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 most 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 Spiritum supernorum revelatione traditam antiquitus artem faciendi Auri me aetate idem usu evenisse c. saith one Jo. Franc. Picus Mirandula of the learnedst Author 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 such as deluded Dr. Dee and daily doth those that hunt after Revelations and Prophecies and unlawful Curiosities I grant it But that any good Angels did ever meddle in a practice commonly attended with so much imposture impiety cousenage as this commonly is I shall not easily grant Though I must add I make great difference if we will speak properly between Arts faciendi auri a thing I do not deny to be feasible by natural means and that we call the Phylosophers Stone as before already intimated And for that objection of his why evil Spirits should not be the Authors or revealers of it unto any though otherwise for some other reasons he thinks it probable because it is not likely that God would suffer 〈◊〉 to give such power unto men like themselves whom only among men they favour and respect that is wicked ungodly men First I answer That is a very weak objection since we know by constant experience of present and future Ages that they are not of the best of men commonly that are the greatest and richest But Secondly There is no great cause to fear that any thing hitherto revealed or hereafter to be revealed I believe of this secret should 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 first or last and to some few not very wise whom they cousen as themselves have been cousened 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 mischief by himself or his Agents but to God vvho doth not give him the povver So much to 〈◊〉 out of my respect to his name and for the better satisfaction to the Reader I ovve the sight and use 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 occasion to speak of it Were there nothing else but the gross and impudent forgeries that have been used to commend it unto men some entituling the Invention to Adam himself others to Solomon and the like and the many books that have been counterfeited to the same end and again the most ridiculous and profane applying expounding of Scriptures a thing usually done by most that are abettors of it those things vvere enough to make a man to abhor it Sure enough it is that not only Dr. d ee but others also 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 cost some of them a good deal of money Prince Rosemberg particularly by those Spiritual Chymists Let them consider of it that have been dealing in such things as they shall see cause So still we see that in all these things as we said before the Divel is not beholding to others as might be suspected but others have been beholding to him As for his Divinity in highest points if he spake the truth it was for his own ends as we said before He can do it who makes any question In controverted points we may observe that he doth serve the scene and present occasion and I make no question but had Dr. d ee gone to Constantinople and been entertained there with respect his Spirits there would have shewed themselves as good Mahometans as elsewhere good Roman Catholicks or Protestants We have somewhere a very pretty Tale I would say a curious Observation if I thought it true concerning the nature of the Serpent or Addar handsomly expressed how she traineth her yong ones to set them out abroad into the world that they may shift for themselves Twenty days as I remember are spent in that work Now whether it be so really I cannot say certainly but I suspect it It is not in Aristotle and I looked in Aldrovandus and I could not finde it But whether it be so or no let no body wonder for this was the maner of Preaching formerly and may be yet perchance in some places among Monks and Fryars in great request They would make a story of Man or Beasts as they thought fit themselves and their Fancies best served 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 so here it was not through ignorance for he is too good a Naturalist and I believe there is somewhat even in Nature though we know it not why both in sacred and prophane History Spirits and Serpents are so often joyned of which is true and real but as hath been said it served his turn and that is enough And although having considered it as an Objection how the Divel cometh to speak so much truth as will be found in this Book no man I think will expect I should give an account of any false Doctrine or Divinity that it may contain Yet one point I think fit to take notice of and protest against it as false erronious and of dangerous consequence and that is where it is said That a man in some cases may kill another man Prince or other without apparent cause 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 Anabaptistical Divinity I know not it is very contrary to the Principles of that Orthodox Divinity lately professed and established by Law in England I have now said in this main Objection as I apprehended it what I think was most proper and pertinent and I hope may satisfie But I have somewhat else to say which in this case of Divels and Spirits in general I think it very considerable and may satisfie perchance in some cases where nothing else can We talk of Spirits and read of Spirits often but I think it is very little that we know
who otherwise might justly take offence to take notice upon what ground it is that I forbear But 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 saith in a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 if 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 say not That 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 not 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 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 but 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 But they have done strange things though some that were thought 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 but 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 Enthufiasme both by reasons from Nature and by sundry examples proved 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 〈◊〉 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 naturally he gives a reason Hyppocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 sights 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 that 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 excepted 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seeks his ease in this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 ease 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 ease 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 〈◊〉 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 say 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 Learnedst 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 because 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 Praelectiones 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 Jehovae Acceperat ille à Bodino attribuit Papistis in genere tanquam omnes Papistae in eo conspirarent Pergit ipse quoniam animadverterat quasdam faeminas maleficas aliquando istius modi narrationes ementiri putavit omnia esse ficta ex imperitia Dialecticae aliarum bonarum artium Ut qui nullo judicio nullà methodo 〈◊〉 optimarum artium scientiâ eodem modo aggressus sit hanc rem quomodo Poeta loquitur Tenet insatiabile quosdam Scribendi cacoëthes eodem 〈◊〉 medo 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
any sight 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 Met rodorus the most famous of that Sect for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls it their fixed irrevokeable unconquerable resolution when they saw any strange thing that by others vvas admired as miraculous if they could find the cause or give a probable guesse vvell and good if not yet not to depart from their first resolution and still to believe and to maintain that it vvas false and impossible It is a notable passage and vvhich excellent use may be made of I vvill therefore set dovvn his ovvn vvords for their sake that understand the Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of some of Alexander the false Prophet his devices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who doubts that this is the resolution of many also in these dayes not of them only vvho are Epicureans vvhose manner of living as vve have said before doth engage them to this opinion but of others also vvho think it not for their credit the vanity of vvhich belief nevertheless might easily appear there being nothing so mean and ordinary in the vvorld vvherein the Wisdom of the vvisest 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 see 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 wise 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 〈◊〉 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 aemulus 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 〈◊〉 l. 1. c. 5. where he divides Substances in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eternal and Incorruptible that is in effect Spiritual for even Spirits that were created might be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is properly That have not their beginning by 〈◊〉 but we will easily grant that the creation of Angels good or bad was not known to Aristotle we may understand God and Intelligences and those that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is are 〈◊〉 He goes on As for Divine Substances which we honour we can say but little of them though we 〈◊〉 it because so little of them is exposed to sense and Reason Mortal things that we are familiarly acquainted and daily 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 some 〈◊〉 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 Aristotle 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 〈◊〉 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 quaintance and foretold him strange things that came to passe Clemens exandrinus hath a strange story out of him of a Magical Ring one or two hich Excestus King of the Phocenses did use and foresaw things future them It is to be found and seen among the fragments of Aristotles 〈◊〉 〈◊〉 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 ' reface to his Treatise De Divinatione per insomnia 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
have often promised you so in the time of your necessity and grief I visit you Δ. Thanks be to the Highest Mad. ..... Not as the friends of the world do but as a comforting spirit exalting the servants of God and cherishing them with celestial food But my mother is at hand which openeth unto thee the will of God Believe me many are the woes of the world and great are the sorrows that are to come For the Lord prepareth his Rain-bow and the witnesses of his account and will appear in the heavens to finish all things and the time is not long Blessed are those that believe for faith shall flee from the Earth and her dwelling places shall be in caves and unknown mountains and in parts of the Earth which the Lord hath kept secret for such as shall triumph and rejoyce in the Judgement to come 1. Wo be to women great with child for they shall bring forth Monsters 2. Wo be unto the Kings of the Earth for they shall be beaten in a Mortar 3. Wo be unto such as paint themselves and are like unto the Prince of pride for they shall drink the blood of their neighbours and of their own children 4. Wo be unto the false preachers yea seven woes be unto them for they are the teeth of the Beast He that hath ears let him hear 5. Wo be unto the Virgins of the Earth for they shall disdain their virginity and they shall become Concubius for Satan and despise the God of Righteousnesse 6. 〈◊〉 unto the Merchants of the earth for they are become abominable 〈◊〉 they are the earth and the 〈◊〉 meat of Kings But they are foolish 〈◊〉 they shall fall into the 〈◊〉 that they have digged for others 7. 