peace coÌ„mest thou here to preach lies Thou saiest that thou art sent from God to preach the Gospell wee haue Preachers enow without thee To this Verrine replied thou lyest and doest misvnderstand me I said not so thou knowest not the bottome of this businesse and that maketh thee to speake so foolishly as thou doest It is most true I neuer so much as said that I was sent from God to preach the Gospell I should lye to say it I said that I was here in the bodie of this vnhappie woman who hath begged from God that shee might bee humbled euen to the paines of Hell for the saluation of her neighbours I said that God had permitted me to enter into this body for his glorie and the conuersion of many soules and in particular of these two which thou curious fellow knowest not Thou art a proud arrogant fellow and worse then a Diuell except thou humble thy selfe and I will proue it vnto thee that thou beleeuest not thy God to be omnipotent Thou art worse then an Hereticke except thou repent and beleeue what I haue spoken Get thee gon get thee gon accursed spirit said the Frier I will not beleeue the Diuell Then said Verrine I doe adiure thee by the liuing God to come with me and sweare that all which I haue said is true For thou deseruest to bee burnt aliue if thou doest not beleeue thy God to be omnipotent Why saiest thou thy Credo if thou beleeuest not what I haue spoken It is not to bee auoided thou must either denie the puissance of God or confesse that this is true To this the Frier replied that there was a woman in Paris much resembling the condition of this woman in whom was discouered a great deale of knauerie and iugling and that she did deceiue much people Verrine told him that it was true shee did indeede cousen many but Louyse was trulie possessed Let her life belooked into and let her be turned ouer to the Examinations of the sharpest vnderstandings Shee would bee readie euen to suffer Martyrdome to maintaine this auerment if need did so require because it would redowne vnto the glorie of her God Then Verrine ingeminated that speech to goâ— and sweare with him and that Louyse could not communicate till they were both sworne The Frier made great resistance hereunto and would by no meanes obey it saying that hee would not bee commanded by a Diuell Hereunto Verrine answered it standeth not with reason to obey the Diuell I command thee not from my selfe but say vnto thee on Gods behalfe that thou â—ome along and sweare with mee it waxeth late and Louyse is to communicate Then the Frier said vnto the Priest which held the blessed Sacrament Father doe â—ou commaund me for I will not obey the Diuell Whereupon the Priest commanding him he came and wore vpon the Te igitur and then vpon the blessed â—acrament Verrine also taking such an oath the like whereof hee had neuer taken before said thus I doe weare by the liuing God that whatsoeuer I haue said I â—aue been constrained to vtter the same vnto you It is â—rue O God who art here really and truly with thy boâ—ie and blood with thy diuinitie power wisdome and â—ountie The said Frier was present when hee swore â—hus to whom he said I doe sweare by the God of Isâ—ael and by the God of the Christians that all which I â—aue spoken is true I sweare vnto thee according to â—he meaning of God and his Church and according to â—he Exorcists intention also that when wee are inforâ—ed thereunto by God we must put his good pleasure 〈◊〉 execution keeping all the solemnities that are requiâ—te in taking a true and perfect oath Then the Frier submitted himselfe and said that hee â—ad spoken nothing against God or his Church and beâ—eeued that God was Omnipotent and was able to â—orce the Deuill to deliuer a truth when it pleased him â—nd so submitting himselfe he rested satisfied The Deuill thereupon told him Thou art exceeding â—roud learne to humble thy selfe and bee not so ouer-â—urious for the curious fall into a pit from whence â—hey cannot free themselues when they will alleaging Caluin Beza Luther Iulian the Apostata Simon Maâ—us and saying doe not thou boast thy strength aboue heirs for there haue been Priests and religious perâ—ons that afterwards became heretikes as Caluin Beza Luther Verrine further said vnto him And of what religion art thou Doth thy Order command thee to bee proud I will proue vnto thee that thou art arrogant and selfe-opinioned and wouldest circle in the omnipotencie of God within thy narrow vnderstanding Humble thy selfe for it ill beseemeth one of thy coate to bee thus drenched in curiositie The supremest Seraphins doe euery day make new discoueries of great perfections in God the same doth his Mother and all the Angels Salomon when hee dedicated his Temple said Hee that created heauen and earth whom the heauen of heauens cannot containe and wilt not thou that art but a worme which crauleth on the earth submit thy selfe but wouldest hoope in the omnipotencie bountie and wisedome of thy God within the cancels of thine owne memorie