Meric Casaubon’s preface, part 9 of 9

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 question but the Divel in all these things had a respect to the Ceremonial Law especially; as also in those words, Move not, for the place is holy, often repeated, which are also 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 some twenty, or thereabouts, so many named: (Madini, Esemeli, Merifri, Ath, Galuah, Il, Jubenladece, Gabriel, Jam, Moreorgran, Aph, Lasben, Uriel, Naluage, Mapsama, Aue, Ilemese, Gaza, Vaa, Leveanael, Ben,) at least, but whether all Interlocutors, I know not, because I do not remember, neither doth it much concern.

There be divers marginal Notes and Observations, which being of Dr. Dee his own, are for the most part not inconsiderable, and some very remarkable, all therefore here exhibited; but whereas in some places he had attempted to represent the apparition, or some part of it, in Figures also; this being done but sometimes, and in case it had been done oftner (except it were to satisfie the childish humor of many Buyers of Books in this Age, when because they buy not to read, must have somewhat to look upon; whence it comes to pass, that much trash doth pass for good ware, for the trimming sake, and on the contrary) of little use, no notice is taken of it; except some Figure be in the Text it self, and of some consequence, for the better understanding of the rest.

The Greek, p. 25. b. is exactly set out, as it was found, and yet to be seen in the original, written by Dr. Dee himself: But little or nothing can be made of it, as it is written; and it is a sign that Dr. Dee who writ it, as Edw. Kelley reported it unto him, and afterwards plodded upon it (as doth appear by some Conjectures and Interpretations found in the original, and here also exhibited) as well as he could. was no very perfect Grecian; much less Edw. Kelley, who could not so much as read it, which made Dr. Dee to write some 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 so the Greek is warrantable enough) were these, [Greek] 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 presently after, and in divers other places of this relation; nay, did really forsake him sometimes for some time: The sence verbatim is this: This fellow (or Friend) will overthrow this work (of Apparitions you must understand, to which he was requisite, because the Divel had not that power over Dr. Dees Body, to fit it, though he did promise it him, for such sights.) His baggage (or furniture) is in a readiness. And he doth very much endeavor: To withdraw himself from this common friendship. Take heed, that you give him no occasion: For he doth mightily plot by art and cunning: How he may leave you for ever. [non-Latin script] in the first line, may seem unusual, for [non-Latin script] or [non-Latin script] but it is an elegant Metaphore. [non-Latin script] for [non-Latin script] is not usual; and happily it should have been [non-Latin script] and so uttered; but that is nothing. Certainly he that could speak somuch Greek, (called here Syrian, to jeer Ed. Kelley) could not want Latine at any time to express himself; which nevertheless, might be thought, where we finde him speaking English, to them that understood it not; so that Dr. Dee was fain to interpret it. But we cannot give an account of all his fetches and projects: He had a consideration, I make no question.

I cannot think of any thing else that the Reader need to be told, that is of this nature, and it may be some what might have been spared: However the Reader will consider, that as in all Books, so in this: It is one thing to read from the beginning, and so to go on with heed and observation, without skipping; and another thing to read here and there, which would require a perpetual Comment, which is the wretchedness of most Readers, in these […] days of Learning; and therefore they have Comments (or Rhapsodies rather) accordingly; similes habent labra lactuses, never more true of any thing.

It may be some will wonder what made the Spirits to fall upon English Genealogies and Stories; it is at very beginning, therefore I take notice of it for the Readers sake, that is yet (and cannot otherwise) a stranger to the Book: The business is, Dr. Dee was […] grown into great league and confederacy with Albert Lasky, (or à lasco rather) a great man of Polonia. You had before what Cambden […] of him of his coming to England, at this verytime, and his going away, which doth very well agree with our dates here. It seems, though nobly born, and to great dignity, yet his thoughts did aspire much higher; and though no rich man, for a man of his rank and quality, yet expecting such matters from Dr. Dee and his Spirits, as he did, he could finde money enough to supply their wants upon occasion. The Spirits were very glad of the occasion, and did what they could to […] 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 Pedegree, which must needs please a vain man very well, was taken into consideration: That every thing there said, doth exactly agree to the truth, as I do not warrant it so neither am I at leisure at this time to take the pains to examine. We must never look further in those things that are […] by such, then if it were, or be pertinent (true or false) to their end and present occasion. Besides, it is very possible, (which I desire the Reader to take good notice of) that both here and elsewhere the Transcribers, as they could not read sometimes, and were forced to leave some blancks (though seldome to any considerable prejudice of the sence) so they might mistake also, having to do with an Original that was (and is yet to be seen) so defaced and worm-eaten as this is, written (as we have said) by Dr. Dee himself.

