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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45747	Chymical, medicinal, and chyrurgical addresses made to Samuel Hartlib, Esquire. Viz. 1. Whether the vrim & thummim were given in the mount, or perfected by art. ... 9. The new postilions, pretended prophetical prognostication, of what shall happen to physitians, chyrurgeons, apothecaries, alchymists, and miners.	Hartlib, Samuel, d. 1662.	1655 (1655)	Wing H978; ESTC R209495	57,837	197

cannot be done without projection of the Elixar or Quintessence upon Metals Hence proceedeth the study of all the Philosophers to make their miraculous stone which I confess is very pleasant and full of expectation when a man seeth the true and perfect transmutation of Metals Lead and Iron into Copper the Ore of Lead into Quick-silver or Mercury with a small charge to a very great profit as it hath been made for me untill the maker of it died within three months after he had made almost four thousand pound weight as good as any natural Mercury could be and that in six weeks time To return to our Philosophers concerning the essence of metals they have been transcended in the knowledge thereof for they shew the generation of Sulphur and Mercury in this manner The exhalations of the earth being cold and dry and the vapours of the seas being cold and moist according to their natures ascending and meeting in a due proportion and equality and falling upon some hilly or mountainous countrey where the influence of Sun and Moon have continual operation are the cause of generation or properly from it is Sulphur ingendered penetrating into the earth where there are veines of water and there they congeal into Gold or Silver or into the Ores of Silver Copper and all other metals participating or holding alwayes some little mixture of the best or being in nature better or worse according to the said accidental causes So that they do attribute the generation to the operation of the influences of the Sun and Moon where the Book of God sheweth us the creation of all things in heaven and earth and the furniture thereof The earth being the dry part of the globe of the world did appear and was made the third day containing in it the Ores of all Metals and Minerals whereas the Sun and Moon were created afterward on the fourth day whose operation was incident to the things created but not before In like manner say they are Diamonds Rubies and other pretious stones ingendred according to the purity of the matter and the proportionable participation of every element therein if the exhalations being subtill do superabound and prevail over the vapours then hereof is Sulphur ingendered and if this subtil exhalation be mixed with the moist vapours and wanteth decoction as being in a very cold place it becomes Mercury or Quick-silver which can endure no heat or fire at all The first Metal mentioned in the holy Scripture is Gold which was found in the river Pison running through the Garden of Eden into the Countrey of Havilah where Gold doth grow and this was in the East According to which observation all the veins of Mines run from East towards West with the course of the Sun as shall be more declared To this argument appertaineth the Philosophical study of Prima Materia to be found out by experience for the great work of La pis Philosophorum by the operation of the Sun in seven yeares The practise whereof was made about forty yeares since by a German Doctor of Physick at Dansick in the East Countries as I have been informed by a friend of mine who was also a Physitian and was done in this manner according to the bigness of the body of the Sun being 166 times bigger than the whole Globe of the earth and water making the circumference of the world Whereupon he took 166 vials or glasses wherein he did put of all the Ores of Metals and Minerals and other things which had any affinity with Minerals and some of them mixed and calcined all of them and closing or nipping up all the glasses by fire he did expose them to the Sun in an eminent place for and during the said time of seven yeares and found thereby as it was reported Prima Materia which was reduced to seven glasses howsoever it was certain that he grew very rich bought above an hundred houses in the that City befor he died Which was an occasion that my friend imitating him did likewise place not far from London seven glasses with calcined Metals and Minerals upon a house top against the back of a chimney where the repercussion of the Sun did work upon them which was admirable to behold from six moneth to six moneths not onely by the sublimation of colours very variable and Celestial but also of the rare alteration of the stuffe being sometimes liquid another time dry or part of it moist ascending and descending very strange to behold as my self have seen