Meric Casaubon’s preface, part 6 of 9

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 can not 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 murmule 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, Joh. 17. 3. And this is life eternal, that they may know thee, &c. And his blessed Apostle (1 Cor. […]. 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 resisteth 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 for an ordinarie Maid, that she may become the fairest of women. In all these it is possible to glorifie God, we grant, were it fit for us to prescribe unto God, neglecting those that he hath appointed, by what means he should be glorified; and could we secure our selves that in pretending to Gods glory we do not seek our own. I wish that our great undertakers and reformers (such is their wisdom they think) of Arts and Sciences would seriously think of this; they especially who take upon themselves to make all men wise and of one mind, and to reconcile all doubts and difficulties in Religion, and otherwise; in a word, to make Truth to be imbraced by all men. Should these men tell us that if they had had the creating of the world, and the ordering of all things (and there be, I think, in the world that have said little less) from the beginning, they would have made an other guess of things then God had done: We would have considerd of it perchance what might be the ground in any mortal man of such wonderful confidence. But such being the condition of the world, as it is, and such of men, naturally; or to speak as a Christian, since the fall of Adam, and the consequencies of it, the curse of God, &c. to make all men wise, of one mind, good, religious, without an infinite omnipotent power, such as of nothing was able to create a world: can any man (sober and wise) hear it; hear it with patience, that thinks it impossible, yea strange, that Castles should be built in the air, or the heavens battered with great guns? And yet such books are read, yea and much set by, by some men. My judgment is, That they are to be pityed (if distemper be the cause, as I believe it is in some) that boast of such things; but if wise and politick, to get credit and money (as some I believe) it is a great argument of their confidence, that there be many in the word that are not very wise. But to return to Dr. Dee: It might be further added and proved by examples, that some men of transcendent holiness and mortification (in the sight of men) so sequestred from the world (some of them) and the vanities of it, that for many years they had conversed with God alone in a manner; yet through pride and conceit of their own parts and favour with God, fell into delusions and temptations, if not altogether the same, yet not less strange and dreadful. Such examples Ecclesiastical Story will afford, and other books of that nature, but I have them not at this time, and I conceive I have said enough to this […].

But of his Praying too, somewhat would be observed. His Spirits tell him somewhere, that he had the Gift of Praying. Truly I believe he had, as it is ordinarily called: that it is, that he could express himself very fluently and earnestly in Prayer, and that he did it often to his own great contentment. Let no man wonder at this; I have shewed elsewhere that some that have been very wicked, yea, some that dyed for blasphemy, and with blasphemy in their mouth to the last gasp, have had it in a great measure, and done much mischief by it. It is no disparagement to Prayer, no more then it is to the best things of the world (and what better and more heavenly then prayer well used?) if they be abused. And it is commonly observed, that the corruption of best things is most dangerous. What bred those pernicious hereticks that so long troubled the world, and could not be […] but by absolute destruction, but long affected prayers (therefore called Euchites or Messaliani, that is to say, the Prayers) and Enthusiasms? And as to that point of inward joy and comptacency, which some Schismaticks and wicked men find in themselves at their prayers, which ignorant deluded people think to be an argument of the Spirit: It is certain, and is a mystery of nature that hath (may I speak it without bragging) been brought to light (of late years at least) by my self and fully discovered, That not only the inward heat of mental conception (where there is any vigor) but also the musick of outward words, is able to occasion it. Indeed it is a point that doth deserve to be well considered of in these times especially. For when young boyes and illiterate men (and the number is likely to increase now that Catechizing is so much neglected) are turned loose to exercise themselves in this gift (as they call it) and when by long practice they have attained to some readiness and volubility, which doth occasion some inward lightsomeness and excitations, or perchance somewhat that may have some resemblance to spiritual sorrow and compunction, they presently think themselves inspired, and so 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, so 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 publick 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 themselves Christians. 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 set prayers. But this is not a place to dispute it: Certainly, as the Lords Prayer is a Prayer of most incredible comfort to them that use it devoutly and upon good grounds (a good foundation of Religion and sound Faith, I mean) so I believe that set Prayers in general are of more concernment to the setling of Peace in the Commonwealth then many men are aware of. But let this […] 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 so deluded and shuffled with; when Edward Kelley did use such pregnant arguments to him (as he did more then once) to perswade 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 […] 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 farre 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 dayes of Martin Luther (2 great and zealous reformer of Religion, but one that would have detested them as the worst of Infidels that had used the Lords Prayer, as some have done in our dayes, as appears by what he saith of it in more then one place) there lived one Michael Stifelius, who applying to himself some place of the Apocalypse, took upon him to Prophecy. He had foretold that in the year of the Lord 1533. before the 29 of September the end of the world, and Christs coming to Judgment would be. He did shew so much confidence, that some write, Luther himself was somewhat startled at the first. But that day past, he came a second time to Luther with new Calculations, and had digested the whole business into 22. Articles, the effect of which was to demonstrate that the end of the world would be in October following. But now Luther thought he had had tryal enough, and gave so little credit to him, that he (though he loved the man) silenced him for a time; which our Apocalyptical Prophet took very ill at his hands, and wondred much at his incredulity. Well, that moneth and some after that over, our Prophet (who had made no little stir in the Country by his Prophecying) was cast into prison for his obstinacy. After a while Luther visited him, thinking by that time to find him of another mind. But so far was he from acknowledging his error, that he down right railed at Luther for giving him good counsel. And some write that to his dying day (having lived to the age of 80. years) he never recanted. And was not this the case of learned Postellus, who fallen into some grievous wild fancies in his latter dayes, though sound enough still in other things, could never be reclaimed though means were used from time to time the best and gentlest (in respect to his worth and person) that could be thought of? But what talk we of particular men? Consider the Anabaptists in general. Above an hundred years ago they troubled Germany very much: it cost many thousands their lives. They roved up and down. No sooner destroyed in one place but they sprung (whilest that season lasted) in another. Their pretences every where were the same; Revelations and the Spirit: the wickedness of Princes and Magistrates, and Christ Jesus to be set up in his Throne. Well, at last they were destroyed in most places. Stories of them have been written in all Languages, read every where, and their lamentable end. Can all this hinder but that upon every opportunity of a confused and confounded Government, they start up again in the same shape and form as before; the same pretences, the same Scriptures, for all the world, miserably detorted and abused, to raise tumults and seditions in all places. Such is the wretchedness of man that is once out of the right way of Reason and Sobriety. But withall we must say in this particular case of Dr. Dee's, though his obstinacy was great and marvellous, yet it must be acknowledged, that great was the diligence and subtility of his Spirits to keep their hold: and some things sometimes happened (as his danger and preservation about Gravesend, when he first, here related, went out of the Realm) very strangely, and such was the unhappiness of his misapplyed zeal, that he made a Providence of whatsoever hapned unto him as he desired.