〈◊〉 〈◊〉 be vnto the books os the earth for they are corrupted and are become a wrasting stock and firebrand to the conscience Stay a season for my mother cometh Δ. We read over the premisses and so conferred of the verity and weight of them And all 〈◊〉 while Madimi stood still in E. K. his sight as E K. told me But because we were 〈◊〉 to stay I moved no question but 〈◊〉 to have some understanding how my wife and children at Craecovia did Hereupon Madimi said as followeth Mad. ..... Hear what I say unto thee Δ. The King of darknesse whetteth his teeth against thee and 〈◊〉 with great rage to overwhelm the world upon thee And he seeketh the destruction of thy 〈◊〉 〈◊〉 and thirdly thy overthrow The life of thy Children yea he tempteth thy wise with 〈◊〉 and to be 〈◊〉 into her self Δ. Why with despair ..... But his lips are sealed and his claws made dull that when he would bite he cannot And where he 〈◊〉 the bloud follow to not But hear what thy friend sayeth unto thee Both in her self and by him that moveth her to speak As thou art the servant of the God of victory so shalt thou 〈◊〉 in the God of stretchforth and Conquer Δ. Madzilodarp Thy wife thy children thy servants and more then that such as favour thee 〈◊〉 the 〈◊〉 of thy house are under the protection and defence of such as are of power against whom neither the rage of such as raign neither the fury of Authority though it hath the help of Satan can prevail For why God hath care over thee But thy faith is sowewhat lower Take heed of Satan he will 〈◊〉 himself unto thee But beware of him For sin keepeth back the power of God which is oftentimes deferred for another season Yea even for the wickednesse of one Soul Lasky I look for but I see not 〈◊〉 I 〈◊〉 my eyes after him and cannot finde him 〈◊〉 he hath 〈◊〉 himself behinde some Mountain or is creft into a Cave for he appeareth not Δ. I beseech you what is the cause thereof Is he not gone from Cracovia Mad. ..... Sin is the greatest Mountain and he rejoyceth when he pleaseth himself and in the 〈◊〉 of his flesh Crecpeth into a Cave from us Lo I look for him and cannot see him yet see all the world over It is a sign that God is not with him Δ. I beseech you is he not gone from Cracovia yet Mad. ..... I tell thee I see him not I can say nothing of him Δ. Lord our coming hither was to come with him Mad. ..... Therefore brought I thee hither that thou shouldst not tarry with him Knowest thou not that God is marvellous in his works Hast thou not heard of his secret judgements If thou hast Think he hath care over thee For also thy wife and children and the rest of thy houshold must be moved hither Δ. When I beseech you Mad. ..... Let that be my charge to answer thee E. K. Now here appeareth a little fire like the same which appeared before but it hath no beams from it as it had before Mad. ..... Hic haec est Mater mea E. K. Pointing to the fire E. K. She falleth down on her face prostrate Now she riseth again This fire entreth into her mouth she is waxen of higher stature then she was she hath now three faces Δ. Now it is the vertue of the Trinity in her so represented Mad. ..... I. And I have a few things to say and I say E. K. I hear a marvellous noise as of many Mountains falling Mad. ..... Arise and believe The time is come that of the foolish I will make the wise And of such as are sinfull men my anointed if they encline their ear unto my voyce E. K. The noyse is marvellous And which of the mouths doth speak I cannot discern Mad. ..... First thou shalt write unto Rodulphus as I shall enspire thee Then shalt thou go unto him saying That the Angel of the Lord hath appeared unto thee E. K. A great noyse still And rebuketh him for his sins I never heard any such noyse it is as if half the world were rushing down an hill Mad. ..... If he hear thee Then say unto him He shall triumph Fear thee not If he hear thee not Say that The Lord the God that made heaven and earth under 〈◊〉 he 〈◊〉 and hath his spirit putteth his soot against his breast E. K. A great noyse still And 〈◊〉 〈◊〉 him 〈◊〉 〈◊〉 from his seat Lo this I swear unto thee I will do If he forskae his wickednesse and turn unto me His seat shall be the greatest that ever was and the Devil shall become his prisoner E. K. There came great flashes of fire out of her and so out of the stone and suddenly she was in her former shape again Δ. In the name of Jesus Mad. ..... Where this voyce entreth no man hath to say For it is the beginning so it is likewise the end Therefore enquire not any more now but cease For this is the marvellous beginning of this
of the great actions and divine purposes For the first he declared that he was lineally descended out of the consanguinity of one a Gentleman but unlettred at the first who left his wife children and family in Maiorca and ascended an Hill there and in place solitary remained an 〈◊〉 year and at the years end he came down but so learned and wise that all who knew him before wondred at it And that the same man was called Raymondo Lullio and that he made that which is called the Philosophers Stone as in England said he I understand is good record of it Therefore I see quoth he that it is a truth and possible and as he hath granted the knowledge of it to one man so he may grant it to another c. And as for the other higher matters I perceive that God intendeth some great matter in this world But I am not able to judge or determine of it But I am of this mind wherein I can any way further the service of God I will be ready and obedient c. And as for the Emperours person himself I find him of a good nature curteous and most zealously Catholick yea ready to shed his blood in the cause if opportunity required He understandeth the Latine well and speaketh sufficiently well That is true quoth I for he spake well in Latine to me divers things Moreover said he as concerning you I saw him very well affectionated making great account of your book c. Therefore you are not to regard these Dutch mens ill tongues who hardly can brook any stranger c. Upon farther matter that I had to shew him I offered my ready repair unto him at all times of his good leasure being called or warned And he desirous to see the Stone brought to me by an Angel willed me to come to morrow also to Diner I promised him and so with thanks yielded to his honour I departed toward my Lodging at Bethelem in old Prage The Copy of the foresaid Letter to the Emperour MUltis O Serenissime Caesar permagnis ferè omnium Creaturarum Dei immò 〈◊〉 Dei coelestibus haud paucis mysteriis arcanisque vestrae Caesareae Majestatis jussu per me jam ante quatuordecim dies fideliter sincere diligenter quantum sex horarum fieri poterat spacio declaratis ac manifestatis eidem cui eadem penes me videnda audienda intelligendaque esse voluistis Inde nunc quae sit vestrae Caesareae Majestari simplex tanquam ab aequo rerum AEstimatore facta relatio vel quod cum relatione adjunctum Judicium vel qualis totius processus excogitata censura vel qualis mecum procedendi vobis persuasa cautio vel quale pro Caesarei vestri responsi forma initum captumque consilium Non sum tam immodeste curiosus ut expiscar Neque aliter vel alia ratione de sacrae vestrae Majestatis Caesareae prudenti gratiosa in praemissis Resolutione sum sollicitus quam me fidelem sincerum devotum Dei Omnipotentis in Deo propterque Deum vestrae sacrae Caesareae Majestatis servitorem deceat Video tamen me dum nullum adhuc ad praemissa receperim responsum per tam alci silentii quasi stimulum aliquantulum impelli ut secundò vestram Caesaream Majestatem admoneam Ne divinam hane divinitus oblatam Misericordiam tam inexpectatam tam magnam tam inauditam tam admirandam tam multiplicem tam statui Imperatorio Christianaeque Reipublicae necessariam tam certam tam paratam eamque per Dei Omnipotentis Caesareaeque Majestatis vestrae fidelem servitorem re ipsa vobis confirmandam administrandam si sacra vestra Caesarea Majestas voluisset parvi momenti negotium vel inventum aliquod humanum aut fraudem Diabolicam esse fuisse vel fore ullo modo suspicemini vel Credatis Tali enim tam gravi vestrae Caesareae Majestatis errore Omnipotentis Dei incendi posse furorem vehementer vereor ne hanc Dei misericordiam respuentes ejusdem indignantem provocetis vindictam valde metuo Quapropter cum videam Caelum ipsum caelestia talia mysteria non tali tantaeque curae vestrae sacrae Majestati Caesareae adhuc esse quali quantaeque optassem equidem Ego potius quam ut vel Deus hujus suae prius inauditae Misericordiae ultroque vestrae Caesareae Majestati oblatae prorsus nullum penes homines haberet conspicuum judicium argumentum Testimonium vel experimentum Et potius quam mea saepe nominata fidelitas sinceritas Devotio sive votum erga Deum vestram Caesaream Majestatem omni apud posteros nostros careret fide veritatis manifestae robore In Dei Nomine ad ejus laudem honorem gloriam ut vestrae serenissimae Caesareae Majestatis satisfaciam desiderio Heroico De lapide illo Benedicto Philosophorum vocato lapide infallibiliter videndo possidendo utendo Assero vestrae sacrae Caesareae Majestati lapidem eundem me auxilio favoreque Divino conficere posse Et propterea Si vestra Caesarea Majestas me velit interim sibi intime charum habere Et si pro dignitate tanti mysterii Beneficii sibi à me liberalissime humillime exhibendi gratiosè me tractare dignabitur Non tamen alio quidem vel altiori me insigniens Titulo quam qui vestrae Caesareae Majestatis Philosopho Mathematico conveniat Hiis literis ore corde polliceor sanctéque coram Deo Omnipotenti voveo Opus illud philosophicum Omuibus suis numeris perfectum in manus vestras Caesareas sine sumptibus vestris ad illud opus perficiendum requirendis ac brevissimo quo fieri poterit tempore Nutu Dei me daturum De aliis praeterea Arcanis adhuc mihi silendum esse video Nunc autem sacrae Caesareae Majestaris vestrae gratiosam liberam constantemque voluntatem in praemissis non aliter nisi ex vestro proprio gratioso ore vel ex vestris Caesareis literis propriis intelligere Cupio Nullum enim jam nosco dignum aptum qui in istis alissque Naturae Artis secretis meus penes vestram Caesaream Majestatem fieri deberet Mercurius Tuesday Septembris 25. Pragae Note I went to Diner to the Spanish Embassadour and carryed with me the Stone brought me by an Angel and the fourth Book wherein the manner of the bringing of it is expressed And also I carried with me Librum Sextum Sanctum Mysticum After Diner when I had shewed him these things his final answer was that verily he took the doing to be by good Angel marry the matters to be too great Therefore said I they are for the service of God and not onely man He said he was a sinner and not worthy to be privy much lesse to be a doer in them Notwithstanding whatsoever he can do therein acceptable to God he would be most obedient thereto
wherein you shall not borrow of the World but of the Gift of God And hitherto I will deal with thee that the least thing which thou hast bestowed in obedience toward me shall not be forgotten Live you together as brethren and wonder together at my works and in me for there shall not a hair of your head perish So that you listen and be obedient unto my voice When therefore thou commest home hide not thy self But see that the Infant be regenerated Δ As concerning the Godfathers shall I request and use such as I intended Michael ..... Do that thou hast done But put all these things up amongst 〈◊〉 secrets of your hearts as though not seeing yet seeing all things Let these for this time suffice E. K. The fire is gone he and all Δ Creatori nostro Omnipotenti Protectori nostro misericordissimo consolatori nostro abundantissimo in tempore necessitatis nostrae sit perennis Laus Honor Gloria gratiarum 〈◊〉 Amen Δ Hereupon we had great comfor and so brake our fast and returned to Prague again before 4 of the clok in the afternoon Note While I was thus out and had left a letter for the Curtese Balthasar Federicus Dominus ab Ossa c. to deal with the Spanish Embassador the Lord Romfe and myne Her Kinsky to crave pardon of my sudden departure and the Child not yet christened c. and had given my wife charge not to deliver the Letter before Friday night c. It came to passe that this Mr. Balthasar had sent word of his comming to 〈◊〉 with the Lord Kinsky whom on the Friday before I had met riding out of Town and he told me that he was to be out three or 4 dayes c. and that he was desirous to speak with me Upon which occasion my wife thought it best to send the letter to him and so did not long before my coming home Which thing when I understood I was half sorry for it and sent presently word to Master Balthasar of my coming home and to certifie him that my wife had erred to send that letter unto his worship before Friday night when she might perceive that indeed I did ride forth to Bressel He thereupon was desirous to speak with me and of him I received my Letter which he had perused and offered himself most ready to satisfie the content thereof c. Now to the chief purpose At my return home from Master Balthasar Federick ab Ossa I found Emericus Sontagius in my wives stove with Master Kelly who at the sight of me was sore amazed and half not able or not willing to speak but said vos estis veteres equites Then Mr. Kelly told me that Emericus had told him that the Emperour had been all day yesterday very melancholick and would speak with no body And that he knew of my journey in a moment when it was and that by the Jews specially by the Doctor his son that had gone about to get me the four horses laboured very much with himself unasked to perswade me that the Emperour his first and chief understanding of it was by the Jews c. Hereupon being now night he went home ✚ Pragae Martii 14. Thursday A meridie hora 2½ Baptizatus erat Michael d ee filius meus in arcis Pragensis majori Templo Baptismum exercente Caesareae Majestatis Capellano Susceptoribus vero Illustrissimis Dominis Domino don Gulielmo de sancto Clemente Hispaniarum Regis apud Caesarem Legato Domino Magnifico Domino Romff summo Caesareae majestatis cubiculario à consiliis arcanis intimo primario c. Susceptrice autem Nobilissima foemina Domina de Dittrechstain Domini de Dittrechstain uxore charissima qui major Domo Caesareae majestatis est Infanti verò nomen erat inditum Michael ad petitionem meam ob gratam beati Michaelis memoriam qui ex misericordia Dei tam fuit est erit