The way to bliss. In three books. Made publick, by Elias Ashmole Esq.

THE FIRST BOOK. (Book 1)

CHAP. I. What BLISSE and HAPPINESSE is.

IF in all orderly Speeches and matters of Learning, a 1.1 it first of all behoveth to agree upon the Thing in hand, what it is, and what is the Reason and Bounds [or definition] of the same: It seem∣eth very needfull in this Discourse of THE WAY TO BLISSE, to shew first what is BLISSE, because it is a thing much in doubt, and in question among the Learned.

He that useth to behold and view the Reason and Nature of things, may easily perceive by the outward shape, and inward gifts of Man, unlike and passing all

other Wights (or living Creatures) that he was made for some notable end and purpose above the rest; and so not for Pleasure, Honour, Health, or enough of need∣full outward things, which they call Riches, nor yet for any other matters, which other Wights void of Wit and Reason, seek and follow. Therefore a Man ought not to make any such thing his End and Happiness, unless he think it reason for the Master and better Workman, to learn of the Servant and worser: For what other pattern and end have we in the world to follow? None at all; because we are the best Creatures in the World.

Then it is without the World, say you, and among the blessed Mindes [or Spirits] above and without all: Neither yet have we found it; for they be our Fellow-servants and Subjects under one Almighty King. Wherefore there remains nothing but GOD and his Happiness to be sought and set before us, not with hope to overtake and reach it, (that were madness) but with desire to attain so much thereof, as the proportion be∣tween Him and us will suffer. Or if the unmeasureable and boundless [or infinite] Blessedness of GOD admit no comparison; It were best (yea, and by the example of the best Men) to make the bounds of our BLISSE so much of the Bliss of GOD, as our whole Power and Nature will hold and carry.

Now then, if we knew that Divine Pattern and Bliss of GOD, all were well: And this, as almost all other truth (especially in case of Life and Manners, for the which it was chiefly written) by the witness and record of Holy Writ, were each to be known and pro∣ved, if that were not too strange, and far off from this

purpose, which is appointed (as you see) to run through the midst of Nature, Reason, and Philosophy.

Wherefore, sithence both in this and all other Mat∣ters, I mean not to lean over-much upon my own de∣vice, because a Man (especially a young man) is apt to swerve, but to call other to counsel with me; and they can be no more but Men, at most endowed with ripe and sound Reason and Judgement, in the course of Kinde [or Nature] and Philosophy: yet we will look, as near as we can, that they be still squared by the Rule of Truth and Reason.

Then, to finde this Happiness of Heaven among Men, to whom were it best to travel? Unto Poets, think you? No; because they take their aim still at a vain Mark b 1.2, the Peoples liking, as we may see by Pindar, one of the best among them, (for I will not draw of the dregs) when he saith, c 1.3 If a man be Rich, and have his Health with a contended Minde, and Honour, let him not care to be a GOD.—A vain and worldly BLISSE, God wot, far from a Divine Na∣ture.

Nor yet need we go to the lower and lesser houses of Philosophy; where, as they be tainted and unsound in other pieces of Learning, so in matter of Manners, they do not well to place our BLISSE in Honour, Plea∣sure, Health, or in such-like outward things; no, nor to set it in good Life alone, and Virtue.

Plato and Aristotle, for their matchless understanding in Natural things, and Divine Light, in the good or∣der of Life and Manners, have been these many Ages best accepted with the best, and followed in all things: Therefore, in this high point of Manners which we

have in hand, let us see what these Men hold, and how near they come to the right line of Truth, whereof we spake before.

To begin with Plato, the Spring of this Philosophy, his Bliss, as he disputes in Philaebus, as near as I could gather, out of so large and scattered a speech, is no∣thing but Pleasure.

And yet this divine Man meaneth not, (lest you should marvel) with that Herd of Swine, (though they were not the broachers of that foul Opinion, but watered their Gardens, as d 1.4 Tully saith, with other mens Springs) to set open all the gates of the Senses, and to let in all that comes; but onely at a few narrow loops, to receive clean Delight, without all grief en∣terlaced; and by name e 1.5 delight in Colours, Concent, and some Smells, in Health, Wisdome, and Virtue. And again he saith in Theaetetus, f 1.6 that Justice and Holi∣ness, together with Wisdome, makes us like unto GOD.

To let these two places serve for him, and to come to Aristotle: As there are two sorts of Men, one dis∣posed to deal with others, which are called worldly-men; and another quite contrarily, bent to live alone, and to seek Knowledge, which are called Philosophers: So he in his Book of Manners, g 1.7 appoints two like several Ends and Blisses; for the first, Virtue, (I mean a do∣ing, and no idle Virtue) garnished and fenced with out∣ward helps and gifts of Body and Fortune; for the next, Knowledge of the best things: and this he setteth before that other, for many reasons vouched toward the end of that Book, but especially because GOD, whom we ought to follow, leadeth the same Life.

