Elias Ashmole.

The way to bliss : in three books online

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' ^) I ) I II

I *>^'

O *y 3 THE

Way toBlifs.



^ ^-^ Made Publick, J^J
Qui ejl Mercuriophilus Anglicuu

>T>eus nobis h^cOtia feck.



^tcd by John Grifmond for Nath. Bmk^ at the
* jlfigel in Corn-hill, 1658.





T is now fomew hat above five years, fince P pu—
1 blil'hed the firfi Part of my THEATRUM
ately after which, my Studies of that Natnr^
received m.oft unfortunate Imermpto'/is , from
the Commencement of feveral veScatious Smts a-
gainft me ; But GOD, not onely enabled m.e to endure thofe
impetuous multiplied Stormes^^xxt fome few Moneths (-inct ,
was pleafed to fweeten m.y XoTos^-SHJferlngs with a fair and
peaceful /j(/«f. ' <

And becaufe my Studies in HERMETICK PHILOSO-
PHY, would not bear with the aforefaid troubleiome Rttbs .
(iS/^tf requiring a ferene cJW/Wr, quiet Thoughts, unwearied
f^^f^i/d^^r/^ indeed the whole ^/^;«,) I was with great unwil-
Ii;ignefs forced to lay them afide: Yet, (that I rr.iiht not totally
quit Minerva's {6c\ci^^ whohad'nurit mt up fo indulgently:.)
I.betookmyfelf tofuch other '5/»^;Vf, v\lio/e NiHtuYe would
better deal with Difiurhance's, andfuffer them.felves (when un-
happily broken off) to be reaffumed with lefs difficulty ; and
W'hzTZ Taris^y alfo might begCt romei;hing of u4ffftite aiid


To the Header,

AH this; while I well hoped to meec with Om or Other ;^\\(^ ^
(inclined ro idvaace the honour of HHRMES his Family)
would have dktw the pains of adding a Second VoiHrne to my
laid THE AT Rum, in regard thofe luccelTivc Tronhhs (hang-
ing To long and heavily upon me) h.id denied me the Leifun :
Nor wereeirher myy;zi//V/?r/Wtoit warning;, or the free r<7«-
irlbMtr/t of whatever Ihadfo painfully C^^^i?^^*/, unofFeced:
to the end my Tiefign (of lecting the WwU fee, what excellent
J<^i?» we had once of our own iV4//o», famous as well for that
kind of PhUofophjy as any other Learnings and Mafiers of fo
tranfccndent a Secret ; ) might have been furthered : Norwith-
Itanding this, I hear of nothing.(hicherto) done , nothing en-
ceivoured. ■

Bucinrtead thereof, I lately met with a pretended Co^) of
the following DlfcoHrfey r^idy htted for the Prefsy which ( up-
on periifal) I found m.ucilated wich many Imperfeciiow, mifcfa
injured by feveral incongruous Additions , and they confeft to
be onely m.ade up of fome fcartered Shreds and Fragments ,
cGlledted from the whole w^'orit; And befides intended, thac
the World tnould take it for the Child of one Eugemus Theo-
dida^Mt, bein^ ( by Re-baftliuatlm) called the fvifeMa»s
CrovoK, or Rofie^C'ru'clan Phyftcl^ ; under which Titles notice
hath been given of it^ coming abroad , by other Books fincc
PubliO-ied. All which confidered, together with die Z^^/ I
have for this noble Science^ and Regret to fee fo able a p7ampl~
OH thereof thus boldly, thus nefarioufly robb'd and difpoiled of
bis Honour ; loth I was any longer to keep my Perfeti Cop by
me ; and thereupon refolved , rather to venture it abroad ,
(though unaccompanied,) to 'prevent- the /»/«r)' would other-
wife be done our dead Amhm-, and the JVorld. (I fay unaccom-
panied, for m.y paft and prefent Engagements^ in finifhing the
ProdHcilo9is of fome of thofe Honres, I fnatcb'd from the in-
tervals of my late Dipp^trbames , will not afford me ti'P.e to
fit it with fuch Ajfoclate,', as formerly I intended^ fhould com-
plete one of the later Pans y of m.y above mentioned THEA-
TRUM.) However, (confidering the TV^wrff of this Piece,)
it will properly enough appear by it felf, and very well feive as
a large Prsfaec, to ulher forth the remaining Folumes, ( or any