nobis beneficus auxiliaris tutelaris c. ✚ Pragae Martii 18. Monday manè horam circiter 7. Δ Precibus ex more ad Deum fusis primùm deinde aliqua interposita mora aliis etiam ejaculationibusque factis pro misericordia luce auxilio Dei c. post horas 2. tandem nulla facta apparitione cessavimus Ego verò de Dei ira timidus causam subesse magnam dubitavi c. Δ 〈◊〉 nostri Deus ne nobiscum agas juxta omnes iniquitates nostras Amen Martii 20. Wednesday manè Δ Note E. K. yesterday had a shew of a little thing as big as a pease of fire as it were in the stone going about by the brinks And because it was not in shape humane he of purpose would not declare it so to me and so I have noted as appeareth of no shew This he told me on Tuesday night that was yesternight upon occasion of a great stir and moving in his brains very sensible and distinct as of a creature of humane shape and lineaments going up and down to and fro in his brains and within his skull sometimes seeming to sit down sometime to put his head out at his ear And this began from the same night following ✚ Pragae Martii 20. Wednesday manè circiter 6½ Δ Precibus ad Deum fusis aliquanto prolixioribus quam ex more c. statim facta est apparitio E. K. Here is the same shew of a little parcel of fire somewhat lesse then a pease going about the border of the stone E. K. Here is one but he hath a covered face I know him not his covering is of a compound colour between black red and white he is covered down to his middle the ground of it is white There be spots of black and red on it some big some little as if they had been sprinkled on with a pen or dashed on with a pencil ..... Against divine necessity is no prayer nor resistance E. K. I feel nothing in my head now and till now I did as is moved before ..... Come ô you Prophets and render your accounts Come O you that have sucked of the brests wherein the judgments and secret will of the Lord is hid and of Necessity to come Gather your selves together render some account why the King of eternity descending from the heavens hath so often visited you And why he hath rather visited you in the Desert upon mighty and high Mountains unranged of men Tell I say what the cause is that he hath come down into the Fens and amongst your flock Could not this God have lifted you up and have brought you into his secret chambers Could he not have ravished you unto himself and so have carried you about with him that you might see his great wisdome unknown to man and the abundance of Glory wherein he hath his habitation There is none of you that dare presume to say that you deserved the Lord his presence There is none of
according as the cause chiefly required As I began to pray and study Domino non sumus digni ut nos exaudias suddenly E. K. said he saw as followeth E. K. I see a great Hill of fire a very great Mountain and it is as if it did hang in the aire for I see the aire under it and I see the Sun shine on it the Mountain fire flameth not Now the little boy that appeared last day standeth on the top of this Mountain Puer ..... God hath spoken unto you and hath gathered you together and lo you are become a strong sword with the which the Nations shall be cut down and the God of Hosts shall stretch forth his hands And behold you are come and now is the time you Satan shall reap But Satan 〈◊〉 sore against you Behold Lasky thou art become rich But have faith For it overcometh riches and shall beautifie and strengthen thee that thou shalt be able to receive reward for thy labour For it is not a small labour to contend against sinne I have brought thee unto Steven And I will give him thee into thy hands And because thou shalt see that God is not barren I am of power Hear me therefore saith the Lord wilt thou that before thy face I shall destroy Steven for his wickednesse wilt thou that I shall strike him with a perpetual Leprosie or wilt thou that I shall correct him and leave him to do good unto thee Now thou shalt see that I am not weak Neither that my words are barren or without fruit Ask therefore of the Lord and before thou move it shall be given thee For thou dealest with him that is a flame of fire and a two edged sword to the wicked out of the Dunghil I chose him out of nothing I can stirre thee up and exalt thee but thou must first be poor before thou be exalted read the Scriptures and judge Now speak E. K. He is gone Infinitae incomprehensibiles sunt misericordiae tuae O Deus Judicia tua sunt inperscrutabilia 〈◊〉 A. L. Domine Deus misericors quanta est tua misericordia quod me summum peccatorem tanta gratia prosequeris 〈◊〉 sum Domine ante faciem tuam Itaque Domine quaeso ne illum propter me deleas neque Lepra percutias sed potius inspires in illum ut mihi propterte à te per illum bene fiat Non quaero Domine divitias sed gloriam tuam Non nobis Domine non nobis sed nomini tuo da gloriam Et fiatmihi secundum voluntatem tuam Domine Tu scis Domine an hypocritice ago 〈◊〉 mei 〈◊〉 miserere mei sitque misericordia tua supra me fiat voluntas tua sicut in 〈◊〉 sic 〈◊〉 in 〈◊〉 Atque nomen tuum sit benedictum in saecula saeculorum Amen E. K. He is here againe Puer ..... Saptens es tu A. L. plenus spiritu Dei Non quaerens sanguine fratris tui igitur ben dictum sis inter potentes hujus saeculi ab hac die spiritus meus nunquam à te discedet haec quia te humiliasti nam non 〈◊〉 sine causa Puer ..... And lo I will correct him sharply Ask therefore in what Language thou wilt have me correct him for he is scarce worthy to hear that he may understand E. K. He is gone A. L. Hungarice peto ut ipse audiat ea quae illi sunt dicenda sic ita Divinae tuae placcuerit Majestati Puer ..... Hungarie is hateful unto me For it is full of iniquity Neither will I speak unto him my self that he shall yet hear me I will open my mouth in Latin for thy sake and if he become obedient I will also appear unto him my self and unto you all in the spirit and presence of my Angel But to overcome him by Miracles it needeth not for by him the people are not edified But by my words he shall understand that I touch him although Satan stand by him unlesse it were for thy sake I would not withdraw my word and curse from him for why I am sufficiently advised And I do but keep back the fire from him But go thou A. L. unto him and speak unto him liberally when he hath heard me if he receive me my blessing is upon him of necessity If he hear me not I can easily unlock for I have the Key ready God the Father God the Sonne unto whom all power is given in Heaven and Earth with the fire of eternal comfort which is the privy science and knowledge of the faithful The Holy Ghost be upon thee and with thee for this day thy A. L sinnes are blotted out of Gods remembrance I have no more to say Omnipotenti tromendo Solis Adorando Deo Domino nostro sit omnis gratiarum actio Laus Jubilatio nunc in omne aevium Amen ✚ Nyepolonicze in Aula Regis Polonie Anno 1585. Maii. 23. A meridie hora Circiter 6. The King sent for the Lord Lasky and me by his Vice-Chamberlaine whom we came unto in a Chamber within the Chamber or roome where he useth to give audience or to eat with his Palatines and other He sat by the Window which is toward the South and by which his Prospect is into his new Garden which is in making He began thus the Lord Albert Lasky being by and thereto willed by the King and said unto me very near as those words import St. Egit mecum Dominus Palatinus ut vos audirem de rebus istis magnis raris loquente Quod libentur feci tamen hoc considerari debet quod Prophetae omnes revelationes jam diu in tempore Christi cessaverunt Tamen si 〈◊〉 in istis contra Dei sit honorem eo lubentius sunt audienda Et ego quidem haud dubito quin Deus nunc possit multis modis secreta quaedam hominibus deligere ad hac usque tempora mandatis inusitatis Hereupon I answered to this sence although I cannot expresse the same words Δ Considero in ordine vestrae regia tria quasi capitala in quibus totus ordinis vestrae est medulla Primum de Prophetiaris revelationem cessatione secundum an aliquid in nostris actionibus vel exercitiis insit contra Dei honorem tertium quod animo meo est valde gratium quod Deo non praescribatis certos aliquos modos vel tempora quibus sua hominibus velit aut debeat secreta detegere De primo hoc possimus vestrae Majestati Reginae asserere quod ille Scripturae locus haud recte à plurimis intelligeter ab 〈◊〉 pessime qui velint omni modae Dei potentiae misericordiae sapientiae praescribere certos modos tempora certa asserendo nullorum hiis temporibus esse Prophetiam vel post Christum fore quia omnes in Christo cessavere hoc
that we were so uucourteously used that he meant nothing else in his sute to the Emperour against us but that we might be examined and thou being found faulty we should be sent to Rome but after that he had begun to move against us that he found the Emperour more eagerly bent against us than he himself was NOTE The Lord Rosenberg told us that when he did in our behalf advise the Emperour of his error committed in our extermination that the Emperour answered that this Nuncius from his first Audience did urge so vchemently against us and also the Pope had 〈◊〉 commandment by Letter to him to deliver us and send us to Rome that he was forced in manner to do as he did But if the commandement or his Decree were to be made again that it should not passe or if this Nuncius 〈◊〉 had not sent this Decree away to Rome that he should not send it c. This I note in respect of the contrariety in the Nuncius assertion and the Emperours of our so hard usage The foresaid eleventh day of July the foresaid Fr. Pucci to prove this his intended perswasion of the Nuncius good meaning toward us and to make us beleeve that great benefit would ensue our going to Rome did bring forth unto us a writing of his own hand which he read unto us and at the hearing of it we mused much for many causes I asked him then why the Nuncius had not subscribed this writing It is all one said he for that Hath he heard this read quoth I yea that he hath heard me read this three several times arise unto him said he And if you like of it saith he wherein his power serveth him not to performe as much as is specified in the writing he will make and use meanes to have it from his Holinesse well said I take a copy hereof Mr. Kelly for I was riding toward Salfeild about a house getting Thereupon said he contented but I think it meeter to save and keep the original it self said E. K. Well said Pucci and so the original was delivered to E. K. NOTE After 10 of the clock the same Friday being the eleventh day of this moneth after break-fast I rid toward Salfeild about the house of the Earl Albert of Swartzenberg c. But after I was out of Erffurd until my return again I was so sore vexed in mind to think of Pucci his return to our company as well for his unquiet nature in disputations as for his blabbing of our secrets without our leave or well liking or any good doing thereby either in God his service or our credit but rather the contrary ensuing albeit not of his intent but by either his undiscreet handling of it or of his undue hearers of him c. And also for his Houshold behaviour not acceptable to our wives and family and also because we were warned that he should be cut off from our company c. And chiefly now to consider that he had laid such a bait for us with our mortal enemy to entrap us by fair fawning words which by no meanes the Emperour would consent to do before by his authority but rather to put us out of his Kingdomes c. And imagining that he was a mighty Explorator upon us for this Nuncius Apostolicus and his adherents that now he might perceive what we had done hitherto what we were doing and what we intended to do and considering that he urged at our hands in answer to the former writing wherein also lay a trap for either in not answering it or refusing to grant some points of it or in our consenting to the whole this Nuneius would put matter against us to our great disadvantage Thus being tormented in mind in my absence how we might be rid of this Fr. Pucci by quiet and honest meanes I devised to write to this Nuncius to know if this writing were of his contriving onely or of Pucci his contriving onely or joyntly or if at the least the writing were according to his will and offer unto us and so to send him away wherein he could make no refusal I intending not to make him privy of the content of my Letter And in the mean space of his absence I hoped that some good way and better meanes would appear or fall out whereunto we might trust c. Thus I note my imaginations and discourses in the time of mv absence I returned to Erphurd July 13. hora 5. à meridie I found Fr. Pucci desirous to have answer to the foresaid writing and very much perswading this Roman voyage using arguments out of our actions as that God said we should go to Rome in a certain moneths space That we ought to obey the Roman Bishop and to love him c. I replyed and said that he was not to urge God upon any his sayings to us but to referre all to his most free disposition his will was to be done and not ours God was not bound to us c. He answered very vehemently and often that Deus est nobis obligatissimus Deus dixit nos itur os Romam 〈◊〉 credi credam aliter non credam nisi mihi Deus dixerit non nobis c. Well quod we God hath del vered unto us his meaning in that phrase which we also devise you of that it is not meant 〈◊〉 the 〈◊〉 that we shall corporally goe to Rome and so I brake off that his reasoning And told him that we 〈◊〉 that he should 〈◊〉 this Roman Voiage so violently and eagerly more then we It appertained unto us as much as to him c. The same day I told him that he had 〈◊〉 offended God with his 〈◊〉 in our affaires otherwise then appertained unto his calling and he may well remember his repentance therein and his forgivenesse obteined But that now he had offended much more in curiosity and half in conspiracy against us with our mortal enemy this Nuncius Apostolicus upon whom he did fawn in whose favour he is who joyneth counsaileth with him in our affaires who dare prescribe us what we have to do in so weighty affaires as our Journey to Rome who hath framed a bill accusing us coufusedly of Heresie and wicked Magick both falsely in one part and dangerous to life and infamous at the least in the other and hereto requireth urgeth and in manner in God his name argueth by our actions past obedience And therefore he hath separated himself from us and hath set himself against us c. With great vehemency he said He intended nothing but well to us and was Explorator with this Nuncius for our behalf We require none said I neither we need any for God seeth all and doth all for our benefit if we will constantly love and serve him so be brief he would seem to be worthy to be thought well of for his zealous good will and fidelity to us ward in all