These be the best grounds of BLISSE, that ever

any Philosopher hath laid at any time, (for never a one hath quite built it up;) let us see how they be squared.

If the stall-fed Epicure may again be justly reproved, and reckoned as an impious person, whom never any heavenly Thoughts touched, for bringing h 1.8 in an idle God, neither ruling the World, nor regarding it; How can Aristotle seem wrongfully accused of Impiety, and for the same banished out of the Academy, if there were no other proof against him, than that he saith in that place, that GOD leadeth no other, than this beholding and gazing Life of his? Is it not an idle, and, as it were, a covetous and envious Life, turned back upon it self, and estranged from all outward Action applied to other? yea, (and that) in his own and all other mens Understanding? Then to encounter him with his wor∣thy Master, Plato; If that were the best Life, or the Life of GOD, why did GOD make the World? He lived so before, if that had been the best Life; i 1.9 But because He was Good, He would have other enjoy his Goodness; and therefore he was busie in Making, and is yet in Ruling the World: And yet indeed, it is no Business, as we reckon it, that is, no Care and Trou∣ble; but an outward Deed and Action, clean contrary to the inward Deed of a musing Minde, onely shooting at his own good Estate, which is Wisdome and Know∣ledge.

But if he deny all this, as it is like he will, because, to encrease the heap of sin, he grants no Beginning; then, what can be greater evidence than his own Wri∣tings, one quite thwarting another, as cross as may be? for in his k 1.10 seventh Book of State, he comes again

and saith, that Every man hath so much BLISSE, as he hath Wisdome and Virtue, even by the witness of GOD himself, who is therefore happy, and not for outward Goods. What can be more divinely spoken, and more cross to that former foul and godless Opinion? Nay, see the force of Truth; he yields again, according to his hea∣venly l 1.11 Master, That, m 1.12 to forestall the Place from the worser sort, good Men ought to take Office upon them, and to manage Affairs of State: Yea and further, n 1.13 If they refuse, (which if they be Wise they will, quoth Zeno) that they may be rightly compelled. Then, if his Wiseman hath Virtue in possession, as no doubt he hath, he must (as we see by his own confession) use it: And the same reason is of GOD Himself in this great City of the World. But o 1.14 Plato by name, thinks these two so nearly tied, and of kin together, as he dare openly deny his Happiness to that Common-wealth, where they be dis-linked, and stand asunder.

Then we see, that in the judgement of these two great Philosophers, where they be best advised, and in deed and truth, the Divine Pattern of BLISSE, which we ought to strive unto, is no more, nor no less, than that worthy couple of Wisdome and Virtue, knit toge∣ther in that band of Fellowship, which may never be parted and set asunder.

But you may say, We have reared our BLISSE aloft, and made it a fair and goodly Work, but more fit for the dwelling of those single and clean Mindes [or Spirits] above, which they call Messengers, [or Angels] than for us Men, so buried here below in these earthly Bodies, as we be scarce able to look up un∣to it: And therefore Aristotle both in his Book of

p 1.15 Manners and of q 1.16 State, with good advice often receiveth in enough of bodily and outward Goods, to help this matter, (though not as any other cause of BLISSE, than the Instrument is of Musick:) and so Plato we see nameth his Servants and Helpers.

Indeed, I grant that this full and high pitch of Hap∣piness, (I mean that measure above set) is free and easie, to free and lively Spirits; but to us impossible without other outward means and helps, which, never∣theless, shall not be counted as any part of the frame of BLISSE, needful to make up the whole; but, as it were, loose and hang-by steps and stairs leading up unto it.

Then if these be so needful as they be, it were as much need to lay them down, and in just account, which those Philosophers do not; lest if there be too few, our Happiness should halt; if again too many, the idle parts might in time infect and marre the rest: As we may fear of Plato his first three Delights, although they be not hurtful of themselves. Without more words, the just sum is this.

To obtain so much Happiness, as our Nature is able to take and hold, the Body had need be first willing and obedient, and then store of outward needful things to be at hand and ready: These every Man knoweth. But for the Body, that is obedient when it is long-liv'd, healthful, young, clear and temperate: when all these helps flock together, we may be happy if we will; if any want, we shall never, do what we can, as we shall hear hereafter.

Then let us marshal, at last, these things in Order, and comparing BLISSE to a Family, make that loving

Couple, Wisdome and Virtue, as Man and Wife, and Heads of the Houshold; the five Properties of the Body, like Children; and Riches, as Servants. These again, if the chief of the Houshold will suffer them to Marry, will beget other two Bond-children, to beau∣tifie the same house, Honour and Pleasure: But the wise and good Housholder will in no wise suffer it, lest his Houshold be troubled with more than may be ruled. And although true and right Honour and Pleasure will perforce follow, yet he shall not regard them, but be minded towards them, as those grave Men were to∣wards Hellen, and often use their saying, r 1.17 Although they be such kinde ones, yet let them go.

