A True and Faithful Relation of What Passed for Many Yeers Between Dr. John Dee and Some Spirits/Preface

by Meric Casaubon

PREFACE.

What is here presented unto thee (Christian Reader) being a True and Faithful Relation, &c. (as the Title beareth, and will be further cleared by this Preface) though by the carriage of it, in some respects, and by the Nature of it too, it might be deemed and termed, A Work of Darknesse: Yet it is no other then what with great tendernesse and circumspection, was tendered to men of higheit: Dignity in Europe, Kings and Princes, and by all (England excepted) listned unto for a while with good respect. By some gladly embraced and entertained for a long time; the Fame whereof being carryed unto Rome, it made the Pope to bestir himself, not knowing what the event of it might be, and how much it might concern him. And indeed, filled all men, Learned and Unlearned in most places with great wonder and astonishment: all which things will be shewed and made good (to the utmost of what we have said) in the Contents of this book, by unquestionable Records and evidences. And therefore I make no question but there will be men enough found in the world whole curiosity will lead them to Read what I think it not to be paralell'd in that Kind by any book that hath been set out in any Age to read: I say, though it be to no other end then to satisfie their curiosity. But whatsoever other men, according to their several inclinations, may propose to themselves in the reading of it, yet I may and must here professe in the first place, in Truth and Sincerity, that the end that I propose to my self (so far as I have contributed to the Publishing of the Work) is not to satisfie curiosity, but to do good, and promote Religion. When we were first acquainted with the Book, and were offered the reading of it, having but lately been conversant in a Subject of much Affinity; to wit, of Mistaken Inspiration and Possession, through ignorance of Natural causes (which labour of ours, as it was our aime at the first in publishing of it, to do good, so we have had good reason since to believe, that we did not altogether misse of what we aimed at) we could not but gladly accept of it. And as we gladly accepted, so we read unto the end with equal eagernesse and Alacrity: Which when we had done, truly it was our Opinion, That the Publishing of it could not but be very Seasonable and Useful, as against Atheists at all times, so in these Times especially, when the Spirit of Error and Illusion, not in profest Anabaptists only, even of the worst kind that former Ages have known and abhorred, doth so much prevail, but in many also, who though they disclaim and detest openly (and heartily too, I hope, most of them) the fruits and effects that such causes have produced in others, yet ground themselves neverthelesse upon the same principles of Supposed Inspiration and immaginary Revelations; and upon that account deem themselves, if not the Only, yet much better Christians then others. And I was much Confirmed in this Judgment when I was told (as indeed I was, at the first, by them that knew very well) that the Most Reverend, Pious and Learned Archbishop of of Armagh, lately deceased, upon reading of the said book, before his death, had declared himself to the same purpose, and wished it Printed, But because it is very. possible, that every Reader will not at the first be so well able of himself to make that good use by good and Rational Inferences and Observations of this this Story as is aimed at, my chiefest aim in this Preface is to help such. And because it is not lesse probable that this Licentious Age will afford very many, who with the Saduces of old (that is, Jewish Epicures) believe no Spirit, or Angel, or Resurrection; who therefore being prepossessed with prejudice when they hear of so many Spirits as are here mentioned, and so many strange Apparitions, in several Kinds, will not only fling back themselves, but will be ready to laugh at any other that give any credit to such things. Although I will not take upon me to convert any by Reason that are engaged into such an opinion by a wicked life, that is, Unjust practises, Luxurious lewd courses, open profanenesse, under the name of Wit and Galantry, and the like, because, I think, it is very just with God to leave such to the error and blindnesse of their Judgments; so that without a Miracle there can be little hopes of such. Yet I shall hope that such as are Rational men, sober in their Lives and Conversations, such as I have known my self, yea, men of excellent parts in other things, men that are both willing to hear and able to consider: that such, I say, may receive some satisfaction by what shall say and propose to their Ingenuous consideration in this matter. Were we to argue the case by Scripture, the businesse would soon be at an end; there being no one Controverted point, among men, that I know of, that can receive amore Ample, Full, Clear and speedy determination, then this business of Spirits, and Witches, and Apparitions may, if the Word of God might be Judge. But I will suppose that I have to do with such, who though they do nor altogether deny the Word of God, yet will not easily, however, admit of any thing that they think contrary to Reason, or at least not to be maintained by Reason. I shall therefore forbear all Scripture Proofs and Testimonies in this particular, and desire the Christian Reader (who otherwise might justly cake offence) to take notice upon what ground it is that I forbear.

Bur though I will not use any Scripture for proof, yet by way of Application I hope I may be allowed to use some Scripture words, which may direct us perchance to a good Method in the examination of this businesse. The Apostle faith in a place, φάσκοντει εἶναι σοφοὶ, ἐμωράνθησαν: (professing themselves to be wise, they became fools) I shall not enquire of whom, and upon what occasion it was spoken: I draw no argument from it; only because there is a shew of great Wisdom in this Opinion; and yet, as I conceive, as much of Error and falshood (that is, Folly, as the word is often used) as in any other false opinion that is lesse popular. I will frame my discourse to this issue, first, to enquire what it is that makes it so popular and plausible, among them especially that pretend to more then ordinary Wisdom, and then secondly, lay it open (as I am able) to the view in its right colours, that the Folly or falshood of it may be discernable even to ordinary judgments.

First then, (as for them that deny Spirits, &c.) we say, The world is full of imposture; to know this, to observe it in all Trades, in all Professions, in all ranks and degrees of men, is to know the world, and that is to be wise. Though we call them Juglers, yet they deserve to be thought the plainest dealing men of the world that shew their tricks openly in the streets for money; for they professe what they are, They are the truest Juglers that do their feats (and they for mony too, most of them) under the Veil and Reputation of Holinesse, Sanctity, (or, Saintship) Religion, Virtue, Justice, Friendship; fine words to catch men that are of easie Belief, and thinks that every thing that glisters must needs be gold. Hence it is, that men that have had the Reputation of Wise men in the world, have commended this unto us as greatest Wisdom, Not Easily To Believe: Νῆφε, καὶ μέμνησο ἀπισεῖν: ἄρτρα ταῦτα τῶν φρενῶν· Epicharmus got more credit for this one saying (and hath done more good too, perchance) then many that have been the Authors of vast Volumes. Now it those things that are exposed to sense, the proper Objects of our Eyes and Eares, be lyable to so much Imposture and Deceit, that the wisest can scarce know what to believe: How much more caution do we need in those things that are so much above Sense, and in some respects contrary to Sense (and that is Spirits) that we be not deceived? If we consider the Nature of man, his Bodily frame, the Affections of his soul, the Faculties of his mind, we shall have no occasion at all to wonder if most men are apt to believe and to be cheated. But as no cause to wonder, so as little cause to imitate: Felix qui rerum potuit cognoscere causas! τερατολογία, a desire of, or to strange things that may cause amazement, is the proper affection of the vulgar, that is, of most men , which they bring into the world with them, (it is the observation of the wisest of men that have written concerning the affairs and actions of men) and cannot be rid of but by wisdom, which is the happinesse of few: Errandi, non necessitas tantum, sed amor. Seneca somewhere speaking of the Nature of Man; There was a time when the world was much governed by Oracles; private men went unto them as unto God, Kings and Princes sent unto them to be advised about greatest matters: and so much faith was ascribed unto them, generally, that the very word became a Proverb appliable unto those things, whereof no question can be made. Yet those very ancient Heathens, that tell us of these Oracles, tell us of their vanity; and though they (ay nor, Thar all were false and counterfeit, yet whilest they acknowledg it of some, they give us just occasion to suspect that it might have been found as true of the rest also, had like care been taken to examine the truth of them also.

Again, there was a time (and that time nor many hundred years yet past) when Miracles were the only discourse and delight of men: Ghosts and Spirits were in every house, and so prone were men to receive what was delivered unto them in that kind, that Miracle-makers were much put to it, not to make their stories probable, (for that was not stood upon) but to make them wonderful enough; See the Life of Albertus M. insomuch that some have been forced to complain publickly of the credulity of the people, who yet themselves tell us much more, I dare say, then was ever true. As of Miracles, so of Exorcismes: How many Divels and Spirits have been driven out of men and women, supposed to be possessed, by solemn Exorcismes, to the great wonder of the beholders, which afterwards upon further search and examination, have been convicted to have been nothing bur the artifices and subtil contrivances of men? Sentences and Judgments have passed upon such cheats when they have been discovered in most places of Europe, which have been published. Bur they have done strange things though (some that were though: possessed) and things impossible, to ordinary sense, to be done by Nature. It is very true, some have: But they that know what strange things may be done to the amazement of all not acquainted with such mysteries, by long Use and Custome, they will not easily wonder (so as to make a supernatural thing of it) though they see things, which, to their sight and of most, cannot bur seem very wonderful, and almost impossible. As for the bodily temper of man and of his Brain, it hath been sufficiently by some late books. of that subject (Enthusiasme) both by reasons from Nature, and by sundry examples roved, that a very little distemper of the brain, scarce discernable unto any, but those that are well versed in the study of Natural causes, is enough to represent Spirits, Angels and Divels, Sights and Stories of Heaven and Hell to the Fancy: by which sober kind of Madnesse and deliration, so little understood vulgarly, many have been, and are daily deceived; and from these things, through the ignorance of men, strange things sometimes have ensued, and the peace of Common-weales hath suffered not a little.

Aristotle, in his Meteors, tells of one that alwayes saw (so he thought, at least) another man's shape before his eyes, and how they happened unto him natural he gives a reason. Hyppocrates, Περὶ παρθερίων, (a very ⟨short⟩ Discourse, but full of excellent matter) sheweth how some, both men and women, through Natural causes, come to fancy to themselves that they see δαίμονας. Divels and Spirits, and to be tormented in their Souls, even to the making away of themselves by their own hands. The Author of the book, De Morbo Sacro, (very ancient too, but not right Hyppocrates, as many are of opinion) hath excellent matter too, to the same purpose; but I have not the book at this time by me. Hyppocrates, (where before) sheweth how many in that case were gulled by the Priests of those times, making them believe, That this happened to them through the anger of some god. "They that are verst in the Opticks know, That there is a way, through the help of glasses that shall not be seen, to make moving shadows that shall appear like Ghosts, to the great terror of the ignorant beholder: and it is said, That pretended Astrologers and Fortune-tellers cheat many by those fights. It is the opinion of some Jewish Rabbins, That what Ghosts or Souls are raised by Necromancy, they alwayes appear inverso corpore, that is, their head dowards and feet upwards. Though nothing is to be wondered at in Rabbins, who (commonly) are as full of ridiculous conceits as ever came into the head of any Bedlam: Yet my opinion is, "That the first ground of this wild conceit was, some appearance by the Species of an object, gathered through a little glasse into a dark room. For so indeed the objects must appear inverso corpore if it be done in a high room, and the objects from whence the Spiecies are gathered be lower then the glasse through which they passe. And the reason of it is very Demonstrable to the sight of any reasonable man. Certainly, by this secret (which yet is no great secret, being commonly seen and practised among them that are any thing curious) strange things may be done by a Cunning-man, to their great amazement that know not the cause. There would be no end if I should attempt to gather from several Authors what hath been invented by men, and what may be done by Art to cheat men in matters of this nature. Let any man, that is yet a stranger to it, but read the life of Alexander the false Prophet, or Prognosticator, written by Lucian, and he shall see notable examples of successeful Cheats and Impostures, scarce credible indeed, but that the thing was yet then fresh and famous, and that all circumstances of History confirm the truth of the relation. And let him that reads it judge; what dull and dry fellows the Mountebank-Astrologers, Prognosticators and Fortune-tellers of these dayes are, to this Noble, Renowned Alexander. Only let him know that reads, thac Lucian was a profest Atheist, and therefore no wonder if he find Epicurus spoken of with great respect, whom all Atheists, and Atheistically inclined are so much obliged to honour. This accepted, I think, the Story is very worthy to be known, and much more worthy to be read by all men (considering the good use that may be made of it) then many books that are daily translated out of other languages.

But lastly, If there were any such thing, really as Divels and Spirits that use to appear unto men; to whom should they (probably) sooner appear, then to such as daily call upon them, and devote their Souls and Bodies unto them by dreadful Oaths and Imprecations? And again, then to such, who through damnable curiosity have many times used the means (the best they could find in books, by Magical Circles, Characters and Invocations) and yet never, neither the one nor the other saw any thing?

I have said as much as I mean to say (though somewhat perchance might be added) to shew the plausiblenesse of the opinion, in opposition to vulgar apprehensions and capacities, whereby (as I conceive, for I have not wittingly omitted any thing that I thought material) it chiefly intitles it self to wisdom, and more then ordinary prudence, which all men generally are ambitious of. Yet I would not have it thought that all men that hold this conclusion, That there be no Spirits, &c. go so rationally to work, or can give this account or any other more rational and plausible for what they hold. God knows there be many in the world, men of no learning, and mean capacities, who can speak as peremptorily as the best, not because they have considered of it, and understand the grounds of either opinion, but because they know, or have heard it is the opinion of some Learned, and they hope they shall be thought learned too if they hold with them. Besides an ordinary (for some have been learned) Epicurean, who makes it his Motto (to himself and in his heart) Ἐν τῷ μηδέν ἐιδένας, ἥδισος βίος: and seeks his case in this world (ἀταραξίαν, their own word, which imports Tranquility both of mind and body; a good word but ill applyed) as his summum bonum, or chiefest happinesse: It is a great case to him when any strange things doth happen by Witches, Wizards and the like; and other some to satisfie their faith, others their reason and curiosity, are put to it to enquire of men by conference, and to search into books ancient and late, Sacred and Profane, and all little enough. A great case, I say, for him, then, and upon all such occasions, to possesse his Soul in secure ignorance, and to save his credit (yea, and to gain ciedit with some) by barely saying, Fabula est, I do not believe it. We shall hear some of them by and by acknowledg, in effect, as much as I have said: I impose nothing upon them. I will not take upon me to judge of a book that I never read; I cannot fay that I ever saw it. But because I have heard some men magnifie an English book written of this subject to prove that there be no Witches, I will impart unto the Reader that hath not observed it, the judgment of one of the Learnedit men that ever England saw (I wish he had been more gently dealt with when time was) of that book, whereby it may appear (if his judgment be right, as I am very inclinable to believe, becaufe of his great Learning, and wonted circumspection in his censures) what great undertakers many men are upon very little ground, and how prone others to extol what doth favour their cause, though to the prejudice of their better judgments, if they would judge impartially. Dr. Rainolds in those elaborate Prælectiones de libris Apocryphis, where he doth censure some opinions of Bodinus as prejudicial to the Christian Faith. Reginaldus Scotus, nostras, (saith he) qui contrariam Bodino insanit insaniam, ait Papistas confiteri, non posse Demonas ne audire quidem nomen Jehovæ. Acceperat ille à Bodino, & attribuit Papistis in genere, tanquam omnes Papistæ in eo conspirarent. Pergit ipse, & quoniam animadverterat quasdam fæminas maleficas, aliquando istius modi narrationes ementiri, putavit omnia esse sicta; ex imperitia Dialecticæ, & aliarum bonarum artium: Ut qui nullo judicio, nulla methodo, nullâ optimarum artium scientiâ, eodem modo aggressus sit hanc rem, quomodo Poeta loquitur,

———Tenet insatiabile quosdam Scribendi cacoëthes:

& eodem prorsus modo ratiocinatur, &c. We have been the more willing to produce this passage out of the writings of that Learned man, because we also in our answers may have occasion to say somewhat to the same purpose; not of that Author or his book, which he judgeth, any thing, but of the ground upon which he builded, which we shall find to be the fame upon which others also, that deny Spirits have gone upon. But we will go Methodically to work, and take every thing in order, as we have proposed in the objections.

First, We said, The world was full of Imposture. It is granted, of Impostors and Impostures. But what then shall the conclusion be, That therefore there is no truth in the world, or at least not to be attained unto by mortal man? Truly, many books of old have been written to that effect. Sextus Empiricus is yet extant, a very learned book it cannot be denied, and of excellent use for the understanding of ancient Authors, Phylosophers especially. I could name some Christians also, by profession, men of great learning that have gone very far that way. But this will not be granted by some I am sure that are or have been thought great oppugners of the common opinion about Witches and Spirits; some Physicians I mean, and Naturalists by their profession. But may not we argue as plausibly against that which they professe," as they have done or can do against Spirits and Apparitions? We would be loath to make so long a digression; we have had occasion elsewhere to say somewhat to this purpose: and they that will be so curious may fee what hath been written by Cornel. Agrippa (who is very large upon this subject) about it, not to name any others. It is not yet a full twelve-moneth, that a friend of mine, a Gentleman of quality, brought his Lady to London (some 60 miles and upwards from his ordinary dwelling) to have the advice of Physicians about his wife (a very Virtuous and Religious Lady) troubled with a weak stomack and ill digestion, which caused grievous symptoms. I think he had the advice of no lesse then a dozen first and last: I am sure he named unto me five or fix of the chiefest in Credit and practice that the Town affordeth. Not one of them did agree in their opinions, either concerning the Cause, or the means to be used for a Cure. So that the Gentleman went away more unsatisfied then he came. What he did I know not: I know what some men would have inferred upon this. Yet I, for my part, for the benefit that I have received by it, and the effects that I have seen of it, both upon my self, and others in my life-time, upon several occasions (where learned Artists, not Empiricks have been employed) though all the world should be of another opinion, I think my selfbound to honour, as the profession, so all Learned, Ingenious Professors of it: and I make no question but the worst of Agrippa's objections, by any man of competent judgment and experience, may easily be answered. I lay therefore that as in other things of the world, so in matters of Spirits and Apparitions, though lyable to much error and imposture, yet it doth not follow but there may be reality of truth and certainty discernable unto them that will. take the pains to search things unto the bottom, where truth commonly is to be found, and are naturally endowed with competent judgments to discern between specious arguments and solidity of truth.

But this proveth nothing. No: but the removing of this common objection may dispose the Reader, I hope, to consider of what we have to say with lesse prejudice. And that shall be our next task, what we have to say for Spirits, &c. before we come to particular Objections. Wherein neverthelesse I will be no longer then I must at this time, because I shall have a more proper place in two several Tractates, the one whereof hath been a long time in loose notes and papers, not yet digested, to wit, my Second Part of Enthusiasme: the other, in my head yet wholly, but in better readinesse to be brought to light, because of later conception; to wit, A Discourse of Credulity and Incredulity, in things Natural, Civil and Divine, or Theological. We shall meet there with many cases not so necessary here to be spoken of, which will help very much to clear this business.

¶ But here I say, first of all, It is a Maxim of Aristotle's the great Oracle of Nature, which many have taken notice of, and applyed to their several purposes: Ὁ ωᾶσι δοκεῖ, τοῦτο εἲναι φκμὲν, That which is generally believed, is most likely to be true. Who also in another place of the fame book doth approve the saying of Hesiod, Φήμη δ' ὄυτίγε πάμωαν ἀπόλλυται, ἥντινα λαοὶ Πολλοὶ φημίζωσι. Now if any opinion whereof question is made can justly pretend to a general assent and content of all people, places, ages of the world, I think, nay, I know, and it will be proved that this of Witches, Spirits, and Apparitions may. I do not know scarce any ancient book extant of Philosopher or Historian (the Writings of professed Epicureans excepted, of Aristotle we shall give an account by and by) but doth afford some pregnant relation, testimony or passage to the confirmation of this truth. I dare fay, should a man collect the relations and testimonies out of several Authors and books (that are come to our knowledge) within the compasse of two thousand years, of Authors well accounted of, generally, and whose testimonies (Historians especially) we receive in other things; a man might make a book of the biggest size and form that ordinary books (which we call Folioes) are. It is true, many Authors may write one thing which may prove false, as the famous history of the Phenix, perchance, or some such; but upon examination it will appear that those many take all from one or two at the most, who first delivered it. They add nothing in confirmation of their own knowledg or experience. But it is quite otherwile; those many Authors that I speak of (Historians especially of several ages) they tell us different things that hapned in their own times, in divers places of the world: and of many of them we may say they were such as knew little of former books, or stories of other Nations but their own. Within these 200 years the world, we know, by the benefit of Navigation hath been mote open and known then before; yea, a great part of the world discovered that was not known before. I have read many books, the best I could meet with, in several Languages, of divers Voyages into all parts of the world: I have conversed with many Travellers, whom I judged sober and discreet. I never read any book of that argument, nor yet met with man, that I have had the opportunity to confer with, but was able of his own knowledg to say somewhat whereby my belief of these things might be confirmed.