divers times from year to year Some had been there two three four five and one almost seven yeares the colour whereof had been yellow then white in the superficies then as black as pitch afterwards dark red with stars of gold in the upper part of the glass and at last of the colour of Oranges or Lemons and the substance almost dry Many were the questions between him and me but he was confident that there was the Eli●●r howbeit very doubtful that he should never enjoy the same and it came so to passe for after a long sickness he died of a burning Ague and a Gentleman gave a sum of mony to his wife for that glasse whereof I have not heard any thing these seven yeares In this glass he would shew me the working of this Quintessence according to the description of Ripley who he was assured had the Lapis and so had Frier Bacon and Norton of Bristol Kelley had by his saying some little part to make projection but it was not of his own making The charge to make it was little or nothing to speak of and might be done in seven moneths if a man did begin it on the right day The twelve operations of Ripley he declared unto me were but six and then it resteth for saith he all Philosophers have darkened the study of this blessed Work which God hath revealed to a few humble and charitable men Calcination Dissolution and Separation are but one and so is Conjuction and Putrifaction likewise Cibation and Fermentation then followeth Congelation and at last Multiplication and Projection which are also but one For mine own part seeing that no man can be perfect in any one Science I hold it not amiss for a man to have knowledge in most or in all things for by this study of Alcumy men may attain to many good Experiments of distillations Chymical Fire-works and other excellent observations in Nature which being far from Merchants profession I hope shall not give offence to the Reader of this book seeing it is but in one chapter accidentally handled Neither will I crave pardon of the Muses as it were insinuating to the world to have a far greater knowledge in these trials or conclusions But to satisfie the curiosity of some that it maybe with a gaping mouth expect to understand somewhat of the Stuffe put into these glasses I may say as I was informed That in some was the calcined Ore of Silver and

nature of man which is the reason that I call it the natural Balsom And ten or twenty drops thereof daily drunk down with wine or Beer strengthens the maimed person and serves him for a wound-drink so that used either inwardly or outwardly it hath more vertues than I dare mention The truth is it is of a far differing quality from the first Balsom which I have termed Balsamum universalem But this likewise will act its part as the sincere experimenter shall find wherefore I thought good to assign it a place in this my small Cyrurgery that besides open wounds men might also have a remedy for bruised strained and dislocated or disjointed members upon all occasions Number 4. Is a Balsom which I call Nerve or Sinnew-Balsom which may very profitably even to admiration be used when the Sinnews are in part cut off or lie bare and when their watry dropping cannot be stopt yea when the natural moysture of the limbs drops away a case in which the Cyrurgeon is much troubled the Patients health decaies and the member be it Arm Leg Finger or any other whatever commonly remains ever after stiff as long as the patient lives Which miserable condition to prevent take so much of this Balsom Num. 4 as shall seem needful and heat it as hot as the patient can endure it and squirt it with a syring into the wound or do it on with a clean feather so shall you day after day see wonders The member becomes suddenly refresht the Patient strengthned the pain allaid the matter digested thicker and whiter the waterish moisture leaves running and the Patient is prevented from having a stiff limb or member as aforesaid in which case it is requisite the Chyrurgion have a good hand to bind the Patiēts hurt as the condition thereof shall require This Balsom is used after the same manner in all wounds that abound with watry moisture especially when they have been purged by Balsom 1. so that no proud flesh remains in them With these 4 Balsoms may a man perform all the Cyrurgery requisite in fresh wounds or other hurts Notwithstanding by way of surplusage I shall adde Number 5. The Philosophers water which is used in all such hurts as are troubled more than ordinary with the growing up of proud flesh which Cyrurgions commonly eat away with burnt Alum and Praecipitate Wet a clean feather in this water and strike over the proud flesh lightly every day and lay a plaster on to cover the wound until such time as it is healed It is remarkable how this matter eats off and separates the proud flesh from the sound and natural never hurting the good or