CHAP. II. Reproof of the common and lighter sort of Arguments cast against the Way to Bliss.

NOw that we know what is BLISSE and HAPPI∣NESSE; we may, when we will, go into the Way, and shew how all Men may be Blessed: wherein I am quite bereaved of an helps from the Grecians, as men ever apter to speak and think well, than to do and perform any thing; (though constancy and agreement in their Sayings, would have left BLISSE, as well as other good things, in the power and reach of all Men:) And I must fly for aid into Aegypt, a People so far

passing all other Nations, as it is better and nearer to GOD, to work and do great wondrous things, than to behold and look upon them.

For it is delivered to ancient and true Record, that one HERMES, a King and Law-giver of that Country, a Man of rare and divine gifts in Knowledge, above all that ever were, found out a Medicine able to bring all men to that BLISSE aforesaid, and left it behinde him in writing to his People; and that it was after him a long time by the wiser sort closely wrought and used, until at last it crept abroad, and stole into Arabia, when she flourished in Arms and Learning, and there got the Name which it now commonly keepeth of the PHI∣LOSOPHERS STONE; And that from thence, in the same secret and disguised manner (for it is the wont thereof, as becomes so deep a Secret) it hath travelled and spred it self over all Nations, now and then open∣ing and discovering it self to a few of the better and wiser Company.

Then this is THE WAY TO BLISSE, which I mean to take: And withall to prove it no pleasant Dream, and happy Tale, if it were true, as the com∣mon Proverb goeth of it; but, as it is in Nature, an heroical and almost divine deed, scarce to be reached or matched with any words, so I vow it a true and cer∣tain Story, a thing often done, and again to be done as often.

I am unfit, I grant, and unable to bear so great a Burthen, but that the great desire I have both to de∣fend the Truth from slander, and to do good to them that love it, makes it light and easie: And again, this hope upholds me, That if I chance to stumble or faint

at any time, they will as gently and willingly lend their hand to stay me, or at the least, bear with the fall and misfortune. Then for the common and viler Sort, which either for lack of good Nature, or want of good Manners, use to wrangle about Words, or twitch at Things, I care not; And because I know them not, I will pass by them, as unknown men; for neither was Hercules able, s 1.18 as they say, to match with many-headed Hydra, nor yet with the awk and crooked Crab.

Then, to turn my Speech, which way were it best to set forward? Not right and streight to the matter? No; Because there is such crying out against the Pos∣sibility of the good Works which our Medicine pro∣miseth; And that awk fore-judgement of the Matter hath been the chief cause which hath hitherto buried this Divine Art from the sight of good and learned Men: I take it the best way of delivery, before I come to the point it self, to fetch about a little, and shew the possibility of these effects, and the way to work them, by other and weaker means, as well as by HERMES his Medicine.

For although it be t 1.19 not so Natural in marching forward, to move the left and weak part, yet I ween it right Artificial; and then it shall agree with that good order of Art, first of all to put by a few of the light things laid against this blessed Science: Because, albeit they be gathered but by guess, besides all grounds and rules of certainty, yet they have so wholly possessed the common people, yea and some of the better and wiser sort likewise, that, without any further search or hearing of the Matter, they have streightway cast it off for false, and condemned it: for as when sleep hath once

taken the Fort of the Body, the Senses yield and can do nothing; so if wrong belief once get possession of the Soul, Reason is laid to rest, and cannot move again, before that must be loosened, and put to flight and scattered.

First, say they, sith there be seen in all places and times, so many hundreds, with great Pains, Heed and Cunning, to study this Art, and to put the Receipts in practise; sure, if they were true and faultless as others are, some should appear to hit the Mark, and to gather the fruit of their Travel, and not to live as they all do, of all men most miserable: Or at least, because it is so ancient an Art, it would have been recorded in some publick or private Writing, besides their own, which, be it bound with never so deep Oaths, (as it is) yet is it unsufficient proof and witness in their own case.

These be the most saleable Reasons, and best ap∣proved among the People, wherewith they use to bat∣ter this exchanging Science; But mark how light and weak they be, and easie to be wiped away: for how could the Acts and Deeds of these Philosophers come into the Writings and Records of Men, (to begin there with them) whose Fame, nay whose Company they have ever shunned? And when their own Records, if they chanced to like of leaving any, were not sown abroad, and published to the World, as is the use of Worldlings; but left like precious Heirlooms unto some Friend of secret trust, which was counted as a Son adopted, upon Condition to keep it still within the House and Stock of HERMES, from the Eyes and Hands of the World and Strangers, running evermore,

like the wise Stars, a contrary race unto the World, that no marvel though they be both in like sort, crossed by the World, and mis-called u 1.20 Wanderers [or Pla∣nets] when in deed and truth they go better.