Now for the Epicureans (of all Philosophers the most inconsiderable in matters of knowledg, as former ages have described them) no man need to wonder if they denyed those things which by the solemn engagement of their Sect they were bound and resolved, notwithstanding any fight or sense, experience or evidence to the contrary, not to believe, at least not to acknowledg. This doth clearly appear by one that may be believed (though I have met with it in more) in such things. Lucian (himself a profest Epicurean Atheist) who doth commend Democritus, Epicurus and Metrodorus (the most famous of that Sect) for their ἀδαμαντίνην γνώμην, as he calls it, their fixed, irrevokeable, unconquerable resolution, when they saw any strange thing that by others was admired as miraculous, if they could find the cause or give a probable guesse, well and good, if not, yet not to depart from their first resolution, and still to believe and to maintain that it was false and impossible: It is a notable passage, and which excellent use may be made of. I will therefore set down his own words for their sake that understand the Language: —— ὥσε πάνο τὸ μηχάνημα Lucian. in Alex. Aldina ed. p. 179. (speaking of some of Alexander the false Prophet his devices) έδεῖτο Δημοκρίτου τινος, ἢ καὶ ἀυτοῦ Επικουῥου, ἤ Μητροδώρου, άδαμαντίνην πρὸς ταῦτα καὶ τὰ τοιαῦτα γνώμην ἔχοντος, ὡς ἀπισῆσαι, καὶ ὁωὲρ ἦν εἰκάσαι καὶ εἰ μὴ ἑυρεῖν τὸν τρόπον ἐδύνατο, ἐκεῖνο γοῦν προπεπεισμένου, ὅτι λέληθεν αὐτὸν ὁ τρόπος τῆς μαγτανείας: τὸ δ' οὖν πᾶν ψεῦδος ἔσι, καὶ γένεσθαι ἀδύνατον. Who doubts that this is the resolution of many also in these dayes, not of them only who are Epicureans, whose manner of living (as we have said before) doth engage them to this opinion, but of others also, who think it not for their credit (the vanity of which belief nevertheless might easily appear, there being nothing so mean and ordinary in the world wherein the Wisdom of the wisest, in the consideration of the causes, by the confession of best Naturalists, may not be posed) to believe any thing that they cannot give a probable reason of. Not to be wondred then if we fee many, notwithstanding daily experience to the contrary, to stick so close to those tenets which they have wedded themselves unto with so firm a resolution from the beginning, never to leave them, be they right or wrong.

As for Aristotle, I confesse his authority is very great with me; not because I am superstitiously addicted to any of his opinions, which I shall ever be ready to forsake when better shall be shewed unto me; but because (besides the judgment of all accounted wife and learned in former ages) I am convicted in my judgment, that so much solid reason in all Arts and Sciences never issued from mortal man (known unto us by his writings) without supernatural illumination. Well: Aristotle doth not acknowledg Spirits he mentions them not in any place. Let it be granted: And why should it be a wonder to any man that knows the drift and purpose of Aristotle's Phylosophy? He lived when Plato lived; he had been his fellow Scholer under Socrates, and for some time his Scholer; but afterwards he became his œmulus, and pleased himself very much to oppose his Doctrine, insomuch as he is censured by some Ancients for his ingratitude. The truth is, Plato's writings are full of Prodigies, Apparitions of Souls, pains of Hell and Purgatory, Revelations of the gods, and the like. Wherein he is so bold that he is fain to excuse himself sometimes, and doth not desire that any man should believe him, according to the letter of his relations, but in grosse only, that somewhat was true to that effect. Indeed he hath many divine passages, yea, whole Treatises, that can never be sufficiently admired in their kind; but too full of tales, for a Phylosopher, it cannot be denyed. Aristotle therefore resolved upon a quite contrary way: He would meddle with nothing but what had some apparent ground in Nature. Not that he precisely denyed all other things, but because he did not think that it was the part of a Phylosopher to meddle with those things that no probable reason could be given of. This doth clearly appear by a Divine passage of his, De part. anim. l. 1. c. 5. where he divides Substances in ἀγεννήτους κὶ ἀφθάρτους, Eternal and Incorruptible, that is, in effect, Spiritual (for even Spirits that were created might be termed ἀγείνητοι, that is, properly, I hat bave not their beginning by Generation; but we will easily grant, that the creation of Angels, good or bad, was not known to Aristotle: (we may understand Gods and Intelligences) and those, that μετέχεσι γενέσεως κὶ φθοράς, that is, are mortals. He goes on, As for Divine Substances, which we honour, we can say but little of them, though we desire it, because so little of them is exposed to sense [and Reason.] Mortal things that we are familiarly acquainted and duly converse with, we may know if we take pains. But much more should we rejoice in the knowledg (yea though we know but a very little part) of things Divine for their excellency, then in the knowledg of these worldly things though never so perfect and general But the comfort that we have of them (which doth make same amends) is the certainty, and that they come within the compasse of Sciences. What could be said more Divinely by a man that had nothing by revelation? Truly, there appeareth unto me (if I may speak without offence and misconstruction) more Divinity in those words, then in some books that pretend to nothing else. Add to this another place of his in his Metaphysicks, where he saith, That though things supernatural be of themselves clear and certain, yet to us they are not so, who see them only with Owles eyes. Can we say then that Arisotle denyed those things that he forbore to write of, because they were (their natures and their qualities) above the knowledg of man? Neither is it absolutely true that Aristotle never wrote of Spirits and Apparitions. Cicero in his first book De Divinatione, hath a long story out of him of a shape or Spirit that appeared in a dream to one Eudemus (his familiar friend and acquaintance) and foretold him strange things that came to passe. (lemens Alexandrinus hath a strange story out of him, of a Magical Ring, one or two, which Excestus, King of the Phocenses did use, and foresaw things future by them. It is to be found and seen among the fragments of Aristotle works. And that he did not deny Witches, may appear by that mention he makes of them in more then one place. How much he ascribed to common report and experience, though no reason could be given, doth appear by his Preface to his Treatise De Divinatione per insonia: where he proposeth the case, how hard it is for a rational man to believe any thing upon report which he can see no reason for; nay, which seemeth contrary to reason: as, for a man to foretel by dream what shall happen in another Kingdome far off without any apparent cause. But on the other side, saith he, not less hard to deny that which all men, or most men, do believe, to wit, that there be such predictions. For to say (his own words) that such dreams come from God, besides what else might be objected (which might easily be understood by them that understand his Doctrine) it is most unreasonable to believe that God would send them to men either vitious in their lives, or idiots and fools, of all men the most vile and contemptible, who have been observed to have such dreams oftner then better and wiser men. So leaving the businesse undetermined, he doth proceed to the consideration of those Prophetick dreams, for which some probable reason may be given. Yet in the second Chapter he faith directly, That though dreams be not θεόπεμπλα, yet they may be perchance ¹ ↑  The Latine Interpreter translates it Demonia; & I know not how it can be better expressed though lyable to ambiguity. ^[1]δαιμόνια, for such he acknowledges Nature to be, not θείαν, but δαιμονίαν only. I will not enquire further into the meaning of these words; it is not to be done in few words. It plainly appears that nothing troubled him so much (for he repeats the objection twice or thrice) as that God should be thought to favour either wicked men or fools. I wish no worse Doctrine had ever been Printed or Preached concerning God. But still let it be remembred that he knew of no Divine Word or Revelation. Yet Jul. Scaliger in his Commentaries upon Hypocrates De Insomniis, doth wonder that Aristotle should stick so much at this, and seems himself to give a reason grounded in Nature. Indeed he saith somewhat as to the case of fools and idiots, but nothing (that I remember) that reacheth to wicked men also. Let these things be considered, and let the Reader judge of how different temper Aristole was from that of ancient or later Epicures. This mention of Aristotle and Plato puts me in mind of Socrates their Master, his Familiar Spirit; no Shape but a Voice only, by which his life and actions were much directed. The thing is attested by so many, so grave Authors whereof some lived at the very time, others not long after, or in times not very remote, that I know not how it can be questioned by any man. Neither indeed is it, that I remember, by any Heathens or Christians of ancient times, and there have been books written of it, divers in Greek and Latine, whereof some are yet extant. But whether it were a good Spirit or an evil, some men have doubted, and it is free for any man to think what he pleaseth of it. For my part I ever had a Reverend opinion of Socrates, and do believe (if there be no impiety in it, as I hope not) that he was, as among Heathens in some respect, a fore-runner of Christ, to dispose them the better when the time should come to imbrace (and it did it effectually) the Gospel. Many other Phylosophers, that have been of greatest fame, were certainly great Magicians, as Orpheus, Pythagoras, Empedocles, and the like, as by those things that have been written of them by several ancient authors may be collected. But above all I give the preminence to Apollonius Thianeus, a man of later times, and of whom we may speak with more confidence and certainty. This was the man whom ancient Heathens very tenacious of their former worship and superstitions, did pitch upon to oppose unto Christ. His Life hath been written by divers, four of them were joyned together and opposed to the four Gospels: and Hierocles, a famous Phylosopher of those times, made a Collation of his Miracles with those of Christs, who was answered by Eusebius, yet extant. Sure it is, they prevailed so much, that he was for a long time worshipped by many, and in sundry places as a very God; yea, by some Roman Emperors, as we find in History. Philostratus hath written his Life in very Elegant stile (as Photius judged) in 8 books, which are extant. And though they contain many fabulous things, as any man may expect by the undertaking, yet have they so much truth and variety of ancient learning, that I think they deserve to be better known then commonly they are; but cannot be understood, I am sure, as they should be, by any translation either Latine or French that ever I saw: For the Paris Edition, though it boast of great things (as the manner is) yet how little was performed may easily appear unto any that will take the pains to compare it with the former edition of Aldus: Which I speak not to find fault, but because I wish that some able man would undertake the work; there is not any book, by the Translations yet extant, that more needeth it. What use Scaliger made of him, may appear by his frequent quotations in his Notes upon Eusebius, in the History of those times. As for Appollonius his Miracles or wonderful Acts (which is our businesse here) though many things have been added, some, probably, done by Imposture, yet I do not see how it can be doubted but he did many strange things by the help of Spirits, which things may be judged by due observation of circumstances; as for example, That being convented before Domitian the Emperor in the prefence of many, he presently vanished and was seen a great way off (at Puteoli I think) about the same time. That at the very time when Domitian was killed at Rome, he spake of it publickly and of the manner of it at Ephesus: and so of many others, which seem to me (as unto most) almost unquestionable. The greatest wonder to me is, that such was his port and outward appearance of Sanctity aud Simplicity, that even Christians have thought reverently of him, and believed that he did his wonders by the power of God, or by secret Philosophy and knowledg of Nature not revealed unto other men. So Justine Martyr, one of the ancient Fathers of the Church judged of him, as is well known. Most later Phylosophers that lived about Julians time, and before that, as also the Emperors themselves, many of them, were great Magicians and Necromancers, as may easily appear, partly by their own writings, and partly by the History of those times.

I do very much wonder whether any man, being a Scholer, and not strongly prepossessed, that doth not believe Spirits, &c. can say that he ever read the books of Tryals and Confessions of Witches and Wizards, such I mean, as have been written by learned and judicious men. Such as, for example, I account Nichol Remigins, his Demonolatria: ex judiciis capitalibus 900 plus minus hominum, &c. grounded especially upon the Confessions and Condemnations of no lesse then 900 men and women in Lorraine within the compasse of few years. That he was a learned man, I think no body will deny that hath read him; and that he was no very credulous and superstitious man (though a Papist) that also is most certain: and I have wondred at his liberty many times. I know not how it is now in those places; but by what I have read and heard of the doings of Witches and Sorcerers in Geneva and Savoy in former times (I could say somewhat of my felf, how my life was preserved there very strangely, but my witnesses are not, and I will not bring their credit in question for such a businesse.) I am of opinion, That he that should have maintained there that there was no such thing as Witches, or Spirits, &c. would have been thought by most either mad and brain-sick (so frequent and visible were the effects to sober eyes) or a Witch himself. For indeed it is ordinary enough, that those that are so really, are very willing (which deceiveth many) to be thought Impostors, and there is good reason for it: I should sooner suspect him an Impostor that doth prosesse himself (except it be by way of confession, as many have done) and is ambitious to be counted a Witch or Sorcerer. I remember saw a book some years ago, intituled, De l'inconstance des mauvais Anges & Demons, printed at Paris 1612. in quarto, and another of the same Author, and size, intituled, L'incredulite & mescreauce du sortilege, Paris 1642. Strange stories are told there of a Province of France, about that time (or little before) marvelloully infested with Witches and Sorcerers, insomuch that people did not know one another (in some one place) in the streets, by reason of evil Spirits appearing publickly in the shape of men; and that the proceedings of justice (which doth not happen often) were sometimes disturbed by them. I think the Author himself was one that was sent to the place by the King with some authority, and to make report. But as I do not altogether trust my memory, having had but a fight of the books (it was at the Bell in St. Pauls Church-yard:) So I beseech the Reader not to rest upon this account that I give him upon my best remembrance, but to peruse the books himself. I am confident he may receive good satisfaction, being things that were not done in a corner, but very publickly and well attested as I remember. However the reader must Ton 11. p 608. Mer, Cas. Pietas. give me leave (though it be not to this purpose, left my silence be drawn to the prejudice of the truth) to tell him, that I met with one great falshood there concerning my own father (of Bl. M.) which I have abundantly refuted, and all others of that nature, when I was yet very young. But that (as I conceive) which in all these stories would most puzzle a rational man, is the signes which are set down by many how witches may be known, as Teats, swimming upon the water, dry eyes, and the like: which things indeed have some ground of truth, Voss. de Idolol. 111. 180, 181. being limited to particular times and places, but are not of general application. Mr. Vossius had therefore reason to find fault with Springerus and Bodinus for making that a certain token of a Witch that she cannot weep. Who also in the same place doth well except against the tryal of γυναικολάσεως, as he calls it (commonly, purgatio per aquam frigidam) condemned by many. But he had done well to have limited his exception, and to have shewed how, and when, and how far such observations may be used. For certainly they are not altogether to be neglected. But the reasons of such observations or marks that are given by some, are so ridiculous, that they would make a sober man (that hath not patience enough to ponder all things diligently) to suspect all the rest. So one tels us, That when the Cock croweth the solemn meetings of Witches (which opinion perchance may prove ancient enough; as we shall shew elsewhere) are dissolved: and he thinks a reason may be because of the crowing of the Cock in the Gospel, when St. Peter denyed Christ. Another tells us, That Witches being well beaten trunco vitis (with a Vine stick or club) Maleficia illata solvere sævillina coguntur, have no more force to do hurt, or, that the party bewitched recovereth. So in my Copy, it may be it should be, vitis & vin. And the reason (he thinks, and yet he no ordinary man neither) ex mysterio vini & vineæ dilectæ Deo, ex cujus mysterio quotidie Sacramentum Sacrosancti Sanguinis Domini conficitur, &c. But I shall have a more proper place for the full examination of these things in one of the two Treatises before mentioned. It cannot be denyed but this whole businesse of Witches, what through ignorance, what through malice, is very lyable to many mistakes and divers impostures. And it were to be wished that in all such Trials some prudent Divines, and learned experienced Physicians might be joyned. But hence to conclude with Wierius (who neverthelesse doth acknowledg Spirits, and the Illusions and Apparitions of Divels, and their mischievous opperations as much as any, and tells as strange things of them) and some others, that therefore there are no Witches and Sorcerers, is as if a man should deny the power of herbs because a thousand things have been written of them of old, and are yet daily falsely and superstitiously. And indeed it so fell out once in Rome, as by Plinie is recorded at large, Where when some ascribed such power unto Herbs, as though Sun and Moon had been subject unto them, the dead might be raised, armies vanquished, and what not! which was not very well relished by many at last came Asclepiades, who perswaded men that were very well disposed to be perswaded, that all Physical use of Herbs and Simples was a meer cheat, and that men were better want them, there being other means easier and lesse troublesome to restore health and overcome diseases, which he professed to teach: and prevailed so far for a while, that they were laid aside, and a new course of Physick introduced. Which for a while, as I said, (so prone are men commonly to entertain new divices) gave good content generally. It is well observed by Aristotle (and I think a great part of humane wisdome dependeth on it) that in all things of the world that are commendable, as there is somewhat which is true and real, so somewhat also which is counterfeit and false. There is beauty Natural, saith he, and there is Artificial beauty by painting and trimming. A true, sound, healthy complexion, and that which makes a good shew, but is not sound. True, real gold and silver, but divers things also that may be taken for gold and silver at a distance, or by them that judge at the outward appearance. So, true, sound Ratiocination, and that which seems so to the unlearned, or to corrupt judgments, though it be very false. They that consider well of this, may the sooner come to the knowledg of truth in all things.

Well: we go on.

There was in Aix (Aquæ Sextiæ anciently, now Aquensis Civitas) in Provence (a County of France so called) in the year of the Lord 1611. a Romish Priest tryed, convicted, and by Sentence of the Court or Parliament condemned to be burned alive for abominable practises, and horrid things by him upon divers (some persons of quality) committed with and by the Divel. He had long desired it and sought it; at last the divel appeared to him in the habit of a Gentleman. The story is in divers books, French and Latine, and translated (at that time I believe) in divers languages. I would goe forty miles with all my heart to meet with that man that could tell me any thing whereby I might but probably be induced to believe, or at least to suspect, that there might be some mistake in the particulars of his Sentence. For my reason, I must confesse, was never more posed in any thing that ever I read of that nature. Gassendus indeed in Pereskius his life, hath somewhat (as I remember) of Pereskius his Opinion, as if he thought some of those things he confessed might be ascribed unto imagination; but I see no reason given: neither are the things of that nature, that can admit any such suspicion. Besides, Tristan, of the Lives of the Emperors and their Coynes, will tell you somewhat which may make a doubt whether Gassendus ought to be believed in all things that he reporteth concerning that famous man. I am not very much satisfied of what Religion (though truly a very learned man) Gassendus was. And by the way (which is somewhat to the case of Witches in general) if I be not mistaken (for I have it not at this time) there is a relation in that very book of somewhat that hapned to Pereskius by Witches when he was a child. That wicked Sorcerer which was burned at Aix, foretold before his death that some misfortune would be done at the time and place of his execution which hapned accordingly, and very strangely too. Somewhat again, must confesse, I have seen printed (Mimica Diaboli, &c.) to take away the scandal of some part of his confession, or the Devils saying of Masse, &c. some part of which things might perchance with some colour be ascribed to imagination: but that is not it that troubles me. But enough of him.

