire, is the tongue of the just, are not my words as fire?_ But Cherubins are said to be gold, because they interpret them for the plenitude of divine Science. And the Tabernacle of the alliance is of Gold also, because it carries the type and image of the law of nature, where consisted the gold of science; so that Gold is referred to the conception and thought, and silver to the word, according to which the wise man alludeth in the 25. of the _Proverbs_, _As Golden apples with silver nets, so is he that speaks words in a fit season_. Hitherto _Origen_. But will we hear what _Zohar_ sets down, from whence _Origen_ hath fished out the greatest part of his rare and profound meditations and allegories, and to the purpose of those apples of gold, enchased within the nets of silver. The gold from above is the gold _sagur_, inclosed or folded up; that from below is more exposed to our senses, (nothing should better agree to the _Messihe_ which is the true pure gold of _Evihah_, mentioned _Gen. 2._ hee which is reinclosed within silver,) namely his divinity, and reshut up with the humanity. _Zohar_ pursues it; In the Tabernacle there were mingled gold, and silver, to assemble the divine mystery above in one subject, where soveraigne perfection was found. But the Cherubims were all of gold, shewing their Angelicall nature which doth not participate of any corporeity, without any silver or copper mingled therewith. Gold within silver expresseth mercy, by which the whole universe was built, (the world was built in mercy,) upon which Gods Throne is established, _His Royall seat shall be prepared in mercy_. But the rigour of judgement is designed by copper, which approacheth to the colour of bloud, without the effusion whereof, also there is no remission.

And therefore it was ordained, that _Moses_ should erect a Serpent in the Wildernesse to heale those who were bitten by the vermine and cast their eyes upon it. Then gold, silver, and copper, are the three metals that go together, the _Chasma’l_, or the _electrum_ of _Ezechiel_. And there is a faire meditation upon the 3 colours, which are these, white, of silver, that represents water, is mercy, manifested by the particle _Jah_, assigned to the Father, which the Apostle cals the _father of mercies, 1 Cor. 1. 3_. Copper that in rednesse imitates fire, is the rigour and the severity of justice, which the Ægyptians call _Din_, attributed to the Holy Spirit, against which if any blaspheme, hee shall neither be pardoned in this world here, nor in the other. The third, in the middle of two, is the citrinity of the gold, composed of white and red, as we may see in saffron, bloud, vermillion, and other the like, tempered with water, which is white, for from thence is procreated a golden yellow; for Citrinity, saith _Geber_, is nothing else, but a determinate proportion of white and red. And this guilded citrinity is attributed to the Sonne, who participates of Mercy and Justice: in pursuance of that spoken in the 16. of _Eccl._ 11. because _mercy and wrath are with him_. But latten or copper, which in its exteriour hath some resemblance with gold, but within all impure and corrupt, denoting hypocrisie, which under a masque of pious zeale, and religion hatcheth its wicked desires, and detestable ambitions, impieties, erroneous opinions, lusts, animosities, revenges, and other unjust and perverse intentions. The whitenesse of the silver, on the one side, of which this letton participates, for it is but at 16 Carats being pallied by the rednesse of copper, that causeth it citrinity. But this rednesse is but cruelty, and malice, which corrupteth gentle sincerity. _If your sinnes were as red as scarlet, or vermillion, they shall bee as white as snow, Esay 1. 16._

[Sidenote: Prov. 10.26. Esa. 6.4.]