and braine Vpon this the Frier rested satisfied and submitted himselfe with many words of humiliation Verrine also discoursed touching the reason of these present writings in forme of a letter missiue the tenour whereof here ensueth The men of these times are so curious that God must bee as a Gardener vnto them witnesse Magdalen to whom he appeared in the semblance of a Gardener and fit diuers sorts of sallets vnto their palats lest they should be disrelished wherein he resembleth a good father who doth so affectionately loue his child that he is euer asking him What wilt thou eate childe And if the childe chance to say I haue no appetite I see nothing I can eate the father will cause daintie and exquisite meate to bee set before him the best that may bee gotten If then the childe should say nothing heere pleaseth me the fault is not in the victuals but in him that is sicke and hath his tafte ill-affected What doth the father then doth he fall a beating of him doth he threaten and chide him no but goeth about and searcheth after other strange victuals which may chance to please them for their noueltie as being such which hee had neuer seene tasted or heard talke of Euen so doth your God by you for he is an hundred times more carefull then all the naturall fathers that are This father both of your soules and bodies when he obserueth that the soule hath no appetite vnto such varietie of good meates which as a father hee hath solicitously prouided such as is the holy Scripture it is true euery one doth not vnderstand this which is a meat too lushious too delicious too precious and all cannot rellish and like the same especially women and fooles it is too hot for them and
others Being demanded how Lucifer could vnderstand all the occurences of things if he bee thus chained vp hee began to laugh and said you are deuoid of sense and ordinary apprehension doth not a King that abideth in his Palace know whatsoeuer passeth in his kingdome by meanes of Ambassadors messengers and Postes So the Deuils go to hell for they are there very speedily and take instructions from Lucifer who is more knowing and of greater command then them all The Acts of the 17. of Ianaary which was Munday being the Feast of S. Anthony WHiles Masse was saying there grew a great contestation betweene Belzebub and Verrine Belzebub did intellectually and by an intrinsicke conference with Verrine make impression in his vnderstanding standing to desire him to go with his associates to Marseille and to lend him his helping hand to harden the Magicians and Witches that were now at a stand and very shreudly shaken in their former resolutions because their Prince was detected and named Vnto whom Verrine audibly made answere that hee would not go saying that hee had sworne alleageance vnto God and did not therefore feare the paines which they threatned him withall that hee might go thither himselfe if hee had any fancy thereunto and that since hee would needs boast his greatnesse and command hee should do well to try his forces But as for mee and my companions said hee God hath hired vs yesterday morning as a man will hire a labouring man to dresse and trimme his Vineyard so that thou commest to late to hire vs to thy seruice thou wert lazy and diddest slip thy time I do not meane to worke at thy request for when I haue industriously wrought for thee what reward canst thou giue me but the paines of hell thou hast no other thing to bestow But God hath promised vnto me an asswagement and lessening of my paines and therefore I will labour for him in this businesse tempt not mee nor my companions any more O what braue Princes you are that do neither defend nor gouerne your people any better It is very obseruable that Verrine being the night before tempted in the same nature tooke on and plained himselfe like a child saying They will force me to go to Marseille to strengthen the Magician God will punish mee if I do it And after some distances he would often repeate these words no no so that it seemed that God had restored some part of his former force to Belzebub that hee might labour Verrine and almost constraine him to his pleasure and he did once in a manner consent vnto him as wee haue formerly obserued for the which he was well beaten After Masse Belzebub being departed from the body of Magdalene as it seemed to go to Marseille for the aboue named purposes the Exorcist demanded which of the Deuils did then beare sway in her body One of them answered that it was Balberith And being asked of what order he was he made very dainty to vtter it yet at last he spake these words I am constrained by God vpon the intercessions of the Virgin Mary of Magdalene of Michael and of Francis to declare this and other things of the like nature vnto you 1. Belzebub was Prince of the Seraphins and next vnto Lucifer for all the Princes that is to say all the cheefe of the nine quiers of Angels are fallen and of the quire of Seraphins there fell the three