Now when they deem credit to be denied to the Mens own Report and Witness, it is a sign that either their own Report and Witness is of light and little weight, whereby they judge of others; or else that their Thoughts are vain and phantastical, puft up, I mean, with that new kinde of Self-love, and over∣weening Wisdom, to set up themselves, and pull down Authorities; of which sort it falls out most com∣monly in proof, that while they strive to avoid the Lake of Superstition, they run headlong unawares down the Rock of Impiety: for if such a wilde breach and entry may be suffered to be made into the Credit and Au∣thority of Writers, which are the life of Antiquity and light of Memory, great darkness and confusion will soon come in, and overcast the World; yea, and so far forth at length, as nought shall be believed and judged true that is not seen; w 1.21 that even they which dwell in the main Land, shall not grant a Sea: A thing not onely fond and childish among all Men, but also (ill be to me, if I speak not as I think) wicked and god∣less amongst us Christians, whose whole Religion, as S. Augustine saith, stands upon that ground.

Wherefore, if we must needs believe Recorders of Acts and Stories, yea though they be sometimes lewd men, foolish and unlearned, as if they were as whole and harmless as x 1.22 Xenocrates, but especially although they had great cause to lie, and to speak more or less than the truth; who can, in any common Reason, re∣fuse

the solemn Oathes of so many good, wise and learned Men? y 1.23 for he that is Good, for the love of Virtue it self, he that is Wise, to avoid the shame of Lying, will speak the Truth. What should I say of the learned Men, whose whole care and practise, drift and study, is nothing else but to finde and set down the Truth? But all is well and clear of all suspicion, if it may be thought these Oathes and Protestations to have sprung from themselves, of meer good will and desire to perswade the lovers of Wisdome and Virtue, and not wrung out by fear of flattery. Which may be easily judged in such Men, as were all either Kings that needed not, or Diogenists that cared not, as it is clear in all their Eyes that are conversant in these kinde of Studies.

Wherefore, such men as are so bold without sure ground of Reason to deny, and deny still all that comes, are, in my Opinion, greatly to be looked into; for although they, like z 1.24 Xerxes, pull not down Religion with hands openly, yet they are of another sort as dan∣gerous, that undermine it closely with wrong Opinions. If our Men avowed such plain untruths as might be re∣proved by common sense and daily experience, as when a 1.25 Anaxagor as said Snow was black; and Xenophanes, the Moon inhabited, and full of Hills and Cities; and Nicetes of old, with some b 1.26 of late, that the Earth, the onely unmoveable thing in the world, onely moved, and such like ugly and mis-shapen Lies, wherewith Greece over-swarmed; then you had reason to use them with ill words and thoughts as you do: But when they maintain, that by a Heavenly Medicine they have made many great and wonderful Changes, turn'd all Mettals

into Gold, Folly into Wisdome, Vice into Virtue, Weakness into long Life, and all Diseases into sound Health, and Age into Lustiness and Youth again, how can you disprove them? when did you see the contra∣ry? You scarcely know the Nature of the Deeds and Effects, for they require great Knowledge; but the Doing, Cause, and Workman, that is; this Medicine, you never saw, nor can imagine what it is, much less con∣ceive the Reason, Strength and Nature of it:—Nay you see nothing, but grope and blunder in the dark, like blindfold men at all things: Else, how could these ex∣changes have escaped, and been hid from you, in a World so full of all kinde of changes? I mean, you see great and admirable things, (albeit you do not so take them, c 1.27 because you see them often) but you do not throughly see them, that is, you perceive not the Na∣ture, Cause and Reason of them, and that makes you so childish, to believe nought unseen, and count all things Wonders which are not Common amongst you; Much like that harmless and silly kinde of People, of late dis∣covered, which made Miracles and Wonders of many matters, that in other Countries are common and ordi∣nary; insomuch as (to take one for all) d 1.28 they could not conceive how two Men asunder, could by Letter certifie one another, unless a Spirit was wrapt up in the Paper, to make report and tell the News. But if you and they could once by the edge of Wit, cut into the Depth and Nature of the great and marvellous Works of Kinde and Skill, which are common and daily among you, then and not before, you would be ready and easie by comparison, to receive almost any thing unseen, and brought by Report unto you.

Let me awake your Wits a little: You see daily, but not throughly, how the Moon, by drawing the Ocean after her, makes the Ebbe and Flow thereof. It is likewise commonly, I know not how truly, reported, e 1.29 that the Loadstone roof of Mahomet his Church, draws up his Iron-Tomb from the ground, and holds it hanging in the middle way: like as the Miners in Ger∣many, by chance found their Tools, which they had left in such a Vault, hanging in the Morning; which was accounted for a Miracle, before such time as the Cause, by the skilful, was seen and declared unto them.

