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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	day_n	keep_v	sabbath_n	8,292	5	9.9626	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76805	A discovery of fire and salt discovering many secret mysteries, as well philosophicall, as theologicall.; Traicté du feu et du sel. English	Vigenère, Blaise de, 1523-1596.; Stephens, Edward.	1649 (1649)	Wing B3128; ESTC R230043	140,188	172

procreated before it But in this respect there presents a very rare mystery and worthy of observation that the compleat perfection of things fals out alwaies on the fourth day as of the light The Sunne and Moone were made the fourth day waters on the second day produced nought but fishes the fifth which is the fourth after and al animals the sixth with man for whom the fruits of the earth were made the third Which sheweth us that the 4 number so much celebrated by Pythagoras denoteth the perfection that resides in ten resulting from the four first numbers 1 2 3 4 make ●en So Plato was willing to informe his Timaeus where he treats of the procreation of things by these words one two three but where is the fourth Zohar upon this particle of the 14. of Leviticus you shall keepe my Sabbaths See saith Rabbi Eliezer what is the mystery here contained In six dayes was the world created in each of those is manifested the worke that was made therein and God gave it his particular vertue after he had finished it but on the fourth he attributed one more expresse for those of the third preceding being secret and hidden came not in evidence except that the fourth day happened their faculties would reveal themselves for water air and fire the three superiour elements remained as suspended and the workmanship of them did not appeare till the fourth day manifested them and then appeared all that was made on each But if you will alledge that this was the third day that then God said Let the earth sprout and produce the green herb producing seed and the fruit trees bearing fruit after his kinde which hath his seed in it selfe upon the earth and it was so yet this notwithstanding that this happened on the third day he suffered not to be annexed with the fourth without any separation the which fourth comes to meet with the Sabbath which is the fourth day the fourth and is by it selfe the perfect fourth where there appeared all the works of the six preceeding dayes and it is the fourth foot of the Merchavah O the divine throne whereon God sate for his repose all the six dayes Thus discourseth Zohar We must not here passe over another mystery which these two luminaries have each three names the Sunne is called Chomah wisdome Scemesch heat and Cheres drynesse Plato in Timaeus All moisture that the celerity of fire raised and that which remained arid and dry wee call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potters earth That of Maor Luminary is common to the one and to the other The Moone is called Malchut reigne or kingdome Jareha which the Greek call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that she perfects her course in a month and lebenab white for as the Sun representeth Jesus Christ the Moon denotes the Church which is all fair without any blemish following that which is written in the 6. of Canticles 10. Who is she that looketh forth as the morning fair as the Moone clear as the Sun Of this light of the Sunne of Righteousnesse whereof it is said in the fourth of Malachy But unto you that do feare my name the Sunne of Justice shall arise 4. 2. Where the Moone the Church is illustrated on a perpetuall day without darknesse according to Esay 60. v. 20. The Lord shall be thine everlasting light who hath planted his Tabernaele or Church within the fair clear shining Sunne that illuminates every man that comes into the world no more nor lesse then the starres which are innumerable and the least as big as the whole earth receive all their light from the visible sunne Of whom shall it not here bee lawfull to relate something of his praises of the Song that Orpheus made unto it Hear m●e most blessed Sunne Worlds heart and eie Heavenly brightnesse shining Living mens pleasing aspect Begetting Aurora in thy right hand And the night on thy left Thou governest the four seasons Who dance in a round At the found of thy golden harpe Thou runnest through this great vault Vpon thy shining Chariot Drawn with thy Coursers That respire heat and life Ardent unpolluted measurer Of times that shewes thy selfe to all A Soveraigne aid to each Keeping faith eye of Justice Brightnesse of shining light Behold that which we here thought to runne through concerning these three fires as for the three salts which relate thereunto we will speak thereof hereafter namely the Terrestriall and Elementary the Heavenly and Solary and the Intelligible that of the Divine Essence denoting the Father from whence proceeds the light which is the Sunne and these two the heat of the Holy Spirit which kindles our hearts with the love and knowledge of God and with charitable love to our neighbour The same in heaven the light of the Sunne expands it selfe to illighten all the starres and here below to the production and vivification of all that which is there begotten and maintained And in the Elementary world fire doth clear us warm us and boil our viands and lends us all other commodities and usages As for fire in the 66. of Esay 15 16. which the Evangelist cites here whose fire shall not extinguish and whose worme dieth not It is without doubt destinated to the punishment of reprobates which shall never be quenched nor the worme that stingeth the conscience shall never dye To keep that this worm that is engendred of corruption may not procreate we must salt it with discretion and prudence that it may do nothing which may offend and scandalize his neighbour according as the Evangelist specifies it Hee that shall scandalize one of these little ones that beleeve in mee And as for banishing and chasing away strange fire that devours our soul as a burning feaver doth vitall heat this must be done by the mediating intervention of divine fire which is much more puissant then any other Let us heare that which to this purpose Saint Ambrose alledgeth in the 3. chap. of his Offices Saint John baptized Jesus Christ with the Holy Ghost and with fire which is the type and image of the Holy Ghost who after his ascension must descend for the remission of sinnes so enflaming as a fire doth the soul and heart of the faithfull according as Jeremie saith in 20. 9. after he had received the Holy Ghost and it was as a burning fire in my heart shut up in my bones What is the meaning then of that in the Maccabees that the fire was become water and this water excites the fire but that the spirituall grace burneth by the fire and by the water it doth purifie and cleanse our sinnes for sinne washeth and burneth according to which the Apostle saith fire will prove what each mans works shall bee for it must necessarily be that this examination should bee perfected in all those that desire to returne into Paradise It was not without cause nor idlely set downe in the 3. of Genesis that after Adam and Eve were