So much for Dr. Dee himself. But of his Spirits a greater question perchance may be moved: If evil, wicked, lying Spirits (as we have reason to believe, and no man I think will question) how came they to be such perswaders to Piety and godliness, yea, such preachers of Christ, his Incarnation, his Passion, and other Mysteries of the Christian Faith, not only by them here acknowledged, but in some places very Scholastically set out and declared? It seemeth somewhat contrary to reason and as contrary to the words of our Saviour, Every Kingdom divided against it self, &c. But first, to the matter of fact: The Divels we know even in the Gospel did acknowledg, nay, in some manner proclaim Christ to be the Son of God: which is the main Article he did contest with Christ by Scripture Authority; and by S. Pauls testimony, can transform himself, when he list into an Angel of light. And in some relations well attested, of Possessions and publick Exorcisms that have been used; we find the Divel often speaking by the mouth of women, rather like a Monk out of the Pulpit, perswading to temperance, rebuking vices, expounding of mysteries, and the like, then as one that were an enemy to truth and godliness. Insomuch that some have been ready to make a great mystery and triumph of it, thereby to convict Hereticks and Atheists, in time, more effectually, then they have been by any other means that have been used hitherto: and ascribing the whole business not to the Divel himself, but the great power and Providence of God, as forcing him against his will to be an instrument of his Truth. For my part, I see cause enough to believe that such things, there contained at large, might come from the Divel; that is, might truly and really be spoken by persons possessed and inspired by the Divel. But that they are imployed by God to that end, I shall not easily grant. I rather suspect that whatsoever comes from them in that kind, though it be good in it self, yet they may have a mischievous end in it; and that I believe will soon appear if they can once gaine so much credit among men as to be believed to be sent by God to bear testimony to the truth. A man may see somewhat already by those very Relations, and that account that is given us there. And therefore I do not wonder if even among the more sober Papists this project (as the relater and publisher complaineth) hath found opposition. The Divel is very cunning; a notable Polititian. S. Paul knew him so, and therefore he uses many words to set out his frauds. He can lay the foundation of a plot, if need be, a hundred years before the effects shall appear. But then he hath his end. It is not good trusting of him, or dealing with him upon any pretence. Can any man speak better then he doth by the mouth of Anabaptists and Schismaticks? And this he will do for many years together if need be, that they that at first stood off may be won by time. But let them be once absolute masters, and then he will appear in his own shape. There is one thing which I wonder much more at in those Relations I have mentioned, and that is, that the Divel himself should turn such a fierce accuser of them that have served him so long, Witches and Magicians. I know he doth here so too in some kind, in more then one place. He doth much inveigh against Divels and all that have to do with them, Megicians, &c. But that is in general only, or in Kelley's particular case, 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 interest there, and their good opinion of him; for he had great hopes from that plot. But that he should pursue so ridgedly particular men and women whom he had used so long, to death, and do the part of an informer against them, may seem more like unto a Kingdom divided against it self, but it is not our case here; neither am I very well satisfied, that whatsoever the Divel saith or layes to the charge of them by whose mouth he speaketh, ought to be received for good testimony. Here it may be Wierius had some reason; for I doubt some have been too credulous. But this by the way shall suffice.