In regard of lead, it is put for vexations and molestations, wherewith God doth visit us; by means whereof, hee bringeth us unto repentance; for as lead burneth, and exterminateth all the imperfections of metall, which _Boetius_ the _Arabian_, calleth water of Sulphur; so tribulation divesteth us here below, from many spots, which wee thereby have contracted, so that, St. _Ambrose_ calleth it, Heavens Key, following that which is written, _Act._ 14. 22. _Through many temptations we must enter into the Kingdom of Heaven._ The Apostle _Rom._ 5. 3. and 4. &c. useth a very fine gradation, _Tribulation begets patience, patience experience, and experience hope, and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy spirit, that is given unto us_. Fire denotes tribulation, whereupon the said Saint _Ambrose_ upon the first psalm, Fire saith he, burneth waxe, which melts it self to bee purged, and wee are proved by fire, for God desiring to convert a sinner chastiseth him, and burneth him, to purge him: for fire is light to Beleevers, and punishment, to the incredulous. Said Saint _Jerome_ very well upon _Ezechiel_. That fire illuminates Beleevers, and blinds Infidels, serving for nothing but smoak which makes them weep, and darknesse, as smoak which is noxious to the eyes. With which fume the house of _Israel_ was all filled and darkened. Let the just then rejoyce, when they shall find themselves upon this text of the 50. _Psal._ 3. A fire shall burn in his sight, for they shall be thereby illuminated, and obstinate sinners burnt by the same, having the two properties to illuminate, and burn: for that it illuminates, it must bee the holy Spirit, which is the true fire, that is kindled in our hearts, and not foolish and perverse opinions, vain and erroneous, which would quickly draw us to that which the Prophet _Esay_ saith, Chap. 50. 11. _Behold all yee that kindle a fire, and that compasse your selves about with sparks, walk in the light of your fire, and in the sparks that ye have kindled, and you shall sleep in sorrow._ From thence saith _Origen_, it seems that sinners kindle themselves a fire, wherewith they must be crucified. _O Israel thou hast destroyed thy self, Hos. 13._ And in the 28. of _Ezek._ 18. _I will bring forth a fire, from the midst of thee, it shall devoure thee, and I will bring thee to ashes upon Earth._ The matter then which entertains it, are our iniquities, and our offences, _their iniquity shall burn as fire_. And in the 7. of _Eccles._ 17. _The vengeance of the ungodly is fire, and wormes_, which toucheth upon that in the 9. of St. _Mark._ 44. alledged out of the 66. of _Esaiah_ 24. _Whose worm shall not dye, nor their fire bee quenched_: for the one and the other are endlesse, namely the fire that burns them, and the worm that gnawes their consciences in this world, and in the other, torments them for ever. There where on the contrary, if God set it on fire, wee may say with one of our ancient fathers, O happy flame, but not burning, illuminating, but not consuming: Thou dost transform whom thou dost touch, so that they, even merit to bee called Gods. Thou hast warmed thy Apostles, who forsaking all things but thee, have been made Gods children: Thou hast warmed the Martyrs, who have spilt their bloud: Thou hast warmed the Virgins, who by the fire of Divine Love, have quenched the heat of concupiscence. The Confessors likewise, that have separated themselves from the world, to join and to unite unto thee. So that every creature, by the beneficence of this fire, repurgeth it self, from its coinquinations, and ordures, and there is nothing exempted from its heat, if it would come to injoy the fellowship of God; for it is this fire, that kindleth in us by the illuminations of the holy Spirit, by means of our corporall tribulations, which brings us sooner to God, then any other thing, of which Lead is one of their symboles, working the same operations in metals, as afflictions do in us. There is so gallant a passage in the 6. of _Jer._ under the figure of a Coupelle, which I think, that there is not a Goldsmith, Refiner, or a Mettleman, which hath spoken more properly: _They are all corrupters_, speaking of the _Jewish_ people, then _iron or copper_. _The bellows are burnt, the Lead is consumed in the fire, the Founder melteth in vain, for their wickednesses are not plucked away, Reprobate silver shall men cal them, for the Lord hath rejected them._ Whereupon _Rab. Sol._ is a little interveared for that hee doth not well understand the _Coupelles_, being willing to adjoin one of his own. The prophet speaketh here (saith hee) of God as of a Goldsmith, who desirous to purge gold puts thereunto lead or tin, that the fire should not consume the gold: for after the lead is consumed, the fire hurts the gold by consuming it. Mark what it is to speak unadvisedly of things wee doe not understand, for so doing we suffer our selves to fall easily into grosse absurdities: There are here two faults so apparent, that even apprentices would mock at them: the one to mixe Tin at the _Coupelle_ or ashes in stead of lead: for it would not bee fit: also the Prophet takes heed therein. See what _Geber_ sets down, in the Chap. of _Ashes_, Metalls that participate least of the substance of quick-silver, and more of Sulphur, separate themselves sooner and more easily from their mixtions. So that lead, because it hath more of the Sulphureall terrestreity, and lesse quick-silver, it is of more tender and light fusion, then any other: hardens lesse in the the coupple and separates soonest: therefore it is more proper to this examination, for that it carries away with lesse time and pains, the impurities of imperfect metals, mingled with gold and silver. Upon which there is no action, and by consequent brings lesse domage thereunto: there where because the substance of tin participates of much quick-silver, and of little sulphurous earthinesse, so that being more pure and subtil, the more profoundly it mingles it self, and adheres more strongly to gold and silver, from which it is separated more slowly and more unwillingly, with so much of their losse and falling off: