CHAP. I. What BLISSE and HAPPINESSE is .

IF in all orderly Speeches and matters of Learning , a a Cic. Offic. lib. 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 seemeth 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 needfull 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 between 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 proved , 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 Matters , I mean not to lean over-much upon my own device , 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 b Terent. Prolog . in Andr. & Plat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . , 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 c Pind. Olym. Od. 5. & Isthm . Od. 5. 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 Nature .

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 , Pleasure , 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 order 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 nothing 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 d Cicer. de Nat. Deor. lib. 1. 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 enterlaced ; and by name e e Plat. in Philaeb . delight in Colours , Concent , and some Smells , in Health , Wisdome , and Virtue . And again he saith in Theaetetus , f f Plat. in Timaet . that Justice and Holiness , 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 disposed 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 g Aristot . Ethic. lib. 10. cap. 7. & 8. appoints two like several Ends and Blisses ; for the first , Virtue , ( I mean a doing , and no idle Virtue ) garnished and fenced with outward 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 h Cicer. de Nat. Deor. lib. 2. 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 worthy 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 i Plato in Timaeo . 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 Trouble ; 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 Knowledge .

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 Writings , one quite thwarting another , as cross as may be ? for in his k k Arist. Polit. lib. 7. cap. 1. 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 heavenly l l Plato N. I. Master , That , m m Arist. Pol. lib. 7. cap. 3. 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 n Arist. Polit. l. b. 2. cap. 7. 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 o Plato in A●cibiad . primo , sub fin●m . 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 together 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 unto it : And therefore Aristotle both in his Book of p p Arist. Eth. lib. 10 c. 8. Manners and of q q Polit. lib. 7. cap. 1. 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 Happiness , ( 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 , nevertheless , 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 beautifie 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 towards Hellen , and often use their saying , r r Hom. Ill. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v. 142. Arist. E●hic . lib. 2. cap. ult . 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 HAPPINESSE ; 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 PHILOSOPHERS 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 opening 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 common 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 certain 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 defend 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 s Plato in Euthydem . 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 Possibility of the good Works which our Medicine promiseth ; 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 t Arist. lib. De incessu animal . & Histor. animal . lib. 1. c. 15. 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 approved among the People , wherewith they use to batter 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 u Cicer. de Nat. Deor. lib. 2. & Plat. de leg . lib. 7. prope finem . Wanderers [ or Planets ] 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 overweening Wisdom , to set up themselves , and pull down Authorities ; of which sort it falls out most commonly 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 Authority 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 w Cic. de Nat. Deor. lib. 1. 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 godless 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 x Diog. Laer. vita Xenocrat . 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 , refuse the solemn Oathes of so many good , wise and learned Men ? y y Plat. de Repub. Dial. 6. 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 z Cic. de Nat. Deor. lib. 1. Xerxes , pull not down Religion with hands openly , yet they are of another sort as dangerous , that undermine it closely with wrong Opinions . If our Men avowed such plain untruths as might be reproved by common sense and daily experience , as when a a Cic. Acad. quaest. lib. 4. Anaxagor as said Snow was black ; and Xenophanes , the Moon inhabited , and full of Hills and Cities ; and Nicetes of old , with some b b Copernicus , G●lbertus , Campanella , Gallilaeus , Wrightus . 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 contrary ? 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 conceive 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 exchanges 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 c Cicer. de Divin . lib. 2. because you see them often ) but you do not throughly see them , that is , you perceive not the Nature , 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 discovered , which made Miracles and Wonders of many matters , that in other Countries are common and ordinary ; insomuch as ( to take one for all ) d d P●t . Martyr Decad. 3. lib. 8. in p. 135. Et Tho: Campan . de sensu rerum , lib. 4. cap. 3. in p. 274. 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 e G. Agricol . de Nat. fossil . lib. 5. cap. 3. 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 Germany , 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 unknown that there are f f G. Agricol . ubi supra . Et Serapio , & Olaus Magnus ap. Guil. Gilbert de Magnet . lib. 1. cap. 1. 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 g 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. out of Office , and can do nothing .

To come abroad , it hath been often seen , at Sea , that the h h Plin. lib. 32. cap. 2. Arist. Histor. anim . l. 2. c. 14. Plu● . Symposia , lib. 2. q. 7. 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 i Nich. Causinus Syntag. Elector . Symb. & Parabol . Histor. p. 65. 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 Devices 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 k Vide Plat. Dial. 7. deRep . in princip. & Cicer. de Nat. Deor. lib. 2. 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 middle of the Air , and in like sort a bright and goodly Cover , compassing afar off the same ; This Cover beset and sprinkled with infinite moving Lights and Candles ; and among the rest , One ( to be short ) of a foot in bigness , to his sight , l l Sen. de Provid . cap. 1. Scalig. Exer. 52. 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 Waters , 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 m Geor. Pisid . de Mundi opisi . vers 983. Et Phile. de Animal . propriet . cap. 32. Exer. cap. 93. like half a Foot long , able to stay the main course of a Ship under sail ; do you not think with what sowre Countenances , 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 reform 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 again , 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 Common 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 apprehend him for a Cozener , and adjudge him to Punishment ? 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 heavenly 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 deceitful stuff , as though they were burnt in the Pots bottome , they carry most commonly for ever after , an unsavoury 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 withstand 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 taken away : Like as if the four first striving Seeds ( whereof 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 Posterity , 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 into the appointed BLISSE , the rest stand back forsaken : n n Severin . Dan. Idaea Med. Phil. ca. 1. 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 pretence of Likes and Riddles , drawn out of the midst of deep knowledge and secret Learning ) that it is impossible 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 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Polit. 9. nothing is so soft and gentle as Speech , especially so throughly temper'd ) and yet all besides the secret meaning thrust up in deep Knowledge .

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 another 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 purpose , 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 reasoning ; 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 p Comment. in Hermet . lib. de lap . Phys. secret . cap. 2. Theat. Chym. vol. 4. 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 q Plin. Nat. Hist. l. 7. c. 52. 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 r Plato in Phaedro . Plato .

And therefore s s Plato in Alcibiad . 1. & Mens cujusque is est quisque . Cic. in Som. Scip. 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 t Cic. Paradox. 1. 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 appears notably in his u u Arist. Ethic. lib. 10. cap. 7. 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 traverse this Matter : but here is enough to shew the Purpose 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 blessed 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 scoured 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 every 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 common 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 honourable , let the Common and Unlearned sort stay their Judgement , and leave the trial and sifting of any further Matter unto the Wise and Learned .

And therein all w w Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . & 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. 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 weakness , in all defence of Learning ; And thirdly by their sloth and idleness . For although they never lyn stirring , yet x x Sen. lib. de Brevit . vit. c. 13 as Seneca saith , Operosè nihil agunt , they painfully do Nothing , because all they do is to no purpose , 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 People , 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 Practised , 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 .