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too far into a Philosophical disquisition.
Let it suffice at present to consider whether what a vulgar and ordinary artist may be able to give an ocular
demonstration of in the greatest part of earthly subjects, an expert master may not be as able to give the same in All?
Wherefore be not angry, dear sir, at what I have asserted, but learn to bear the thought of what will be so much your
disappointment, as to let you see the fair idol of your heart is not so lovely as you have imagined it to be, and that it
is not all true gold that glisters in your hand.
There is a Damned Earth Terra Damnata et Maledicta that cleaves so fast to it, as is not (easily) to be separated by
the refiners art. And I am informed from credible testimonies, that whosoever shall be understanding in heart and
skillful in hand, to separate this vile earth from the precious Solar Earth in the body of Terrestrial Gold, shall find
the quantity of the former (however small when compared to the inferior metals) to exceed the other. And if what is
related concerning the degradation of Gold by an eminent and curious eye-witness of this nation, whom all the
philosophical and Christian world stands obliged to (and who had this generous and noble design to vindicate
Religion from all sectarian polity or partiality, and to establish it upon solid and immutable grounds, be true; and if
also the daily experiments) made even in ordinary laboratories of the possibility of its supergradation and Exaltation,
by losing in its weight, and so possessing an higher Tincture and Clarity, may deserve any credit: Then is it certain
that it may still arrive to an higher degree both of Fixation and Purity, than it could ever meet with in the Bowels of
the Accursed earth.
But whether this can ever be quite set free from its Inherent Curse or no, is not so material to our present purpose.
However there is a vein, I can assure you, of Paradisical Gold, which not having been with it infected, is by Moses
pronounced to be good, (Genesis 2, 12). And yet even this is no more to be compared with the Philadelphian or
Sionitical Gold, than the Peruvian is with it. Hereby you may, in part I hope apprehend what is meant both by the
Blessing and the Curse, which are inherent in this Metallic body.
Philochrysus: I do, I think, pretty well understand you. But pray what do you mean by an Adherent Curse, and how
is that to be appropriated to the Terrestrial Gold?
Philadelphus: The Adherent Curse is that which adheres or cleaves to the Creature, by external application, and not
by Internal Constitution, or composition. And here by external application I mean not barely any outward abuse of
the same whatever, but also (and chiefly) any degree of adhesion of the Human Soul to it, how intrinsic soever, and
the more intrinsic still the more dangerous, it being foreign, incongruous, and extrinsic both to the Soul, and to the
creature which she seeks to cleave as to her blessing. Now though your terrestrial Gold has indeed not so much of
the inherent, yet has it far more of the Adherent Curse, which is much the worst of the two. And though it should be
never so perfect as to its composition, that avails not if this other Curse sticks to it. Yea, on the contrary, this will be
so much the greater and the heavier, as in the case of the Tartarization [2 Peter, 2, 4.] of those angels who kept not
their first estate of adhesion to the Original Beauty and Goodness, and in that of the Golden Calf of Israel,
concerning which the Jews have to this very day a celebrated proverb, that no punishment is ever inflicted upon
them in which there is not some portion of this calf. And I fear the same may be justly applicable not to them alone.
What Evil of Sin is there in the whole world that is not perpetrated for the sake of it? And what Evil of pain, or
dreadful judgments by the Divine nemesis have not already been pulled down upon particular persons, upon families
and upon whole kingdoms? Behold, and consider the times of old; what examples all histories both sacred and
profane doth give you. To conclude, how many are there that for the sake of this, labour the greatest part of their
lives in the very fire, who at length reap nought but smoke and dross, in the room of those Golden Mountains which
they hereby imagined to themselves? And how many weary themselves all their lives for very vanity, while being
deceived with the false show of an adhering blessing, they find only misery and repentance; who, had they taken but
half that pains to discover the Paradisical or Philadelphian mine of Gold, would never have been left in such plunges
at the last? Behold all this proceeds from its Adherent Curse. Remember, prithee Philochrysus, the dying aphorism
of the richest Subject of the world at that time, as well as the best politician, and the most faithful servant; which
famous aphorism is, I suppose, not unknown to you.
Philochrysus: You mean, I know the saying of that great man, which he left in his legacy to posterity: Had I but
taken but half that pains to serve my God, as I took to serve my Prince, he would not now have deserted me.
Philadelphus: I do so. And withal I assure you, my good friend, that if you were but half as diligent in seeking after
the celestial, as you are in seeking after the terrestrial Gold, you would be experimentally convinced that I have
spoken nothing to you all this while but the very Truth, and you would find yourself possessed of substance instead
of vanity.
Philochrysus: I am at a loss. I know not what to make of that which you say. Disturb me not out of my sleep. For I
would rather dream on at the old rate, than be molested. Have pity on me, and depart from me. For I am
Philochrysus. I am a lover of that what you have contemptibly nick-named terrestrial Gold. The which to me is a
Celestial substance. But you will hardly allow it to be a substance at all, that so you may the more exalt the Gold (as
you call it) of your own country, which I must call imaginary. Tell me not then that mine is vanity, or the shadow
only of a substance. Neither speak to me of labouring for smoke and dross. I know what is substance, I thank my
stars, and I can distinguish between what is true and what is counterfeit. Mine hath been tried in the Fire, and
weighed in the balance. It hath stood in the one; and in the other hath been found to have its just weight. Can you
also pretend to this?
Philadelphus: Yes, more than pretend. Mine is indeed Gold tried in the Fire, and it has been also weighed in the
balance as well as yours. And let me tell you besides, that your gold shall never be able to endure this fire-trial, but
shall fly away in it as lead and dross. And one grain of the Gold of my City if put into the balance will preponderate
this whole room full of yours. Whence the Crown that is mad out of this Gold is called emphatically a weight of
Glory and an Hyperbolical or excessive weight, yea a far exceeding and Hyperbolically Hyperbolical weight [2
Corinthians 4,17.] So far exceeds the celestial Gold in preponderosity the terrestrial Gold when weighed together, as
no hyperbole can reach. It exceeds in like manner in clarity and lustre, in fixation and permanency, in the
superexcellency of its Tincture, in ductibility and divisibility; and in all manner of medicinal uses both for Spirit,
Soul and Body, all which it revives, exhilarates and perfects. And in the last place all the merchandise of your World
is not to be compared with it. This alone can truly and really and lastingly make you rich. It would not be difficult to
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