subtilties by a rule of Ghematrie called Ghilcal which consisteth in equivalencies of Numbers which the Hebrewes assigne unto Letters Those of this word Malach which signifieth salt mounts in their supputation to 78. for Mem valued 40. Lamed 30. and heth 8. or divided in any sort that you will alwaies there will result a certain number representing a mystery of Divine names the half which makes 39. mount to as much as the letters of Chuzu the scabbard or covering of this great Name for caph val 20. vau 6. Z. 7. and the other vau 6 if in 3 parts each wil mount to 26. which is the number tetragrammaton Jehovah vau making 10. he 5. vau 6. he 5. In six parts this will be 13. for each which are equipollent to the number of Piety In 13. there are 6. which vau is valued at a letter representing eternall life besides that six is the first perfect number because his parts do constitute it his sixt namely 1. his third 2. and its halfe 3. which perfection hath not any one of the other numbers and in six dayes the structure of the Universe was perfected There are other mysteries in the Scripture in 26. will be the number of the most holy sacred Trinitie for three times 26. makes 78. In 39. twice which Beth stands for a symbole of a word where the second person and the house of Idea's of the Archetype which Plato hath well acknowledged Aristotle not And finally 87. denotes as many unities whereof each represents the unity of the essence of one God alone The same is in the Lechem bread which is an anagram of the former and consisteth of the same letters It was therefore some cause of the Proverb To eat salt with thy bread Rabbi Solomon upon the places aforesaid of Gods alliance with his people designed by salt by which is understood the Eternall paction of the great Priesthood of the Messiah brings us a form of an Allegory very strange and phantastick That the waters here below do mutiny that they are separated from the supercelestiall having the firmament set betwixt them by means whereof God to appease them promised that they should be perpetually in his service in all offerings sacrifices as he did afterwards in the Law which hee gave to the Jewes Whatsoever thou shalt offer to the Lord thou shalt season it with salt Yet there are divers sorts of salt that have different properties and vertues according to the things from which they are extracted for salt retaine a propriety of the thing from whence it came saith Geber in his Testament yea as many odors and sapors as there are they all do depend upon salt for where there is no salt there is no smell nor tast and yet of all the tasts which Plutarch in his Naturall causes doth limit to eight Plinie lib. 15. cap. 27. extends them to 13. there is not one that is not salt because tast as Plato will have it comes from water which creep athwart the stalk of every plant and keeps the saltness that it cannot passe as it is more grosse and terrestriall as wee see in sea-water when it is distilled where when they passe it through sand where it leaves its saltnesse But it may be said to Plato that the tast doth not only ly in plants but also in Animalls and mineralls and all other compounded Elements It is that which he and Aristotle and other rationall Philosophers are only satisfied with that which their arguments and discourse do imprint in their phantasies esteeming that it cannot be otherwise then that which their reasons do demonstrate unto them for the most part false and erroneous there were if they would penetrate empirickly by the experiments they might have been shewed by the finger of the eye the truth of the thing they might have been better ascertained therein as the Arabians have since done and the Chymicall Philosophers who will assure themselves of nothing but what they have oftentimes tried without variation to the sense It is a maxime of all Naturalists received for Infallible that the transparence comes from this when the water in the composition and mixtion superabounds over the earth and darkenesse on the contrary when Terrestreity predominates the water and it would be accounted an irremissible crime Laesa Ma●estatis to doubt thereof for who is there that doubteth it will they say that it is not so I will reply that it is I to whom experience shewes the contrary at least for that the cause of transparence and opacity doth not proceed from that which they alledge Take Crystall and passe it never so little through hot ashes so long as one would rost a chestnut you wil find it all dark without any more transparence within or without in the superficies and that without any losse of its substance or diminution of its weight And on the contrary in a strong expression of fire blowing upon the lead then which nothing can be darker it will convert into a forme of a hyacinth so transparent that one may read a small letter through it though it were an inch thick and this hyacinth by the same fire returne into lead and lead into an hyacinth If then these profound Contemplators of nature and her effects had been willing to accompany their Imaginary discourses with experience that reveales infinite secrets by fire they could never have fallen into such absurdities and had manifestly seen without any vail or obstacle all full of things whereof they remaine in irresolution and doubt not having spoken therein but as blind men and by guesse for we cannot discover the secrets of things to proceed therein directly nor come to it by entring on it after manner of speech by the foregate for nature goeth in her workes rarely and in secret as by the posterne gate or by setting ladders against the windowes The Greeks call that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solution No man can know the composition of a thing said Geber very well that was ignorant of its destruction And this is done by fire which separates the parts as hath been said before There are then two divers substances of salt therefore it causeth divers effects the one is sweet glutinous and inflamable of the nature of aire nourishing binding The other sharp mordicant and separative that begets nothing The Poets in their mythologies have called this the Ocean and the sweet wherewith the pickle of the Sea is moistened made liquid Te●bys as Plutarch hath it in his Osiris which giveth milk to and nourisheth all things But simple water of it selfe alone would not be sufficient to nourish if it were not assisted with things fastened to the earth the salt therein inclosed and therewith mingled having a sweet and glutinous unctuosity for as in the Sea-water there are two substances sweet and salt there are subalternately two in salt But we cannot say that they doe nourish or produce any thing Therefore is it that they use to