^* f,*t$ the Reaekr,

thing elfe,) that fnalLbe publii"hed of this ShB eU»

As for our Amho-r^ he'Was without doubt an ENGLISH-
\iAN, but hath hitherto palTed with us among the Anonymly
and the Book^ (his O^-f^rlng) {hews it felf fuHicicntly Legiti-
mate^ chough th^ true Father th-rcoF be as yet unknown. I
have heard foxe notable Stories^ and thofe backt with peifwa-
live Cli'cumflancesy to make on ealie Faith think the Providence
very obiervable^ thit not onely furnillied a laborious fearcher
into this mytkrious Learmnr^ with ths Original ic felf, but
mo t fortunately directed hiii to three Grains of the Povpder^
clofed up between two Leaves thereof, with which he made
PfojeUion; But I affed not to Fly-blow the Ears of my R^^-
dtrs ; Onely this, I can modeflly averr, that my Copj vvas a
Tranfcript of that Or;^;W/.

TheWorkfeemstobewiitten about the beginning- of the
lart (or end of the former) Century ; The main drift of the An-
?W being frotii weighty and feriouS' iArg<4inents and Exam-
p/t'/j CO prove the Pofslbllity of fuch a thing as the PHILOSO-
PHER'S STONE : whereby is largely m.anifelkd, that Nature
lias exhiiylred greater Wonders to the view of the World, and as
great things have been (andconfequently may be) performed
by other weaker Sc lefl'er Means^ where a dne jfrlendly ,V!\di Phl-
lofofhical cofi-um}lon of Art and Nature is fully underwood. .
And yet howbeit (becaufe fuch zit familiar unro, and ordinary
am.ong us) we confider them not. Tis a Dlfcoarfe fraught with
variety of excellent rational Matter, and fitted to the Learned
as well as meaner (7rf;>^oV;>/ ; Nay, fuch, as I boldly penwade
my felf, will fully fatisfic^(?^/>, beyond anythmgyet extant of
this Natttre : and I bslievc m.any captious Argnments, hereto-
fore iifcd and urged,, againft the truth of this fo Infallible a Scl-
e/Ke, will here meet with fatisfailory Solutlo-ns, and henceforth
find no further place in any T)lfcoHr[e favouring but of Sobriety,
I muft alfo acquaint my "^^^^^/^r, that this piece was of fo
high a vahie with the induftrious DoUor Sverard, as it invited
him tobeftow his pains in the ^Marginal Notes ; wherein (like
a skilful Phllofopher, whofe firft operation is to make Hidden
things Manlfeit) he drew forth and difcovered, that which our
tAmhors Magiftcrial Pen thought fit to conceal ', and having


, obtained thofe }^otfs (cfey being added to a Tra^fcrtpt of thii
•Work^ and both fairlywrkten with the *DoBors hand) from a ve-
ry intimate Friend (one extraordinary Learned, and a great Or-
nament of our Nation) I was. willing to make them fnlfUcI^

And now ( I confcfs) notwichftanding all this, I do not ex-.
pe(St, what I here fnblijhy (liould pleafe every Palate ; in re-
gard the F^f^ of i^(?;7j«^m/V7^; is very much fuitable to that of
Ul'toney, which fometimes palTeth currant, and at other times
is cryed down, or called in : To this I conlider, how we are not
tborn with Fancies and ayiffetites, that telifli every thing alike ;
.and that 'tis as poflible to iliape a Coat for the Moon, as to Print
a Book that can pleafe every (jenim : fuch and fo various arc
the generality of our /«£-//«^fzWl Befides, I have often obfer-
ved,that Men, both ^//>and Learned^^^^z^z or affect notfome
^^iKSiOi Learnings and yet by z fecret willingnefs, or natural
force, are carried on in Admiration and Love of other Branches
th-reof ; And this I fuppofe partly growes from the negle6l of
aHriviland unbyaiTed Examination of their choyce, which (if
inade)would appear to proceed more from Affection than Judg-