natural flesh many wounds are healed from the bottom with this water which is not of so fierce and corrosive nature as the Alume and Praecipitate not hurting the adjacent veins or Arteries for it meddles onely with that which is unsound and not with that which is well and healthy And now I hope I have set open a Door and pointed out a sure way for all Practioners in Chyrurgery to proceed in the cure of all fresh wounds and hurts whatsoever onely I shall exhort the skilful Masters in Cyrurgery and the young Barber-Chyrurgions where ever they travel that they set their hand to the work in due season and be careful in their Operations The Medicaments are to be bought of Remeus Franck who is to be found at Mr Hartlib's house neer Charing-cross over against Angel-Court viz. Num. 1. The universal Balsom for 2. guldens and ten stivers the ounce of each which is about an English crown 2. The second Balsom for 2. guldens and ten stivers the ounce of each which is about an English crown 3. The Balsom called naturalis per se for two gilders the ounce which is about 4 shillings English 4. The Nerve or Sinnew Balsom for three guldens the ounce which is about 6. shil English 5. Philosophers Water for three guldens the ounce which is about 6. shil English FINIS The Appendix Containing Mr. Gerard Malynes Philosophy about the Essence or Existence of Metals Delivered accidentally in one Chapter of his Book called Lex Mercatorium or The Ancient Law-Merchant ALl Philosophers by the light of Nature and long observation have determined that the sperme or feed of all things created of the four elements doth in a secret manner lowre within the two elements of water and earth and that Nature doth continually work to produce perfect things but is hindered therein by accidental causes which are the begetters of corruption and imperfection of all things whereby we have variety of things which are delectable to the spirit of man Herein they observe the operation of the Sun and Moon and the other Planets and Starres in the generation of all things which either have a being or existence as the Elements have or a being and life as vegitable Trees or Plants or a being life and sence as Beasts Birds and other living Creatures or a being life sence and reason as Man hath and all reasonable Creatures which knowledge and wisdom no doubt the holy Prophet Moses did learn amongst the Egyptians But had these Philosophers read the Book of Moses Acts 17.22 Genesis of Creation and Generation They would not have ascribed the guiding and conducting of all natural things to the two Leaders namely the Stars and Nature Hence it proceedeth that amongst vegitable things which have a Being and life they reckon all Metals which have their beginning from Sulpher and Mercury tanquam ex patre matre which meeting and concurring together in the veines of the earth do ingender through the heat and quality of the Climate by an assidual concoction according to the nature of the earth wherein they meet which being either good and pure or stinking and corrupt produceth the diversity of the Mettals of gold Silver Copper Tin Lead and Iron in their several natures and hereupon they have assigned them under their distinct Planets to be benevolent or malevolent as Lead under Saturn Tin under Jupiter Iron under Mars Gold under Sol Copper under Venus Quick-silver under Mercury and Silver under Luna So Mercury or Quick-silver is one of the seven Metals which being volatile and by his volubility running with every one is in nature as they are either good or evill and howsoever they have placed Tin under the benevolent Planet Jupiter experience hath proved unto us that Tin is the poyson of all Metals Sulphur is excluded which they say is of two colours being white and corrupt in the Silver which therefore falleth away but red and pure in the Gold and therefore permanent These diversities of metals being come to passe by accidētal causes is the cause that Art being Natures Ape by imitation hath endeavoured to perform that wherein Nature was hindered whereupon Aristotle saith Facilius est distruere Accidentale quam Ess●n●iale so that the Accidental being destroyed the Essential remains which should be pure But this