first to witt Lucifer Belzebub and Leuiathan who did all reuolt but the fourth who was Michael was the first that resisted Lucifer and all the rest of those good Angels followed him so that now hee is the cheefest amongst them all Lucifer when Christ descended into hell was there chained vp where hee commandeth all and euery one of them knoweth how to traficke in his owne trade Belzebub tempteth men with pride And as Iohn Baptist holdeth Lucifers place in Paradise because hee was the greatest amongst men and had obtained this great fauour by his singular humility opposite vnto the pride of Lucifer so Belzebub hath Frauncis for his aduersary in heauen who was father and founder of the Friars minorites and a great example of humility 2. Leuiathan is a Prince of the same order and is the ring-leader of the Hereticks tempting men with sins that are directly repugnant vnto faith hee hath Peter the Apostle who is Vicar of Christ Iesus and chiefe Bishop in the Church for his aduersary vnto whom the promise was made Portae inferi non praeualebunt 3. Asmodee is of the same order hee continueth a Seraphin to this day that is he burneth with the desire to tempt men with his sinne of luxuriousnesse and is the Prince of wantons Iohn Baptist is his aduersary in heauen who liued and died a perfect Virgin 4. Balberith is Prince of the Cherubins hee tempteth men to commit homicides and to be quarrelsome contentious and blasphemous His enemy in heauen is Barnabas the Apostle because of his great modesty 5. Astaroth Prince of the Thrones is alwaies desirous to sit idle and bee at ease hee tempteth men with idlenesse and slouth Bartholomew the Apostle is his enemy in heauen who prayed to God a hundred times a day and a hundred times a night kneeling in great humility vpon the earth Hee did also vanquish that idole Astaroth 6. Verrine is also one of the Thrones next in place vnto Astaroth and tempteth men with impatience His aduersary in heauen is Dominick your father who was singularly patient in all iniuries and aduersities 7. Grâ—ssib is the third in the order of Thrones and tempteth men with impurity and vncleannesse and his aduersary in heauen is Bernard whose conuersation was vnblameable and full of purity 8. Sonneillon is the fourth in the order of Thrones and tempteth men with hatred against their enemies His aduersary in heauen is Stephen who prayed for his enemies 9. Carreau Prince of Powers tempteth men with hardnesse of hart his aduersaries in heauen are the two Vincents the ouâ— a Martyr the other surnamed Ferrier of the order of preaching Friers whose hearts were full of tendernesse and softnesse And this Diuell is euer about Magdalene laying the nets of his temptations to make her obstinate 10. Carniueau is also a Prince of Powers and doth tempt men to obscenitie and shamelesnesse His aduersary in heauen is Iohn the Euangelist who was a virgin 11. Oeillet is a Prince of Dominations he tempteth men to break the vow of pouerty His aduersary in heauen is Martin who gaue halfe his cloake to a begger 12. Rosier is the second in the order of Dominations and by his sweet sugered words he tempteth men to fall in loue His aduersary in heauen is Basil who would not listen to amorous and inchanting language 13. Verrier is Prince of Principalities and tempteth men against the vow of obedience and maketh the neck stiffe and hard as iron and vncapeable to stoope vnder the
and snatch them from the fire to throw them on ice What say ye will you goe into this countrey And speaking vnto Magdalene hee said Cursed be the houre wherein thou wert first possessed which will cost me so deare that I shall haue cause to remember it for euer O wisedome of God too great O infinite incomprehensible admirable wisedome O what space and distance haue the iudgements of God and the iudgements of men O wonder O iudgemēt of God! whom God is disposed to saue nothing can doe him annoyance whom God will retaine Hell cannot take from him Then Belzebub spake to the Diuels which were in the bodie of Catherine of Isle who began a little to grumble and to make a noyse come come let vs march into the field we must awake and rouse vp our people Then said Verrine Responde maledicte obedi Ecclesiae Doest thou hope to bee greater then thy Maister To which Belzebub replied It is not the manner of seruants to speake before their Maister Verrine said yet doe I speake before thee although I am of lesse authoritie then thou Belzebub answered but it is full sore against thy will Verrine saide that is true for I am constrained vnto it Is it fit that Diuels should fall out with Diuels and turning to sister Catherine hee said they will not suffer thee to eate or sleepe yet doest thou beleeue that all this proceedeth from naturall causes Is it not so Catherine Catherine doe not thou hinder or giue a checke hereunto beleeue thou art possessed And speaking to the Priest he said Come your waies adiure him in the name of Iohn Peter and Bernard what must the