quid aliud sed omnia incocta quae brevi esset paratura Ego ait ille Moram non fero panem habes ait et caseum quum annuisset atque petiisset 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 nec ita 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 Ihuanus 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 Impostor 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 〈…〉 oured that cause though upon legal examination they proved otherwise which occasioned many books on both sides in those dayes but two melioris notae 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 dirft 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 hatho 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 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 it I impart unto them
very moderately and friendly II. Now to Objections The first shall be this Although 't is very probable that Dr. d ee 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. d ee saw not himself his business was to write what was seen 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 feeleth 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 d ee 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 listed 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. d ee 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
unto him to hasten his second comming for his elects sake iniquity doth so on this earth abound and prevaile and true faith with Charity and Evangelicall simplicity have but cold slender and uncertrin intertainment among the worldly-wise men of this world Therefore herein concluding I beseech the Almighty God most abundantly to increase and confirm your Graces heavenly wisedome and endue you with all the rest of his heavenly gifts for the relieving refreshing and comforting both bodily and spiritually his little flock of the faithfull yet militant here on earth Amen An EPILOGUE Good my Lord I beseech Your Grace to allow of my plaine and comfortable Epilogus for this matter at this time 1. Seeing my studious exercises and conversation civill may be abundantly testified to my good credit in the most parts of all Christendome and that by all degrees of Nobility by all degrees of the Learned and by very many other of godly and Christian disposition for the space of 46. years triall as appeareth by the Records lately viewed by two honourable witnesses by Commission from her Majestie 2. And seeing for these 36. years last past I have been her most Excellent Majesties very true faithfull and dutifull servant at whose Royall mouth I never received any one word of reproach but all of favour and grace In whose Princely Countenance I never perceived frowne toward me or discontented regard or view on me but at all times favourable and gracious to the great joy and comfort of my true faithfull and loyall heart And thirdly Seeing the works of my hands and words of my mouth here before notified in the Schedule of my books and writings may beare lively witnesse of the thoughts of my heart and inclination of my minde generally as all wise men do know and Christ himself doth avouch It might in manner seem needlesse thus carefully though most briefly and speedily to have warned or confounded the scornfull the malicious the proud and the rash in their untrue reports opinions and fables of my studies or exercises Philosophicall but that it is of more importance that the godly the honest the modest the discreet grave and charitable Christians English or other lovers of Justice truth and good learning may hereby receive certaine comfort in themselves to perceive that Veritas tandem praevalebit and sufficiently be weaponed and armed with sound truth to defend me against such kind of my adversaries hereafter they will begin afresh or hold on obstinately in their former errors vain imaginations false reports and most ungodly slanders of me my studies ¶ Therefore to make all this cause for ever before God man out of all doubt Seeing your Lordships good grace are as it were our high Priest and chief Ecelesiasticall Minister under our most dread and Soveraigne Lady Queen Elizabeth to whose censure and judgement I submit all my studies and Exercises yea all my Books past present and hereafter to be written by me of my own skill judgement or opinion I do at this present time most humbly sincerely and unfainedly and in the name of Almighty God yea for his honour and glory request and beseech your Grace when and as conveniently you may to be well and throughly certified of me what I am Intus in cute Reverendissime in Christo Pater Dignissime Archipraesul cognosce agnosce vultum tà m internum quà m externum pecoris tui And wherein I have used do or shall use pen speech or conversation otherwise then as it appertaineth to a faithfull carefull sincere and humble servant of Christ Jesu That your Grace would vouchsafe to advertise me So I trust Ultima respondebunt primis in such sort as this Authentick Record in Latine annexed ad perpetuam rei memoriam doth testifie having never hitherto had occasion to shew that in any place of Christendome to testifie better of me then they had proofe of me themselves by my conversation among them The Almighty therefore be highly thanked praised honoured and glorified for ever and ever Amen But now in respect of the generall intent of this briefe discourse I most humbly and reverently exhibit to your Graces view and perusing the originall monument and authentick Record before mentioned fair written in Parchment with the Seal whole and perfect duly appendant as I have 46. years and somewhat longer preserved it The true Copy whereof your Grace doth see to be verbatim as followeth UNiversis Sanctae matris Ecclesiae filijs ad quos praesentes literae perventurae sunt Vicecancellarius Caetusque omnis Regentium non Regentium Universitatis Cantabrigiae Salutem in Domino sempiternam Conditiones Merit a hominum in nostra Universitate studentium affectu sincero perpendentes eos solos testimonio nostro ornandos esse arbitramur quos scimus ob eruditionem morum probitatem promeritos esse ut istud beneficium à nobis consequantur Quamobrem cùm hoc tempore ipsa veritas testimonium nostrum sibi postulat vestrae pietati per has literas significamus Quòd dilectus nobis in Christo Johannes Dee Artium Magister in dicta nostra universitate foeliciter versatus plurimam sibi doctrinae honestatis laudem comparavit De cujus gradu conversatione quae honestissima semper fuit ne qua uspiam ambiguitas aut quaestio oriri possit apud eos quibus hujus viri virtutes haud satis innotuerint visum est nobis in dicti Johannis gratiam has literas nostras Testimoniales conscribere conscriptas publico Academiae nostrae sigillo obsignare quò majorem apud vos authoritatem pondus literae nostrae habeant Bene valete Datum Cantabrigiae in plena Convocatione Magistrorum Regentium non Regentium Academiae praedictae 14. Calend. Aprilis Anno à Christo nato 1548. PERORATIO THe Almighty and most mercifull God the Father for his only Son our Redeemer Jesus Christ his sake by his holy Spirit so direct blesse and prosper all my studies and exercises Philosophicall yea all my thoughts words and deeds henceforward even to the very moment of my departing from this world That I may evidently and abundantly be found and undoubtedly acknowledged of the Wise and Just to have been a zealous and 〈◊〉 Student in the School of Verity and an Ancient Graduate in the School of Charity to the honour and glory of the same God Almighty and to the sound comfort and confirming of such as faithfully love and fear his Divine Majestie and unfainedly continue in labour to do good on earth when while to whom and as they may Amen Very spedily written this twelfth even and twelfth day in my poore Cottage at Mortlake Anno. 1595. currente à Nativitate Christi ast An. 1594. Completo à Conceptione ejusdem cum novem praeterea mensibus Completis Alwayes and very dutifully at your Graces commandement Jo. Dee A TABLE Of the several Actions contained in this Book with the most Considerable Matters
Why told you me no sooner Whereupon I took paper purposely to Note what should seem Note-worthy as followeth Δ. Mistresse Madimi you are welcome in God for good as I hope What is the cause of your coming now Mad. ..... To see how you do Δ. I know you see me often and I see you onely by faith and imagination Mad. ..... Pointing to E. K. That sight is perfecter than his Δ. O Madimi Shall I have any more of these grievous pangs Mad. ..... Curst Wives and great Devils are sore Companions Δ. In respect of the Lord Treasurer Mr. Secretary and Mr. Rawly I pray you What worldly comfort is there to be looked for Besides that I do principally put my trust in God Mad. ..... Madder will staine wicked men will offend and are easie to be offended Δ. And being offended will do wickedly to the persecution of them that meane simply Mad. ..... Or else they were not to be called wicked Δ. As concerning Alb. Laskie his Pedigree you said your Sister would tell all Mad. ..... I told you more then all your Dog painters and Cat painters can do Δ. You spoke of William Laskie and Sir Richard Laskie his brother of which William going into France and then into Denmarke and his marriage into Poland came this Albert Laskie now Paladine of Soradia c. Mad. ..... Those were two pretty men for me to meddle withal When you set your selves together and agree together I will make all agree together E. K. Will you Madimi lend me a hundred pound for a fortnight Mad. ..... I have swept all my money out of doors Δ. As for money we shall have that which is necessary when God seeth time Mad. ..... Hear me what I say God is the unity of all things Love is the unity of every Congregation I mean true and perfect love The World was made in the love of the father You were redeemed in the love of the Father and the Son The Spirit of God is yet the love of his Church Yet I say For after it doth Triumph it is not called a Church nor a Congregation But a Fruitful Inheritance and a Perfect Body in Christ. Take the love of the Father from the World and it perisheth Take the love of our Redemption away and we are dead I will not offend put your instead of our Take the light of the Holy Ghost which is the love of the Father and the Son from the Church and it withereth Even so take love from amongst you and you are members of the Devil Therefore it is said unto you Diligite ad invicem For love is the Spirit of God uniting and knitting things together in a laudable proportion What dost thou hunt after Speak man What dost thou hunt after This was said to E. K. upon some secret judgement of Madimi in him E. K. I hunt after nothing The love of God breedeth faith Faith bringeth forth on the one side Hope and on the other side the workes of Charity Dost thou love God Seekest thou to be among his Elect Why dost thou not therefore love those things that are of God Herein thou shewest the want of faith Herein are thy bragging words confounded for thou sayest No man can accuse thee of evil But thou hast no faith because thou hast no hope Wilt thou say that thou hast faith Shew it me by thy love Whosoever therefore loveth not God is accursed Thou lovest not God Lo behold thou breakest his Commandments Oughtest thou not to love him And hast thou not faith through the love in God Truely thou oughtest so to do Wilt thou let me see thy hope on this side Let thy workes stand on the other side And shew thy self to have faith that therein thou mayest love God and be beloved of him But if thou hast none of these thou hast hate If