But if any whofe Ignorance in, or Difajfc^ion to this Divine
and laudMe Science, lliall think no better of the Work^ then of
z Spiders /^F^^, [^ lit ondy to be fwept away: ] I fhall never-
thelefs confidently hope it will fall into fome other hands^ that
may consider the curiohcy of the H^oofe, and efteem it worthy
their Contemplation, to obferve how our Author (like that in-
genious Cr^^f//^^ travel Img with* her /;?^«iTr;') hath compofed
a Difcoarfe, whofe Sxcellencies will not difcover themfelves to
xhzfatisfaUionoiz fuperficial Sye, but onely the intent and fe-
rious IncjyAfitor ; And that fuch may reap all poflible ^Advan-
utge by their Labour, is the hearty aefire of

E. A S H M O L E.




Ch A p. I.

What Blisse and Happinesse Us

V in all orderly Speeches and matters of
Learning, {a) it firft of allbehovethto (a) oV. o^c^.
agree upon the Thing in hand, what it ^'^•^*
is, and what is the Reafonand Bounds
[^or definmorr] of the fame : It feem-
eth very needfull in this Difcourfe
of The Way To Blisse , to fhew firft what is
Blisse, becaufeit is a thing much in doubt, and in
queftion among the Learned.

He that ufeth to behold and view the Reafon and
Nature of things^ may eafily perceive by the outward
ihape, and inward gifts of Mm^ unlike and paffing all

B other

TheJVayto'Biifs. Lib. I.

Other Wights (or living Creatures) that he was made
tor fome notable end and purpofe above the reft •, and
fo not for Pleafure, Honour^ Healthy or enough ot need-
full outward things, which they call Riches, nor yet for
any other matters^which other Wights void of Wit and
ReafoD, feek and iollow. Therefore a Man ought not
to make any fuch thing his End and Happinefs, unlefs
he think it realon for the Mafter and better Workman,
to learn of the Servant and worfer : For what other
pattern and end have we in the world to follow 1 None
at all -, becaufe we are the beft Creatures in the

Then it is without the World, f^y you, and among
the bleifed Mindes [ or Spirits ] above and without
all : Neither yet have we found it •, for they be our
Fellow- fsrvants and SubjcBs under one Almighty King*
Wherefore there remains nothing but G OD and his
Happinefs to be fought and fet before us, not with hope
to overtake and reach it, (that were madnefs) but with
defire to attain fo much thereof, as the proportion be-
tween Hitn and us will fuffer. Or if the unmeafureable
and boundlefs [^onnfnite'] Bleffedncfs of G OD admit
no comparifon ^ It were beft (yea, and by the example
of the beft Men) to make the bounds of our Blisse
fo much of the Blifs of Go d> as our whole Power and
Nature will hold and carry.

Now then , if we knew that Divine Pattern and
Blifs of God, all were well : And this, as almoft all
other truth (efpecially in cafe of Life and Manners, for
the which it was chiefly written) by the witnefs and
record of Holy Writ^ were each to be known and pro-
ved, if that were not coo ftrange, and far orf from this


Cap.I. ThelVaytoMfs. 5

purpofe, whicli is appointed (as you fee) to run througli
the midft of Nature^ Rcafon^ and Philofofhy,

Wherefore, fithence both in this and all other Mat-
ters, I mean not to lean over-much upon my own de-
vice, becaufe a Man (efpecially a ^omg man) is apt to
fwerve, but to call other to counfel with me 5 and they
can be no more but Men, at moft endowed with ripe
and found Reafon and Judgement , in the courfe af
Kinde [_or Nature^ ^nd Philofophy : yet we will look, as
near as we can, that they be ftill fquared by the Rule
of Truth znd Reafon*

Then , to finde this Happinefs of Heaven among
Men, to whom were it beft to travels Unto Poets^
think you ^ No ^ becaufe they take their aim flillat a
vain Mark {b)^ the Peoples liking, as we may fee by Cb) TeYcnt.
Pindar^ one of the beft among them, (for I will not ^^"^"^■^'^^'i'^r,
draw of the dregs) when he faith, {c) if a man be ^^^''^- ^*'^'
jR/VA, and have his Health with a contended Minde^ And fcjpind oiym.
Honour^ let him not care to be a God. — A vain and od.-i.&ifthm,
worldly Blisse, God wot, far from a Divine Na- ^^''**