Besides the authentickness of the Original Copy, written by Dr. Dee himself; the Reader may know, that the Originals of the Letters that are here exhibited, are all, ormost of them yet preserved, and to be seen in Sir Tho. Cottons Library.

IV. I am now come to the last of the four things that I promised, to shew the several good uses that may be made of this Book, and which were principally looked upon in the publishing of it. This order indeed I proposed to my self, but great part of this occasion offering it self upon other matter, is already performed in the former Discourse, so that but little is now left to be done. However I will sum them up, and represent them together, that every Reader may have them in readiness and in view for his use the better.

The first is against Atheists, and such as do not believe that there be any Divels or Spirits: We have argued it, I confess, pretty largely, at the beginning of this Discourse or Preface, and I hope some may receive competent sat sfaction by what we have said: But if no Argument had been used, (setting aside Scripture Authority, which would be impertinent against Atheists) I do not know what can be more convincing then this sad Story, so exactly so particularly, so faithfully delivered. Truly, they must see further then I do, that can finde what to answer (rationally) and to oppose: This is a great point, and a great ground of Religion; but this is not all: For if there be Spirits indeed, so wicked and malicious, so studious and so […], to […] men, and to do mischief, which is their end, all which is so fully represented in this Relation; then certainly must it follow, that there is a great over-ruling Power, that takes care of the Earth, and of the Inhabitants of it; of them especially that adore that Power, and worship it with true affection and sincerity: For without this over ruling Power, what a miserable World should we have? What man so sober or innocent, that could enjoy himself at any time with any comfort or security? But again, what man can read this sad story, and can be so perswaded of his own Wisdom or innocency, but will in some degree reflect upon himself, and will be moved to praise God, that notwithstanding many provocations in several kindes (as damnable curiosity, open prophaneness, frequent Oathes, Curses, Perjuries, scandalous Life, and the like) God hath been pleased to protect and preserve him from the force and violence of such enemies of mankinde?

I said before, from les, beginnings greatest confusions had ensued, which is very true as in the case of Bacchus particularly many Ages before; and in the case of Mahomet afterwards, (two notable lewd Euthusiasts, by whom as Instruments, evil Spirits, by Gods permission, brought great alterations in Governments, and wrought much mischief and […] among Men and Women) we shall elsewhere shew more at large. By due consideration of all Circumstances, as chiefly their confident and reiterated Addresses unto, and Attempts upon so many great men in Power and Authority, and the like; I am much of opinion that these Spirits had as great hopes of Dr. Dee, as ever they had of Bacchus or Mahomet. But God was not […] at that time to permit that their malice and subtilty should prevail. And I think, if we consider it well, we have reason to […] God for it. England might have been over-run with Anabaptism (when I say Anabaptism, I mean Anabaptism confirmed and in full power, not as it appears in its first pretentions) long before this: God be thanked that it was not then, and God keep it from it still, I hope is the Prayer of all truly sober and Religious And in very deed I know no reason, but the Wisdom and prudence of their Majesties Councel that then were, in opposing Dr. Dees […] addresses and Sollicitations, may (under God) challenge and […] some part of our Thanks and Acknowledgement.