thou hate God the reward thereof is great but the greatnesse is unquenchable fire Whosoever followeth not the Commandments hateth God If sin be the breach of the Commandments c. Dost thou love Silver and Gold The one is a Thief the other is a Murderer Wilt thou seek honour E. K. No. So did Cain But thou hast a Just God that loveth thee Just and vertuous men that delight in thee Therefore be thou vertuous For thou shalt tread the World under thy feet I promise thee I have driven the Skullen-drab out of our Kitchen long ago Δ. Do you mean worldly covetousnesse Mad. ..... Yea and the first heavenly covetousnesse Carma geta Barman Δ. I beseech you what is that to say Mad. ..... Veni ex illo Barma E. K. Felt and saw a spiritual Creature go out of his right thigh Mad. ..... Where are thy 14 Companions Bar. ..... They dwell here Δ. He that was come out seemed a great handsome man with a Sachel of a Dogs skin by his side and a Cap on his head c. Δ. O the hand of the Highest hath wrought this Mad. ..... Venite Tenebrae fugite Spiritu meo E. K. Here appear 14 of divers evil favoured shapes some like Monkies some like Dogs some very hairy monstruous Men c. They seemed to scratch each other by the face These seem to go about Madimi and say Gil de pragma kures helech Δ. What is that to say Mad. ..... Volumus hic in Nostris habitare Δ. Quae sunt illa vestra E. K. One of them said ... Habemus hominem istum Demicilium nostrum Mad. ..... The vengeance of God is a two-edged Sword and cutteth the rebellious wicked ones in pieces The hand of the Lord is like a strong oak when it falleth it cutteth in sunder many bushes The light of his eyes expell darknesse and the sweetnesse of his mouth keepeth from corruption Blessed are those whom he favoureth and great is their reward Because you came hither without licence and seek to overthrow the liberty of God his Testament and the light wherewithal he stretcheth unto the end and for because you are accursed it is said I will not suffer mine to be overthrown with temptation though he were led away Behold I bring back again Depart unto the last Cry Rest with the Prince of Darknesse there is none Amen go you thither Et signabo vos ad finem E. K. He sealed them all in the forehead the 14 and their principal their sealing was as if they had been branded They sunk all 15 downward through the floore of the Chamber and there came a thing like a wind pluckt them by the feet away E. K. Methinketh I am lighter than I was and I seem to be empty and to be returned from a great amasing for this fortnight I do not well remember what I have done or said Mad. ..... Thou art eased of a great burden ..... Love God Love thy Friends Love thy Wife E. K. Now cometh one with a red Crosse in his hand and leadeth her away and so they vanished
..... Also in receiving of the calls this is to be noted that they are to be uttered of me backward and of you in practise forward Δ. I understand it for the efficacity of them else all things called would appear and so hinder our proceeding in learning Nal. ...... D P C E T E I R S M S S S E S A I I M M N S E S. E. K. All this was in one line in the lowermost portion and lowermost line thereof Nal. ..... I E E E E T N O E D M E T M M M M M D M A E T S E A M. E. K Now he standeth still Nal. ..... A E R T I S A N S S E A S D M M S E A O A V I I I I A O A O I I V I T S E I T T S D A I N. E. K. These seemed to be taken out of divers lines in the three lovver portions but none out of the uppermost or fourth Nal. ..... R S H D D S R R E S O L S N R E R E E S F R H E I E E E E I E E O E T I S O E R T T H D E O I S E O E S M E T F E D E T S E E E E E R S E S E O R S M E T D. R. F E D E T S E E E R S E E E R S I S E H E N O E S M E F S F E E D I I E O E S S S I S E O E S H E D S D F T E I E O R S O E D H T E T O E S H E O T R T E R E O E H S E R E E I R E S R I S O E H E E D E I E H E D T R N D D H D N. The rest of this Lesson the next morning Δ. After the correcting of certain places before in the Letters he said I feel no more Δ. Thanks and honour be to the highest for ever Amen Fryday morning Hora 8½ Aprilis 13 Cracoviae Not long after my Invitation Nalvage appeared Nutu Dei Nal. .... Our peace which is Triumphing patience and glory be amongst you Δ. Amen Nal. ..... It may be said can there be patience in the Angels which are exalted above the aire For such as were of errour have their reward Yea forsooth my dear brethren For there is a continual fight between us and Satan wherein we vanquish by patience This is not spoken without a cause For as the Devil is the father of Carping so doth he suttlely infect the Seers imagination mingling unperfect forms with my utterance Water is not received without aire neither the word of God without blasphemous insinuation The son of God never did convert all neither did all that did hear him believe him Therefore where the power of God is is also Satan Lo I speak not this without a cause for I have answered thy infection Δ. E. K. Had thought that Angels had not occasion of any patience and so was his thought answered Nal. ..... I finde the Soul of man hath no portion in this first Table It is the Image of the son of God in the bosome of his father before all the worlds It comprehendeth his incarnation passion and return to judgement which he himself in flesh knoweth not all the rest are of understanding The exact Center excepted A Two thousand and fourteen in the sixth Table is D 86. 7003. In the thirteenth Table is I. A In the 21 th Table 11406 downward I In the last Table one lesse then Number A word Jaida you shall understand what that word is before the Sun go down Jaida is the last word of the call 85. H 49. ascending T 49. descending A 909. directly O simply H 2029. directly call it Hoath 225. From the low angle on the right side Continuing in the same and next square D 225. The same number repeated A In the thirteenth Table 740. ascending in his square M The 30 th Table 13025. from the low angle in the left-side 84. ....... In the square ascending Call it Mad. O The 7 th Table 99. ascending C The 19 th descending 409. O The ... 1. from the upper right angle crossing to the nether left and so ascending 1003. 83. N The 31 th from the Center to the upper right angle and so descending 5009. Call it Noco Be patient for I told you it would be tedious O The 39 th from the Center descending or the left hand 9073. D The 41 th from the Center ascending and so to the right upper Angle 27004. R The 43 th from the upper left Angle to the right and so still in the Circumference 34006. I The 47 th ascending 72000. 82. In the same Table descending the last Call it Zirdo P The 6 th ascending 109. A The 9 th ascending 405. 81. L The 11 th descending 603. ...... Call it Lap. Δ. Her he stroke the Table on Saturday action following at my reading over of it backward E The 6 th from the right Angle uppermost to the left 700. G The 13 th descending 2000. R The 17 th from the Center downward 11004. 80. O The 32 th descending from the right Angle to the Center 32000. Z 47 th 194000. descending Call it Zorge Of one syllable A 19 th from the left corner descending 17200. 79. A 24 th from the Center ascending to the left Angle 25000. Q The same Table ascending 33000. Call it QAA Three syllables with accent on the last A. E The second Table 112 ascending L The ...... th descending 504. C The 19 th Table descending 1013. That C. is called C Minor I The 13 th descending 2005. C The 14 th descending 2907. Call it Cicle E. K. Now is he kneeling and praying with his Rod up 76. O The 4 th ascending to the left Angle 390. D The 5 th descending 812. O In the same descending 902. Call it O D O. Δ. Here he striketh again on Saturday 75 M N The 9 th descending 804. A The 11 th descending 2005. R The 14 th descending 5006. N The 16 th descending 12004 A The 20 th descending 17006. Z The 32 th descending 40006. I give it faster unto you than I received it E. K. thought it 74 T The 4 th descending 212 O The 6 th ascending from the center to the left corner 1907. Call it OD 73 A The 9 th ascending 500 C The 10 th descending 602 R The 16 th ascending 22006. A The 19 th descending 23012. 72 C The 30 th ascending 30006. A The 39 th from the left angle descending 42012. Z The 46 th ascending 312004. Vse your time of refreshing and return Deo gratias reddamus immortales The same Friday after Noon circa 3. horam After a short request made by me to Christ for wisdom and verity to
doth the God of Heaven and earth mean to deale with the World Think you not that this is more than love Look therefore narrowly into your selves Vncover the doings of your life and secret Chambers Enter into judgement with your selves Vnto thee I speak To E. K. Hast thou not run astray from the Lord and committed Idolatry Δ. He told E. K. of his faults which E. K. would not expresse to me and I desired him to listen to them and to do as it appertaineth to a Christian c. Gab. ..... But thus saith the Lord I am a pure Spirit that participateth not with the defiled neither can I enter in mercy into that house which is defiled A great saying my Brethren For hereby you are monished to make your consciences clean to open your selves in pureness to the Lord that he may enter into you with comfort For so long as thou dealest with wicked spirits will the Lord keep back his hands and thou keepest back the Lord. For shall it not be said hereafter Lo is not this man known to have dealing with the wicked And as the foolish voices of the people are Is not this he that can constrain the wicked with further arguments by repetition of thy doings Well if thou wilt be the Minister of God If thou wilt go forward in his works If thou wilt see the happy times that are to come thou must abstain from evil and thou must sweep thy house clean Thou must put on thy best garments And must become humble and meek Let not thy life be a scandal to the will of the Lord and to the greatnesse of his works For the power that is within thy soul in respect of his essential quid is of great force and ability to perform those things that proceed with power which is the cause that the wicked ones obey thee for they fear themselves when they see the seal of thy Creation This is therefore the Cause that God finding thee as he passeth by by his Angel fit in matter but my brother God knoweth far unfit in life O Consider the dignity of thy Creation Consider that the affection of God toward thee is more than love See how he beareth with thy infirmity from time to time O I say yet Enter into judgement with thy self And consider that thou art now at a Turning where there lieth two wayes One shall be to thy comfort The other to thy perpetual wo. Let not good ground bring forth weeds lest it choke her self Δ. We will call unto God for his mercies graces and help c. O consider my brother that the appearing and works of the devil are but of necessity That is to say that he that is good by resisting of the devil may manifest and make plain to the powers and spirits of Heaven the strength of his faith and assurance of his Hope and so necessarily by the promise of God inherit everlasting life to the which he is elected To the wicked that because of their disobedience and partaking with them that are the Angels of darknesse even those that strive against the Lord they might worthily be damned according to the necessity of God his judgement See therefore they appeare unto thee either for the greatness of thy wickedness or else because they suspect thee to be elected If thou therefore think thy self elected despise them If thou therefore think to be a spirit dignified and in glory Then be faithful in the assurance of hope and resist the devil that we may testifie thee before the heavens and before the God of Justice E. K. He weepeth Δ. E. K. and I also could not hold our teares Ah my brother great are the joyes of Heaven Remember what Hell is for to thee the Fornace was open Remember the vision thou hadst of hell and of her powers at Mortlake For nothing my brother is done without a cause Remember thou couldst not abide it No not to see Think thyself accursed therefore if thou feel it For if Sodom had seen it they would have been converted E. K. He prayeth 1. I have now told you of the Jealousie of God and of the cause thereof 2. I have also told you that the house of God must be clean and without spot E. K. Now there cometh a brightnesse about him 3. Lastly I have told you of that necessity which causeth the devils to work and appear and have exhorted you to the love of God and repentance which were the things I onely had 〈◊〉 speak of Δ. O Lord seeing we are uniformly desirous that the Action may proceed and that we crave thy mercy and graces as well for the pardoning of our wickedness past as for the confirmation of us in thy service What shall we look for touching the proceeding being thus stayed to our great grief Gabr. ..... You have to receive the will of God but what it is I know not those three dayes you begin your Journey And you are also to learn what the Angel is and how many Subjects he hath Δ. Which Angel Gab. ..... That governeth Hyleich which is the matter of the 4 Elements And which onely is an Element The Princes and Governours also of the 4 Elements and of their Generation how they receive mixtion and in what quantity With their Ministers that are under them Δ. I said to E K. These shall be part of your practice and portion Gab. ..... You are all to joyn joyntly in the Harvest of the Lord The Angels also of the †48 angles of the heavens and their Ministers For they are these that have the thunders and the windes at Commandment These make up the time and then cometh the Harvest E. K. He is gone Δ. Non nobis Domine non nobis sed nomini tuo da gloriam Tu enim Altissimus Omnipotens sempiternus vivus verus Deus noster es unus Trinus Cui Angelicus caelestisque chorus decantat perpetuò Sanctus Sanctus Sanctus Dominus Deus Zebaoth Amen Friday Cracoviae Junii 8. Mane hora 7½ Post preces ejaculationes varias gratiarum actiones pro magna misericordia Dei erga nos propter E K. qui jam patefecit mihi horrenda multiplicia heresium blasphemiarum dogmata quibus illi hostes Jesu Christi illum imbuerant quòd jam onfessione 〈◊〉 vellet sacrosanctum mysterium corporis sanguinis Christi recipere issisque malis Angelis renunciare omnes illorum fraudes detegere c. Conversio E. K. ad Deum abdicatis omnibus Diabolicis experimentis c. Nihil apparuit hodie Albeit the like had never happened to us that I remember but that either Cloud Vail or some Voice was perceived by E. K. Yet this doing we not onely took patiently but E. K. used many good reasons to prove that servants ought to attend so long as it pleased their Master to have them await his coming