What should I say more of this Stone? It is not un∣known that there are f 1.30 whole Rocks thereof in India, drawing Ships that pass by loaden with Iron unto them: and yet we see that this mighty Stone, in presence of the Diamond, the King of Stones, is put g 1.31 out of Office, and can do nothing.

To come abroad, it hath been often seen, at Sea, that the h 1.32 little Stay-fish cleaving to the fore-ship, hath stopt his full Course.

I should now pass over to that other side of Skill and Craft, and call to minde many great and wondrous Works there done and performed: The curious work of that i 1.33 Italian Ring, which held a Clock, besides a Dial within it. Those three common Feats found out of late, passing all the Inventions of Antiquity, the Gun, Card, and Printing, and many other dainty De∣vices of Mans Wit and Cunning: if this short and

narrow Speech appointed, would suffer any such out∣ridings. Let these few serve to awake you, and call your Wits together: you see these things, I say, and are never moved, but if you had never seen them, but heard the stories onely reported, what would you have thought and said?

And because no man so well judgeth of himself, as of another: k 1.34 Suppose a plain and harmless People, such as those Indians were, had from the beginning dwelt in a dark Cave under ground, (let it be the Centre, if you will) and at the last one odde man more hardy and wise than the rest, had, by stealth, crept out into the light, and here by long travel and traffick with our People, had seen and learned the Course and Nature of things, which I have rehearsed unto you, and then returning home, had suddenly start up, and begun to recount the Wonders which he had seen and learned; first, that he found the Earth hanging round in the mid∣dle of the Air, and in like sort a bright and goodly Cover, compassing afar off the same; This Cover be∣set and sprinkled with infinite moving Lights and Can∣dles; and among the rest, One (to be short) of a foot in bigness, to his sight, l 1.35 without all Touching, or other means and instruments to be perceived, to hale and pull huge heaps of Water after her, as she passed up and down continually; would they not shout, and lift up their hands, and begin to suspect the Man of infection with strange and travelling Manners?

But, admit, when the noise were done, and all husht, he went forward, and told them of such a Church, and Vault, where other things as well and more strangely than the Earth, (for that cannot be otherwise, unless

heavy things flew up against Nature) hanged in the Air alone; And of such Hills, that, as the Moon Wa∣ters, so drew Ships out of their full courses, without any strength, or means visible. Furthermore, if he laid abroad the wonderful might of a little Fish, m 1.36 like half a Foot long, able to stay the main course of a Ship under sail; do you not think with what sowre Counte∣nances, and reviling Words and Reproches they would bait him, and drive him out of their Company? But if the good and painful Man, burning with desire to re∣form the estate of his rude and deformed Country, would not be stayed so, but espying a calmer time, durst come in presence, and step forth before them a∣gain, and say, that by his Travel he had learned to make such a Ring as I spake of; such warlike Engines as should fall as fearful as Thunder, and as hurtful as any Ramme upon the Wall, a mile off planted; such a kinde of Writing, whereby four Men might Record as much in the same time, as four thousand of the Com∣mon Clerks; such a Card, wherewith a Countryman, that never saw the Sea, shall sit in the bottome of a Ship, and direct the Course thereof throughout the World, without missing; Is it not like they would ap∣prehend him for a Cozener, and adjudge him to Pu∣nishment? Then put the case you stood by, and saw the Matter, I appeal to your own Conscience, would you not think the Traveller worthy of Pity and Praise, and the People of Reformation?

Well then, let us return to our purpose; There is a Nation of Wise-men, dwelling in a Soil as much more blessed [than yours] as yours is than theirs: That is, As they bide under ground, and you upon the face

thereof, so these Men inhabit the edge & skirt of Heaven; they daily See and Work many wondrous things, which you never saw nor made, because you never mounted so high to come among them: If any one chance to fly away from you to those heavenly Places, and after like experience to return, and make the like Reports, you give him like Rewards; Compare the rest, I say no more; But if GOD would give you leave and power to ascend unto those high places, I mean, to those hea∣venly Thoughts and Studies, you might quickly, by view of deep Causes, and Divine Secrets, and comparison of one to another, not onely believe the blessed-Art, but also learn and perform the same.

But they will not be rid so, and follow as fast again another way: That whereas so many have been, and are daily seen to wear their lives in Alchimy, and to finde nothing that good is, but contrary for the most part, to wit, untimely and unordinary Death, Sickness, and Age, for Long-life, Health, and Youth; and alwayes Smoke for Gold, and Folly for Wisdome; and very near as often, bad and lewd Conditions, for good and honest Natures; (for, by boiling themselves long in such de∣ceitful stuff, as though they were burnt in the Pots bot∣tome, they carry most commonly for ever after, an un∣savoury smack thereof;) It is a plain sign the Trade is vain, false, and deceitfull. This is the third Charge they give unto us, let us see how to bear and with∣stand it.