Again, The Divel we see can Pray and Preach, (as to outward appearance we mean; for truly and really, God forbid that any thing sacred and holy should be thought to proceed from Divels) and talk of Sanctity and Mortification, as well as the best. And what he can in his own person, or by himself immediately, there is no question, but he doth by his Ministers and Instruments much more, more ordinarily and frequently I mean: Let any man judge then, whether it be the part of a sober wise man, not onely to hear such 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 least) and talk very godlily and zealously? How much more inexcusable they that will clave unto such, though they see and know them scandalous in their Lives, Proud, Insolent, Ignorant, Seditious, Intolerable, because they can pray, and preach, and talk, as best agreeth with their own humor, and gives them best content? Can any man think they follow God in this, who would have all things done in order, and is not a God of Confusion, (1 Cor. 14. 33, 40.) when all they do, tends to nothing else but disorder and confusion? I confess it is possible, that men lawfully called may prove bad enough, we have divers examples in the Scripture. But if a man, simply and ignorantly be mis-led by such, certainly his judgement will be much lighter then they can expect, who will not use the means that God hath ordained, in so great and weighty a business as the salvation of Souls is. I know not what these men can say for themselves, except it be, that they are resolved to make use 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 business of praying, is that I would principally insist upon: You see here how Dr. Dee, where he gives an account of himself to the Emperor, and others, bears himself much upon this, that so many years he had been an earnest Suitor unto God by Prayer to obtain Wisdom, such wisdom as he was ambitious of. I believe him, that he had prayed very earnestly, and with much importunity many times: This was the thing that made him so confident of his Spirits, that they must 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 conversation, and as I believe very really) Humble, Religious, very Learned and Orthodox, and one that had suffered for his Conscience, as others have done in these 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 desirous to communicate unto me as his friend what he had done: But when I perceived that the drift of his writing was out of the Law and the Prophets, to shew the necessity of some things which I thought of a more indifferent nature; I was not willing to meddle with it; and begun to argue against his main drift, and to shew my disliking. After many words to and fro, he began to press me with this, that he had often prayed with much earnestness, and he was very confident that God had heard his Prayers: Yea, he proceeded so far, that if God were true, he could not be deceived, and used many other words to the same purpose, at which I was much amazed, but could do no good upon him, such was his confidence and violence upon this occasion, though otherwise 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 business of Prayer and praising, is a business as of great comfort (the greatest that mortal man is capable of upon earth) so of much more danger and delusion, then many do believe. And if caution and circumspection be to be used in any thing that belongs to Religion, I think it ought in Prayer, as much as any thing. And since I have adventured to tell one story upon mine own credit, I will tell one more upon better authority, which I have long desired (for the observableness of it) to communicate unto the world, and to that end, had once inserted it in a Treatise 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 set it down in the words of my Author (mine own Father Isaac Casaubon, of b. m.) as I have it to shew under his hand.

At a Consistory in Geneva, upon a Friday, 18 July, 1589. The case of one Mr. Nicholas being there proposed to the Assembly to be considered of, who was wont to insinuate himself into private Houses, under pretence of praying, and made small congregations: The business was disliked by the Pastors; First, because nothing in the Church of God ought to be done without order. Secondly, because to turn such duties of Religion to matter of Traffick to get money onely, (without any other end or calling) was not lawful. Thirdly and lastly, his battalogy, (or vain repetition of words) was not to be suffered: Then upon this occasion it was related by Mr. Beza, that the Saturday before, whilest 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 addressed her self to him, saying, What Mr. Beza, will you make Prayers here? To which he had answered, 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 reason for his answer he had made to the Woman: [It is not so expressed in the Latine, that the following words were Beza's words, but the coherence of matter doth so 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 so easie a thing to pray rightly: And that care also should be taken lest [under a colour of zeal and devotion] a way be made to superstition: The Latine words are these,

[Die Veneris, Julii 18. 1589. Cùm relatum esset in coetum, de Mag. Nicolao, qui insinuaret se in domos varias [non-Latin script] & ita aliquando coetus, etst paruos, coire solitos, pastoribus res improbata est: Primùm, quia extra ordinem, nihil in Dei Ecclesia fieri debet: Deinde, quia [non-Latin script] facere [non-Latin script] nefas. Tertio, hominis [non-Latin script] non ferenda Narratum est tum à B se die Sabbathi proxime praecedente, dum acerrimum illud praelium committeretur, quod nobis erat ante oculos, interrogatum à mulieracula, Quid tu D. B. vis preces hic facere? Respondisse, Nequaquam. Tu ne enim (ait) me putas, haec oculis tantum spectare, nec vota in animo ad Deum Opt. Max. fundere? Omnino, res sancta [non-Latin script] ad quam non nisi 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 wise, much more, if they can more then cheat; for the more they can do, the more they know they have of the Divel in 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.