Nor yet need we go to the lower and lefTer houfes
of Philofophy 5 where, as they be tainted and unfound
in other pieces of Learning, fo in matter of Manners,
they do not well to place our Bl i s s e in Hononr^ Plea-
fure^ Healthy or in fuch like outward things •, no, nor
to fet it in good Life alone, and Firtue,

Plato and Ariftotle, for their matchlefs underftanding
in Natural things, and Divine Lights in the good or-
der of Life and Manners, have been thefe many Ages
beft accepted with the beft, and followed in all things;
Therefore, in this high point of Manners which, we

B 2 have

4, ThWaytoMfs. Lib.F.

have in hand, let us fee what tbefe Men hold, and how
near i\\ty come to the right line of Truth^ whereof we
fpake before.

To begin with PUto^ the Spring of this Philofofhy^
his Bltfs^ as he difputes in PhiUbm^ as near as I could
gather, out of fo large and fcattered a fpeech, is no-
thing but Pleafure.

And yet this divine Man meaneth not, (left' you

fliould marvel ) with that Herd of Swine , (though

they were not the broachers of that foul Opinion, but

(d) cicer. tie watered their Gardens, as (d) Tuliy faith, with other

Nat.DeorM -i- jj^gj^j Springs) to fet open all the gates of theSenfes,

and to let in all that comes 5 but onely at a few narrow

loops, to receive clean Delight, without all grief en-

(e; Flat, in terlaced 5 and by name (e) delight in Colours, Concent^

^^^^^^' and fome Smells^ in Health, Wifdome^ and Virtue, And "

(f) Flat, in again he faith in Theatetm^ (f) that ^ufiice and Holt-

ftefsy together with Wifdome^ makes m like unto God.

To let thefe two places ferve for him, and to come
to Arijtotle : As there are two forts of Men, one dif-
pofed to deal with others, which are called rvorldly-rmn^
and another quite contrarily, bent to live alone, and to
feck Knowledge, which are czWed Phi lof op hers : So he
(?) ArifloT. in his Book of Manners^ C^) appoints two like feveral
flM'&^^' ^^"^^ and5/#j-, for the firft, rirtue, (I mean a do-
ing, and no idle Virtue) garnifhed and fenced witli out-
ward helps and gif'ts of Body and Fortune •, for the
next, Knowledge of the befi things : and this he fetteth
before that other,for many reafons vouched toward the
end of that Book, but efpecially becaufe God, whom
we ought to follow^ leadeth the fame Life,
Thefe be the beft grounds of Blisse, that ever


Cap.I. TheWaytomfs. 5

any Philofofher hath laid at any time, (for never a
one hath quite built it up 5 ) let us fee how they be

If the ftall-fed Eficure may again be juftly reproved,
and reckoned as an impious perfon, whom never any
heavenly Thoughts touched, for bringing {h) in an idle fh) c'uer. de
God^ neither ruling the World, nor regarding it ♦, How ^^t-^mMb.-ii.
can Ariflotle feem wrongfully accufed of Impiety, and
for the fame banifhed out of the Academj^ if there were
no other proof againft him, than that he faith in that
place, that God Icadeth 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
felf, and e fir anged from all outward Adion applied
to other < yea, (and that) in his own and all other mens
Underftanding < Then to encounter him with his wor-
thy Mafter, Plato •, If that were the beft Life, or the
Life of God, why did Go d make the World < He
lived fo before, if that had been the beft Life 5 {i) But (\) piato h
becaufe He was Good, He would have other enjoy his ^'^*'''
Coodnefs •. and therefore he was bufie in Making, and
is yet in Ruling the World : And yet indeed, it is no
Bufinefs, as we reckon it, that is, no Care and Trou-
ble *, but an outward Deed and Adion, clean contrary
to the inward Deed of a mnfing Mmde^ onely fliooting,
at his own good Eftate, which is Wtfdome and Knorv-

But if he deny all this, as it is like he will, becaufe,
to encreafe the heap of fin, he grants no Beginning ♦,
then, what can be greater evidence than his own Wri-
tings, one quite thwarting another, as crofs as may be ^
for in his {k) feventh Book of State^ he comes again fV ^''^*^^*''^'*