him that A. L. should not go to the Emperours Court for lack of money for he should get none here Likewise it willed him to go up into his Study and he would shew him all the effect of our Instructions received E. K. complained to me how he was thus greivously molested by such means and almost brought in despair But I comforted him as well as I could my self being inwardly most sorrowful and made my moane to God by prayer when I was alone for him and our Cause Moreover he could not be perswaded by me that good Angels would undertake to help us to any relief by money or treasure affirming that it appertained to the wicked ones seeing they were the Lords of this World and the kingdom of God was not of this World c. .... Said that the wicked were in the world and of the world but the Elect were in the world but not of the World Si de 〈◊〉 〈◊〉 〈◊〉 quod suum est diligeret quia vero de mundo non estis sed ego elegi vos de mundo propterea odit vos mundus Ergo dedi eis sermonem tuum 〈◊〉 eos odio habuit quia non sunt de mundo sicut ego non 〈◊〉 de mundo Non r go 〈◊〉 tollas eos de mundo sed ut serues eos à malo De mundo non sunt sicut ego non sum de mundo c. To be of the world was to be in love with the trade of the vanities of this world and to follow them And that money and riches were things indifferent good if they were well used and evil if they were evilly used And that Bonis omnia cooperabantur ad bonum Therefore the godly as the Patriarchs and many now adayes might have money but to use not abuse it and that such is our case and necessary request to God c. Sunday Cracovie Junii 24. à Meridie horam circiter tertiam Δ. Note while at my lodging by Saint Stephens I was writing the Note on the page going next before of the Tentations of Friday and Saterday E. K. was at my Lord A. L. his lodging at the Franciscan Fryars where he lay at Physick and at the same time this happened as followeth As my Lord A. L. and E. K. face together conferring and consulting of our affairs of Gods mercies and of sundry tentations of the spiritual enemy and afterward as the Lord A. L. was reading Rofensis psalm de Fiducia in Deum suddenly upon E. K. his right shoulder did a heavy thing seem to sit or rest whereof he told the Lord A. L. And afterward was this voyce uttered by that Creature in Latine Lasky veniet tempus cum tu portabis versum sedecimum illius Psalmi undecimi in vexillo tuo vinces inimicos tuos Then A. L sought in Davids Psalter for the eleventh Psalm and sixteenth verse thereof and while he was so about that Psalm The voyce said that he meant not that Psalm of David but the eleventh Psalm of Roffensis which Psalm the Lord A. L. was then in reading to E. K. and was about the verse Hic labor ac dolor c. being the sixth verse By and by after the voyce said in English Trust thou in God Hereupon the Lord A. L. did read forth that Psalm of Roffensis and when he came to the sixteenth verse thereof being Si ambulavero in medio tribulationis me custodies adversus inimicos tu ... Manum tuam extendes dextera tua me salvabis Thereupon the voyce said Put to the first line of the next verse And that was Domine tu omnia pro me perficies And as he would have read further the voyce willed him to stay at those words and said as followeth I swear unto thee by the true and living God that this shall come to passe Then E. K. said unto the Creature In the name of God Who art thou And he answered in Latin and said Ego Sum AVE cras plura audietis Δ. Gloria laus honor gratiarum actio perennis sit Deo Nostro omnipotenti Misericordi Amen Munday 25. Junii Mane hora 7. Cracoviae Δ. Orationem Dominicam pronunciavimus aliquot aliâ—â— or atiunculas ex Psalmis c. After we had sit awhile together conferring of Ave his Vision c. A voyce said bring up the shew-stone Δ. I had set it down on the Table behinde the Cushion with the Crosses for I had furnished the Table with the Cloath Candles c. as of late I was wont Hereupon I set up the stone on the Cushion E. K. There appeareth in the stone like a white Curtain all over the stone After awhile it was drawn and layed on the back-side of the stone on a heap together Now here standeth one in a white Garment with a white Cerclet about his head like a white smock I remember not that ever I saw this Creature before his Garment is tucked up ..... Who is he that is rich Δ. The Lord of all ..... He it is that openeth the store-houses not such as fly away with the winde but such as are pure and without end Δ. Blessed be his name for ever ..... To the pure in spirit and such as he delighteth in Amen Dixit Dominus Invoca nomen meum mittam vobis verbum quo fabricavi terram responsum dabit de se testimonium dabit de se ut in testimonio vincat malos E. K. Now is there fire come and hath consumed this Creature all to pieces and he is fall'n down to ashes Now he riseth up and he is brighter then he was before ..... So doth the glory of God comfort the just and they rise again with a threefold glorie Δ. A place was made E. K. Now he spreadeth the aire or openeth it before him and there appeareth before him a square Table Now he taketh off the Table a black Carpet Now he taketh off a green Carpet Now he taketh off a white Carpet Now he taketh off a red Cloath And now the Table appeareth to be made of earth as Potters Clay very raw earth E. K. The Table hath four feet of which two touch the ground and two do not The feet seem also to be of the earth The Table is square E. K. On the left corner farthest from E. K. did a T appear on the Table Out of the top of this T do four beams issue of clear collour bright ..... That part pointing to that T of the Table of the earth of those that govern the earth that is are governed by the seven Angels that are governed by the seven that stand before God that are governed by the living God which is found in the Seal of the living God Tan with the four which signifie the four powers of God principal in earth c. ..... Move not for the place is holy and
his head and into the street he hasted with his brothers Rapier drawn and challenged Alexander to fight But Alexander went from him and said Nolo 〈◊〉 Kelleie Nolo Hereupon E. K. took up a stone and threw after him as after a dog and so came into the house again in a most furious rage for that he might not fight with Alexander The rage and fury was so great in words and gestures as might plainly prove that the wicked enemy sought either E. K. his own destroying of himself or of me or his brother c. This may suffice to notifie the mighty temptation and vehement working of the subtile spiritual enemy Satan wherewith God suffered E. K. to be tempted and almost overcome to my great grief discomfort and most great discredit if it should as the truth was have come to the Emperours understanding except he had known me well c. I was in great doubt how God would take this offence and devised with my self how I might with honesty be aleared from the shame and danger that might arise if these two should fight c. At the least it would crosse all good hope here with the Emperour c. for a time till God redressed it After I had brought E. K. to some quietnesse by yeilding much to his humour c. and saying little not long after came my messager from my wise at Cracovia and Hugh my servant with him to my great comfort through her letters and the full satisfying of me by Hugh my servant his knowledge farther than conveniently could be written About 2 of the clock after Noon came this letter to me of the Emperour his sending for me Nobilis Praeclarissiméque Domine Domine observandissime CAEsar jam jam significavit Domino Legato Hispaniarum Hero meo ut Dominationem vestram ad se evocaret ad horam secundam qua eam audire cuperet Dominatio vestra si ad dictam horam venire poterit accedet statim Dominum Octavium Spinolam qui est Majestati suae Caesareae à Stabulis Cubiculis Is enim eam ad Majestatem suam introducet Quod reliquum est me D. vestrae quam officiosissimè etiam atque 〈◊〉 〈◊〉 Dominationis vestrae 〈◊〉 Arnoldus Vander Boxe Hereupon I went straight up to the Castle and in the Ritter-Stove or Guard-Chamber I stayed a little in the mean space I sent Emericus to see what was of the clock and the Chamberlain Octavius Spinola spied him out of the Emperours Chamber window and called him who came up to me and by that time was the Chamberlain come out to me and by Emericus he understood that I was the man the Emperour waited for He came to me very curteously told me of the Emperours desire to see me and to speak with me So he returned to the Emperour into the privy Chamber and came out again for me and led me by the skirt of the Gown through the Dining-Chamber and the Privy Chamber where the Emperour sat at a Table with a great Chest and Standish of Silver before him my Monas and Letters by him c. I came toward him with due reverence of three cursies who shewed me a gracious and chearful countenance Then I craved pardon at his Majesties hand for my boldnesse to send his Majesty a Letter and the Monas Hieroglyphica dedicated to his father But I did it of sincere and entire good will I bare to his father Maximilian and also unto his Majesty and that the rather because I had good proof of the favour which Almighty God beareth unto his Majesty He then thanked me for his fathers Book and did affirm that he believed me that I was affectionate unto his Highnesse And of my estemation with the learned of the world he had heard by the Spanish Embassadour and also of my zealous mind towards his grace And commended the Book 〈◊〉 but said that it was too hard for his Majesties capcity and added that the Spanish Embassadour told him that I had somewhat to say unto him Quod esset pro sua utilitate I answered So I have and withal looking back whether any man were in the Chamber or no I found that we were alone Hereupon I began to declare that All my life time I had spent in learning but for this sorty years continually in sundry manners and in divers Countries with great pain care and cost I had from degree to degree sought to 〈◊〉 the best knowledge that man might attain unto in the world And I found at lengh that neither any man living nor any Book I could yet meet withal was able to teach me those truths I desired and longed for And therefore I concluded with my self to make intercession and prayer to the giver of wisdom and all good things to send me such wisdom as I might know the natures of his creatures and also enjoy means to use them to his honour and glory And in this purpose made divers assayes and at length it pleased God to send me his 〈◊〉 whereby I am assured of his merciful hearing of my long fervent constant and 〈◊〉 prayer in the cause before specified And that His holy Angels for these two years and a half have used to inform me and have finished such works in my hands to be seen as no mans heart could have wished for so much yea they have brought me a Stone of that value that no earthly Kingdom is of that worthinesse as to be compared to the vertue or dignity thereof c. And that these things be true I protested and took to witnesse the God of Heaven and Earth by whose Commandment I am now before your Majesty said I and have a message from him to say unto you and that is this The Angel of the Lord hath appeared to me and rebuketh you for your 〈◊〉 If you will hear me and believe me you shall Triumph If you will not hear me The Lord the God that made Heaven and Earth under whom you breath and have your spirit putteth his foot against your breast and will throw you headlong down from your seat Moreover the Lord hath made this Covenant with me by oath that he will do and perform If you will forsake your wickednesse and turn unto him your Seat shall be the greatest that ever was and the Devil shall become your prisoner Which Devil I did conjecture to be the Great Turk said I This my Commission is from God I feigne nothing neither am I an Hypocrite an Ambitious man or doting or dreaming in this Cause If I speak otherwise then I have just cause I forsake my salvation said I. The Emperour said he did believe me and said that he thought I loved him unfaignedly and said that I should not need so earnest protestations and would not willingly have had me to kneel so often as I did Farther I said His Majesty was to see and understand nakedly