What man is he, that pretends to learning, that hath not heard, and doth not honour the memory of Joachimus Camerarius, that great light of Germany? so wise (and for his wisdom, and other excellent parts, sought unto by many Princes) so moderate a man (an excellent temper for the attaining of Truth) and so versed in all kind of learning, that we shall scarce among all the learned of these later Times find another so generally accomplished. The strangest relations that ever I read, or at least as strange as any I have read of Witches, and Sorcerers, and Spirits, I have read in him: such as either upon his own knowledge he doth relate, or such as he believed true upon the testimonie of others known unto him. The last work that he ever went about for the publick was, De generibus Divinationum, but he did not live (the more the pity) to make an end of it. But so much as he had done was set out by one of his learned sons, Lipsiæ, an Dom 1576. There p 33. he hath these words, De Spirituum verò, quæ sunt Græcis δαιμόνια admirabili non solum efficacitate, sed manisesta Specie, quæ φάσματα perhibentur, præsentiâ; incredibiles extant passim veterum narrationes, & nostris temporibus super antia fidem comperta sunt, extra etiam γοητουάς, de quibus posteà dicetur. So p. 89. & p. 151. again and more fully. But his strangest relations are in his Proemium to Plutarchs two Treatiles, De Defectu Oraculorum, and De Figura ΕΙ Consecratâ Delphis, set out by him with Notes. Here I could come in with a whole cloud of witnesses, name hundreds of men of all Nations and professions that have lived within this last hundred years, and not any among them but such as have had, and have yet generally the reputation of Honest, Sober, Learned and Judicious, who all have been of this opinion that we maintain. But because we have to do with them especially who by their Profession pretend to the Knowledge of Nature above other men, I will confine my self for further testimony to them that have been of that Profession, I have been somewhat curious for one of my Calling, that had no other end but to attain to some Knowledge of Nature, without which a man may quickly be lead into manifold delusions and Impostures. I have read some, looked into many I do not remember I have met with any professed Physician or Naturalist (some one or two excepted, which have been or shall be named) who made any question of these things. Sure I am, I have met with divers strange relations in sundry of them, of things that themselves were present at, and saw with their own eyes, where they could have no end, that any man can probably suspect, but to acknowledge the truth, though with some disparagement to themselves (according to the judgment of many) in the free confession of their own ignorance and disability to give reasons, and to penetrate into causes. Well: what then shall we say to such as Jul. Cæsar, Scaliger, Fernelius, Sennertus, the wonders and Oracles of their times? As Physicians so Phylosophers, men of that profound wisdom and experience (much improved in some of them by long life) as their writings shew them to have been to this day. What shall we make of them? or what do they make of themselves, that will censure such men as either cheaters or ignorant idiots? Henericus Saxonia, a Learned Professor and Practiser of Physick in Padua, in that Book he hath written of that horrible Polonian Disease, which he calls Plicam, which turneth mens hairs (in sight) to Snakes and Serpents; in that book he doth ascribe so much to the power of Witches and Sorcerers in causing Diseases, not private only but even publick, as Pestilences and the like, as himself confesseth he could never have believed, until he was convicted by manifest experience; and indeed is wonderful, and may well be thought incredible unto most, yet is maintained and asserted by Sennertus De Febribus; and in his sixth book (as I remember) De Morbis à fascino, incantatione, & veneficiis inductis. I will forbear the names of many men of fame and credit, Physicians too, because most of them are named (and commonly enough known) by Sennertus upon this occasion. There is one, whom I think interiour to none, though perchance not so commonly known or read, and that is, Georgius Raqusaius a Venetian, who by his first education and profession was an Astrologer, cast many Nativities, and took upon him to Prognosticate; but afterwards conscious to himself of the vanity of the Art (that is, when the Divel doth not intermeddle, as alwayes muft be understood: for some Astrologers have been Magicians withall, and have done strange things) gave it over, and hath written against it very Learnedly and Solidly. Read him, if you please, in his Chapters De Magis, De Oraculis; yea, through his whole Book De Divinatione, and you may be satisfied what he thought of these things: he also was a Physician. But I must not omit the Learned Author that set out Musarum Veronense, a great Naturalist and a Physician too; he handles it at the end of that work somewhat roundly and to the quick, I must confesse, but very Rationally and Solidly, in my judgment, against those pretended Peripateticians, that would be thought to defend the opinion of Aristotle herein. I could say somewhat of ancienter Physicians too, and give some account of those many Spels and Charmes that are in Irallienus, in all his books an ancient Physician, in high esteeme with some eminent Physicians of these late times, as they themselves have told me; though not for his Charms, but for his other learning and excellent experience, which they had found good use of But this I reserve for another place & work. And this mention of that eminent Physician who commended Irallienus unto me, puts me in mind of what he imparted himself, not long before his death, of his own knowledge and experience; and particularly of the account he gave me of the examination of a Conjurer in Salisbury, at which, he said, none were present but King James, (of most Blessed Memory) the Duke of Buckingham, and himself: It is likely some others may have heard the same, and I had rather any body should tell it then I, who was then a patient under him, and durst not, were I put to it, trust to my memory for every circumstance.

Hitherto I have gone by Authorities rather then Arguments, partly because I thought that the shortest and the clearest way for every bodies capacity, and partly, because such Arguments (if any besides these we have here) as have been used against this opinion, may be found fully answered in those I have cited. The truth is, it is a Subject of that nature as doth not admit of many Arguments, such especially as may pretend to subtilty of Reason, Sight, Sense, and Experience (upon which most Humane Knowledge is grounded) generally approved aud certain, is our best Argument. But before I give over, I will use one Argument which perchance may prove of some force and validity, and that is, A consideration of the stranges slises and evasions and notorious absurdities that these men are put to, who not being able to deny the ὅτι, or matter of Fact, would seem to say somewhat rather then to acknowledg Spirits, and Divels, and Witchcraft. Pomponatius, who hath not heard of? I once had the book, I know not now what is become of it. But I remember well, I never was more weary of reading then when I read him; nothing that ever I read or heard of Legends and old womans tales did seem to me more groundlesse and incredible. But because those men bear themselves very much upon the power of imagination (which indeed is very great, and doth produce strange effects) I shall commend to the sober Reader that hath not yet met with him, Tho. Fienus his Learned Tractat, De Viribus Imaginationis, a very Rational and Philosophical discourse. Of their miserable shists and evasions in general, the Author or Observator rather of Musæum Veronense, before quoted, will give you a good account. I have at this present in my hands the writings of a Physician, Augerius Ferrerius by name. What he was for a Physician I know not; all (I doubt) of that profession will not allow very well of his Preface to his Caftigationes Practicæ Medicinæ, whatever they think of the Castigationes themselves. But in general, his Stile, and various reading, and knowledge of good Authors, speak him a Learned man sufficiently. Thuanus in his History gives him a most ample Elogium, and makes him to have been Jul. C. Scaliger his intimate acquaintance and much respected by him. But I doubt whether Thuanus had ever seen this book of his: it doth not appear by that Elogium that he had. Well, this Learned man in his Chapter De Homerica (so he calls it) Medicatione, where he treats of cures done by Charms and Spels, by Words and Characters, which others impute commonly to Witchcraft: first, for the ὅτι, he doth not deny it: (Nam iis quæ sensibus exposita sunt contravenire, sani beminis non est.) He thinks them little better then mad men that will deny that which is approved by so visible experience. Yet it seems he was one of them that did not believe, or would not believe (though he doth not say so positively) Spirits and Witches, and Supernatural Operations. What then he plainly maintaineth and argueth it (though he quote no Gospel for it) that such is the nature of the Soul of man (if he know how to use it) that by a strong faith and confidence it may work any miracle without a miracle: Verum confidentia illa, ac firma persuasio (that you may have some of his words if you have not the book) comparatur indoctis animis per opinionem quam de Caracteribus & sacris verbis conceperunt. Doctis & rerum intelligentiam habentibus, nihil opus est externi, sed cognitâ vi animi, per eam miracula edere possunt. &c. And again a little after, Doctus veró sibi constans solo verbo sanabit. I do not hence conclude that this Ferrerius, though he speak as though he were, and names no body else, that he was the first or only that hath been of this opinion. Avicenne the Arab was the first, as I take it, that set it on foot: some others have followed him in it. But since these men acknowledg the strange effects that others deny, let the sober Reader judge whether of the two more likely to grant Spirits and Divels, or to make the Soul of man (of every man, naturally) either a God or a Divel. But let men take heed how they attempt to do Miracles by their strong faith and confidence, for that is the ready way to bring the Divel unto them, and that is it which hath made many Witches and Sorcerers. As for that Faith whereby men did work Miracles in the Primitive times, spoken of in the Gospel, commonly called, The Faith of Miracles, that is quite another thing, which I shall not need to speak of in this place. Of a strong confidence in God, even in them that are not otherwise very godly, whether it may not, according to Gods first order and appointment, produce sometimes some strange effects; we have had a consideration elsewhere, where we treat of Precatorie Enthusiasm. But this also is quite another thing, as may appear by what we have written of it.

But to conclude this part; upon due consideration of the premises, and what else I have in readinesse upon the same Subject (if God give me life and health) I cannot satisfie my self how any Learned man, sober and rational, can entertain such an opinion (simply and seriously) That there be no Divels nor Spirits, &c. But upon this account which I give my self (leaving all men to their own judgments herein) that if there be any such truly and really, it must needs be because being at first prepossessed upon some plausible ground, and being afterwards taken up with other thoughts and employments, they are more willing to stick to their former opinion without further trouble, then to take the pains to seek further. Οπως ἀλαλαίπωρος τοῖς πολλοῖς εἰ ζήτησις τῆς ἀληθείας, καὶ ἐπὶ τὰ ἔτοιμα μᾶλλον τρέπονται, as Thucydides doth very well observe. And when we say, A Learned man, there is much ambiguity in that word. For a man may be (not to speak of the ignorance of the common people, in those climates especially, who think all Learning concluded in Preaching; and now in these times too, them best Preachers that in very deed have least Learning, but preach by Instinct and Inspiration, as they call it) but a man, I say, may be a Learned Man, a very Learned man in some one kind or profession, even to Excellency and Admiration, who neverthelesse is and may be found ignorant enough in other kinds: but a general Learned man is a thing of a vast extent, and not often seen. It is a businesse of an infinite labour, besides that it requireth Natural parts answerable; without which (judgment specially) the more pains sometimes the more ignorance. I aim not by this at any particular man or men (Deum testor) I would much rather submit to the censure of others my self, then take upon me to censure any; but the observation is of very good use, I know it, and may give much satisfaction in many cases, and have given an instance of it in Tertullian, and some others elsewhere.

I have done for this time; I come now to the Objections, wherein I shall not need to be very long, because they run much upon one thing, Imposture, which hath already been spoken of and answered. But yet somewhat more particularly shal be answered.

First, Of Miracles. It cannot be denyed but the world is full of horrible Impostures in that particular: Yet I believe, that some supernatural things, as cures, &c. do happen in every age, for which no reason can be given, which also for the strangenesse may be called Miracles. But if we limit (with most) the word to those things that proceed immediately from God or divine power; I shall not be very ready to yield that many such Miracles are seen in these Dayes. But I will not further argue the Case in this place. Well, let us take Miracles in the ordinary Sense: I verily believe that many such things do happen in many places; but that through negligence partly, and partly through incredulity, they are not regarded oftentimes, or soon forgotten. And wiser men, sometimes, though they know or believe such things, yet are not they very forward to tell them, lest they bring themselves into contempt with those supposed wise men, who will sooner laugh at any thing they do not understand, then take the pains to rectifie their ignorance or inform their judgments. I hope I shall do no wrong to the Memory of that Venerable, Incomparable Prelate, Bishop Andrewes, for Sound Learning and True Piety whilest he lived, one of the greatest Lights of this Land; if I set down two Stories, which we may call Miracles, both which he did believe to be true, but for one of them, it seemes, he did undertake upon his own knowledge: The one, concerning a noted, or at least by many suspected Witch or Sorceress, which the Divel, in a strange shape, did wait upon (or for rather) at her death. The other, concerning a man, who after his death was restored to life to make Confession of a horrible Murder committed upon his own Wife, for which he had never been suspected; both these, as he related them to my F. (in familiar conversation) and my F. did enter them for a remebrance into some of his Adversaria. In the substance I believe there could be no mistake, but if there be any mistake in any Circumstances, as of Names, or otherwise, that must be imputed to my F who was a stranger, not to the tongue only, but to all businesses (more then what might be known by printed books, and such publick wayes) of England.

The First, thus:

L. Vetula Londinensis, cui morienti Diabolus affuit.

Mira Historia quam narrabat ut sibi compertissimam Dom. Episcopus. Fuit quædam L. mulier ditissima, et curiosis artibus addictissima vicina ædibus Fulconis, qui fuit pater Domini Fulconis, totâ Anghâ celeberrimi; atque adeo lectsimæ matrondæ, matri esusdem Fulconis, familiarissima. Hæc per omnem vitam sortilegiis dedita, & eo nomine infamium muliercularum amica et patrona: (ui anorienti cum adstarent quà viri, quà fæminæ gravissimi; animadversum est sub horam mortis, adstitisse ad pedes lecti hominem vultu terribilem, vulpinis pellibus amictum, quem ipsa contentis oculis intuebatur; ille, ipsam. Quæsitum est à janitore, quare illum admisisset ille negaræ se vel vidisse. Tandem secedunt ad fenestram duo vel tres, consilium capturi quid illo facerent. Erat quidam Senator ingentis nominis . . . . . qui bis Prætor Londinensis fuit: item Pater Fulconis, et alii. Placet illis ipsum compellare et rogare quis esset. Hoc animo repetunt priora loca sua ad lectum. Interim L. vocem magnam edit, quast animam ageret; omnes illam curare, spectare, sublevare; mox redit ad se illi ignotum illum requirunt oculis. Nasquam apparet. Ante boræ spatium moritur ægra.

The other thus,

Kalend. August. Narrabat hodie mihi rem miram Reverendiss. Præsul, Domin. Episcop. Eliensis quam ille acceptam auribus suis à teste oculato & auctore, credebat esse verissimam. Est vicus in Urbe Londino, qui dicitur, Vicus Longobardorum. In eo vico Paræcia est, & ædes paræcialis, in qua fuit Presbyter, bomo summæ fidei, et notæ Pietatis, . . . . . An. 1563. quo anno, si unquam aliàs, pestis grassata est per hanc Urbem Londinum. Narravit igitur hic Parochus et palsum aliis, et ipsi quoque Dom. Episcopo sibi hoc accidisse. Erat illi amicus in suâ Paræciâ insignis, vir, ut omnes existimabant, probus et pius. Hic peste correptus advocavit Presbyterum illum suum amicum, qui et ægrotanti affuit, et vidit morientem nec desernet nisi mortuum ita Demum repetiit domum suam. Post horas satis multas à morte hujus, cùm ipse pro mortuo esset relictus in cubiculo uxor illius idem cubiculum est ingressa, ut ex arcâ promeret Lodicem, sine linteamen ad ipsum εντολετον, ut est moris. Ingressa audit hanc vocem, operi intenta. Quis hic est? terreri illa, et velle egredi, sed auditur iterum vox illa: Quis hic est? Ac tandem comperto esse mariti vocem, accedit ad illum: Quid, ait, marite; tu igitur mortuus non es? et nos te pro mortuo compositum deserveramus. Ego verò, respondit ille, verè mortuus fui: sed uta Deo visum, ut anima mea rediret ad corpus. Sed tu uxor, ait, Si quid babes cibi parati, da mihi esurio enim. Dixit illa veruecinam habere se, pullum gallinaceum, et nescio quid aliud: sed omnia incocta, quæ brevi esset paratura. Ego, ait ille, Moram non fero; panem habes, ait, et caseum? quum annuisset, atque petisset afferri, comedit spectante uxore: deinde advocato Presbytero, et jussis exire è cubiculo omnibus qui aderant; narrat illi hoc. Ego, ait, verè mortuus fui; sed jussa est anima redire ad suum corpus, ut scelus apperiram ore meo, manibus meis admissum de quo nulla unquam cuiquam nota est suspicio. Priorem namque uxorem meam ipse occidi manibus meis, tantâ vafritie, ut omnes res lateret: deinde modum perpetrati sceleris exposuit; necita multò post expiravit, ac verè tum mortuus est.

There is no necessity that any body should make of either of these relations an Article of his Faith; yet I thought them very probable, because believed by such a man, and therefore have given them a place here. So much of Miracles.

Of Exorcismes we must say as of Miracles. One notable example of a counterfeit Possession, and of great stirs likely to have insued upon it in France, we have out of Thuanus, in our late Treatise of Enthusiasme. The History of the Boy of Bilson is extant, who by the Wisdom and Sagacity of the R R F. in God Thomas, Lord Bishop of Lichfield and Coventry, was discovered to be an Imposstor on purpose set up and suborned to promote the Romish cause, An. Dom. 1620. Such examples and stories most Countries have afforded good store, which are extant in divers Languages. Neither must it be concealed (by them that seek truth without partiality) that some, once called Disciplinarians, now more known by another name, have attempted to deal in those things, hoping thereby to gain great advantage to their cause. It was a famous Story in Q. Elizabeth's Reign, though now perchance out of the knowledg of many, and beyond the remembrance of any living, how one Mr. D. a very zealous man of that Sect, did take upon him by long prayers to cast out Divels so maintained and asserted with great vehemency by him and some others that favoured that cause, though upon legal examination they proved otherwise, which occasioned many books on both sides in those dayes, but two, melioris notæ, as we say, written by Dr. H. concerning Exorcismes; the one against Papists, the other against P. I have them both somewhere yet, I hope, but can not come at them at this time, which is the cause that I cannot particularize that businesse with circumstances of times, and names or persons as I would. But there were many other books written (some very big, which I have seen) about it, as I said before; so that the whole businesse, with very little inquisition, if any have a mind, may quickly be found out. One Bookseller in Little Britain did help me to the sight of six or seven at once; yet one of the books then written, and as I was told, upon this occasion much commended unto me by some very Learned, to wit, Dr. Jordan, of the Suffocation of the Matrix, I long sought before I could meet with it. And such was the ignorance of some Booksellers, that I could not perswade them there was any such book extant: but now at last I have got it. All the use I shall make of it at this time is, that whereas the whole drift of the book tends unto this, to shew the error of many in ascribing natural diseases to supernatural causes, which might be thought by some to favour their opinion that believe not Witches, &c. The Author doth very prudently and piously make this profession in the Preface, I do not deny but that God doth in these dayes work extraordinarily for the deliverance of his children, and for other ends best known to himself; and that among other there may be both possessions by the Divel, and obsessions, and Witch-craft, &c. and dispossession also through the Prayers and Supplications of his servants, which is the only means left unto us for our relief in that case, but such examples being very rare now adayes, &c. Yet for all this I do not conclude that Mr. D. was guilty of any Imposture: he might do it through ignorance being cozened by others. I have heard he was an honest man, and dyed piously, and disclaimed to the very last that he did any thing in that businesse otherwise then Bonâ Fide. I would judge charitably, even of those men that are not guilty of much charity towards others, whose judgments and consciences will not suffer them (though men of approved worth and piety otherwise) to say as they say, and to do as they do in all things. Be it granted therefore, that this businesse of Exorcismes is lyable to much Imposture: however, no man that hath read the relations of men and women possest, in several places, with due observation of circumstances, some of which relations, besides other persons of credit, have been attested; yea, some penned and published by learned Physicians and Naturalists, who have been employed about the Cure, observed their carriage, heard some of them speak strange Languages: silly women possest, discourse of highest points of Phylosophy, or the Mathematicks and the like. No man, I say, that is not a stranger to these things (besides what some Travellers, no way interessed in the cause, can aver upon their own knowledge) will make any question either of the real possession of divers, according to relations that have been made, or of the Divels Speaking in them and by them when they have been Exorcised; and sometimes upon bare conference. And though some Protestants are of opinion, That it is not lawful or warrantable for any man to take upon him to Exorcise upon such occasions, that is, (as I conceive) by way of absolute power and authority, and by superstitious wayes and means, as is ordinarily done: Yet where a man hath a Calling, as if he be lawfully Called to the Ministry, and set over such a Parish where any happen to be possessed (as indeed my self have a Parish, B. v. m. F. that is, right to a Parish as good as the Laws of the Land can give me, which hath been grievously haunted, though not altogether in the same kind, this many years, to the undoing of many there; but I must not come near it, nor have the benefit of the Law to recover my right, though never told why) and he find himself zealously moved, yet without presumption, I would not despair, but his prayers, with other performances of devotion, and the assistance of some others of the same calling, might prove available before God: but still presupposed, as most expedient and necessary, that the opinion and resolution of some Learned and conscionable Physician, one or more, be had in the case; and their presence also in all actions, if it may be had, obtained. Some, it may be, will thank me, and I hope it will offend none, if I impart unto them what I have found in my F. his Ephemeris (or, Daily account of his life) tending to this purpose.