Diuels acquaint you with the verie meanes And speaking to Sabbathon whose name Belzebub had formerly discouered he said Lucifer could not resist and doest thou that art but as a petty Cooke in Hell make shew of an abilitie of resistance Obedmaledicte But thou shewest that a Pesant is more fierce and rugged in his disposition then a Gentleman Whilst the Priest was Exorcising and saying these words Sacro-sancti baptismatis vnda regeneratus there are many said Verrine that are baptised but few that are saued there are those that would goe to Heauen i◠a feather-bed but shall be censured with the iudgemen◠of fire Then he began to cry that he was to speake bu◠it was vpon compulsion of the workes of mercie Virginitie is not sufficient of it selfe to leade vs to Heauen as the foolish virgins conceited other things ar◠also requisite such as are the workes of mercie For God hath said that he will not take an account whether men haue read much or said ouer their Beads often but they must do good works because whē the day of Iudgemēt shall come God will not reckon with our soules what knowledge they haue but what works they haue done For he will say speaking vnto the reprobate whē I was an hungry you gaue me not to eate when I was thirstie you gaue me not to drink when I was sicke you visited me not when I was in prison you redeemed mee not when I was naked you clothed me not when I was a stranger you receiued me not when I died you buried me not By the like reason will he also say when I wandred went astray you reprehended me not for my sin when in my members I liued ignorantly you taught me not when I was in doubt misaduised you counselled me not when I was in affliction you comforted mee not when I would suffer in you you haue not borne patiently the iniuries that were offered vnto you when any one offended mee in you you haue not pardoned these offences when I was persecuted in you either in the paines of Purgatory or in this world you tooke no pitie vpon those that persecuted me either for the good of your neighbours or for the good of those that were dead Hereupon it is that God saith Whatsoeuer you shall doe vnto the least of mine speaking of the poore I shall take it as done vnto my selfe And alleaging that place of the Gospel when your Lord reproueth Iudas of his auarice in blaming of Magdalene he said The poore you haue alwayes with you but mee you shall not haue alwayes And he bare record that Magdalen had done a good worke saying vnto her that she should be had in memory throughout the world wheresoeuer this Gospel shold be preached I further say that he shal set apart those that are damned shal say vnto thē Ite maledicti in ignē aeternū which is prepared for you and for the deuils Then shal he turne to the right side shal say vnto the good Come ye blessed when I was hungry c I say the foolish Virgins reposed too much confidence in themselues imagining as many doe in these dayes that Baptisme Faith and Virginitie were sufficientlie powerfull to bring them to heauen No it not so for your Lord did obiect that they had no oyle in their lampes vnderstanding thereby good works And when they came to be admitted vnto the Supper whereby is signified the day of Iudgment and to be presented before their spouse he said vnto them Neseio vos I am a bed you cannot come in That is to say obstinate sinners you come too late you will repent you of your lazinesse Then shall he turne to the elect and say Come ye blessed of God my Father possesse the kingdome of heauen which is prouided for you and my Angels It is meete that the emptie seats of the euill Angels should be filled vp with men who though they are nothing but lumpes of clay yet shall they be installed into their places Then I said that the Angels were very beautifull and demāded the reason why such goodly creatures should for one sinne be throwne downe from heauen It was answered mee because they had more knowledge then men to vnderstand what was good and auoyde what was euill but ignorant and fraile sinners although they commit thousands of offences shal yet be receiued into mercy whensoeuer they will returne Then hee began to cry againe as loud as hee could saying I know not what to doe I am constrained to tell thee Magdalene that thou art a Witch It is true Magdalene thou hast beene deceiued God will that I reueale it It is true Magdalene thou wast deceiued by a Priest who was thy Confessor It is not to be wondred if there be a lost sheepe when the sheepeheard is starke naught This is true Magdalene hee is of Marseille and is called Lewis he is of the Church of Acoules Francis knoweth him but Louyse that heere speaketh neuer saw him True it is Magdalene that Louyse would haue resisted this and was not willing at the beginnig that this should be published Thou hast giuen and bequeathed thy selfe vnto the Diuell Magdalene and hast renounced thy God and his Mother thy baptisme and all heauen thou hast giuen