The most wise and great Philosophers, albeit they knew GOD had made all Mankinde for that happy Life abovesaid, and that it was at first enjoyed, or else it had been made in vain; and that by corruption of ill

Custom, (by his secret appointment) our kinde is grown out of kinde, and therefore may be restored, because it is a mis-leading, and no intent of Nature: (which fore-castings gave them occasion to seek the remedy;) Yet they thought it unlawful, and set straight against the Will of GOD, that all should be restored; for that he seemed of purpose to have sown Good and Bad, and great store of both together, in such sort as we see them; lest if all were alike, and in one state of Happiness, the great variety of business and stirring, and so the society and Common-wealth among Men, should be clean ta∣ken away: Like as if the four first striving Seeds (where∣of all things are made and spring) were all alike, and one friend to another, all should be still and quiet, without Succession, Change and Variety in the World, and so there should be no World. For GOD, when he cast his Minde upon the building of the World, he meant to make a goodly and beautiful Work, meet for the Power, Wisdome and Pleasure of such a Builder, and therefore a stirring and changeable Work, because there is no might nor cunning shewn, no delight taken in one ever-like or still thing. But light footing, for speed, is ever best in such a ground; Let us away.

Wherefore, by the example, and, as it were, by the secret blast and motion of GOD, after our Men had found this Restorative, and used it for the time, and meant to leave it, as becometh good Men, to Posteri∣ty, they took this way of Counsel, to lay it up safe in a strong Castle as it were, in the which all the broad Gates, and common easie Entries, should be fast shut up and barred, leaving onely one little and secret back∣door open, fore-fenced with a winding Maze, that the

best sort, by Wit, Pains and Providence, might come in∣to the appointed BLISSE, the rest stand back for∣saken: n 1.37 Their Maze and Plot is this; first they hide themselves in low and untrodden Places, to the end they might be free from the power of Princes, and the Eyes of the wicked World: And then they wrote their Books with such a wary and well-fenced Style, (I mean, so over-cast with dark and sullen shadows, and sly pre∣tence of Likes and Riddles, drawn out of the midst of deep knowledge and secret Learning) that it is impos∣sible for any but the wise, and well-given, to approch or come near the Matter.

And therefore it is, when godless and unlearned Men, hovering over Gain and Honour, presume against Minerva's will, to handle their Words, when the Things should rather be handled, they wrest and wring them a hundred wayes, (for, o 1.38 nothing is so soft and gentle as Speech, especially so throughly temper'd) and yet all be∣sides the secret meaning thrust up in deep Know∣ledge.

Then, if these Wayes and Fantasies they practice, and set on work as fast (as their Fingers itch) and miss as fast (as they must needs do;) shall they say they followed our Rules and Precepts, and put our Work in practise, and found them false? That were like as if a cunning Archer and Huntsman, had delivered dark Rules of Shooting and Hunting unto his Countrymen, and these by chance had fallen into the hands of ano∣ther wilde and untaught Nation, which simply mis-led by mis-taking his Drift and Meaning, had made them Ploughs to shoot in, and goared their Oxen to the game, and then missing of their purpose, cried out and blamed

the Arts of Shooting and Hunting, and sought to blow Envy upon the Man that taught them; would not a Wise man judge, hold and deem, both these and them, and all other busie-bodies, that so use to myne & dig in other Mens dealings, to be sent unto their own Trade and Business, wherefore they were made and fashioned, and to let the rest alone for the right owners? And for these of HERMES house, do not think they make claim, sue and recover their own in open Court, as others use, (that were a way in such a wicked World, to lose Land, Life, and all together quickly) but in that secret sort, which falleth not within the compass of your Reproof.

Neither would I have you follow so hard, and be so earnest upon the next Reason, That albeit our Men had cause to hide their Works and Practise, yet they would have shewed the fruit and effect thereof, advancing themselves, as others do, to Honour and Pleasure, and not have lived like the refuse of the World, in such mean plight and wretchedness; for that is the lightest of all other, though it seem the greatest: If I list to rifle in the Rolls of ancient Records, I could easily finde and shew you, that although the most part, of pur∣pose, lived in this harmless and safe Estate, which I told you; yet some again were Kings, and Men of great Place and Dignity, (and yet I think by Remainder, and not by Purchase so) but I love not this kinde of rea∣soning; Let them that thirst go to the Fountain, and us remember, that in the Houshold of BLISSE, Riches are made but Servants, and not Masters, and Rulers; because they be for the most part unruly and ambitious, and for that cause they have no liberty granted them,

but are injoyned to serve lowly their Betters, and to look no further; p 1.39 So that, if our Men were Happy, or at least lovers of the same, their Riches ought to be imployed in their own service, that is, to purchase and win Wisdome and Vertue, and not sent out to wait upon, I know not what strangers, Honour and Pleasure; which as they be strangers, yea and dangerous strangers, lying open (as all high things) to the blast of Envy; so, most commonly, they will not be ruled, no more than they which get them; and then rebelling against them, which are their Lords and Rulers, do overthrow an happy Estate.