Anno Dom. 603. Kal Junii. Quem memsem, et reliquos omnes velis ô Deus, &c. Hunc q lætum egimus, cum matre, uxore, affine, et viro nobili, Dom de Counf. et nobili item matrona, D. de St. Pons: qui omnes in re pietatis ὁμοφρονοῦντες, Ecclesiam hujus loci assiduè celebravimus. Inter alios Sermones quos habui cum D. de St. Pons, de ministro provinciæ Vivaretii sumus locuti, cui nomen Mercero. Regit ille in contractu plures parvas Ecclesias; habitat a. in loco, qui dicitur, Chasteau-double. Acceperam de eo ex vulgi rumoribus, quod vim Dæmonas ejiciendi haberet: quæsivi, ακριβέστερον de D. de St Pons quid ret esset. Illa seriò affirmavit, plures Dæmoniacos (decem aut circiter) in Ecclesiam auductos, eo concionante primùm, dein orante, palam, et Confessione omnium fuisse sanatos. Quosdam Demonas ita eum certis signis erupisse, ut res apud omnes fieret testatissima. Porró autem omnes qui sanati sunt, Religionem Catholicam Romanam ante semper professos. Mercerum verò impatientissimè ferre, si qnis inter loquendum, ut fit, diceret, Mercerum Diabolos ejicere, non enim se, verùm Ecclesiam Dei esse nominandam, cujus precibus ardentissimis Dei aures patuerint. Dem et illi et un verso gregi suorum benedicat. Amen.

In English (for their sakes that understand no Latine, and that it be not required alwayes, for it would be very tedious) this is the effect, At such a time, in such a place, he had the opportunity to meet with a grave (whether Lady or Gentlewoman) Matron, one he had a very good opinion of; her name M. de St. Pons, and having often heard by common report of a certain Protestant Minister that was said to cast out Divels, he did accurately inform himself by her (she living, it seems, very near, if not in the same parish) of all particulars concerning that businesse; who did averre it to be most true, and that ten, or thereabonts, Demomoniacks, or possessed men (all making profession of the Roman Catholick Religion) had been brought to the Church (at several times, as I take it) and that publickly, and by the generall confession of all then present, and by some notable signes (sometimes) at the going out of the Devils; they were, upon his Praying after Sermon, all delivered. But that he took it very hamously if any said, that he had cast out Devils; For, not I, said he, but the earnest Prayers of the Church, have prevailed with Almighty God to work this wonderful thing.

As for Oracles: It is true, Heathens themselves acknowledg, that some were the jugglings of men. Sometimes Princes; sometimes private men: (as now of Religion, of Preaching, and Praying, and Fasting; of Masses and Processions: most Princes and States in all places) made good use of them to their owne ends; and made them speak what themselves had prompted. But a man might as probably argue; because some have been so freely acknowledged to have been by compact and subornation, it is the more likely, that those of which never any suspicion was, should be true. We read of many in Herodotus: of one, which was contrived by fraud; but there we read also, that when it came to be known (though care had been taken that it might not:) the chief Contriver, a great man, was banished, or prevented worse, by a voluntary Exile; and the Sacred Virgin or Prophetesse, deposed. But not to insist upon particulars, which would be long, it is most certain, and it will cleerly appear unto them that are well read in ancient Authors and Histories, That all Heathens, generally the wisest and learnedest of them, those especially, that lived when Oracles were most frequent, did really believe them to be, which they pretended unto: and that they were so indeed, for the most part (taking it for granted that their Gods were Divils or Evil Spirits) by many circumitances of Stories, and by other good proofs, may be made as evident: neither was it ever doubted or denyed (alwayes granted and presupposed, that, as in all worldly things, much imposture did intervene and intermingle) by ancient Christians acknowledged, I am sure, by most, if not all. But I have spoken of them elsewhere already, and therefore will be the shorter here.

Our last Objection was: If there be Devils and Spirits, Why do they not appear unto them, who do what they can, as by continual curses, so by profane curiosity to invite them? First, We say, ἀνεξερεύνητα τὰ κείματα αὐτό, καὶ ἀνεξιχνίασοι αἱ ὁδοὶ αὐτε. When we have good ground for the ὅτι, to stick at the διότι, because we do not understand the reason, is as much as to say, that we think we should be as wise as God. Aristotle did not meddle with things that he could give no reason of; yet he did not deny them (as we have shewed) and it is one thing to require a reason of things meerly natural; and another of those that happen by a meer secret Providence. But this will give them no great satisfaction who perchance believe a God (some) as much as they believe a Devil. Secondly, Therefore we say, There may be some natural reason too, upon Aristotles grounds. Aristotle (as hath been shewed elsewhere) compares the effects of Melancholy, from whence he deriveth all kind of Enthusiasm, to the known effects of Wine. What is the reason, that some men with little wine will quickly be drunk, and become other Creatures, being deprived for the time of the use of reason? Others though they drink never so much, will sooner burst then reel, or speak idly as fome in their excess grow merry, others sad: some calm and better natured; others furious: some talkative, others stupid. The Devil knowes what tempers are best for his turn; and by some in whom he was deceived, he hath got no credit, and wished he had never meddled with them. Some men come into the world with Cabalistical Brains; their heads are full of mysteries; they see nothing, they read nothing, but their brain is on work to pick somewhat out of it that is not ordinary; and out of the very A B C that children are taught, rather then fail, they will fetch all the Secrets of Gods Wisdom, tell you how the world was created, how governed, and what will be the end of all things. Reason and Sense that other men go by, they think the acorns that the old world fed upon; fools and children may be content with them but they see into things by another Light. They commonly give good respect unto the Scriptures (till they come to profest Anabaptists) because they believe them the Word of God and not of men; but they reserve unto themselves the Interpretation, and so under the title of Divine Scripture, worship what their own phansie prompts, or the devil puts into their heads. But of all Scriptures the Revelation and the obscure Prophefies are their delight; for there they rove securely; and there is not any thing so prodigious or chimerical, but they can fetch it out of some Prophesie, as they will interpret it. These men, if they be upright in their lives and dealings, and fear God truly, it is to be hoped that God will preserve them from further evil; but they are of a dangerous temper; Charitable men will pity them, and sober men will avoid them. On the other side, some there are whose brains are of a stiff and restive mould; it will not easily receive new impressions. They will hardly believe any thing but what they see; and yet rather not believe their eyes, then to believe any thing that is not according to the courle of nature, and what they have been uſed unto. The devil may tempt such by sensual baits, and catch them; but he will not easily attempt to delude them by magical Shews and Apparitions. And what sober man, that believeth as a God, so a divel, doth doubt, but they that make it their daily practice to damn themselves, by such horrid oaths and curses, are as really possest, yea far more in the possession of the devil, then many that foam at the mouth, and speak strange languages?

But 3^dly Some have tried and used the means, but could never see any thing but what if others that never desired it really, but in some wanton curiosity, unadvisedly, that they might be the better able to confure the simplicity of some others as they thought, rather then that their faith wanted any such confirmation, have tryed some things, or have been present at some experiments and have seen (with no small astonishment) more then they expected or desired? Some persons of credit and quality, I am sure, have made it their confession unto me, that it hath so hapned unto them; who have been so affected with it, that they would not for a world be so surprized again.

But 4^ly and lastly, The Confessions of some Magicians are extant in print, who tell very particularly what means they used, what books they read, &c. and they saw and found (if we believe them; and what should tempt them to lye, no melancholy men, I know not) till they were weary, and Gods grace wrought upon their hearts to bring them to repentance. There be such confessions extant, but the Reader shal pardon me, if I give him no further account. It would much better becom them therefore, that have made such essays without successe, to repent, and to be thankful unto God, then to make that an argument, that theres no divel, and perchance no God. There is a terrible saying (if well understood) in the Scripture; Ὁ ῥυπῶν ῥυπάτω, He that is filthy let him be filthy still. Let them take heed (I advise them as a friend) if they persist in their hardness of heart and infidelity, lest God in just judgment, though they seek still, and provoke as much as they can, will not suffer that they shall see anything, lest they should fear and be converted.

 

I Come now to Dr. Dee, and to This Book of his, which hath been the occasion of all the Discourse hitherto. As for his Person or Parentage, Education and the like, I have but little to say more then what he saith himself in his first Letter to the Emperor (Rodolphe) of Germany, that being yet very young he was fought unto (ambiverunt me) by two Emperors, Charls the 5^th and Ferdinando his Brother and Successor in the Empire. Mr. Cambden indeed in the year 1572 makes honourable mention of him, and calls him, Nobilis Mathematicus. He dedicated his Monas Hieroglyphica to Maximilian Successor to Ferdinando, first printed at Antwerp, An. Dom. 1564. and afterwards at Francsord, 1591. and what other places I know not. In the year 1595. he did write (and was printed 1599 I am sure, but whether before that or no, I cannot certainly tell) A discourse Apologetical, &c. directed to the then Archbishop of Canterbury, wherein he hath a Catalogue of books written by himself, printed and unprinted, to the number of 48. in all, and doth also mention the books of his Library about 4000 volums in all, whereof 700 ancient Manuscripts, Latin, Greek, and Hebrew. There also doth he produce a Testimony of the University of Cambridg, dated 1548. But this whole Discourse of his being but short, for the better satisfaction of the Reader, I thought good to have it here reprinted the next after this Preface. His Mathematical Preface before Euclid, is that I think which of all his writings published hath been most taken notice of in England, and added much to the worth and commendation of that Edition of Euclid, He was a married man and had divers children, as will appear by this Relation; a great Traveller, and lived to a great age. But as I said before, I do not pretend to give an account of his life in general, unto others, which my self am yet a stranger to. What concerneth this Relation I am to give an account, and I hope there shall be nothing wanting to that. Four things I propose to my self to that end,

First, Somewhat to confirm the truth and sincerity of this whole Relation.

Secondly, To answer some Objections that may be made against some parts of it.

Thirdly, To give some light to fsome places, and to satisfie the Reader concerning the perfection and imperfection of the book, as also, concerning the Original Copy.

Fourthly, and lastly, To shew the many good uses that may be made of all by a sober Christian.

I. It seems that Dr. Dee began to have the reputation of a Conjurer betimes. He doth very grievously complain of it in that Preface to Euclid but now spoken of, about the end of it, and yet there doth also term himself, An old forworn Mathematician. For my part whether he could ever truly be so called, I yet make some question: But I am very confident, that himself did not know or think himself so, but a zealous worshipper of God, and a very free and sincere Christian. How this is to be reconciled with the truth of this Relation, shall be afterwards considered of. For the truth and sincerity of the Relation, I hope no body will so grosly mistake us as though we intended thereby to justifie what is here printed against any suspition of forgery; as if any man taking the advantage of Dr. Dees name and same of a Conjurer, could be suspected to have devised and invented these things in his own brain to abuse the world. I should be forry my name should appear in any kind to any book lyable to such a suspition; and the very name and credit of that so much and so deservedly prized Library from whence this is pretended to be taken, is sufficient (with civil understanding men) to prevent the grossenesse of such a mistake. Besides the Original Copy it self, all written with Dr. Dees own hand, there kept and preserved. But by Truth and Sincerity, intending not only Dr. Dee's fidelity in relating what himself believed, but also the reality of those things that he speaks of, according to his relation: his only (but great and dreadful) error being, that he mistook false lying Spirits for Angels of Light, the Divel of Hell (as we commonly term him) for the God of Heaven. For the Truth then, and Sincerity or Reality of the Relation in this sense, I shall first appeal to the Book it self. I know it is the fashion of many (I will not say that (I never did it my self) that are buyers of books, they will turn five or six leaves, if they happen upon somewhat that pleaseth their fancy, the book is a good book, and when they have bought it, it concerneth them to think so, because they have paid for it: but on the other side, if they light upon somewhat that doth not please (which may happen in the best) they are as ready to condemn and cast away. It is very possible that some such buyer lighting upon this and in it, upon some places here and there, where some odd uncouth things may offer themselves; things ridiculous, incredible to ordinary sense and construction, he may be ready to judge of the whole accordingly. But for all this, I will in the first place appeal to the book it self; but with this respect to the Reader, that he will have patience to read in order one fourth part of the book at least before he judge; and if by that time he be not convicted, he shall have my good will to give it over. Not but that all the rest, even to the end, doth help very well to confirm the truth and reality of the whole Story: but because I think there is so much in any fourth part, if diligently read, and with due consideration, that I despair of his assent, that is not convicted by it. Sir Thomas Cotton Knight Baronet. For my part, when the book was first communicated unto me by that Right worthy Gentleman who is very studious to purchase and procure such Records and Monuments as may advantage the truth of God (all truth is of God) and the honour of this Land, following therein the example of his noble Progenitor, by his very name Sir Robert Cotton, known to all the Learned as far as Europe extendeth. I read it curforily because I was quickly convinced in my self that it could be no counterseit immaginarie businesse, and was very desirous to see the end, so far as the book did go. Afterwards when I understood that the said worthy Gentleman (especially, as I suppose, relying upon my Lord of Armagh's judgment and testimonie, which we have before spoken of) was willing it should be published, and that he had committed the whole business unto me; I read it over very exactly, and took notes of the most remarkable passages (as they appeared unto me) truly I was so much confirmed in this first opinion by my second reading, that I shall not be afraid to proses's that I never gave more credit to any Humane History of former times. All things seemed unto me so simply, and yet so accurately, and with so much confirmation of all manner of circumstances written and delivered, that I cannot yet satissie my self, but all judicious Readers will be of my opinion. But nevertheless, to help them that trust not much to their own judgments, let us see what can be said.

First, I would have them, that would be further satisfied, to read Dr. Dee in that forecited Preface, where he doth plead his own cause, to acquit himself of that grievous crime and imputation of a Conjurer. But that was written, I must confess, long before his Communication with Spirits: yet it is somewhat to know what opinion he had then of them that deal with Divels and evil Spirits. But after he was made acquainted, and in great dealings with them, and had in readiness divers of these his books, or others of the same Argument, containing their several conferences and communications, to shew, and the manner of their appearing exactly set down; observe, I pray, with what confidence he did address himself to the greatest and wisest in Europe. To Queen Elizabeth often, and to her Council, as by many places of this Relation doth appear; but more particularly by his Letter to Sir Francis Walsingham, Secretary, &c. That he did the like to King James and his Councel, may easily be gathered by the Records (in this Relation) of 1607. but much defective. But then to the Emperor Rodolphe, to Stephen King of Poland, and divers other Princes and their Deputies; the wisest and learnedst, their several Courts did afford for the time: the particulars of all which addresses and transactions are very exactly set down in the book. Nay, such was his considence, that had it not been for the Nuncius Apostolicus his appearing against him at the Emperors Court by order from the Pope, he was, as by some places may be collected, resolved for Rome also, not doubting but he should approve himself and his doings to the Pope himself and his Cardinals. In these his addresses and applications being still very ready to impart all things unto them that would entertain them with that respect he thought they deferred; yea, readily, which is very observable, even to receive them into this Mystical Society, whom he thought worthy, and in some capacity to promote the design; as de facto he did divers in several places: Albertus Alasco, Prince Palatine of Polonia, Puccius a learned man, and Prince Rosemberg in Germany, who were long of the Society, besides some admitted to some Actions for a while, as Stephen King of Poland, and some others. We will easily grant (as elsewhere hath been treated and handled at large) that a distempered brain may see, yea, and hear strange things, and entertain them with all possible confidence, as real things, and yet all but sancy, without any real sound or Apparition. But these sights and Apparitions that Dr. Dee gives here an account, are quite of another nature; yea, though possibly the Divel might represent divers of these things to the fancy inwardly which appeared outwardly: Yet of another nature, I say, and not without the intervention and operation of Spirits, as will easily appear to any man by the particulars. Besides the long Speeches, Discourses, Interlocutions upon all occasions and occurrences in the presence of more then one alwayes; and externally audible to different persons, for the most part or very frequently. That these things could not be the operation of a distempered Fancy, will be a sufficient evidence to any rational man.

Again, let his usual preparations and Prayers against an Apparition or Action (as he called them) his extraordinary prayers upon some extraordinary occasions, as upon Edward Kelley his temporary repentance, and another for him when he was about to forsake him (in Latine a long one) Stephen King of Poland being then present. And again, when his Son Arthur was to be initiated to these Mystical Operations and Apparitions, in the place of Edward Kelley, and the like. And again, his Humility, Piety Patience, (O what pity that such a man should fall into such a delusion! but we shall consider of the causes in its right place afterwards) upon all occasions, temptations, distresses, most eminent throughout the whole Book. Let these things be well considered, and above the rest, his large and punctual relation of that sad abominable story of their Promiscuous, carnal Copulation, under the pretence of obedience to God. —— Let these things, I say, be well considered, and I think no man will make any question but the poor man did deal with all possible simplicity and sincerity, to the utmost of his understanding at that time. And truly, this one thing (as we said before) excepted, his mistaking of evil Spirits for good, it doth not appear by any thing but that he had his understanding, and the perfect use of his Reason to the very last, as well as he had had any time of his life.

