Selected quad for the lemma: evil_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
evil_n	good_a	life_n	tree_n	2,346	5	8.7759	4	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

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 Gebe● 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 Aethiopia 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 d●iveth 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 For he shut in with great labour the digested Elements under this small vessel greatest Olybius The Roman Morienes to Calid King of Aegypt 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 whatsoever they be bccause 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

their destruction wherefore of necessity that which is pure and incorruptible must be separated from its contrary the corruptible and impure which cannot be done but by fire the separator and purificator But the three liquid Elements Water Aire and Fire are as inseparable one from the other for if the Aire were distracted from the fire the fire which hath therefrom one of its principall maintainments and food would suddenly extinguish and if the water were separated from the Aire all would bee in a flame That if the Aire should be quite drawne from the water for as much as by its legerity it holds it somewhat suspended all would be drowned Likewise if Fire should be separated from the Water all would bee reduced into a deluge For three Elements neverthelesse may well bee disjoined from the Earth but not wholly there must remaine some part to give consistence to the Body and render it tangible by the meanes of a most subtill and thinne portion thereof which they will elevate with them out of this gross thickness that remaines below as wee may sensibly see in glass which by an industrious Artifice of fire is depured of the darknesse that was in the ashes to passe from thence to a transparent clearnesse which is of the nature of Fire and indissoluble Salt accompanied with a firme and solid thicknesse having neither transpiration nor pores But wherefore should wee not hereto file all in one traine those so excellent Meditations of Zohar sith all depends on the same purpose God formed Adam of the slime of the earth or according to the Hebrew God formed man dust of the earth which word of forming belongeth properly to Potters who fashion of earth all that they thinke good And touching the dust this is but to abate our pride with which wee may bee swolne when wee consider the vile and corruptible matter whereof wee are made in respect of our bodies which is nothing else but mire and dirt Consider then three things saith Zohar and thou shalt not fall into transgression Remember from whence thou art come of such filthy and foule stuffe and whither thou must at last returne to dust wormes and rottennesse and before whom thou art to render an account and reason of all thy actions and comportments who is the soveraigne Judge the King of all who leaves no transgression unpunished nor good worke irrecompensed Adam then and all his posterity were formed of the dust of the earth which had before beene moistned with the fountaine or vapour which was highly elevated by the Sunnebeams to water and to soften the earth For the Earth being of it selfe cold and dry is altogether sterill and fruitlesse if it be not impregned with moisture and heat whence proceed fecundity So that Adam was composed of Earth and Water mingled together These two elements betoken a double faculty in him and double formation the one of the body in regard of this age the other of the soule in another world Water shewes the celestiall Meditation whereto our spirit may exalt it selfe and the earth of it selfe immoveable and that can never budge from below nor willingly mingle with the other three volatil elements by reason of its extreame drynesse so that it doth but grow hard by the action of fire and makes it selfe more contrary and untractable by the spirit of contradiction hard and refractory from the flesh against the spirit so that shee should reject the water which men thought to put therein if it were not by meanes of the subtill Aire interposing and mingling therewith and penetrating into the smallest parts which being suckt within the water forces the earth to feed on it to inclose it in her selfe as if shee would detaine it prisoner and by that meanes remaines great as the female by a male for every superiour thing in order and degree holds the place of male to that which is inferiour and subject thereunto Now if the Aire absent it selfe which associates and unites them together as being suppeditated and banished which is moist and hot from the extreame drynesse and coldnesse of the earth it will force it with all its power to reject the water and so reduce it selfe to its first drynesse which we may perceive in Sand which will never receive water except it be quickly separated Even so the earth is alwaies rebellious and contumacious of it selfe to bee mollified be it by water by aire by fire and after this manner there was a spirit of contradiction and disobedience introduced into Adam by reason of the earth whereof he was formed as his Companion and himselfe do shew when by the suggestion of the Serpent the most terrestriall animall of all others they so easily contradicted that extreame prohibition which was given them of not tasting the fruit of the knowledge of good and evill for the punishment whereof it was said to the Serpent thou shallt eat earth all the dayes of thy life which Isaiah resumes in 65. chap. Dust is thy bread And to Adam that the earth should produce nothing but thornes briars and thistles by means whereof if he would live he must cultivate it with the sweat of his browes till he returne to that from whence he was drawne for being dust hee must returne to dust But water which notifies Divine speculations disirous to mingle and unite with all things to whom it gave beginning and made them grow and multiply is as the carriage or vestment of the spirit following that which was said in the beginning of the Creation that the Spirit of God was stretched over the waters or as the Hebrew word Marachephet caries it hovering over them fomenting and vivifying them as a Henne doth her Chickens with a connaturall heat for this word Elobim imports I know not what of heate and fire By Water then the docill spirit obedient to the invitations of the intellect insinuated it selfe into Adam and by Earth the refractory and opiniaster that spurneth against the pricke for as the earth was the most ignoble Element of all others water rejecteth it and disdaineth it and could agree with it but as to a lee and excrement but if the pure and neat spirit remaines within the water where it made choice of its residence for from the three natures of earth water at least never joines with the two that is to say sand for its extreame drynesse that causeth a discontinuation of parts and the dirt to be fatty and unctuous there is not any thing else Argilla but slime only with which some food and mingling which may bee thereof made the water at last lets it reside below and it swimmes over as being of a contrary nature the one altogether immoveable solid and compact the other fluent removing and gliding as bloud through the veines wherein the spirits reside who can easily bee elevated to bee of a fiery quality alwayes soring upward So that the water which notifies the interiour spirit endeavours to