Wherefore, what marvel is it though our Men did thus, when they did no more than Wisdome requires, nor any more than all wise Men have ever taught and followed? thinking, and calling it an heavenly Life, because it sunders the heavenly Minde from the earthly Body, not (as q 1.40 Pliny writes of Hermolinus) by sending the same out of the Body, to gather and bring home News; but by an high contempt of earthly Matters, and flying up to divine Thoughts, not with the golden feathers of Euripides, but with the heavenly wings of r 1.41 Plato.

And therefore s 1.42 this same divine Man, makes the Minde alone the whole Man; the Body as a thing that is his, and belonging unto him; but Riches, Honour, and such like outward Goods, none of his own Matters, nor belonging unto him; but unto his, that is, the Body, and as I may term them, his Mans-men. And this thing also Bias, t 1.43 before him, did as well perform, when at the spoil of the City, having leave, he took not his Carriage with him, and answered to the check

of his Friends, that he carried all his own things with him, which was nothing but a naked Body.

Aristotle is of the same minde just with Plato, as ap∣pears notably in his u 1.44 last Book of Manners, where he hath laid down many sound Reasons, why this Life is best, and so, by wise men is, and ought to be taken: Because it is, saith he, the most quiet Life, and fullest of true Delight, and with all things needful best stored, for indeed it wanteth nothing; for that as a Minde is divine in respect of a Body, so is the Life of it, which is that we speak of, in regard of a civil and worldly Life. And again, if our Mindes are Our selves, it were meet to lead our own Life, before a strangers; But last of all, which is worth all, because GOD our onely Pattern, leadeth none other Life but this.

I might be very large, if I list to seek about and tra∣verse this Matter: but here is enough to shew the Pur∣pose and Reason our Men of Aegypt had, if it was in their choice, to chuse this kinde of Life, which the World so despiseth; But how if I could bring them in bereaved of all choice and free-will, and driven by force of Necessity to do the same? would not that stop the widest Mouthes, trow you, in all this lavish Company? Let us know first that the Minde of Man, being come from that high City of Heaven, desireth of her self to live still that heavenly Life, that is, the bles∣sed Life above described; And if there be any lett, as there is lightly, it is in the weight and grossness of our Bodies, over-weighing our Minde down to the Ground, and to all our own muddy Matters:—Then that our Men, after they have gotten this Golden Stone, so famous in the World, do not, as they think and would do,

straightwayes run to their Coffers, but first and chiefly Gild their Bodies with it; wherefore after that by that mighty, fine, and temperate Medicine, they have scour∣ed out all Grossness and Distemperature of the Body, the onely lets to Understanding, and good Manners, as we shall hear hereafter, and thereby left the Minde at large, and almost at her first freedom; she, and so they together, laying aside, and, as it were, casting down all earthly Matters, must needs return to their own former Life again, so far I mean, as the Condition and State of Man will suffer. And so, put case you finde your own dark and dusky Eye-sight so soon taken with eve∣ry foul and vain worldly Beauty, yet you must not judge these heavenly Men thereby, but think the most sharp and clear eye-sight of their Understanding, easily able to see the blemish, and to avoid the bait of com∣mon love.

Wherefore, to close up this point at last; sith this happy Craft and WAY TO BLISSE of HERMES, for ought that they know, may be true and honoura∣ble, let the Common and Unlearned sort stay their Judgement, and leave the trial and sifting of any fur∣ther Matter unto the Wise and Learned.

And therein all w 1.45 Dioclesians, if they have none of themselves, might learn better Advice, before (for the fault of some) they run to any raging Counsel, and bend the edge of Authority against all.

I grant that, as in all good Arts, so in this, because it is sweetest, there be some Drones, crept in among the Swarm; what then? As they are of another kinde,

and never begotten by HERMES, or any of his Sons: So no reason they should slander the Name and House of HERMES, but bear the burthen of their own fault. They may be sorted out and known from the holy, stinged, and profitable Bee, first by their bigness in Words and Brags, and then (as followeth lightly by the Course of kinde) by their stingless, and unarmed weak∣ness, in all defence of Learning; And thirdly by their sloth and idleness. For although they never lyn stir∣ring, yet x 1.46 as Seneca saith, Operosè nihil agunt, they painfully do Nothing, because all they do is to no pur∣pose, all is fruitless and unprofitable.

But Dioclesian lacked this discerning Wisdome, and rashly ran upon all, and burnt the Books, much like that part of Lycurgus, who for the Drunkenness of the Peo∣ple, cut down the Vines. Had it not been better to have brought the Springs of Water nearer, and to have bridled, as Plāto saith, that mad God with the sober? Even so the Emperour might with better advice, have tempered the heat of Alchimy, with the cooling Card of Discretion, and made it an Art lawful for a small Number onely, and with the like charge to be Practi∣sed, which had been a Counsel worthy a wise Prince, neither to let the hope of so great a Treasure go for a small loss; nor yet upon uncertain Hope, be it never so great, to lose a certain great thing, to wit, the Life and Goods of his Subjects, well and orderly bestowed.