Again, let it be considered, that he carryed with him where ever he went A Stone, which he called his Angelicall Stone, as brought unto him by an Angel, but by a Spirit sure enough, which he shewed unto many; to the Emperor among others, or the Emperors Deputy, Dr. Curts, as I remember: But more of this Stone afterwards. We may therefore conclude surely enough, That Dr. Dee in all this Relation did deal with all simplicity and sincerity. I shall only add, That whereas I used the word Reality before, concerning those things that appeared, according to this Relation: I would not be mistaken, as though I intended that whatsoever the Divel did seem to do or represent; it was Really and Substantially as it seemed and appeared, that would be a great and gross mistake. The very word Apparition doth rather import the contrary. All I understand by Reality, is, that what things appeared, they did so appear by the power and operation of Spirits, actually present and working, and were not the effects of a depraved fancy and imagination by meer natural causes. By which, strange things, I confess, may be presented and apprehended too, sometimes by the parties with all confidence, as we said before, though all be but fancy and imagination. But all circumstances well considered, make this Cafe here to be of another nature; and it may be it was the policy of these Spirits to joyn two of purpose in this business, to make the truth and reality of it the more unquestionable; hoping (if God had given way) they should have passed, in time for good Spirits abroad generally, and then we should have seen what they would have made of it. From lesse beginnings, I am sure, greatest confusions have proceeded and prevailed in the world, as we shall shew elsewhere. And since that in all this business, as we said but now, Dr. Dee did not deal alone, but had a constant Partner or Assistant, whom sometimes himself calleth his Seer, or Skryer, one by name Edward Kelly: it will be requisite before we proceed further, that we give some account of him also. According to Dr. Dee's own relation here, An. Dom. 1587. April 7. Trebone in the particulars of his Son Arthur's Consecration (after his manner, which he calls, His offering and presenting of him to the service of God:) Uriel (one of his chiefest Spirits) was the author of their Conjunction: but when and how it hapned (being but obiter mentioned there) we do not find any where; and more then what I find here I have nothing to say: For certain it is by this whole story, from the beginning to the end of it, that Kelley was a great Conjurer, one that daily conversed by such art as is used by ordinary Magicians, with evil Spirits, and knew them to be so. Yet I would suppose that he was one of the best sort of Magicians, that dealt with Spirits by a kind of Command (as is well known some do) and not by any Compact or agreement: this may probably be gathered from sundry places. But that he was a Conjurer, appearereth first by that, where he proffered to raise some evil Spirit before the Polish Prince Palatine, Albert Lasky (of whom more by and by) for a proof of his Art. But Dr. Dee would not suffer him to do it in his house. Wicked spirits are cast out of him to the number of 15. p. 32. But I make no great matter of that in point of proof, because all there upon his bare report only. But see p. 63. &c. where it is laid to his charge, and he answereth for himself and his Spirits. See also where at last he yielded to bury not to burn his Magical books. But read his own consession (where you shall find him speak like one that knew very well what did belong to the Art) and the record made by Dr. Dee concerning a shrewd contest that hapned between Dr. Dee and him (it was about some Magical things) wherein Edward Kelly carried himself so siercely, that Dr. Dee being afraid of his lise, was forced to call for help. Peruse well this place and I presume you will require no further light as to this particular concerning Kelly.

As for the several Epistles (in Latin most) that will be found here, as also Narratives of several meetings and conferences, they carry so much light with them, being set out with so many narkable circumstances of time, place, persons, &c. that no man of judgment that hath any knowledge of the world, will or can make any scruple of the sincerity and fidelity of either reports or Deeds and monuments (such I account the Letters to be) herein contained. A man might with little labour (that had all kind of books at command) have found somewhat concerning most (outlandish) persons in them mentioned. I could not intend it, and I think it would have been a needless labour. If any make any question let them make search, I dare warrant it unto them they shall find all things to agree punetually. But because Albert Lasky (next to Edward Kelley) is the man most interressed in this story, I will give you some account of him out of Mr. Cambden his Annals.

Anno Dom. 1583. E Polonia, Russiæ vicinâ hac æstate venit in Angliam ut Reginam inviseret, Albertus Alasco, Palatinus Siradiensis vir eruditas, corporis lineamentis barbâ promisissimâ, vestitu decoro, & pervenusto; qui perbenignè ab ipsa nobilibusque magnoque honore & lautitiis, et ab Accademia Oxoniensi eruditis oblectationibus, atque variis spectaculis exceptus, post 4. menses ære alieno oppressus, clam recessit.

But of all Letters here exhibited, I am most taken, I must confess, with the Bishops Letter that was Nuncius Apostolicus: he seemes to me to speak to the case very pertinently (take Puccius his account along in his long letter to Dr. Dee, of his conference with the said Bishop concerning the same business) and to have carryed himself towards Dr. Dee very moderately and friendly.

II. Now to Objections:

The first shall be this: Although 'tis very probable that Dr. Dee himself dealt simply and sincerely; yet since he himself saw nothing (for so himself acknowledgeth in some places) but by Kelley's eyes, and heard nothing but with his ears. Is it not possible that Kelley being a cunning man, and well practised in these things might impose upon the credulity of Dr. Dee (a good innocent man) and the rather, because by this office under the Doctor he got 50 l, by the year, as appeareth. Truly this is plausible as it is proposed; and like enough that it might go a great way with them that are soon taken, and therefore seldom see any thing in the truth or true nature of it, but in the outward appearance of it only. But read and observe it diligently and you will find it far otherwise: It is true indeed, that ordinarily, Dr. Dee saw not himself; his business was to write what was feen (but in his presence though) and heard by Kelley. Yet that himself heard often immediately appeareth by many places; I shall not need any quotations for that himself seeleth as well as Kelley. In the relation of the Holy Stone, how taken away by one that came in at a window in the shape of a man, and how restored; both saw certainly. In the story of the Holy Books, how burned and how restored again (part of them at least) which Dr Dee made a great Miracle of, as appeareth by some of those places; there also both saw certainly. And Albert Lasky, the Polonian Palatine saw as well as Kelley. Besides, it doth clearly appear throughout all the book that Kelley (though sometimes with much adoe perswaded for a while to think better of them) had generally no other opinion of these Apparitions but that they were meer illusions of the Divel and evil Spirits, such as himself could command by his art when he lifted, and was acquainted with, insomuch that we find him for this very cause forsaking, or desirous to forsake Dr. Dee, who was much troubled about it; and is forced in a place to Pawn his Soul unto him (to use his own words) that it was not so, and that they were good Spirits sent from God in great favour unto them. But for all this Kelley would not be satisfied, but would have his Declaration or Protestation of his suspition to the contrary entred into the book; which you shall find, and it will be worth your reading. I could further alledge, that if a man considers the things delivered here upon several occasions, being of a different nature, some Moral, some Physical, some Metaphysical, and Theological of highest points (though sometimes wild enough, and not warrantable; yet for the most part very remote from vulgar capacities) he will not easily believe that Kelley, who scarce understood Latine) not to speak of some things delivered in Greek in some places) and betook himself to the study of Logick long after he had entred himself into this course, could utter such things: no, nor any man living perchance, that had not made it his study all his life-time. But that which must needs end this quarrel (if any man will be pertinacious) and put all things out of doubt, is, that not Kelley only served in this place of Seer or Skryer, but others also, as his son Arthur, and in his latter dayes, when Kelley was either gone or sick, one Bartholomew, as will be found in all the Actions and Apparitions of the year 1607. which (as I suspect) was the last year of the Doctors life, or beyond which I think he did not live long.

Secondly, It may be objected, or stuck at least, How Dr. Dee, so good, so innocent, yea, so pious a man, and so sincere a Christian as by these papers (his delusion and the effects of it still excepted) he doth seem to have been, God would permit such a one to be so deluded and abused, so rackt in his soul, so hurried in his body for so long a time, notwithstanding his frequent, earnest, zealous prayers and addresses unto God, by evil Spirits (even to his dying day, for ought we know) as he is here by his own relation set out unto us? Truly, if a man shall consider the whole carriage of this businesse, from the beginning to the end, according to this true and faithful (for I think I may so speak with confidence) account of it here presented unto us, this poor man, how from time to time shamefully grosly delayed, deluded, quarrelled without cause, still toled on with some shews and appearances, and yet still frustrated and put off: his many pangs and agonies about it, his sad condition after so many years toil, travel, drudgery and earnest expectation, at the very last (as appeareth by the Actions and apparitions of the year 1607.) I cannot tell whether I should make him an object of more horror or compassion; but of both certainly in a great measure to any man that hath any sense of Humanity, and in the examples of others of humane frailty: and again, any regard of parts and worth, such as were in this man in a high degree. True it is, that he had joyes withal and comforts, imaginary, delusory, it is true; yet such as he enjoyed and kept up his heart, and made him outwardly chearful often times I make no question; such as the Saints (as they call themselves) and Schismaticks of these and former times have ever been very prone to boast of, perswading themselves that they are the effects of Gods blessed Spirit. But even in these his joys and comforts, the fruits and fancies of his deluded soul (as in many others of a distempered brain) is not he an object of great compaspassion to any, both sober and charitable? If this then were his case indeed, what shall we say? if nothing else, I know not but it ought to satisfie a rational, sober, humble man: If we say, That it is not in man to give an account of all Gods judgments, neither is there any ground for us to murmure because we do not understand them, or that they often seem contrary to the judgment of humane reason, because it is against all Reason as well as Religion, to believe that a creature so much inferior to God, by nature as man is, should see every thing as he seeth, and think as he thinks; and consequently judge and determine in and of all things as God judgeth and determineth. The Apostle therefore not without cause, would have all private judgments (for of publick for the maintenance of peace and order among men, it is another case) deferr'd to that time, when the hearts of all men shall be laid open, all hidden things and secret counsels revealed. But we have enough to say in this case without it. For if Pride and Curiosity were enough to undoe our first Parent, and in him all mankind, when otherwise innocent, and in possession of Paradise. Should we wonder if it had the same event in Dr. Dee, though otherwise, as he doth appear to us, innocent, and well qualified? That this was his case and error, I will appeal to his own confession (though he makes it his boast) in more then one of his Letters or addresses, where he professeth, That for divers years he had been an earnest suter unto God in prayer for Wisdom; that is, as he interprets himself, That he might understand the secrets of Nature that had not been revealed unto men hitherto; to the end, as he professeth, and his own deceitful heart it may be suggested unto him, That he might glorifie God; but certainly, that himself might become a glorious man in the world, and be admired, yea, adored every where almost, as he might be sure it would be, had he compassed his desire. And what do we think should put him upon such a desire, with hopes to obtain it, but an opinion he had of himself as an extraordinary man, both for parts, and for favour with God? But however, had he been to the utmost of what he could think of himself, besides his Spiritual pride of thinking so of himself (as great a sin as any in the eyes of God) his praying for such a thing with so much importunity, was a great tempting of God, and deserving greatest judgments. Had he indeed been a suter unto God for such Wisdom as the Prophet Jeremie describeth (11. v.24, 25.) Let not the Wise man glorie in his wisdom, &c. but let him that glorieth, &c. And for such knowledg as our Saviour commandeth, Job. 17.3. And this is life eternal, that they may know thee, &c. And his blessed Apostle (1 Cor. 11.2.) For I determined not to know any thing, &c. he had had good warrant for his prayers, and it is very likely that God would have granted him his request, so far as might have concerned his own salvation and eternal happiness. Besides, it is lawful (nay fit) for a man to pray for Gods blessing upon his labours, for competency of wit and capacity that he may do well in his vocation and glorifie God. But for a man to aspire to such eminency above other men, and by means that are not ordinary (as that conceited Phylosophers Stone, and the like) and to interest God by earnest solicitations in his ambitions extravagant desires; that God, who hath said of himself, That he refisteth the proud, but giveth grace unto the humble, must needs be so great and so high a provocation (if well considered) as that I begin to doubt whether it be charity to pity him that suffered so justly and deservedly. I do not know but it is as lawfull for any man obscurely born to pray for a Kingdom, for a Common Souldier that he may have strength to encounter thousands, or far an ordinarie Maid, that she may become the fairest of women. In all thefe it is poflible to glorifie God, we grant, were it fit for us to prefcribe unto God, neglecting thofe that he hath appointed, by what means he fhould be glorified; and could we fecure our felves that in pretending to Gods glory we do not feek our own. I wish that our great undertakersfand reformeds (fuch is their wifdom they think) of Arts and Sciences would ferioufly think of this; they efpecially who take upon themfelves to make all men wife and of one mind, and to reconcile all doubts and difficulties in Religion, and otherwife; in a word, to make Truth to be imbraced by all men. Should thefe men tell us that if they had had the creating of the world, and the ondering of all things (and there be, I think, in the world that have faid little lets) from the beginning, they would have made an other guefs of things then God had done: We would have confiderd of it perchance what might be the ground in any mortal man of fuch wonderful confidence. But fuch being the condi tion of the world, as it is, and fuch of men, naturally, or to fpeak as a Chriftian, fince the fall of adam, and the confequences of it, the curfe of God, &c. to make all men wife, of one mind, good, religious, without an infinite omnipotent power, fuch as of nothing was able to create a world: can any man (fober and wife) hear it; hear it with patience, that thinks it impoffible, yea ftrange, that Caftles fhould be built in the air, or the heavens battered with great guns? And yet fuch books are read, yea and much fet by, by fome men. My judg ment is, That they are to be pittyed (if diftemper be the caule, as I believe it is in fome)that boaft of fuch things; but if wife and politick to get credit and mney (as fome I believe) it is a great argument of their confidence, that there bonany in the word that are not very wife. But to return to Dr. Dee: It might be furic acidcd and proved by examples, that fome men of tranfcendent bolinefs and mortification (in the fight of men) fo fequeftred from the world (fome of them) and the vanities of it, that for many years they had converfed with God alone in a manner; yet through pride and conceit of their own parts and favour with God, fell into delufions and temptations, it not altogether the fame, yet not lefs ftrange and dreadful. Such examples Ecclefiaftical Story will afford, and other books of that nature, but I have them not at this time, and I conceive I have faid enough to this particular.

But of his Praying too, fomewhat would be obferved. His Spirits tell him fomewhere, that he had the Gift of Praying. Truly I believe he had, as it is ordinarily called: that is, that he could exprefs himself very fluently and earneftly in Prayer, and that he did it often to his own great contentment. Let no man wonder at this; I have wed elfewhere that fome that have been very wicked, yea, fome that dyed for blafphemy, and with blafphemy in their mouth to the laft gafp, have had it in a great meafure, and done much mifchief by it. It is no difparagement to Prayer, no more then it is to the beft things of the world (and what better and more heavenly then prayer well ufed?) if they be abufed. And it is commonly obferved,that the corruption of beft things is moft dangerous. What bred thofe pernicious hereticks that fo long troubled the world, and could not be fuppreffed but by abfolute deftruction, but long affected prayers (therefore called Euchites or Meffaliani, that is to fay the Prayers) and Enthufiafms? And as to that point of mard joy and complacency, which fome Schifmaticks and wicked men find in themfelves at their prayers, which ignorant deluded people think to be an argument of the Spirit: It is certain, and is a myftery of nature that hath (may I fpeak it without bragging) been brought to light (of late years at leaft) by myself and fully discovered, "That not only the inward heat of "mental conception (where there is any vigor) but also the music of out"ward words, is able to occafion it. Indeed it is a point that doth deferve to be well confidered of in thefe times especially. For when young boys and illiterate men (and the number is likely to increase now that Catechizing is fo much neglected) are turned loose to exercife themselves in this gift (as they call it) and when by long practice they have attained to some readiness and volubility, which doth occafion fome inward lightsomeness and excitations, or perchance somewhat that may have some resemblance to spiritual sorrow and compunction, they presently think themfelves infpired, and fo they become Saints before they know what it is to be Christians. And if they can Pray by inspiration, why not Preach also? So comes in Anabaptism by degrees, which will be the ruine of all Religion and civil Government where ever it prevails. And I believe that this fond foolish conceit of Inspiration, as it hath been the occasion of much other mischief, fo of that horrid sacriledge, shall I call it, or profanation (I hope I may do either without offence, for it is not done by any public Authority that I know of) the casting and banishing of THE LORDS PRAYER out of many private houses and Churches; then which, I think, Christ never received a greater affront from any that called themfelves Chriftians. I am not so uncharitable as to believe that it is done in direct opposition to Christ by any real Christians, but in a furious zeale by many, I believe, against these prayers. But this is not a place to dispute it: Certainly, as the Lords Prayer is a Prayer of moft incredible comfort to them that use it devoutly and upon good grounds (a good foundation of Religion and found Faith, I mean) fo I believe that these Prayers in general are of more concernment to the ferling of Peace in the Commonwealth then many men are aware of. But let this path for my opinion; there be worse I am sure that pass currently.

Again, A man may wonder (I cannot tell whether an objection may be made of it) that Dr. Dee, though he were at the first deluded (to which his own pride and presumption did expose him) as many have been yet afterwards in process of time when he found himſelf fo deluded and Shuffled with; when Edward Kelley did use such pregnant arguments to him (as he did more than once) to persuade him that they were evil Spirits that appeared unto them; nay, when he had found by certain experience, that his Spirits had told him many lies, foretold many things concerning Princes and Kingdoms, very particularly limited with circumstances of time, which when the time was expired did not at all come to pass; yet for all this he durst pawn his Soul for them that they were good Spirits, and continued in his confidence (so far as our Relation goes) to the last. I answer, Such is the power of this kind of Spiritual delusion, it doth so possess them whom it hath once taken hold of, that they seldom, any of them, recover themselves. In the days of Martin Luther (a great and zealous reformerof Religion, but one chat would have detefted them as the worft of Infidels chat had ufed the Lords Prayer, as fome have done in our dayes, as appears by what he faith of icin more then one place) there lived one Michael Stsfeuina, who applying to himfelf fome place of the Apocalypfe, took upon him to Prophecy. He had foretold that in che year of the Lord 1533. before, the 29 of September the end of the world, and Chrifts coming to Judgment wouldbe. He did fhew fo much confidence, that fome write, Luther himielf was fomewhat ftartled at the firft. Bucchat day paft, he came atecond timeto Luther with new Calculations, and had digefted the whole bulinels into 22. Articles, theeffect of which was to demonftrate chat the end of the world would be in October following. But now Lucher thoughe he had had tryal enoug i, and gave fo little credit to him, that he (though he loved the man) filenced himefor a time; which our Apocalyptical Prophet took very ill at his hands, and wondred much at his increduJitye. Well, that moneth and fome after that over, our Prophet (who had made, no little ftir inthe Country by his Prophecying) was caft into prifon for his obftinacy. After awhile Luther vifited him, thinking by that time xo find him of another mind. But fo far was he from acknowledging his error, that hedown right railed at Luther for giving him good counfel. And fome write that to his dying day (having lived to the age of 8o. years) he never recanted. And was not this the cate of learned Pollellus, who fallen into fome grievous wild fancies in his latter dayes, though found enough ftill in other things, could never be reclaimed though means were uled from time to time the beft and gentleft (in refpectto his worth and perfon) that could be thought of? But what talk we of particular men? Confider, the Anabaprifts in general. Abovean hundred years ago they tropbled Germany very much: it coft many thoufands their lives. They roved up and down. No foonerdeftroyed in one place but they fprung (whileft that feafon lafted) in another. Their pretences every where were the fame; Revelations and the Spirit: the wickednefs ot Princes and Magiftrates, and Chrift Jefus to be fet up in tis Throne. Well, at laltthey were deftroyed in moft places. Stories of them have been written in all Languages, read every where, andtheit lamentableend. Can all this hinder but that upon every opportunity of aconfufed and confounded Government, they ftare up againin the {ame {ape and formasbefore; the fame pretences, the fame Sctiptures, for all the world miferably detorted and abuled, to raifecumults and feditions in all places. Such is the wretchednels of manthat is once out of the right way of Reafon and Sobriety. But withall we muft fay in this particular cale of Dr. Dee’s, though his obftinacy was great and marvellous, yet it muft be acknowledged, that great was the diligence and fubtility of his Spirits to keep their hold: and fome things fometimes happened (as his danger and prefervation about Gravefend, when he firft, here related, went out of the Realm) very ftrangely, and fuch was the unhappinefs of his mifapplyed zeal, that he made a Providence of whatfoever hapned unto him: as he defired.