Chymical Medicinal and Chyrurgical ADDRESSES Made to Samuel Hartlib Esquire VIZ. 1. Whether the Vrim Thummim were given in the Mount or perfected by Art 2. Sir George Ripley's Epistle to King Edward unfolded 3. Gabriel Plats Caveat for Alchymists 4. A Conference concerning the Phylosophers Stone 5. An Invitation to a free and generous Communication of Secrets and Receits in Physick 6. Whether or no each Several Disease hath a Particular Remedy 7. A new and easie Method of Chirurgery for the curing of all fresh Wounds or other Hurts 8. A Discourse about the Essence of Existence of Mettals 9. The New Postilions pretended Prophetical Prognostication Of what shall happen to Physitians Chyrurgeons Apothecaries Alchymists and Miners London Printed by G. Dawson for Giles Calvert at the Black-spread Eagle at the west end of Pauls 1655. A TABLE OF THE Chymical Medicinal and Chirurgical ADDRESSES made to Samuel Hartlib Esquire A Short Discourse proving Vrim Thummim to be perfected by Art and to be of like pure Substance with the White and Red Elixirs From Page 1. to Page 18. Sir George Ripeley's Epistle to King Edward unfolded From Pag. 16. to Pa. 49. Gabriel Plats his Caveat for Alchymists Or a Warning to all ingenious Gentlemen whether Laicks or Clericks that study for the finding out of the Phylosophers Stone showing how they need not to be cheated of their Estates either by the perswasion of others or by their own idle conceits From Pag 51. to Pag. 88. One of Monsieur Renaudots French Conferences concerning this Question Whether or no each several Disease hath a particular and especial Remedy From pag. 89. to pag. 99. Another Conference of Monsieur Renaudots concerning the Philosophers Stone Translated out of French From pag. 101. to pag. 112. An Epistolical Discourse of Philaretus to Empericus written by a Person of singular Piety Honour and Learning inviting all true lovers of Vertue and Mankind to a free and generous Communication of their Secrets and Receits in Physick From pag. 113. to pag. 150. A short and easie Method of Chirurgery for the curing of all fresh Wounds or other Hurts especially commended to all Chirurgeous serving in Warres whither by Sea or Land And to all that are employed in the publick Hospitals of the Common-wealth Translated out of Low Dutch From pag. 153. to pag. 181. The Appendix containing Mr. Gerard Malynes Philosophy About the Essence or Existence of Metals Delivered accidentally in one Chapter of his book called Lex Mercatoria or the Ancient Law Merchant A Translate of the Eleventh Chapter taken out of a Theological German Treatise printed in the year 1655. under the Title of Postilion pretending to be a Prophetial prognostication of what shall happen to Physitians Chirurgeons Apothecaries with their Dependants Alchymists and Miners WHETHER The Vrim Thummim Were given in the MOUNT Or perfected by ART THe clear Vision of an Essence causeth men to glorifie God who hath given power unto man to manifest his eternal purpose of renovation of the creature by a natural operation and although the true and natural essences of things are seldom manifestly known by themselves yet humane learning being as a sickle whereby we reap divine knowledge directs us to the mark and the Philosophers all agree Essences are bright pure and clear confused in the creature and may be purified but the manner is not easily agreed so that they lead us to the consideration of several Arts and of natural and Artificial things jointly and severally some Arts have their termination in silence as Rhetorick and Pleadings others have their perfection upon the Superficies as painting and carving But the true Alchymist excludes all vulgar operations to extract the internal beauty and there are three kinds of labourers in this Art Alchymistae Lauchymistae Lachrymistae yet no Art may justly be condemned for the fault of the Professors For Albertus Magnus saith Hoe artificium omni arte certius ac sublimius est certissimum habet effectum They name their Matter Adam because from red earth he became the salt and light of the world so onely man and their corporate lights are called Microcosmus therefore they consider wisdome in a created nature as well subject to sense as invisible and consequently material because quality is as the matter of the Elements and the central vertue is real and may be specificate neither is it contrary to nature but beyond nature that the true sense and lively practice make one perfection The Philosophers say Whosoever hath their mystery knows the thing in being and in being and use before practice and each for himself affirms I write nothing save that I have seen and done nor have I done any thing save that I knew before Although that which is hid is more than can be spoken yet their whole intent is to manifest that which is hid and to hide that which is manifest therefore they conclude Felix scientia cum sciente and the holy Text saith God giveth wisdome to the wise and knowledge to them that know understanding But because the question stands betwixt divine tradition and natural disposition we must look to the beginning when the eternal Word commanded and it was made but in the Generation of Heaven and Earth there is inserted a power of the perpetuation of Creation wherein Vrim hummim are created remotissima For albeit the visible onely are mentioned yet the invisible are understood and difference taken betwixt things instituted without means and those produced by help of mean subjects For