6 ThelVayto'Blifs. Lib.L

and faith, that £ver'] man hath fo much Bj.iss-e^ a4 h€

hath ififdome and Virtue^ even bj the witnefs of God

himfclf^ rvho is therefore happy ^ and not for outward Goods,

What can be more divinely fpoken, and more crofs to

that former foul and godlefs Opinion f Nay, fee the

force of Truth 5 he yields again, according to his hea-

(1) piatoN. 1. venly (/) Mafier, That, {m) to fore flail the place from

lib^ ^c'^' ^"^' ^^^ vQorfer fort^ good Men ought to take Office upon them,

(n)AAl'^?oilt. and to manage J fairs of State : Yea and further, (») If

U.z. cap.j. they refufe, (which if they be Wife they will, quoth

JZeno) that they way be rightly compelled. Then, if his

Wifeman hath Virtue in pofTeirion, as no doubt he hath,

he muft fas we fee by his own confefTion j ufe it : And

the fame reafon is of God Himfelf in this great City

(o; viato in of the World. But {0) Plato by name, thinks thefe

A'cibiad.primj ^y^Q [q nearly tied, and of kin together, as he dare

finm. openly deny his Happinefs to that Common-Tvealth,

where they be dif-linked, and (land afunder.

Then we fee, that in the judgement of thefe two
great Philofophers^ where they be beft advifed , and in
deed and truth, the Divine Pattern of Blisse, which
we ought to ftrive unto, is no more, nor no lefs, than
that worthy couple of Wifdome and Virtue^ knit toge-
ther in that band of Tellowlhip, which may never be
parted and fct afunder.

But you may fay. We have reared our Blisse
aloft, and made it a fair and goodly Work, but more
. fit for the dwelling of thofe (ingle and clean Mindes
[_or Spirits'] above , which they call MelTengers, {^or
Angels] than for us Men, fo buried here below in thefe
earthly Bodies, as we be fcarce able to look up un-
to it : And therefore Artflotle both in his Book of

{p) Manners

Cap. I. ThefTay tom/s. 7

(/>) Manners and of {q) State^ with good advice often iy) ^'^'^ft- ^^'^•
receiveth in enough of bodily and outward Goods, tof^^pJil'm,^
help this matter, (though not as any other caule ofy.op.i.
Blisse, than the Inflrumem is of Mufick : ) and fo
Tlato we fee nameth his Servants and Helpers.

Indeed, I grant that this full and high pitch of Ha^-
pinefs^ (I mean that meafure above fet) is free and
eafie, to free and lively Spirits ♦, but to usimpoiTible
without other outward means and helps, which, never-
thelefs, (liall not be counted as any part of the frame
of Blisse, needful to make up the whole •, but, as
it were, loofe and hang- by fteps and flairs leading up
unto it.

Then if thefe be fo needful as they be, it were as
much need to lay them down, and in juft account,
which i\io(g Pbilo fop hers do not-, left if there be too
few, our Happmefs (hould halt •, if again too many, the
idle parts might in time infed and marre the reft : As
we may fear of Plato his firft three Delights, although
they be not hurtful of themfelves. Without more
words, the juft fum is this.

To obtain fo much Happinefs, as our Nature is able
to take and hold, the Body had need be firft willing
and obedient, and then ftore of outward needful things
to be ac hand and ready : Thefe every Man knoweth.
But for the Body, that is obedient when it is long-ltvdy
healthful , joung , clear and temperate : when all thefe
helps flock together, we may be happy if we will *, if
any want, we ftiall never, do what we can, as we (hall
hear hereafter.

Then let us mar(hal, at laft, thefe things in Order,
and comparing B l i s s e to a Family ^ make that loving


8 I'helVayto'Bhfs. Lib.L

Couple, Wifdome and Virtue^ as Man and Wife^ and

Heads of the Houjhold 5 the five Properties of the

Bod'j^ like children 5 and Riches ^ as Servants, Thefe

again, if the chief of the Houlhold will fuffer them to

Marry, will beget other two Bond-children, to beau-

tifie the fame houfe, Honour and Pleafure : But the wife

and good Boujholder will in no wife fuffer it, left his

Houlhold be troubled with more than may be ruled.