you that dare open his mouth saying God hath need of us Tell therefore what is the cause that God hath visited you Δ The 〈◊〉 judgments and determinations of the highest c. ..... Be silent thou answerest before thou art called .... What is there none of you that answereth me No where art thou Job where art thou Moses where art thou Zyrom where art thou Syracasba where art thou Daniel where art thou Jonas where art thou Ezechiel where art thou Holy holy Esdras where art thou You lesser Prophets where are you You number without number whom the Lord hath talked witha wherefore shew you not your selves All these were full of the Holy Ghost All these mortified their flesh for the love of God Yet what are you not able to render account or to shew the true cause why God hath visited you Goa visited you so long and so oft so mercifully and so abundantly and are you silent and ignorant Why Mandata tua justa sunt Domine What was this the cause that God visited you for that you should fulfill his Commandments and teach his people the way of salvation True it is it was the cause that moved you to obedience But the very cause why God appeared unto you you know not Behold the Commandments of God are just true whose sons you are if therefore you follow not the Commandments of your father you are disobedient But why your Father hath commanded you Lo I teach you When God of very God the true light beauty and honour of his Father conteined or was full of the image of an heaven and earth and by the omnipotent conjoyned and equal power and strength of them both joyned in one was brought forth and had his real beginning he determined also in the self-same Image and Idea the due and proper order just law and determination of all things that were comprehended which law and things together have their course co-essential both in heaven and earth distinguishing all things into their real beginnings limitation of time and determination between their extreams This order or law begun in the bosome of the Word of God keepeth so his proper course and order and law of his own establishment That those things that before were wrought in God might also receive working and being substantial to the end of God his progression This is the self-same that we spoke of before in the name of divine Necessity against the which no prayer prevaileth nor resistance can be made This Necessity was the cause O you Prophets and Children of God that God dwelt amongst you This Necessity was the instrument that brought you to the stage of your election This Necessity was the cause that God chose you This Necessity maketh of wax honey of tar milk of long ranging return of Infidels Christians of disobedient holy ones Finally of the unperfect and evil rage and roming astray of mankind the true number of such as return from wickednesse and are chosen to eternal joy from the beginning But this may seem unto you a strange and stumbling Doctrine I have 〈◊〉 the Basis. Δ We read the premisses which seemed to us very pithy and ponderous and full of mysteries Δ I noted two Prophets names not before ..... This Necessity is two-fold one that is to say the firs contemplative and fix The other working and leading to an end In the first do dwell two great and mighty Judges Justice and Mercy In the second dwelleth the son and image of Justice leading on by order for the course of things that are led on by the later have not true Justice but the image of Justice This is the cause that the elect and chosen may erre and go astray and lose the benefit both of the end of his Election and first determination For why All things come on and keep their course even as they are led by the image of Justice Man onely excepted which by reason of his free-will draweth out of order 〈◊〉 from the mark refuseth that which is good and through the burden of his flesh inclineth unto evil E. K. He teacheth himself In the which evil whilst he dwelleth and continueth lo the course of necessity taketh hold upon him and draweth him unto the scope or end whereunto he inclineth himself For behold Although he be before sanctified unto the Lord and made a chosen vessel wherein if he continue necessarily he shall enjoy the reward and glory of the sanctified Yet if he lose that Necessity and fly from his own law and condition taking part with the filthinesse and iniquity of his enemy through Satan or his flesh of Necessity he must perish For as those that are good tied unto the law of goodnesse are glorified if they continue so likewise are the evil tyed unto the law of wickednesse the Necessity whereof is damnable This is the cause that the Prophets are visited Because God found them punishing their flesh despising the vanities of the world and resisting Satan For lo the Lord looked down unto the earth And he saw them despising wickednesse fearing him and grounded in the faith of redemption Therefore he thrust himself in amongst them and through the first part of necessity in merc he visited them Take heed ô yo that the Lord of necessity visiteth in Justice for your burden shall be great and intolerable E. K. He is gone Δ We read and discoursed a pretty while E. K. Here he is again ..... Now unto the rest What is therefor that necessity divine against the which there is no prayer nor resistance For why it is evident That sinners may return and those that erre may be brought into the right way and that by Prayer Behold no man is penitent but he useth Prayer No man satisfieth but he useth Prayer No man taketh part with the Church but in Prayer for Prayer is the Key sanctified by the Holy Ghost which openeth the way unto God Necessity had determined the destruction of Ninevee necessity also saved it For lo when they should necessarily have received reward for their wickednesse they prayed and resisted necessity It appeareth therefore not yet what necessity that is that Prayer prevaileth not against Note here The later necessity is necessity leading malum ad malum bonum ad bonum which necessity is that which is tyed unto every thing leading it unto the end that it desireth Even as God seeing the Prophets for sake the loathsomnesse of their flesh and framing themselves to the necessity which leadeth unto good of his meer mercy in the first thrust himself amongst them fixing their later and desired necessity with a necessity of his Omnipotent and unspeakable mercy wherein there dwelleth two things Joy and Perseverance These therefore as the Prophet which are visited with God in mercy are fed nourished and fostered as the Prophets were with these two dishes Whereof the greatest is Perseverance Herein I teach you that he that is first
a woman comming and she is here now she is all covered in green as with a cloud I may through it discern her fair face and her hairs dispersed abroad The place about her seemeth to be concave replenished with light of the Sunne she standeth as in a hollow shell or Oval figure concave ..... Stephen lift up thy head amongst the stars of Heaven for the Spirit of God is with thee and thou art become the Darling of the Highest but the Lord will reprehend thee for thy sins Behold thou shalt stand and thy sword shall be made holy See therefore that you honour him labour for him and obey him as the anointed and 〈◊〉 of the Lord. For why his spirit shall be plentiful amongst 〈◊〉 and he shall put the pillow of rest under your heads E. K. The more she speaketh the more the place is bright ..... The Prince of Darknesse shall lie as a stumbling block in his way but he shall stride over him without offence The earthly Creatures have not to do in this receptacle Therefore take heed thou defile it not If thou follow the rules of calling them thou shalt see that the air is their habitation Other wayes irregularly they appear in such vessels But such as are prepared for them Take heed therefor thou defile not the place of the Justified with the presence of those that are accursed But as they are of two sorts so let their appearing places be divers Thy servant is conducted and shall not stumble but shall return that the name of God may be blessed Now cease thy voice for our presence until the Lord hath rebuked Stephen in the consideration whereof consisteth the seal of his Election Verbum shall be the first word wherein the Lord shall shew himself unto him Behold I am full of the light of heaven and I shut up and go E. K. She is gone Δ Note all those things I intended or desired to be satisfied in are answered me without my asking Misericordia Pax Lux Dei nobis semper adsint omnis autem laus honor gloria sit Deo nostro Amen Notae 〈◊〉 Monday Tuesday Wednesday May 6 7 8. E. K. was very unquiet in mind and so expressed to me in words for that A. L. had not paid him his money long since due and chiefly for that he doubted very much of A. L. his turning to the Lord with 〈◊〉 his heart and constantly So much did A. L. his former life and ungodly living and dealing offend him and so void was he of any hope that he became in a great 〈◊〉 of mind to find us coupled with so 〈◊〉 a man I shewed A. L. his last Letters how he was in a 〈◊〉 of his own belonging to the 〈◊〉 Rithwyan vvhich he had now by a stratagem won from the unjust delaying of his adversary and what penance and contrition he was in what meditations and what godly purposes c. But E. K. would not hope of conversion and thereupon utterly and 〈◊〉 intended with all speed to be gone from hence toward Prage and willed me if I would to prepare my Letters He became very blasphemous against God to my great grief and terrour what the issue thereof would be so great was the 〈◊〉 and 〈◊〉 against God and his holy purposes in us that almost greater could not be uttered I used as quiet words as I could assuring him of Gods mercies alwayes ready and his helping hand for all such as put their trust in him and call upon him in their 〈◊〉 and times of need and so did betake him to God for that Tuesday night being past 9 of the clock Wednesday morning as I was at my prayers in my study over his Chamber and had made declaration of this cause and of the perplexity most grievous that I was in to see my friend and partner E. K. thus carried away with so grievous a temptation so manifold and 〈◊〉 E. K. yet lying in his bed did call his brother Thomas to him and willed him to callme to him Thomas came when I had in manner ended my devotions and prayers for me I went to him yet lying in his bed And after I had wished a good morrow and sate by him on the Bench at his beds head he began and said such matter as followeth E. K. A Spirit appeared to me this morning by my Bed-side and bid me be quiet Bad me will you to go to morrow with both your servants to my Lord as secretly as you could Bad you comfort him Bad you bring him with you Bad you to go to the King as you came homeward Bad me to board in the mean space with the Italian Doctor at Perins house Bad me lie here every night Hereupon I was most glad and joyful and praised God for his marvellous mercies loving kindnesse and goodnesse toward us and declared my self assured that God had put out his term and setled the degree For the performance of his purposes and promises made to us for his own honour and glory And so with joy and thanks given E. K. for his courteous imparting these good news to me I went about my businesse intended which was to go to the Table of the Lord as I was prepared for it and so went to the Barnardines Church Soli Deo nostro sit omnis laus honor gloria gratiarum actio nunc semper Amen Note I had in my prayers alledged to God that albeit I was in great perplexity and agony of mind yet since I was willed to cease my voice for having at any angelical presence I said he of his divine clemency and care over us in these great desires might counsel us and direct us though we did not urge our request as we were wont The conclusion and shame which many wayes would follow if this intended purpose of E. K. should go forward and take place was so great that we might seem to the world to have been led to that evil end by a manifold digression rather then otherwise led in mercy and verity wherein I requested God to regard his own honour and glory c. ✚ Cracovia Maij 20. Monday à meridie horam circiter 6. in mansio meo NOTE Δ. Δ E. K. sitting with me in my study told me that after my going to Rithian to the Lord Lasky he had very many apparitions and divers matters declared unto him of the state of Christendom c. He said moreover fault was found with my manner of standing before Stephen I should have made some more ample declaration of my Calling and knowledge in these our actions Secondly that I did mistake the phrase spoken unto me at Prage of the rod binding up For he said that Michael Dee should die that I should thereby be afflicted and divers such things he told me and among other that he was willed to be ready to leave me when he should be called for he said our actions