Almighty God is not said to rest as if he had travelled in his work but because he created no more any new kind of Creatures than by the power of the word Fiat Therefore not the Vrim Thummim save as they subsisted in other things like Misseltoe which hath body branch and berry yet no root of it self But if we remember the things of old we may declare these last from the first For from the end of every intention springs the beginning and the wisdom of God hath ordained diversity but his power maketh all things equall and thereby is manifested the eternal beauty The Vrim Thummim were substances for Moses put them into the breast-plate the words signifie light and perfection knowledge and holiness manifestation and truth so the sense and substance doth predicate each other as the convertible terms of Science and Essence make one perfection and the substances were bright and perfect also joint and several because none can come to perfection without knowledge and where the Almighty God appointed the end he gives the means to deliver the Creature from the bondage of the Elements Wisdome Understanding and Knowledge are the means to attain them and the gifts of grace are signified by them also The Philosophers call the manifestation of the centrall vertue Donum Dei In their sacred use they were objective to the golden Cherubims whose wings were stretched

to the outmost side of the Temple they signified the plenitude of Science which hath identity with Essence there was also the scarlet vail which seemed ever moving and signified pure fire generative and moving which selected and fixed in clear bodies is Vrim Thummim For when the four spirits of the heavens proceed from the Lord of all the Earth and were fixed in the North then take silver and gold and make crowns There is a spiritual and natural use of these things the Creator by his absolute power may make children of stones but his ordinary power requires means and because the insensible things should make his love to man more apparent he commandeth the Ark of Noah and the Ark of the Testimony to be made after the proportion of mans body the length six times the breadth and ten times the thickness in which numbers are contained all perfections Yet is objected they were not commanded to be made but to be put into the breast-plate The great and glorious works of God are not unknown unto himself but unto us they are by present command or by successive course as the first fruits were supernatural and again the trees brought forth the same year according to their natural course and perfection also the word Essence containeth the natural spiritual condition of bodies which are so fast connexed that the true and natural Essence is with great difficulty made apparent although the matter be but as a light case to the form In generation it moves a non ente ad ens in corruption it moves ab ente actu ad non ens Also some things have existence by the subject which have no Essence in nature neither are said to be created as darknels and silence and things of putrefactive kind So in the putrefaction of the Creature that is not properly said to be made which by an inward power doth purge it self by ebullition and a kind of new generation as doth the pure sulphur of Metal the Artist being but as a Mid-wife so that there is a necessary difference betwixt that which hath being by the power of Gods work and the work of man for no effect is said to be necessary from the first and remote causes but from the second and neerer as in the spiritual operation in man the work of Righteonsness is peace and the effect quietness and assurance for ever Also taking away Evening and Morning which is mixed knowledge the light of the seven dayes shall be a perpetual blessing and perfect knowledge Now to descend again to the Philosophers Morien Romanus saith secretum secretorum est illa dispositio quaem anibus perfici non potest Haec enim dispositio est naturarum mutatio Another saith Ars ergo postcontemplationem omnium horarum sequitur naturam recipit spiritus natura immundos eos sublimando subluerat mundat tunc volendo fugere ab igne ars ministrat naturas natura eos convertit in corpora munda fixa de caeteris natura corporum dominabitur naturae spirituum in aeternum per hoc ingenium mirabile Bezaleel had the spirit of wisdom understanding and knowledge which are the means to attain this effect and his ends directed to devise works in gold silver and brass which although in sound of words they seem inferiour yet they are in exaltations in Art progressive to the producing of Vrim Thummim For all the glorious furniture of the Tabernacle was not for worldly pomp but for spiritual mysterie and beauty of the Doctrine of the Law and the Gospel so in natural things there is no greater mysterie than that the incorrupted quality of pure sulphur should have regal power and