And although true and right Honour and Pleafare will

perforce follow, yet he (hall not regard them,, but be

(r) Hmdli.y* i^inded towards them, as thofe grave Men were !o-

-u.i^t. \wzvds Heilen^ and often ufe their (diym^yir) Although

^riji.E-bicMb. f^^y y^ j-f^^ij kindeonesy yet let them go.

Chap. II.

Reproof of the common a?id lighter fort of Arguments
cajl againjl the Way to Bliji.


'Ow that we know what is Blisse and Hap fi-
nesse, we may, uhen we will , go into the
Way, and Oiew how all Men may be BlelTed : wherein
I am quite bereaved of all helps from the Grecians^ as
men ever apter to fpeak and think well, than to do and
perform any thing •, (though conftancy and agreement
in their Sayings, would have left Blisse, as well as
other good things, in the power and reach of all Men:)
And 1 muft fly for aid into ^gypt, a People fo far


Cap.II. rheffaytomfu

paiTing 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 He RM E s, a Kwg 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 Bliss e aforefaid, and left it behinde
him in writing to his People ^ and that it was after him
a long time by the wi[er fort clofely wrought and ufed,
until at laft it crept abroad, and ftole into Arabia, when
{he flouriOied 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 fame fecret and difguifed manner (for it is the wont
thereof, as becomes fo deep a Secret) it hath travelled
and fpred it felf over all Nations, now and then open-
ing and difcovering it felf to a few of the better and
wifer Company.

Then this is The Way To Blisse, which I
mean to take : And withall to prove it no pleafant
Dream, and happy Tale, if it were true, as the com-
mon Proverb goedi of it^ but, as it is in Nature^ an
heroical and almoft divine deed, fcarce to be reached
or matched with any words, fo I vow it a true and cer-
tain Story, a thing often done, and again to be done as

I am unfit, I grant, and unable to bear fo great a
Burthen, but that the great defire I have both to de-
fend the Truth from ilander, and to do good to them
that love it, makes it light and eafie : And again, this
hope upholds me, That if I chance to ftumble or faint

C at

10 TheWay toWifs. Lib.I.

at any time, they will as gently and willingly lend their
hand to flay me, or at the leaft, 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, ufe to wrangle about Words, or twitch at
Things, I care not ♦, And becaufe I know them not, I
will pafs by them, as unknown men •, for neither was
(s; vhto in Herctiles able , {s) as they fay , to match with many-
Euthyicm. headed Hydra J nor jet rvith the awk and crooked Crab.

Then, to turn my Speech, which way were it bed to

fet forward < Not right and ftreight to the matter 1

No 5 Becaufe there is fuch crying out againft the Pof-

fibility of the good Works which our Medicine pro-

mifeth •, And that awk fore-judgement of the Matter

hath been the chief caufe which hath hitherto buried

this Divine Art from the fight of good and learned

Men : i take it the befl way of delivery, before I come

to the point it felf, to fetch about a little, and fhew the

poflibility of thefe effeBs^ and the waj to tvork them,

by other and weaker meansyis well as by Hermes

his Medicine,

(t) Jali.iib. For although it be (t) not fo Natural in marching

Dejncept am- fQ^y^^^rd, to move the left and weak part, yet I ween it

" ' & right Artificial ^ and then it (hall agree with that good

Hifior. anmx!. ^^^^^ ^f ^^t, firft of all to put by a few of the light

iib.i.c.i'}. jj^ingslaid againft this hleffed Science : Becaufe, albeit

they be gathered but by guefs, befides all grounds and

rules of certainty, yet they have fo wholly pofTefTed

the common people, yea and fome of the better and

wifer fort Hkewife, that, without any further fearch or

hearing of the Matter, they have ftreightway caft it off

for falfe,and condemned it : for as when deep hath once


Cap.II. The fFay to m/s. n

taken the Fort of the Body, the Senfes yield and can
do nothing •, fo if wrong belief once get polTeflion of
the Soul, Reafon is laid to reft, and cannot move again,
before that muft be loofened, and put to ^ight and

Firft, fay they, fith there be feen in all places and
times, fo many hundreds, with great Pains, Heed and

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Online LibraryElias AshmoleThe way to bliss : in three books → online text (page 1 of 17)