So much for Dr. Dee-himfelf. But of his Spirits a greater queltion perchance may be moved: If evil, wicked, lying Spirits (as we have reafon to believe, and no man I think will queftion) how came they to be fuch perfwaders to Piety and godliness, yea, fuch preachers of Chrift, his Incarnation, his Paffion, and other Myfteries of the Chriftian Faith, not only by them here acknowledged, but in fome places very Scholaftically fet out and declared? It feemeth fomewhat contrary to reafon and as contrary to the words of our Saviour, Every Kingdom divided against it felf, &c. But firft, to the matter of fact: The Divels we know even in the Gofpel did acknowledg, nay, in fome manner proclaim Chrift to be the Son of God: which is the main Article he did conteft with Chrift by Scripture Authority; and by S. Pauls teftimony, can transform himſelf, when he lift into an Angel of light. And in fome relations well attefted, of Poffeffions and publick Exorcifms that have been ufed; we find the Divel often speaking by the mouth of women, rather like a Monk out of the Pulpit, perfwading to temperance, rebuking vices, expounding of myfteries, and the like, then as one that were an enemy to truth and godliness. Infomuch that fome have been ready to make a great myftery and triumph of it, thereby to convict Hereticks and Atheifts, in time, more effectually, then they have been by any other means that have been uled hitherto: and afcribing the whole bulinefs not to the Divel himſelf, but the great power and Providence of God, as forcing him againft his will to be an inftrument of his Truch. For my part, I fee caufe enough to believe that fuch things, there contained at large, might come from the Divel; that is, might truly and really be spoken by perfons poffeffed and inspired by the Divel. But that they are imployed by God to that end, I fhall not eafily grant. I rather fufpect that whatfoever comes from them in that kind, though it be good in it felf, yet they may have a mifchievous end in it; and that I believe will foon appear if they can once gaine fo much credit among men as to be believed to be fent by God to bear teftimony to the truth. A man may fee fomewhat already by thofe very Relations, and that account that is given us there. And therefore I do not wonder if even among the more fober Papifts this project (as the relater and publifher complaineth) hath found oppofition. The Divel is very cunning; a notable Polititian. S. Paul knew him fo, and therefore he ufes many words to fet out his frauds. He can lay the foundation of a plot, if need be, a hundred years before the effects fhali appear. But then he hath his end. It is not good trufting of him, or dealing with him upon any pretence, Can any man fpeak better then he doth by the mouth of Anabaptifts and Schifmaticks? And this The will do for many years together if need be, that they that at firft ftood off may be won by time. But let them be once abfolute mafters, and then he will appear in his own fhape. There is one thing which I wonder much more at in thofe Relations I have mentioned, and that is, that the Divel himfelf fhould turn fuch a fierce accufer of them that have ferved him fo long, Witches and Magicians. I know he doth here fo too in fome kind, in more then one place. He doth much inveigh against Divels and all that have to do with them, Magicians, &c. But that is in general only, or in Kelley's particular cafe, upon whom he had another hold, which he made more reckoning of, to wit, as he appeared to them as an Angel of light. Any thing to maintain his intereft there, and their good opinion of him; for he had great hopes from that plot. But that he should purfue fo ridgedly particular men and women whom he had ufed fo long, to death, and do the part of an informer againft them, may feem more like unto a Kingdom divided againft it felf, but it is not our cafe here; neither am I very well fatisfied, that whatfoever the Divel faith or layes to the charge of them by whole mouth he fpeaketh, ought to be received for good teftimony. Here it may be Wierius had fome reafon; for I doubt fome have been too credulous. But this by the way fhall fuffice.

That the Divel fhould lie often, or be miftaken himſelf, in his Prophecies, as by many particulars of this Relation will appear, I will not look upon that, as if any objection could be made of it. But it may be wondred, perchance, Dr. Dee being often in fo great want of monies, that he did not know which way to turn, what fhitt to make; at which time he did alwayes with much humility addrefs himself to his Spirits, making his wants known unto them; and the Divel on the other fide, both by his own boafting, and by the teftimonie of thofe who could not lie, having the goods of this world (though ftill under God) much at his difpofing, and alwayes, as he feemed, very defirous to give Dr. Dee all poffible fatisfaction that in this cafe, once or twice perchance excepted, when the Dr. was well furnished (for which the Spirits had his thanks) at all other times he was ftill, to his very great grief and perplexity, left to himſelf to fhift as he could, and fome pretence, why not otherwife fupplyed, cunningly devised by them that were fo able, and to whom he was fo dear. But I maft remember my felf: I faid fo able; but in fome places his Spirits tell him plainly, It was not in their power, becaufe no part of their Commission, or becauſe it did not belong unto them (fuch as dealt with him) to meddle with the Treafures of the earth and fometimes that they were things beneath their cognizance or intermedling. Of the different nature of Spirits, we fhall fay fomewhat by and by, that 'may have fome relation to this alfo, perchance. But granting that the Divel generally hath power enough both to find mony and to gratifie with it where he feeth caufe. Yet in this cafe of Witches and Magicians, direct or indirect, it is certain and obferved by many as an argument of Gods great Providence over men, that generally he hath not: It is in very deed a great Argument of a fuperiour over-ruling power and Providence. For if men of all profeffions will hazard (their Souls) fo far as we fee daily to get money and eftates by indirect unconscionable wayes, though they are not alwayes fure, and that it be long oftentimes before it comes, and oftentimes prove their ruine, even in this world, through many cafualties; as alterations of times, and the like: what would it be if it were in the power of the D. to help every one that came unto him, yielding but to fuch and fuch conditions, according as they could agree?

Hitherto I have confidered what I thought might be objected by others. I have one objection more, which to me was more confiderable (as an objection, I mean, not fo readily anfwered) then all the reft: Devils, we think generally, both by their mature as Spirits, and by the advantage of long experience (a very great advantage indeed in point of knowledg) cannot but have perfect knowledg of all natural things, and all fecrets of Nature, which do not require an infinite underftanding; which by that measure of knowledge that even men have attained unto in a little time, is not likely to be fo neceflary in moft things. But left any man fhould quarrel at the word Perfect, because all perfection belongs unto God properly, it fhall fuffice to fay, That the knowledge Divels have of things Natural and Humane is incomparably greater then man is capable of. If fo, how comes it to pafs that in many places of this Relation we find him acting his part rather as a Sophifter (that I fay not a Juggler) then a perfect Philofopher; as a Quack, or an Empirick fometimes, then a True, genuine Naturalift. And for language (not to speak of his Divinity, which he might difguife of purpofe to his own ends) rather as one that had learned Latin by reading of barbarous books, of the middle age, for the most part, then of one that had been of Auguftus his time, and long before that. But that which is ftrangeft of all is, that as in one place the Spirits were difcovered by Ed. Kelley to fteal out of Agrippa or Trithemius (fo he thought at leaft) fo in divers other places, by the phrafe, and by the doctrine and opinions a man may trace noted Chymical and Cabaliftical Authors of later times; yea, (if I be not much mistaken) and Paracelfus himfelf, that prodigious creature, for whom and againft whom fo much hath been written fince he lived; these things may feem ftrange, but I think they may be anſwered. For firft, we fay, The Divel is not ambitious to fhew himself and his abilities before men, but his way is (fo obferved by many) to fit himſelf (for matter and words) to the genius and capacity of thofe that he dealeth with. Dr. Dee, of himself, long before any Apparition, was a Cabaliftical man, up to the ears, as I may fay; as may appear to any man by his Monas Hieroglyphica, a book much valued by himſelf, and by him Dedicated at the firft to Maximilian the Emperor, and fince prefented (as here related by himself) to Rodolphe as a choice piece. It may be thought fo by thoſe who efteèm fuch books as Dr. Floid, Dr. Alabafter, and of late Gafarell, and the like. For my part I have read him; it is foon don, it is but a little book: but I muit profefs that I can extract no fenfe nor reafon (found and folid) out of it: neither yet doth it feem to me very dark or myftical. Sure we are that thofe Spirits did act their parts fo well with Dr.Dee, that for the moft part(in moft Actions) they came off with good credit; and we find the Dr. every where almoft extolling his Spiritual teachers and inftructers, and prayfing God for them. Little reafon therefore have we to except againft any thing(in this kind) that gave him content, which was their aim and bulinefs.

Secondly, I fay, if any thing relifh here of Trithemius or Paracelfus, or any fuch, well may we conclude from thence, that the Divel is like himfelf. This is the trueft inference. It is he that infpired Trithemius and Paracelfus, &c. that fpeaketh here; and wonder ye if he fpeaks like them? I do not expect that ail men will be of my opinion; yet I fpeak no Paradoxes: I have both reafon and authority good and plaufible, I think, for what I fay; but to argue the cafe at large would be tedious. Of Trithemius fomewhat more afterwards will be faid. But we muft go far beyond that time. A thousand years and above, before either of them was born, was the Book of Enoch well known in the world; and then alfo was Lingua Adami(upon which two moft of the Cabala ftands) much talked of, as appears by Greg Niffen his learned books againft Eunomius the Heretick. To fpeak more particularly (becauſe fo much of it in this Relation) the Book of Enoch was written before Chrift; and it is thought by fome very learned (though denyed by others) that it is the very book that S. Jude intended. A great fragment of it in Greek (it was written in Hebrew firft) is to be feen in Scaliger (that incomparable man, the wonder of his Age, if not rather of all Ages) his learned Notes upon Eufebius. it was fo famous a book antiently that even Heathens took notice of it, and grounded upon it objections againft Chriftians. It may appear by Origen against Celfus, in his book 5.p. 275. Πάνυ δὲ συγκεχυμένος (faith he) ἐν τῆ περὶ τῶν ἐληλυθότων πεὶς ἀνθρώπους ἀγγέλων ἐξελάσει λίθησι τὰς ἀθρανώτως ἐλθόντα εις αυτὸν, ἀπὸ τῶν ἐν τῶ Ενώχ γεγραμμένων ἅτινα ουδ' αυτὸς φαίνεται ἀναγνοὺς, ουδὲ γνωρίσας ὅτι ἐν ταις Εκκλησίαις οὐ πάνυ φέρεται ὡς θεῖα τὰ ἐπιγεγραμμένα 18 Ενωχ βιβλία. But S. Jerome and S. Auguftin fpeak of it more peremptorily as a fabulous book, and not allowed by the Church. How much of it is extant, befides what we have in Scaliger, I know not; nor what part it is fo often mentioned in this Relation. By what I have feen it doth appear to me a very fuperftitious, foolish, fabulous writing; or to conclude all in one word, Cabaliftical, fuch as the Divel might own very well, and in all probability was the author of. As for that conceit of the tongue which was fpoken by Adam in Paradife, we have already faid that it is no late invention; and I make no queftion but it proceeded from the fame Author. Yea, thofe very Characters commended unto Dr. Dee by his Spirits for holy and myftical, and the original Characters (as I take it) of the holy tongue, they are no other, for the moft part but fuch as were fet out and publifhed long agoe by one Thefeus Ambrofus out of Magical books, as himfelf profeffeth: you fhall have a view of them in fome of the Tables at the end of the Preface. Some letters are the fame, others have much refemblace in the fubftance; and in tranfcribing it is likely they might fuffer fome alteration. But it may be too the Spirits did not intend they fhould be taken for the fame, becauſe exploded by learned men, and therefore altered the forms and figures of moft of them of purpofe that they might feem new, and take the better. So that in all this the Divel is but ftill conftant unto himfelf, and this conftancy ftands him in good ftead, to add the more weight and to gain credit to his Impoftures. Not to be wondred therefore if the fame things be found elfewhere, where the D. hath an hand.

With Cabaliftical writings we may joyn Chymical, here alfo mentioned in many places. I have nothing to fay to Chymiftrie as it is meerly natural, and keeps it felf within the compafs of fobriety. It may wel go for a part of Phyfick, for ought I know, though many great Phyficians, becauſe of the abufe and danger of it, as I conceive, have done their beft (formerly) to cry it down. I my felf have feen ftrange things done by it: and it cannot be denyed but the wonders of God and Nature are as eminently viſible in the experiments of that Art as any other natural thing. However, it is not improbable that divers fecrets of it came to the knowledg of man by the Revelation of Spirits. And the practice and profeffion of it in moft (them efpecially that profefs nothing elfe) is accompanied with fo much Superftition and Impofture, as it would make a fober man, that tendreth the prefervation of himself in his right wits, to be afraid of it. Of the Transmutation of Metals, what may be done by Art I will not take upon me to determine: I am apt enough to believe that some strange things (in that kind) may be done, if a man will go to the cost of it, and undergoe the trouble upon so much uncertainty of the event. But ⟨that⟩ which we call ordinarily, and mos understand by it, The Phylosophers Stone, is certainly a meer cheat, the first author and inventor whereof was no other then the Divel. Legi etiam Spirituum supernorum revelatione traditam antiquitus ar tem faciendi Auri, & me ætate idem usu evenisse, &c. faith one (Jo. Franc. Picus Mirandula) of the learnedst Authors that I have seen of that subject, in defence of it, I meant. If he mean Supernos Spiritus, such as appear in form of Angels of Light, fuch as deluded Dr. Dee, and daily doth thofe that hunt after Revelations, and Prophecies, and unlawful Curiofities, I grant it. But that any good Angels did ever meddle in a practice commonly attended with fo much impofture, impiety, coufenage as this commonly is, I fhall not eafily grant. Though I muft add, I make great difference (if we will speak properly, between Ars faciendi auri (a thing I do not deny to be feasible by natural means)and that we call the Phylofophers Stone, as before already intimated. And for that objection of his, why evil Spirits fhould not be the Authors or revealers of it unto any (though other wife for fome other reasons he thinks it probable) because it is not likely that God would fuffer them to give fuch power unto men like themſelves, whom only among men they favour and refpect, that is, wicked ungodly men. Firft, I anfwer, That is a very weak objection, fince we know by conftant experience of prefent and future Ages, that they are not of the belt of men commonly that are the greatest and richeft. But Secondly, There is no great caufe to fear that any thing hitherto revealed (or hereafter to be revealed, I believe) of this fecret, fhould enable men (good or bad) to do much hurt in the world. The greatest hurt is to themſelves who are deluded (yea, and beggerd many firft or faft) and to fome few not very wife whom they coufen as themselves have been coufened. And for this that they can do no more, we are beholding not to the Divel who certainly would not be vvanting to himself or to any opportunity to do mifchief by himself or his Agents, but to God vvho doth not give him the povver: So much to Mirandula, out of my respect to his name, and for the better fatisfaction to the Reader. I ovve the fight and ufe of the book to my Learned friend Dr. Windett before mentioned. I am much confirmed in that opinion (of the Divel being the Author) by vvhat I find of it in the book vvhich hath given me this occafion to fpeak of it. Were there nothing ife but the grofs and impudent forgeries that have been used to commend it unto men, fome entituling the Invention to Adam himſelf, others to Solomon, and the like; and the many books that have been counterfeited to the fame end; and again the moft ridiculous and profane applying & expounding of Scriptures, a thing ufually done by moft that are abettors of it, thofe things vvere enough to make a man to abhor it. Sure enough it is, that not only Dr. Dee, but others alfo vvho had part of that precious Powder brought unto them by Spirits, and expected great matters of it, vvere all cheated and gull'd (and I believe it coft fome of them a good deal of money; Prince Rofemberg particularly) by thofe Spiritual Chymifts. Let them confider of it that have been dealing in fuch things as they fhall fee caufe.

So ftill we fee, that in all thefe things, as we faid before, the Divel is not beholding to others, (as might be fufpected) but others have been beholding to him: As for his Divinity, in higheft points, if he fpake the truth, it was for his own ends, as we faid before: He can do it, who makes any queſtion? In controverted points, we may obferve, that he doth ferve the fcene and prefent occafion; and I make no queftion, but had Dr. Dee gone to Conftantinople, and been entertained there with refpect, his Spirits there would have fhewed themfelves as good Mahometans, as elfewhere good Roman Catholicks, or Proteftants.

We have fomewhere a very pretty Tale, (I would fay a curious Obfervation, if I thought it true) concerning the nature of the Serpent or Addar, handfomly expreffed, how the tra neth her yong ones to fet them out abroad into the world, that they may shift for themfelves. Twenty days, as I remember, are ſpent in that work: Now whether it be fo really, I cannot fay certainly, but I fufpect it. It is not in Ariftotle, and I looked in Aldrovandus, and I could not finde it: But whether it be fo or no, let no body wonder; for this was the maner of Freaching formerly (and may be yet perchance in fome places) among Monks and Fryars in great requeft. They would make a ftory of Man, or Beafts, as they thought fit themfelves, and their Fancies beft ferved; pretty and witty, as much as they could; whether it had any ground of truth, or no, no man required: The moralization was good. If the Divel have done fo here, it was not through ignorance (for he is too good a Naturalift; and I believe there is fomewhat even in Nature, though we know it not, why both in facred and prophane Hiftory, Spirits and Serpents are fo often joyned) of which is true and real; but as hath been faid, it ferved his turn, and that is enough. And although, having confidered it as an Objection, how the Divel cometh to fpeak fo much truth, as will be found in this Book; no man, I think, will expect I fhould give an account of any falfe Doctrine or Divinity, that it may contain: Yet one point I think fit to take notice of, and proteft againſt it; as falfe, erronious, and of dangerous confequence, and that is, where it is faid, That a man (in fome cafes) may kill another man (Prince or other) without apparent caufe, or lawful Authority, and therefore punishable by the Laws of Man; who nevertheless, may expect a great reward at the hands of God for his act: How this may agree with the Principles of New Lights, and Anabaptiftical Divinity, I know not; it is very contrary to the Principles of that Orthodox Divinity, lately profeffed and established by Law in England.

I have now faid in this main Objection, (as I apprehended it) what I think was most proper and pertinent, and I hope may fatiffic. But I have fomewhat elſe to fay, which in this cafe of Divels and Spirits in general, I think it very confiderable, and may fatisfie perchance, in tome cafes, where nothing clfe can. We talk of Spirits, and read of Spirits often, but I think it is very little that we know (the best ofus all) of them, of their nature or differences: And how then can it be expected that we fhould refolve all doubts? And though I think it is not much that any man ever knew and rightly apprehended, or can, as he is a man in this bufinefs; yet my opinion is, (though I know it is much gainfaid and oppofed) that ancient Flatonick Phylofophers of the latter times, understood much more then moft Chriftians; I do not write this, as though I thought, or would have any thought by others to be the worfe Chriftians for being ignorant in thefe things; but rather, in my opinion, any man the better Chriftian, by much, who doth not regard it or defire it: For my part, although I muit acknowledge that fome fcruples of my minde,did induce me to lock into many Book, unt II was fatisfied, which otherwife I had never done; yet I profefs to believe,that it is fo little that can be known by man in this fubject, and fubject to fo much illufion, as that I think no fludy is more vain and foolish; and that I would not go three flep out of my doors (more then what I did to fatisfic my minde in fome matters of Faith, if any fuch fcruple did arife) to know as much as the profoundell Platonick, or Phylofopher yea, or Magician of them all ever knew. Certainly he is but a weak Chriftian, when fo many high Myfteries are propofed unto us in Chrift by his Gofpel, and of fo much confequence, that cannot below his time better: They that have any hopes, through Faith in Chrift, and a godly life, to be admitted one day into the prefenceof God, and to fee face to face, as God hath promifed; will they hazard fo glorious a hope, by prving through unfeafonable, unprofitable curiofity, into the nature of thefe vaffal Spirits, which God hath forbidden: But becaufe it doth concern Religion in general, that we belie e Spirits; and when Objections are made that cannot be answered, many are fcandalized, and Atheifts ready to take the advantage of it; I fay, that it fhould be no wonder to any, fober and rational, if we cannot refolve all doubts, fince it is fo little that we know, or can know, beyond the bare 8 in this matter: Moft Chriftians are bred in and to this opinion, that all Spirits, (fo commonly called) are either Angels of Heaven, or Divels of Hell: I know no Scripture for it, or determina tion of any general Councel, that I remember, at this time at leaft, and fo long I do not think my felf bound againft apparent reafon: For the conceit of all evil Spirits or Divels being in Hell, I think learned Mr. Meade hath taken that to task in fome of bis Works, and fufficiently confuted it: The very word Spirit, is a term of great Ambiguity; We underſtand by it, commonly, fubftances, that are altogether immaterial. Many of the ancient Fathers, it is well known, did not allow of any fuch at all, befides God: But we think that to have no vifible Body, and to be purely immaterial, is all one: God knows how many degrees there may be between thefe but we cannot know it, neither doth it concern our falvation, for which we have reafon to praife God: But if it were fo, that all Spirits are either Divels or Angels, what fhall we make of thefe that are found in mines, of which learned Agricola hath written; of thofe that have been time out of minde called xuño, (from whence probably, as we have faid elſewhere, Gobelin in English is derived) who live in private Houfes, about old Walls, and ftalks of Wood, harmlefs otherwife, but very thievich, fo frequent and fo known in fume Countreys, that a man may as well doubt whether there be any Horfes in England, becauſe there are none in fome parts of the World; not found in all America, I think, till fome were carried thither: Neither can I believe, that thofe Spirits that pleafe themfelves in nothing clfe but harmless fports and wantonneffe, fuch as have been known in all Ages; fuch as did ufe to fhave the hairs of Plinius Secundus his Servants in the Night, as himfelf relates (a very creditable man, I am fure) in his Epiftles, and the like; that fuch Spirits, I fay, have any relation either to Heaven or to Hell: We might infift in more particulars, but we do not defire to dwell upon it at this time; and there is yet fomewhat clfe to be faid: And what I have faid of fome Platonicks, I did not intend thereby to juftifie all their abfurd or fuperftitious Opinions in this Argument of Spirits: As they have fearched further into it then others (befides damnable experience, having confounded Magick with Phylofophy, yea almoft turned all Phylofophy into Magick) fo it was confequent, they would fall into more Errors and Abfurdities; yet withal, they have found fomewhat that doth better agree with daily experience, then what is commonly known or believed. Sinefius was a Bishop, but as he doth appear to us in his Writings, a better Platonick then a Chriftian: In a place (in his Treatife De infomniis) he fheweth how evil Spirits come to inhabit men and to poffeffe their Brains: H's terms are very courfe, and apparantly ridiculous; but there may be fome truth in the Opinion: For if there were not a very near and intimate conjunction, it were to be wondered how the Divel comes to know the very thoughts of Witches and Magicians, as is found by experience, averred by more then one And in this very Book, if I be not mistaken, fomewhat may be obferved to that purpose: It is poffible there may be more kindes of poffeffion then one, and that fome men, that never were fufpected, have had a ffirit (befides their own) refident in them, all, or most part of their lives.