the other error is to think, that when the lead in the _Coupelle_ hath exterminated the imperfect metals, and it self is partly gone away in smoak, partly burned, and partly inglued, within the _Coupelle_ as in vitrified litarge, fire cannot in any thing hurt gold, for being fine and pure, it would remain there a thousand years without the losse of one grain: to which nothing of things is wanting, it is even safe in burnings, and great fires; the matter remaining said _Pliny_ well, speaking of gold in his 33. Book, chap. 3. as wee may see by experience. The prophet said then, and that so properly as nothing more, that even as when there are more impurities mingled with gold and silver, to repurge them we must put thereunto more lead at once. So the Jews iniquities were so great that it was needfull to visit them with more afflictions one upon another to make them know their offences and to forsake them: as Physitians who redouble oftentimes their purgations and medicaments in those bodies, where the malady is contumacious and rebellious: for tribulations and adversities, are in us as fire, and as lead, in impure metalls: As gold and silver are tryed by the fire, so the Lord tries our hearts, _Prov._ 2. and in the 2. of _Eccles._ 5. _Whatsoever is brought upon thee take patiently, for gold and silver, are tried by fire, and men by the furnace of tribulation, and anguish_; Saint _Gregorie_ in his Pastoralls upon this passage of the 11. of _Ezekiel_, who dilateth and insisteth hard upon this metaphor and similitude. _The house of Israel is to me become drosse, all they are brasse and tin, and iron in the midst of the furnace, and they are the drosse of silver, and therefore saith the Lord, I wil gather you in the midst of Ierusalem, as a masse of silver, brasse, tin, and iron, and of lead, into the midst of the furnace, to blow the fire upon them to melt them. So I will gather them in mine anger, and in my fury, yea I will gather them and blow upon them, in the fire of my wrath, and they shall be melted, in the midst thereof. As silver is melted in the midst of the furnace, so shall they be melted in the midst thereof, and they shall know, that I the Lord have poured my fury upon them._ Saint _Gregory_, interprets this for the _Jews_, who in their strong adversities would not leave to go out of the way of their vices, and depravations, and would receive no correction but made themselves worse: _Malachy_ 3. 3. useth the same form of speech. _The Lord shall sit to melt and purge silver, hee shall purifie the Sonnes of_ Levi, _and purge them as gold, and silver, and they shall offer to the Lord an offering of righteousnesse_. See how hee there resembleth very well, Gold to Faith, and Religion and Silver to works, for if the one and not the other be not very clean, in vain would we present them unto God. And all this must bee perfected by fire: according to which the Psalmist speaketh, _Thou hast proved my heart, and hast visited me in the night, thou hast examined mee by fire, and there is no iniquity found in mee_, _Psal._ 17. 3. for (as St. _Chrysostome_ saith) fire according to the will of God, doth divers operations. It did not burn the three children in the furnace, yet burned those that were without: and as the Sea gave way to the _Israelites_, to passe on dry foot, and drowned _Pharaoh_, and all his that pursued them. There is a fire, saith St. _Ambrose_, upon the 39. _Psal._ _vers._ 3. _which with its Ardor devoureth the transgression, and blotteth out the sin_: But wee most not understand it materiall fire here below, for there is nothing common here, with spirituality, but by way of analogy, and correspondence; there being a very great disproportion betwixt intelligible and sensible things, as in _Jer._ 20. 9. _And there was a burning fire in my bones._ In sum that the holy Scripture is stuffed with these manner of speeches drawn from fire and metals. As in _Hag._ 2. 8. _The silver is mine, and the gold is mine, saith the Lord of Hosts._ Gold, silver, and all metals, yea generally, all things whatsoever, although they may bee said to bee of God; as St. _Jerome_ said very well, forasmuch as he created them, and gave them being, subsistance, and maintenance. _The earth is the Lord and the fulnesse thereof_: notwithstanding this gold and silver, which God alleadgeth here more particularly to bee his, must bee understood mystically. By silver, interpret the law of the mouth, _The words of the Lord are pure words, as silver tried in a furnace of earth, purified seven times_. And by Gold (saith _Zohar_) the written Law, where there are many brave meditations to be considered; for there is not a form of a letter, point nor accent, but importeth some mystery, as it is particularly specified in _Ghinah Egoz_, in the garden of drowning of _Rabbi Joseph Castiglian_. On the other side silver is applyed to the old Testament, gold to the New. _Origen_ confronts Faith to Gold, and the confession and preaching thereof to silver. That there, to the conceptions of the thought, and this here, to the word and enuntiation made by mouth which expresseth it, and puts it out. The tongue of the just is chosen silver. Of which two metals, namely of right Faith and purity of conscience, and of verball confession, the Temple, and Church of God in Christianism, and the glory of him was greater then the _Jewish_ Law, which was but a dark shadow thereof. So that gold, designs the heart, that corresponds to the Sun, and to fire: and silver words, with Salt wherewith they must be seasoned; _The word is near unto thee even in thy mouth, and in thy heart that thou maist doe it_: which the Apostle appropriating, _If thou confesse the Lord Iesus with thy mouth, and dost beleeve in thy heart, that God hath raised him from the dead, thou shalt be saved: for wee beleeve with the heart to Iustification, and confesse with the mouth to have Salvation_. It is gold and silver which hee would that wee should build on his foundation: the gold of _Havilah_, that groweth within the terrestriall Paradise, with the Carbuncle and the Emrauld which the Psalmist in the 67. _Psalm_ calleth the Greens of Gold.