rest eternally visible shining as the Sun in glory As a man is chiefest of the Creatures so gold is purest of bodies Lord of stones and noblest of Metals which one cals secretum magnum Dei and another saith ille spiritus in Auro idem est cum spiritu generate omnium creaturarum est que eadem unica generativa natura per omnia diffusa And as the Sun is chiefest amongst celestial bodies so his spirit doth raign over the fourfold nature and being corporate is without shadow One of the Rabbins saith in the second Temple they made Vrim Thummim therefore that which hath been done may be done although the materials be concealed For good in a better is ever more excellent but if Phidias gave him rude and obstinate stuff to carve let his art do what it can his work will want the beauty And because nature of her self cannot attain her highest perfection the Artist must break the gates of brass and cut in pieces the barres of iron that is ignorance and the matter of the Elements whereby the treasures of darkness and incorporeal substances are hidden from us but being removed the invisible Essence is apparent as the chariots of fire about Elisha These Rabbins also hold every natural beginning to be either matter or the cause of matter viz. The four Elements sub nutus Dei which they express in Numbers and figures for number is Unity folded up and Unity is number unfolded The Mathematical number is collected of many Unites as a line of many points And number is said to be formed and material signifying Principia Elementa because vocabulum naturale est symbolum numeri which is expressed in the setting of the precious stones four rowes three in a row four to shew the natural perfection and three the inward genreration as three and four the artificial exaltation For these natural bodies do not shew forth their vertues until they be made spiritual the precious stones signified the excellency of gifts in the Teachers and the Vrim Thummim the gifts of grace in the heart because the central vertues are their materials quia virtutes formant ad speciem In things of greatest concordance are greatest vertues for that which is most abundant in vertue doth most excel in glory and beauty Bezaliel hath the spirit of knowledge to devise works in gold therefore his invention must necessarily consider the possibility from the object and how to work upon the form as well as upon the matter and upon the center as upon the superficies For seeing the perfection of the matter is glorious the perfection of the form must necessarily be more glorious because the bodily nature shall eternally predominate In the Creation the substance of the Sun was light corporate the fourth day light is never without heat and radical heat is the occultum corporis which augmented and fixed shines as the Sun in glory which shews the majesty of nature as in a liquid glass notwithstanding that which is sowed is not quickned except it die and it is a rule amongst the Philosophers Ad perfectionem omnium Artium requiritur renascentia To like purpose another saith Corpus ad omnes perferandas miserias

yet had it yet may it be possible to be found out not onely for this general reason that nature hath not given us desire in vain but particularly because all Mettals are of one kind being made of one Matter which is Sulphur and Mercury and are concocted by the same heat of the Heavens and differ onely in the coction as the grapes of one bunch which ripen at several times Which appears to be true because gold and silver may be extracted out of all Mettals yea even out of Iron and Lead which are the most imperfect of all So that Art ought not in this case to be counted inferiour to those things which it perfects And the Greek Etymologie of Mettals doth shew that they may be changed from one to another The fifth said That as in the production of corn by Nature the corn and the fat juice of the earth are the Matter and the Efficient cause is partly internal and inclosed in the grain and partly external that is the heat of the Sun and that the place is the bosome of the Earth So also in the production of gold by Art the Matter is the gold it self and its quicksilver the Efficient cause is partly in the gold and partly in the external heat the place is the furnace which holds the egge of glass wherein is inclosed the Matter which dissolves and turns black and this they call the crows head then grows white and after hardens into a red lump so hard that they call it a Stone which being beaten to pouder and kept three dayes together over a strong fire in a vessel Hermetically sealed turns into a purple colour and then one dram of it will turn two hundred drams of quicksilver into pure gold and the whole Sea too if it were of like Matter The sixth said That Art may imitate Nature but cannot outdo it As it would be if men could change other Mettals into