I have done, with what I could think of, upon which objection can be made: The next thing is to make the way clearer to the Reader, by fomic confideration of the method of the Books, and explanation of fome terms and phrafes there ufed, at which perchance fome may ſtick at the firft: At the very beginning a man may be to feek, it the Title of it, Liber fexti myfteriorum, & fancti parallelus, novalifque. 1583. both as it relates to that which follows, and as it reflects upon fomewhat before, by which it may be inferred that the book begins here abruptly and imperfectly: of this I am new ready to give an account to the Reader, and it is very fit it fhould be done.

Firft concerning Titles, fuch as will be found here many more befides this, the whole book, or relation being fubdivided into many parts; in general I fy, that according to the Doctors genius (we have faid before He was very Cabaliftical, that is, full of whimfies and crotchets, under the notion of Myfteries, a thing that fome very able, otherwife, have been fubject unto) and the high opinion he had of thefe actions and apparitions; they are moftly very concealed, and (to fpeak the truth) phantaftick, which muft make them the Obfcurer: I could give the Reader a view of them all here put together, but it would be fuperfluous: There be fome fourteen or fifteen Divifions in all now remaining, and fo many Titles: There is a Table at the beginning, that doth refer to the beginning of every divifion, where the Title alfo will be found: But at the end of the viii. Divifion, I finde thefe words, Sequitur liber 24. qui bac die etiam inceptus eft, à meridie: horam circiter tertiam, per ipfum Lavanael: But I finde nothing following, (but fome vacant fheets, till we come to the ix. Divifion, Myfteriorum pragenfium, &c. And the laft Divifion hath onely fome Fables, and before them, fome five or fix pages of unknown myftical words, which we know not what to make of; but of that more afterwards: The main bufinefs to be refolved here (as I take it) is what it is that we have, and what we have not, fo far as can be gathered by what remaineth; we shall fee what we can fay to it. In the year of the Lord, One thoufand five hundred eighty four, September the third, (being a Monday) Dr. Dee first appeared (being presented by Honorable persons, and expected) before the Emperor Rodolph. Among other things he then told him, That for these two years and a half, Gods holy Angels had used to inform him: Our Book, or first Action here, beginneth 28 May, 1583. According to this reckoning, it must be, that above a year and three Moneths before, began the first Apparition: The account then of fifteen Moneths from the first Apparition, we want: How much (in bulk) that might come to, I cannot tell; neither will I warrant all perfect from this 28 of May, 1583 to the fourth of April 1587. though for the most part the coherence is right enough to that time: But from thence to the twentieth of March, 1607. is a vast chasma or hiatus, of no less then twenty years: How this hath happened, I cannot tell certainly; what I guess, is this, some years after Dr. Dees death () Sir Robert Cotton bought his Library (what then remained of it) with his Magical Table, (of which afterwards) and the Original Manuscript, written With his own hand, whereof this is a Copy: The Book had been buried in the Earth, how long, years or moneths, I know not; but so long, though it was carefully kept since, yet it retained so much of the Earth, that it began to moulder and perish some years ago, which when Sir Thomas C. (before mentioned) observed, he was at the charges to have it written out, before it should be too late: Now full fifty years, or not many wanting, being passed since this Original came to Sir Robert, it is very likely, that had any more in all that time been heard of, Sir Robert, or Sir Thomas, his Son and Heir, would have heard of it, and got it as soon as any body else: And because no more hath been heard of all this while, it is more then probable that no more is extant, not in England, nor I think any where else: Happily the rest might perish, some part, (if not all) even whilest the Doctor lived; and we shall finde in this Relation, That a good part of his holy Books were burned, but (which is more strange) a great part of them, by the help of Spirits, recovered and restored: Or it may be, that since his death, the rest (the place where they lay being unknown) might rot in the earth; now if, as probably no more be extant, we may account this that we have here, in that respect perfect, because here is all that can be had. But if any, (as it is the nature of many, if not most, rather to desire that which cannot be had, then to content themselves with that which may) shall much lament the loss of the rest, and be less pleased with this, because so much (though indeed we know not certainly whether much or little) is wanting; I would desire them to consider with themselves, in case there had been twice or thrice as much more as all this comes too, what should have been done with it? For my part, for so much as is here set out (all we had) I thought it would do best, though somewhat long, yet as a thing very extraordinary, and of great consequence to many good purposes and uses; I thought, I say, it would do best to have it all Printed; Yet we had some confideration about it, and it may be some others would have thought that less might have served the turn: But I hope more will be of my minde, and there be but few actions but afford somewhat that is extraordinary, and for some respect or other observable and useful; Howsoever, I am confident, if all had been extant, (supposing that the rest would have made much more) that none or very few would have thought fit to have printed all; and if it had once come to a contraction or abridgement, it may be much less then this must have served: It is free for all men to think as they please; for my part all things considered, I finde no great want of the rest; and if I were put to it, I cannot tell whether I can say, that I wish more were extant: yet it gives me great content, (and I hope there is no Blasphemy or Superstition in it, if I ascribe it to providence) that after that long intermission, or hiatus, we have yet the last Actions of all, whereby it might appear, after many goodly shews and promises, so much hope and expectation; so many Prayers, so many Thanksgivings and Humiliations, what the end is of dealing with Divels, and using means that are not lawful, to compass ambitious unwarrantable desires. Besides, be it more or less that is wanting, yet I am confident we have the chiefest parts here preserved; as particularly an exact account of his addresses and dealings with the Emperor, and other great men and Princes, in the vii. and some following Divisions; and that sad story of their promiscuous Copulation, under the perswasion of obedience to God, very particularly related in the twelfth Division; wherein as the cunning and malice of evil Spirits, to lead away from God, when they most pretend to God and godliness; so the danger of affected singularity and eminency, (the first ground of all this mischief) of Spiritual pride and self-conceit, is eminently set out to every mans observation, that is not already far engaged (as in these times too to many) in such Principles.

But yet nevertheless I must acknowledge, that there is one part of the story wanting, which I believe by most will be much desired: For whereas at the very beginning, mention is made of a Stone, and that Stone not onely there mentioned, but afterwards in every action almost, and apparition, throughout the whole Book to the very end, still occurring and commemorated as a principal thing; what it was, and how he came by it yea and what became of it, would be known, if by any means it might: All that we are able to say of it is th is, It was a stone in which, and out of which, by persons that were qualified for it, and admitted to the sight of it; all Shapes and Figures mentioned in every Action were seen, and voices heard: The form of it was round, as appeareth by some course representations of it in the Margins, as pag. 395. 399. b. 413 b. and it seems to have been of a pretty bigness: It seems it was most like unto Crystal, as it is called sometimes, as pag 80 Inspecto Chrystallo, and page 177. b. nihil visibile apparuit in Chrystallo Sacrato, præter ipsius crystalli visibili formam. Every body knows by common experience, that smooth things are fittest for representations, as Glasses and the like; but ordinarily such things onely are reprefented, as stand opposite and are visible in their substance. But it is a secret of Magick (which happily may be grounded, in part at least, upon some natural reason, not known unto us) to represent Objects externally not visible) in smooth things: And Roger Bacon alias Bacun) in a Manuscript inscribed, De dictis & factis falsorum Mathematicorum & Dæmonum communicated unto me by my Learned and much esteemed Friend, Dr. Windett Professor of Physick in London, hath an Observation to that purpose, in these words, Hiis Mathematicis in malitia fuâ completis apparent Dæmones sencibilitur in formâ humanâ & aliis formis variis, & dicunt & faciunt multa eis mirabilia secundum quod Deus permittit. Aliquando apparent imaginarie ut in ungue pueri virginis carminati; & in pelvibus & ensibus, & in spathulâ arietis secundum modum eorum consecratis, & in cæteris rebus politii: Dæmores ostendunt eis omnia quæ petunt, secundum quod Deus permittit. Unde pueri sic inspicientes res politas vident imaginariè res furtivè acceptas ad quem locum deportata sunt, & quæ persone asportaverunt; & sic de aliis, multis, dæmones apparentes omnia hæc illis pejus ostendunt.

Joach. Camerarius (that worthy man before spoken of) in his Proemium to Plutarch, De Oraculis, &c. hath a strange Story upon the credit of a friend of his whom he much respected (as himself professeth) for his Piety and Wisdom. A Gentleman of Norimberg had a Crystal (how he came by it, is there to be read) which had this vertue; Si qua de re certior fieri vellet, &c. if he desired to know any thing past or future, that concerned him, yea, or any other (in most things) let a young Boy (Castum, one that was not yet of Age, &c.) look into it, he should first see a man in it, so and so apparelled and afterwards what he desired: No other but a Boy, so qualified, could see any thing in it. This Crystal became very famous in those parts; yea some learned men came to it to be satisfied in doubtful points, and had their questions resolved: Yet at last, (as well it deserved) it was broken in pieces by Camerarius his Friend. Many such stories are to be found of Magical Stones and Crystals: And though Fernelius, De abditis rerum causis; and after him (as I remember) one, in worth and esteem of all men, not inferior to Fernelius, Dr. Harvey, lately deceased, turns the relation of a strange stone brought to one of the late Kings of France, into an Allegory, or Physical explication of the power and proprieties of the Element of Fire; yet I am not satisfied, but that the relation might be literally true: For so it is, (as I remember here also, for I have none of those Books by me at this time) related by Thuanus, and so by some others, very learned, understood.

Now for the maner how he came by it, the particulars of the story cannot be had by this here preserved, but onely this in general, That it was brought unto him by some, whom he thought to be Angels: So we finde him telling the Emperor, That the Angels of God had brought to him a Stone of that value, that no earthly Kingdom is of that worthiness, as to be compared to the vertue or dignity thereof. Page 272. in his conference with Dr. Curts, appointed by the Emperor to treat with him; and also let him see the stone brought me by Angelical Ministery: And we finde this Note recorded, [Prague, Tuesday 25 Septembris, I went to Dinner to the Spanish Ambassador, and carried with me the Stone brought me by an Angel, and the fourth Book, wherein the maner of the bringing of it is expressed.] And for the use of the Stone, besides what hath been said, this is observable: Some Spirits being in sight of E. K. out of the Stone, Dr. Dee would have the Stone brought forth, but E. K. said, He had rather see them thus, out of the Stone; to which the Doctor replies, That in the Stone they had warrant that no wicked Spirits should enter; but without the Stone illuders might deal with them, unless God prevented it, &c. From which passage also we may learn, as from divers others in the Book that although the stone (as we said before) was the place, in which, and out of which, ordinarily, most Apparitions were framed, yet it was not so always: For we shall meet with divers things in that kinde that were feen and heard, without any reference to the Stone: From the same place also we may learn, that the said Stone was the same he also called the Shew-stone; as in many places besides. However, it is certain enough that he had more Stones then one, which he accounted sacred; observe Principal Stone, and this other Stone; & first Sanctified Stone, usual Shew-stone, and Holy-stone, may be thought opposed and different; but I understand it otherwise: This is the account we can give of this principal Holy-Stone. And to supply the defect of the maner how it was brought to him, the Reader, if he please, may finde some satisfaction, if he read the maner how it was taken away, and restored, very particularly set down, as before (upon another occasion) was observed.

Besides this Stone or Stones, there are divers other sacred things mentioned, that belonged to this personated Sanctuary, but nothing more frequently mentioned then Curtains; a Curtain or Vail, as it is sometimes called. A man would think at first, perchance, that it was somewhat outward, but it will be found otherwise; it was seen in the Stone, and appeared of different forms and colours, as they that read will quickly finde.

Next unto thefe the Holy Table is chiefly considerable, ordering of it is referred to Dr. Dee, which he durst not take upon himself, until he had warrant from his Spiritual Teachers: This Table, which may well be called Magical, is preserved and to be seen in Sir Thomas Cottons Library (from whence we had the rest) and by his leave is here represented in a brass Cut; mention is made of it, as I take it, where Dr. Dee propofeth to his Teachers, Whether the Table (for the middle cross of uniting the 4 principal parts) be made perfect or no: You may see more of it, it is also called League Table, Table of Covenant, mensa fœderis in some places: The Pedestal of it is mentioned in two or three places, and indeed a very curious Frame belonging unto it, yet to be seen in the said Library. But I know not what to make of that, neither Nalu: nor the Table appeareth; and the round Table or Globe appeared not. I believe it must be understood of somewhat that had appeared before in the stone. The Reader that will be so curious, by careful reading may soon finde it out; I was not willing to bestow too much time upon it.

But here remaineth a main business whereof we are to give an account to the Reader: There were many Tables or Schemes at the end of the Bock, containing Letters, a. b. c. &c. disposed into little squares, with an Inscription over each Table in that unknown Character (before spoken of) expressed in ufual Letters how it should be read. There is one for a Specimen here at the end of the Preface; the rest were omitted, because it was judged needless, except it were to increase the price of the Printed book. For first, Dr. Dee himself, though he took a great deal of pains to understand the Mystery of them, and had great hopes given him from time to time to reap the benefit (himself complains of it in more then one place) of his toilsome work and long patience, yet it never came to any thing: and if he made nothing of them (to benefit himself thereby) what hopes had we? Besides, we may judge of these Tables, and all this mystery of Letters, by what we have seen in others of the same kinde. Johannes Trithemius was a man that was supposed by most to have dealt with Spirits a long time, and to have been instructed by them in some of those secrets that he pretends unto by his Books. I know some have thought him innocent, or at least, have attempted to justifie him: Some affect such things to shew their wit, and think they shall be thought much wiser then other men, if they contradict received Opinions, though their vanity and strong conceit of their own parts, be their chief, if not onely ground. Learned and Judicious Master Vossius, hath shewed himself very willing to think the best of him and his Book; yet he gives it over at last, and rather concludes on the contrary. They that dare defend Apollonius, the greatest upholder of Ethnicism that ever was, and by most Heathens accounted either a God, or a Magician, need not stick at any thing in this kinde: But say he was, what any man will have of him. (Frithemius we speak of, his Polygraphy, he set out in his lifetime, dedicated to the then Emperor: He tells the world of the greatest wonders to be done by it, that ever were heard of: All Wisdom and Arts, all Languages, Eloquence, and what not, included in it. But I never heard of any man that could make any thing of it or reaped any benefit in any kinde; which I think is the reason that his Steganography, mentioned and promised in this first work was so long after his death before it was Printed: It was expected it would have given some light to the first; but neither of that nor of this latter, could ever any thing, that ever I could hear, be made by any man. I have good ground for what I say: For besides what others have acknowledged, I finde learned Viginaire, (who in his old age was grown himself very Cabalistical, or it may be had some disposition that way, though very learned otherwise, from his natural temper) as much grounded in that book, as any man before him: He doth plainly profess he could make nothing of it: And truly if he could not, that had bestowed so much time and pains in those unprofitable studies, I see little hopes that any man else should. It would make a man almost hate Learning, to see what dotage, even the most learned, are subject unto: I could bless them that know but little, so themselves knew it is but little that they know, and were humble: But it commonly falls out otherwise, that they that know but little, think that little to be much, and are very proud of it; whereas much knowledge (or to speak properly, more knowledge) if well used, hath this advantage, that it makes men most sensible of their ignorance. The reading of Vigenaires book of Cyphers (which I once thought a rare piece, as many other things of the same Author, which I had read) hath expressed these words from me in this place; and because it hath so much affinity with our present Theme, I was the bolder; But to return. Upon this consideration, the Reader I hope, will not be sorry the rest of the Tables (being many in number) were omitted. Though I must adde withal, had I known or thought any use could be made of them, having no better opinion of the Author (him or them) I mean, from whom Dr. Dee had them) I should not have been very forward to have had a hand in their coming abroad.

I should have told the Reader before but it may do well enough here, that besides the particulars before specified, there were other things that belonged to this holy Furniture (as Dr. Dee somewhere doth speak) whereof mention is made in some places: as Carpet, Candlestick, Taper, Table-Cloth, Cushion, and some others perchance. But I know nothing needs be observed upon any of these. I make no queftion but the Divel in all thefe things had a respect to the Ceremonial Law efpecially; as alfo in thoſe words, Move not, for the place is holy, often repeated, which are alfo elſewhere expounded: The Interlocutors in all this relation, are, Δ. (that is, Dr. Dee) and E. K. that is Edw. Kelley; and the Spirits, to the number of fome twenty, or thereabouts, fo many named: (Madini, Efemeli, Merifri, Ath, Galuah, Il, Jubenladece, Gabriel, fam, Moreorgran, Aph, Lasben, Uriel, Naluage, Mapfama, Aue, Ilemefe, Gaza, Vaa, Leveanael, Ben,) at leaft, but whether all Interlocutors, I know not, becauſe I do not remember, neither doth it much concern.

There be divers marginal Notes and Obfervations, which being of Dr. Dee his own, are for the moft part not inconfiderable, and fome very remarkable, all therefore here exhibited; but whereas in fome places he had attempted to reprefent the apparition, or fome part of it, in Figures alfo; this being done but fometimes, and in cafe it had been done oftner (except it were to fatisfie the childish humor of many Buyers of Books in this Age, when because they buy not to read, muſt have fomewhat to look upon; whence it comes to paf, that much trash doth pafs for good ware, for the trimming fake, and on the contrary) of little ufe, no notice is taken of it; except fome Figure be in the Text it lelf, and of fome confequence, for the better understanding of the reft.