so much doth the gift that is given thee from above excel all earthly treasure Notwithstanding because that Manna is loathsom unto thee behold what is said unto thee this day Thou art made free neither shalt thou any time hereafter be constrained to see the judgment of the highest or to hear the voices of the heavens But thou art a stumbling-block unto many Notwithstanding my Spirit shall dwell with thee and in the works of thy hands thou shalt receive comfort And the power which is given thee of seeing shall be diminished in thee and shall dwell upon the first-begotten Son of him that sitteth by thee as I have * before said In the mean season shall he be exercised here before me until the time come that his eyes shall be opened and his ears receive passage towards the highest And these fourteen dayes shall it be a time unto thee of chusing or refusing For I will not cast thee away neither out of my house unless it be long of thy own ignorance and wilful despising of my great benefit If thou therefore be weary of it the fourteenth day hence bring hither and lay before me the Powder which thou hast for thou hast offended me as a false steward in taking out of that which is not thine own I will no longer dally with you but will give unto you according unto your works Δ. O God be merciful unto us and deal not with us according to the wickedness frowardness and blindness of our hearts Amen NOTE Δ. UPon this former part of the Third Action General where my first begotten Son namely Arthur was assigned to the Ministry of seeing and hearing in place and stead of E. K. if he would utterly refuse the same office hitherto by him executed and by him to be executed until the seven actions general finished And that the same Childe and Son in the mean space that is to say between the day of the part of Action received and the end of the same determined to be fourteen dayes after should be exercised before God I thereupon thinking that E. K. would should or best could instruct and direct the Childe in that exercise did alwayes await that E. K. would of himself call the Boy to that Exercise with him and so much the rather because he said that he was very glad now that he should have a Witness of the things shewed and declared by spiritual Creatures And that he would be more willing to do what should be so enjoyned to him to do then if onely he himself did see and that for divers causes But when E. K. said to me that I should exercise the Childe and not he and that he would not I thereupon appointed with my self to bring the Childe to the place and to offer him and present him to the service of Seeing and Skrying from God and by Gods assignment and of the time of fourteen dayes yet remaining being the 15 16 17 dayes of April and next before the 18 day the day assigned to end the Action in to have the Childe exercised in them And thereupon contrived for the Childe this order of Prayer ensuing Die Mercurii summo mane die Aprilis 15. anno 1587. Trebonae In the Name of God the Father of God the Son and of God the Holy Ghost Amen Glory be to God the Father God the Son and God the Holy Ghost As it was in the beginning is now and ever shall be world without end Amen O Almighty and Everlasting the true and living God have metcy pity and compassion on my father John Dee and on me Arthur Dee who being now called hither by thy assignment am now here present and ready in all humility obedience and faithfulness to serve thy Divine Majesty with all the gifts and graces which thou hast hither to endued me with and with all other which of thy most bountiful and fatherly mercy thou wilt henceforward bestow upon me Lighten therefore O Almighty God mine eyes and open thou mine ears Quicken Instruct and Confirm in me and unto me my discretion judgement understanding memory and utterance that I may be a true and perfect Seer Hearer Declarer and Witness of such things which either immediately of thy Divine Majesty or mediately by the ministry of thy holy mighty and faithful Angels shall be manifested declared or shewed unto me now and at all times and occasions for the advancing of thy Praise Honour and Glory Amen Hereupon Wednesday morning the 15 of this April I brought the Childe to the holy Table being in order of the furniture thereto belonging and set before him the Stone in the frame my first sanctified Stone and caused him on his knees to say the foresaid Prayer And I also praid to the Childs hearing other Prayers to God for the purpose in hand and at his coming to look and see in the Stone There appeared to him as he judged divers little square figures with pricks and divers other figures and lines which I caused him with his own hand to imitate upon a paper with pen and ink The lines were white and some of the pricks also but other of the pricks were black as of ink Arth. Two old men with black beards and with golden Crowns upon their heads do appear One is now gone this holdeth his hands before him like a Maid Arth. Now in the place of those square marks I see two Lions the one very exactly and gaping About the upper brim of the Stone they appear and the Lions feet be waxen greater and greater I see another man from the breast upward I can see no hair on his head I see a great company of feet and their garments skirts somewhat above their ankles and they are like womens kirtles with gards about them I see another man without a doublet in his shirt and with a white Cloke about him hanging his hands down by his sides Δ. Nothing else esteemed or judged to be shewn in the Stone by the Childe we ceased that Exercise and committed all to Gods mercies Δ. On Thursday and Friday I determined each of them two dayes that the Childe shall thrice in the day be put to the Exercise and each time repeat the Prayer prescribed thrice Δ. In the forenoon I brought the Childe to the Exercise and he said as followeth I see two men with Crowns of gold upon their heads their apparel is black and white I cannot see their feet Their faces are white their eyes are black like spots of ink There appear now two other without Crowns of the which one standeth whole before and of the other I see nothing but the head which standeth behinde the first I see not any with Crowns now The apparel of him is white that I see I see no hands of him I see nothing now The squares and pricks appear again as yesterday And I doubted it was something of the Glass it self as there were in it certain
despised and withall was urged with replies to the contrary by him made and promises in that case of the loss of his souls health if they were not of God Whereunto upon as it were some farther taste of them or opinion grounded upon the frailty of zeal he ceased not also to pawn unto me his soul c. which his perswasions were the chief and onely cause of my this so long proceeding with them And now also at this instant and before a few dayes having manifest occasion to think they were the servants of Sathan and the children of darkness because they manifestly urged and commanded in the name of God a Doctrine Damnable and contrary to the Laws of God his Commandements and Gospel by our Saviour Christ as a Touchstone to us left and delivered did openly unto them dislike their proceeding and brotherly admonished the said Worshipful and my good friend Mr. JOHN d ee to beware of them And now having just occasion to determine what they were to consider all these things before mentioned by me and wisely to leave them and the rather because of themselves they as that by their own words appeareth upon our not following that Doctrine delivered gave unto us a Quietus est or pasport of freedome But the Books being brought forth after some discourse therein after a day or two had and their words perused spoken heretofore did as it were because of the possible verity thereof Deo enim omnia sunt possibilia gave us cause of further deliberation so that thereby I did partly of my self and partly by the true meaning of the said Mr. d ee in the receiving of them as from God and after a sort by the zeal I saw him bear unto the true worship and glory of God to be as that was by them promised by us promoted descend from my self and condescend unto his opinion and determination giving over all reason or whatsoever for the love of God But the women disliked utterly this last Doctrine and consulting amongst themselves gave us this answer the former actions did nothing offend them but much comforted them and therefore this last not agreeing with the rest which they think to be according to the good will and wholesome Law of God maketh them to fear because it expresly is contrary to the Commandement of God And thereupon desiring God not to be offended with their ignorance required another action for better information herein in the mean vowing fasting and praying Mrs. d ee hath covenanted with God to abstain from the eating of fish and flesh untill his Divine Majesty satisfie their mindes according to his Laws established and throughout all Christendome received To this their request of having an action I absolutely answer that my simplicity before the Highest is such as I trust will excuse me And because the summe of this Doctrine given in his name doth require obedience which I have as is before written offered I think my self discharged And therefore have no farther cause to hazzard my self any more in any action Wherefore I answer that if it be lawful for them to call this Doctrine in question it is more lawful for me to doubt of greater perril considering that to come where we are absolutely answered were folly and might redound unto my great inconvenience Therefore beseeching God to have mercy upon me and to satisfie their Petitions doubts and vows I finally answer that I will from this day forward meddle no more herein 22. of April 1587. By me EDWARD KELLY. Aprilis 24. Trebonae Δ. PRayers to God made in respect of this strange and new doctrine requiring his Divine Majesty to be merciful unto us and to give us wisdom and faith that we may herein please him and that we cannot finde how we may do the thing required being contrary to the Laws of Moses Christ his Church and of all Nations Therefore seeing God is not contrary to himself we desired that we might not be contrary to him or his Laws c. Δ. Not long lo there appeared a great flame of fire in the principal Stone both standing on the Table before E. K. which thing though he told me I made no end of my Prayer to God And behold suddenly one seemed to come in at the south window of the Chappel right against E. K. But before that the stone was heaved up an handful high and set down again well which thing E. K. thought did signifie some strange matter toward Then after the man that came in at the window seemed to have his nether parts in a cloud and with spred-abroad arms to come toward E. K. At which sight he shrinked back somewhat and then that Creature took up between both his hands the stone and frame of gold and mounted up away as he came E. K. catched at it but he could not touch it At which thing being so taken away and at the sight thereof E. K. was in a great fear and trembling and had tremorem cordis for a while But I was very glad and well pleased ¶ Here appeareth a fire in this other stone also and a man in the fire with flaxen hair hanging down upon him and is naked unto his Paps and seemeth to have spots of blood upon him He spake and said as followeth If I had intended to have overthrown you or brought you to confusion or suffered you to be led into temptation beyond your strength and power then had the Seas long ago swallowed you Yea there had not a soul lived amongst you But the law and tidings to mankind of gladness are both grounded in me I am the Beginning and the Ending And behold happy is he that delighteth in me for in me is truth and understanding Whatsoever you have received you have received of me and without me you have received nothing Behold I my self was even the figure of misery and death for your sins Why therefor disdain you to be figured after me I will gather the four quarters of the earth together and they shall become one And as I have made you the figure of two people to come and amongst them the executors of my Justice So likewise have I sanctified you in an holy Ordinance giving you the first fruits of the time to come Happy is he that is a Serpent in the wilderness hanged up upon the Cross being the will and figure of my determination and Kingdom to come I am even in the doors and I will overthrow all flesh I will no more delight in the sons of men * Contrary to my self I teach you nothing For this Doctrine is not to be published to mortal men but is given unto you to manifest your faith and to make you worthy in the sight of the heavens for believing in me of your vocation to come Therefore I say unto you Rejoyce and be not careful for to morrow for I even I have provided for you Sin no more