gold that being impossible for nature to do even in the Mines and in never so long time For Mines of Iron Lead Tin or Copper never become Mines of Gold or Silver therefore muchless can the Alchymist do it in his furnace no more than he can produce something more excellent than gold as this Philosophers stone would be for gold is the most perfect compound of all mixt bodies and is therefore incorruptible muchless can the Alchymist bring to pass a thing concerning the immediate Matter of which its Efficient cause its Place Time and Manner of working men are not agreed there being as many several opinions about it as there are Authors who are in great number And besides it is a mistake to say that Mettals are all of one kind and that they differ but in coction for we see that Iron is more concocted than Silver it being harder and not so easie to melt and because their differing is needful for mans use Now those perfect species which are neer of the same kind as Mettals are do never change into one another no more than an horse changes into a Lion Nay if there were such a Philosophers stone could work upon Mettals yet would it not make gold or silver but other stones like it self or else would onely imprint its qualities in them according to the ordinary effects of all natural Agents And if it were true that this pouder of Gold being thrown upon other mettals could produce more Gold as one grain of corn being sown in the ground doth produce many other grains yet ought the same order and progress to be observed in the multiplication of gold that is in the production of corn but this the Chymists do not for they will have their multiplication to be done in an instant The seventh said That seeing Art doth draw so many natural effects out of one fit matter as out of little worms may be had Serpents Frogs Toads Bees and Mice and considering that the subject of these Metamorphosies is a great deal harder to receive life than mettals which are insensible to receive a Form as well divisible as its matter He did not see but that at least by the extraordinary help of good or evil Angels men might come to have some knowledge of it For besides we see that several species do naturally change the one into the other as Egpytian Nitre turns into stone Jasper into Emerald the herb Bazil into wilde Tyme Wheat into Cockle and Caterpillers into Butterflies And if we will believe the Scotchmen they have a Tree whose fruit falling into the water turns into a bird PHILARETVS TO EMPYRICUS SIR THough I am not ignorant that the Secrets you possess are equally unknown in their compositions and famed for their effects yet I dare confidently expect from your goodness and Communication of that which was proved so successful in the cure of that disease that the Proverb hath listed amongst the inconveniences of Wealth And though I doubt not but the charitableness of your own disposition needs no Auxiliary motives to obtain the grant of so just a favour yet a desire to let you see that Piety and Reason are no less your Petitioners in this particular then Philaretus will I hope excuse my zeal if to justifie your good nature as well as my request I take leave to represent to your consideration the immensity of that goodness that excludeth not its very enemies from its gratious effects and there heapeth benefits not onely where they were never deserved but where they never can be returned this is a noble president and fit for your raised spirit whose imitation cannot possibly mislead you since both Gods Wisdome and his happiness being no less infinite than his goodness places it above controversie that a transcendency in the one is not at all inconsistent with the possession of an equall degree of the others Our Saviour assureth us that it is more blessed to give than to receive and in effect we see that God that enjoyeth a felicity as Supream as any of his Attributes maketh it his continual employment to oblige and that there where he cannot expect a Retribution And therefore the more diffused and the less selfish and mercinary our good actions are the more we elevate our selves above our own and the neerer we make our approximations to the perfections of the Divine nature But to descend from these abstracted thoughts into less Platonick considerations we are all acquainted with the strong obligation that not charity onely but bare humanity layeth upon us to relieve the distresses of those that derive their pedegree from the same father we are descended from and are equal partakers with us of the Image of that God whose stamp we glory in And can we fancy that all the duties of charity are fulfilled with the emptying the refuse of our servants tables into the poor mans basket and flinging a piece of market money to a shivering Beggar though we deny not those acts their just commendation no as our neighbour so