Notes

• a 1.1

  Cic. Offic. lib. 1.
• b 1.2

  Terent. Prolog. in Andr. & Plat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.3

  Pind. Olym. Od. 5. & Isthm. Od. 5.
• d 1.4

  Cicer. de Nat. Deor. lib. 1.
• e 1.5

  Plat. in Philaeb.
• f 1.6

  Plat. in Timaet.
• g 1.7

  Aristot. Ethic. lib. 10. cap. 7. & 8.
• h 1.8

  Cicer. de Nat. Deor. lib. 2.
• i 1.9

  Plato in Timaeo.
• k 1.10

  Arist. Polit. lib. 7. cap. 1.
• l 1.11

  Plato N. I.
• m 1.12

  Arist. Pol. lib. 7. cap. 3.
• n 1.13

  Arist. Polit. l. b. 2. cap. 7.
• o 1.14

  Plato in A••cibiad. primo, sub fin••m.
• p 1.15

  Arist. Eth. lib. 10 c. 8.
• q 1.16

  Polit. lib. 7. cap. 1.
• r 1.17

  Hom. Ill. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. v. 142. Arist. E••hic. lib. 2. cap. ult.
• s 1.18

  Plato in Euthydem.
• t 1.19

  Arist. lib. De incessu ani∣mal. & Histor. animal. lib. 1. c. 15.
• u 1.20

  Cicer. de Nat. Deor. lib. 2. & Plat. de leg. lib. 7. prope fi∣nem.
• w 1.21

  Cic. de Nat. Deor. lib. 1.
• x 1.22

  Diog. Laer. vita Xenocrat.
• y 1.23

  Plat. de Repub. Dial. 6.
• z 1.24

  Cic. de Nat. Deor. lib. 1.
• a 1.25

  Cic. Acad. quaest. lib. 4.
• b 1.26

  Copernicus, G••lbertus, Cam∣panella, Galli∣laeus, Wrightus.
• c 1.27

  Cicer. de Divin. lib. 2.
• d 1.28

  P••t. Martyr Decad. 3. lib. 8. in p. 135. Et Tho: Campan. de sensu rerum, lib. 4. cap. 3. in p. 274.
• e 1.29

  G. Agricol. de Nat. fossil. lib. 5. cap. 3.
• f 1.30

  G. Agricol. ubi supra. Et Serapio, & O∣laus Magnus ap. Guil. Gilbert de Magnet. lib. 1. cap. 1.
• g 1.31

  Aug. de Civit. D i, lib. 21. cap. 4. Plin. Nat. Hist. lib. 37. cap. 4. Jul. Solin. Polyb. cap. 65. Mar. Paling. in Scorp. Aurel. Aug. Chrys. lib. 2. Albert. Mag. de reb. Met. lib. 2. c. 1. G. Agric. de Nat. fossil. lib. cap. 9. Card. Cusan. Epci. lib. 7.
• h 1.32

  Plin. lib. 32. cap. 2. Arist. Histor. anim. l. 2. c. 14. Plu••. Symposia, lib. 2. q. 7.
• i 1.33

  Nich. Causi∣nus Syntag. E∣lector. Symb. & Parabol. Histor. p. 65.
• k 1.34

  Vide Plat. Dial. 7. deRep. in princip. & Cicer. de Nat. Deor. lib. 2.
• l 1.35

  Sen. de Provid. cap. 1. Scalig. Exer. 52.
• m 1.36

  Geor. Pisid. de Mundi opisi. vers 983. Et Phile. de A∣nimal. propriet. cap. 32. Exer. cap. 93.
• n 1.37

  Severin. Dan. Idaea Med. Phil. ca. 1.
• o 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plat. Polit. 9.
• p 1.39

  Comment. in Hermet. lib. de lap. Phys. secret. cap. 2. Theat. Chym. vol. 4.
• q 1.40

  Plin. Nat. Hist. l. 7. c. 52.
• r 1.41

  Plato in Phaedro.
• s 1.42

  Plato in Alcibiad. 1. & Mens cujus{que} is est quis{que}. Cic. in Som. Scip.
• t 1.43

  Cic. Para∣dox. 1.
• u 1.44

  Arist. Ethic. lib. 10. cap. 7.
• w 1.45

  Suidas in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. & Coel. Rhod. l. b. 7. cap. 2. & Panciroll. Tit. de Alch••m. & M. Mayer, Symb. au••. mens, lib. 1. & P. Diacon. vit. Diocles. Caes. & Oros. l▪ b. 17. cap. 16.
• x 1.46

  Sen. lib. de Brevit. vit. c. 13