The Greek, p. 25. b. is exactly fet out, as it was found, and yet to be feen in the original, written by Dr, Dee himfelf: But little or nothing can be made of it, as it is written; and it is a fign that Dr. Dee who writ it, as Edw. Kelley reported it unto him, and afterwards plodded upon it (as doth appear by fome Conjectures and Interpretations found in the original, and here alfo exhibited) as well as he could. was no very perfect Grecian; much lefs Edw. Kelley, who could not fo much as read it, which made Dr. Dee to write fome things that he would not have Kelley to read, in Greek Characters, though the words were English: I would not alter any thing that was in the Original: But the words, I believe spoken by the Spirit (and fo the Greek is warrantable enough) were thefe, Οὗτος ὁ ἐπαῖρος τέτο ἔργον αναςήσει: Κόσμος γὰρ πρόθυμος τυγχάνει αν : Κι αυτός τοσούτον πειράζεται: Ὥσε κίνης αφελκυείας φιλίας : Εσέρα μὴλινὰ αὐτῷ αφορμὴν παρέξης : Τας τὸ ἁπαιας κομιδή παρασκευάζεται: 1'να σε διὰ παντὸς ἀπολείπη: This I think was intended of. Edw. Kelley, who was ever and anon upon projects to break with Dr. Dee, and to be gone, as here prefently after, and in divers other places of this relation; nay, did really forfake him fometimes for fome time: The fence verbatim is this: This fellow (or Friend) will overthrow this work (of Apparitions you muſt underftand, to which he was requifite, becaufe the Divel had not that power over Dr. Dees Body, to fit it, though he did promife it him, for fuch fights.) His baggage or furniture) is in a readineẞ. And be doth very much endeavor: To withdraw himself from this common friendfhip. Take heed, that you give him no occafion: For he doth mightily plot by art and cunning: How he may leave you for ever. Πρόλυμος, in the first line, may feem unufual, for έτοιμος, or πρότυρος; but it is an elegant Metaphore. Πειράζειας for πειράζει, is not ufual; and happily it fhould have been πειραίας, and fo uttered; but that is nothing. Certainly he that could (peak fomuch Greek, (called here Syrian, to jeer Ed. Kelley) could not want Latine at any time to exprefs himfelf; which nevertheless, might be thought, where we finde him speaking Eoglfh, to them that understood it not; fo that Dr. Dee was fain to interpret it. But we cannot give an account of all his fetches and projects: He had a confideration, I make no queftion.

I cannot think of any thing elfe that the Reader need to be told, that is of this nature, and it may be fomewhat might have been fpared: However the Reader will confider, that as in all Books, fo in this: It is one thing to read from the beginning, and fo to go on with heed and obfervation, without skipping; and another thing to read here and there, which would require a perpetual Comment, which is the wretchedness of molt Readers, in thefe declining days of Learning; and therefore they have Comments (or Rhapsodies rather) accordingly; fimiles habent labra lactufes, never more true of any thing.

It may be fome will wonder what inade the Spirits to fall upon English Genealogies and Stories; it is at very beginning, therefore I take notice of it for the Readers fake, that is yet (and cannot otherwife) a firanger to the Book: The bafinefs is, Dr. Dee was lately grown into great league and confederacy with Albert Lasky, (or à lafco rather) a great man of Polonia. You had before what Cambden ia th of him of his coming to England, at this very time, and his going away, which doth very well agree w th our dates here. It teems, though nobly born, and to great dignity, yet his thoughts did afpire much higher; and though no rich man, for a man of his rank and qual ty, yet expecting fuch matters from Dr. Dee and his Spirits, as he did, he could finden oney enough to fupply their wants upon occafion. The Spir ts were very glad of the occafion, and did what they could to cher th him according to his humor : Being then at that very time upon deliberations, that much depended of Alb Laskey and his good opinion; among other things, his Fedegree, which muft reeds pleate a vain man very well, was taken into confideration: That every thing there faid, doth exactly agree to the truth, as I do not warrant it fo neither am I at leifure at this time to take the pains to examine. We must never look further in those things that are delivered by fuch, then if it were, or be pertiment (true or falle) to their end and prefent occafion. Befides, it is very poffible, (which I defire the Reader to take good notice of) that both here and elfewhere the Tranfcribers, as they could not read fometimes, and were forced to leave fome blancks (though feldome to any confiderable prejudice of the fence) fo they might miltake alfo, having to do with an Original that was (and is yet to be feen) fo defaced and worm-caten as this is, written (as we have faid) by Dr. Dee himſelf.

Befides the authent cknefs of the Original Copy, written by Dr. Dee himfelf; the Reader may know, that the Originals of the Letters that are here exhibited, are all, or moit of them yet preferved, and to be feen in Sir Tbo. Cottons Library.

IV. I am now come to the laft of the four things that I promifed, to fhew the feveral good ufes that may be made of this Book, and which were principally looked upon in the publifhing of it. This order indeed I propofed to my felf, but great part of this occafion offering it felf upon other matter, is already performed in the former Difcourfe, fo that but little is now left to be done. However I will fum them up, and reprefent them together, that every Reader may have them in readinefs and in view for his ule the better.

The first is against Atheifts, and fuch as do not believe that there be any Dive's or Spirits: We have argued it, I confefs, pretty largely, at the beginning of this Difcourfe or Preface, and I hope fome may rece ve competent fat sfaCtion by what we have laid: But if no Argument had been uſed, (letting afide Scripture Authority, which would be impertinent against Athe fts) I do not know what can be more convincing then this fad Story, fo exactly to particularly, fo faithfully delivered. Truly, they must fee further then I do, that can finde what to anfwer (rationally) and to oppofe: This is a great point, and a great ground of Religion; but this is not all: For if there be Spirits indeed, fo wicked and malicious, fo ftudious and fo induftrious, to delude men, and to do mifchicf, which is their end, all which is fo fully reprefented in this Relation; then certainly muft it follow, that there is a great over-ruling Power, that takes care of the Earth, and of the Inhabitants of it; of them efpecially that adore that Power, and worship it with true affection and fincerity: For without this over ruling Power, what a miferable World fhould we have? What maniober or innocent, that could enjoy himfelf at any time with any comfort or fecurity? But again, what man can read this fad flory and can be fo periwaded of his own Wifdom or innocency, but will in fome degree reflect upon himfelf, and will be moved to praife God, that notwithstanding many provocations in feveral kindes (as damnable curiofity, open prophaneness, frequent Oathes, Curfes, Perjuries, fcandalous Life, and the like) God hath been pleased to protect and preferve him from the force and violence of fuch enemies of markinde?

Ifad before, from lef beginnings greateft confufions had enfued, which is very true as in the cafe of Bacchus particularly many Ages before; and in the cale of Mahomet afterwards (two notable lewd Euthufiafts, by whomas Inftruments, evil Spirits, by Gods permiffion, brought great alterations in Gevernments, and wrought much mifchief and villany among Men and Women) we fha lelfewhere fhew more at large. By due confideration of all Circumftances, as chiefly their confident and reiterated Addreffes unto, and Attempts upon fo many great men in Power and Authority, and the like; I am much of opinion that thefe Spirits had as great hopes of Dr. Dee, as ever they had of Bacchus or Mahomet. But God was not ple fed at that time to permit that their malice and fubtilty fhould prevail And I think, if we confider it well, we have reafon to pra fe God for it. England might have been over-run with Anabaptifin (when Ifay Anabaptifm, I mean Anabaptifm confirmed and in full power, not as it appears in its firft pretentions) long before this: God be thanked that it was not then and God keep it from it ftill, I hope is the Prayer of all truly fober and Religious And in very deed I know no reafon, but the Wildom and prudence of the r Mjeties Councel that then were, in oppofing Dr. Dees frequent addroffes and Sollicitations, may (under God) challenge and defer e fome part of our Thanks and Acknowledgement.

Again The Divel we fee can Pray and Preach, (as to outward appearance we mean; for truly and really, God forbid that any thing facred and holy fhould be thought to proceed from Divels) and talk of Sanctity and Mortification, as well as the beft. And what he can in his own perfon, or by himſelf immediately; there is no queftion, but he doth by his Minifters and Inftruments much more, more ordinarily and frequently I mean: Let any man judge then, whether it be the part of a fober wife man, not onely to hear fuch men as can give no account of their calling, but also to follow them, to embrace their Doctrine, to be of their number or Congregation; and all this, upon this account, becauſe they can pray and preach very well, (as they think and judge at leaft) and talk very godlily and zealously? How much more inexcufable they that will clea e unto fuch, though they fee and know them fcandalous in their Lives, Proud, Infolent, Ignorant, Seditious, Intolerable, becauſe they can pray, and preach, and talk, as beft agreeth with their own humor, and gives them beft content? Can any man think they follow God in this, who would have all things done in order, and is not a God of Confufion, (1 Cor. 14. 33, 40.) when all they do, tends to nothing else but diforder and confufion? I confefs it is poffible, that men lawfully called may prove bad enough, we have divers examples in the Scripture. But if a man, fimply and ignorantly be mif-led by fuch, certainly his judgement will be much lighter then they can expect, who will not uſe the means that God hath ordained, in fo great and weighty a bufinefs as the falvation of Souls is. I know not what thefe men can fay for themſelves, except it be, that they are refolved to make ufe of the Liberty of the times to pleaſe their humor; they may do it, but if that bring them to Heaven, they have good luck.

But the bufinefs of praying, is that I would principally infift upon: You fee here how Dr. Dee, where he gives an account of himfelf to the Emperor, and others, bears himfelf much upon this, that fo many years he had been an earneft Suitor unto God by Prayer to obtain Wisdom, fuch wifdom as he was ambitious of. I believe him, that he had prayed very earneftly, and with much importunity many times: This was the thing that made him fo confident of his Spirits, that they muft needs be good Spirits and Angels. I know a man, I have no comfort to tell it, but that I would not conceal any thing that may be a warning unto others, and yet I will have a respect unto him too: But I knew one,a very innocent man(in his outward converfation, and as I believe very really) Humble, Religious, very Learned and Orthodox, and one that had fuffered for his Confcience, as others have done in thefe times: This worthy man, being engaged in a controverted Argument, upon which his phancy had wrought very much, or rather which had much wrought upon his phancy; he had written much, filled much Paper, and was defirous to communicate unto me as his friend what he had done: But when I perceived that the drife of his writing was out of the Law and the Prophets, to fhew the neceffity of fome things which I thought of a more indifferent nature; I was not willing to meddle with it; and begun to argue againft his main drift, and to fhew my difliking. After many words to and fro, he began to prefs me with this, that he had often prayed with much earneftness, and he was very confident that God had heard his Prayers: Yea, he proceeded fo far, that if God were true, he could not be deceived, and ufed many other words to the fame purpofe, at which I was much amazed, but could do no good upon him, fuch was his confidence and violence upon this occafion, though otherwife a very moderate ingenuous man: And thus I found him more then once, or twice. Truly, I think God was very merciful unto him, that took him away in good time. But certainly this bufinefs of Prayer and praifing, is a bufinefs as of great comfort (the greateſt that mortal man is capable of upon earth) fo of much more danger and delufion, then many do believe. And if caution and circumfpection be to be uſed in any thing that belongs to Religion, I think it ought in Prayer, as much as any thing. And fince I have adventured to tell one flory upon mine own credit, I will tell one more upon better authority, which I have long defired (for the obfervablenefs of it) to con municate unto the world, and to that end, had once inferted it in a Treatife of mine, which I thought would have been Printed, but it was not: I will first give the English of it, that all men may reap the benefit, and then fet it down in the words of my Author (mine own Father Ifaac Cafauben, of b. m.) as I have it to fhew under his hand.

At a Confiftory in Geneva, upon a Friday, 18 July, 1589. The cafe of one Mr. Nicholas being there propofed to the Affembly to be confidered of, who was wont to infinuate himself into private Honfes, under pretence of praying, and made fmall congregations: The bufinefs was difliked by the Paftors; First, becaufe nothing in the Church of God ought to be done without order. Secondly, becaufe to turn fuch duties of Religion to matter of Traffick to get money onely, (without any other end or calling) was not lawful. Thirdly and lafily, his battalogy, (or vain repetition of words) was not to be fuffered: Then проп this occafion it was related by Mr. Beza, that the Saturday before, whileft that sharp conflict was, which we had before our eyes, (to wit, between the Genevians, and the Duke of Savoys Forces) that a certain Woman addreffed her felf to bim, faying, What Mr. Beza, will you make Prayers here? To which he had anfwered, No: What, do you think I do behold these things with mine eyes onely. and do not pray to God in my heart? Giving this reafon for his answer he bad mad: to the Woman: [It is not fo expreffèd in the Latine, that the following words were Beza's words, but the coherence of matter doth fo require it] That Prayer was certainly a holy thing, which it did not become any man to apply himself unto, (or to undertake) without due preparation: And that they were deceived, who thought it fo eafie a thing to pray rightly: And that care alfo fhould be taken left [under a colour of zeal and devotion] a way be made to fuperftition: The Latine words are thefe,

 

[Die Veneris, Julii 18. 1589. Cùm relatum effet in catum, de Mag. Nicolao, qui infinu iret fe in domos varias Togo Tuxodas, & ita aliquando cotus, etfi paruos, coire folitos, paftoribus res improbata eft: Primum, quia extra ordinem, nibil in Dei Ecclefia fieri debet: Deinde, quia eout facere Thu Tpnoxslav, nefas. Tertio, hominis Batloogia non ferenda Narratum eft tum à B fe die Sabbathi proxime præcedente, dum acerrimum illud prælium committeretur, quod nobis erat ante oculos, interrogatum à mulieracula, Quid tu D. B. vis preces hic facere? Refpondiffe, Nequaquam. Tu ne enim (ait) me putas, bac oculis tantum fpectare, nec vota in animo ad Deum Opt. Max. fundere? Omnino, res fancta ἡέυχή, ad quam non nist meditatum oporteat accedere, falluntur enim qui rem putant esse facilem, preces benè concipere. Simul cavendum, ne alicui superstitioni viam imprudentes aperiamus.]

 

In the last place, All men may take warning by this example, how they put themselves out of the protection of Almighty God, either by presumptuous unlawful wishes and desires, or by seeking not unto Divels onely, directly (which Dr. Dee certainly never did, but abhorred the thought of it in his heart) but unto them that have next relation unto Divels, as Witches, Wizzards, Conjurers, Astrologers, (that take upon them to foretell humane events) Fortune-tellers, and the like, yea and all Books of that subject, which I doubt, were a great occasion of Dr. Dees delusion: That men are commonly cheated by such, is sure enough; and those that are not very fools, would take heed how they deal with them, and avoid them, to avoid the Imputation of Fools; but those that are wife, much if they can more then cheat; for the more they can do, the more they know they have of the Divelin them: Wretched people! that will not, dare not trust God, who as he is the onely fountain of goodness, so onely knows what is good for every man. They may rejoyce for a time, and applaud themselves in their conceited successes, but misery, if they repent not, will be their end; and it is a great sign that God is very angry with them, when he doth suffer them to thrive by means which Himself hath cursed.

POSTSCRIPT.

SInce this Preface was written, and almost printed, I was shewed a Book, entituled, Theatrum Chemicum Britannicum, &c. by Elias Ashmole Esq; and in some Annotations there, at the end, an account concerning Dr. Dee and Edw. Kelley, (there stiled Sir Edward Kelley) out of a Diary of Dr. Dees, all written with his own hand: As I do not question the Gentlemans fidelity in this business, so I make as little question but Dr. Dee's own hand will be found to agree in all matters of Fact both here and there, if any shall take the pains to compare. And it may be the Reader may receive some further satisfaction in some particulars by his labor, which is the reason that I mention the Book here, being but lately come to my knowledge; His Judgement either concerning Dr. Dee, or Kelley, I meddle not with; and it may be, had he seen what is here to be seen, he would have been of another opinion in some things Here is enough, I am sure, to satisfie any man that is not very much preoccupied, or otherwise engaged by particular ends. As for those Reports concerning Kelley, (some whereof concern Dr. Dee also) he tells us of, as I believe him, that he hath heard so, so I must (and may truly) profess, that I have met with far contrary, and in my judgement, and by this account here given us by Dr. Dee, much more probable And particularly, that Kelley was put in Prison by the Emperor, for a notable Chymical cheat that he had put upon him; the particulars whereof, though they were fully related unto me, yet I will not adventure upon, lest I mistake in some terms of art, or petty circumstance of sact. And let the Reader judge by that account, Dr. Dee (who best knew) doth give us here throughout the whole Book of this Kelley, whether Wevers Story in his Funeral Monum. pag. 45, 46. of damnable Necromancy, and other Diabolical Conjuration, practised by Kelley in Lancashire, be not (besides what is there said and attested) much more probable, then any thing that hath been or can be said by others, to his justification or commendation: Which indeed doth make Doctor Dee's case altogether inexcusable, that believing and knowing the man to be such a one, he would have to do with him, and expected good by his Ministeries; but that the Doctor his Faith, and his intellectualls (through Gods just judgement, as we have said) were so much in the power and government of his Spirits, that they might perswade him to any thing, under colour of doing service unto God, yea had it been to cut his own Fathers throat, as we see in the Relation, that they perswaded him to lie with another mans Wife, and prostitute his own to a vile, and, by himself belived, Diabolical man.

Besides, I have been told by many, that Dr. Dee, very poor and every way miserable, dyed at Mortlack, here about London, which doth not seem to agree with the report in those Annotations: But enough of them: Neither indeed have I said any thing at all of purpose to oppose the Author, but to give this further satisfaction to the Reader, or rather to the truth, which I thought I was bound to do.

The passage in Wevers Funeral Monuments, pag. 45, 46. concerning Kelley, for their satisfaction that have not the Book, is this; Kelley, (otherwise called Talbot) that famous English Alchymist of our times, who flying out of his own Countrey (after he had lost both his ears at Lancaster) was entertained by Rodolph the second, and last of that Christian name, Emperor of Germany; for whom Elizabeth of famous memory, sent (very secretly) Captain Peter Gwyn, with some others, to perswade him to return back to his own Native home, which he was willing to do; and thinking to escape away in the night, by stealth, as he was clammering over a Wall in his own House in Prague (which bears his name to this day, and sometimes was an old Sanctuary) he fell down from the Battlements, broke his leggs, and bruised his body, of which hurts within a while after, he departed this World.

Sed quorsum hæc? you will say: Then thus, This Diabolical questioning of the dead, for the knowledge of future accidents, was put in practice by the said Kelley, who upon a certain Night, in the Park of Walton in le dale, in the County of Lancaster, with one Paul Waring, (his fellow-companion in such Deeds of darkness) invocated some one of the Infernal Regiment, to know certain passages in the life, as also what might be known by the Divels foresight, of the manner and time of the death of a Noble yong Gentleman, as then in Wardship. The Black Ceremonies of that Night being ended, Kelley demanded of one of the Gentlemans servants, what Corse was the last buryed in Law Church-yard, a Church thereunto adjoyning, who told him of a poor man that was buryed there but the same day: He and the said Waring, intreated this foresaid servant to go with them to the Grave of the man so lately interred, which he did; and withal, did help them to dig up the Carcase of the poor Catiff, whom by their Incantations, they made him (or rather some evil Spirit through his Organs) to speak, who delivered strange Predictions concerning the said Gentleman. I was told thus much by the said Serving-man, a Secondary Actor in that dismal abhorred business; and divers Gentlemen and others are now living in Lancashire, to whom he hath related this Story. And the Gentleman himself (whose memory I am bound to honor) told me a little before his death, of this Conjuration by Kelley, as he had it by relation from his said Servant and Tenant, onely some circumstances excepted, which he thought not fitting to come to his Masters knowledge.