a schedull to the Diuel Magdalene which Louyse neuer saw It is a truth Magdalene that when thou wert first seduced thou wert in thy Fathers house and as true is it that thou hast giuen leaue and licence vnto the Diuell to enter into thy body Take heede Magdalene take heede take heede least thou incurre some dreadfull iudgement thou being now confessed as thou art if it were not so I had no reason to speake it Thy Confessours are wise and haue not reuealed thy sinnes vnto me This is most true Magdalene Louyse knoweth nothing of it beware therefore beware beware how thou doest coniecture that this should come either from thy Confessours or from Louyse This is true Magdalene this is true neuer striue and struggle for the matter it is for the glory of God and thou shalt receiue benefit by it It is true Magdalene that hee stands not in neede of thee for he should not be God if he had neede of thee or of any other creature All shall redound vnto thy profit doe not vexe at it God is so gracious that his end is not to publish any mens disgrace to the world but to conuert them Then hee â—aid to those that were present if you doe not make inquirie after him you shall all stand charged with him thereby meaning Lewis He further said with a high voice you Priests be not you troubled at any thing euill Priests cannot preiudice those that are good neither are the good to be despised or disesteemed because there are some that are euill If Lewis will not be conuerted hee well deserueth to be burned aliue It is true Magdalene hee first seduced thee to renounce thy God thy Baptisme and thy part in Paradise Thou hast chosen Hell for thy Mansion place yet shalt thou not goe thither because God will assist thee It is true Magdalene the Magician hath those schedules trouble not thy selfe he shall be forced to restore them It is true Magdalene the Priests haue watched with thee and happie was it for thee that they did so if they had not the Diuels would haue carried thee away It is true Magdalene thou art a Witch and hast performed whatsoeuer belongeth thereunto in great solemnitie Thou hast renounced God at three seuerall Masses one at mid-night another at the dawning of the day and the third was at high Masse It is true Magdalene God hath pardoned thee resist cursed Belzebub the Diuels haue no more force then is allotted vnto them It is true Magdalene thou hast alwaies withstoode thy God his inspirations and all other admonitions as well of the Angels of heauen as of the men of this world so that they could preuaile nothing in thy behalfe yet is thy God so gracious Magdalene that hee hath harkened vnto many soules that haue beene acceptable vnto him when they made intercession for thee It is true Magdalene many haue said Masses many haue done pennance and giuen almes many haue wrought good workes for thy sake and all this hath beene done by thy Fathers and Mothers as well corporall as spirituall Magdalene if the Starres of heauen were capable to thanke God for thee or the leaues of trees or the very stones of this Baume they would willingly do it for thy sinnes in number doe surmount the sand of the Sea O Magdalene the goodnesse of God doth not shine so bright in Peter Paul Dauid William the hermite in Theophilus or in Cyprianus as it shineth in thee It appeareth not so bright in Magdalene the sister of Martha nor in Pelagia nor in Thais nor in Marie of Aegypt nor in the woman of Samaria as it shineth in thee Yet Magdalene art thou a greater sinner then they Then Verrine cried to all the Assembly that they should haue compassion of her soule and that if God did not protect them with his grace they would bee farre worse then she Then he said humble thy selfe Magdalene and acknowledge that thou art lesse then nothing It were no wonder to see a little Innocent goe to heauen but O great wonder to see a soule that hath renounced her Maker Baptisme and Heauen to returne to God Hell it selfe is confounded thereat Lucifer now doe all thou canst call together all the Princes which are in the body of Magdalene for this is done against thee Then he began to talke in this manner What a wonder would it be to see a King take a Pismire and exalt it vnto honour Men would be amazed to see him thus honour a Pismire and this amazement would be encreased if he should take it and set it in his Chamber to honour it the more His Princes would mocke at him and say there were Ladies enough for him to honour without exalting a Pismire or if hee should take a Country wench to wife they will say that Kings ought to wed with equals and those of their owne ranke Yet for all this the Pismire should not haue eares to vnderstand when it was honoured nor words to vaunt and boast it selfe nor a proud body to swell at it and continuing still a Pismire it would neuer come to be a Lyon a Leopard or an Horse but would alwaies remaine a Pismire So Louyse because thou art a Pismire thou shouldest the more admire the puissance wisedome bounty and humilitie of thy King that hath made election of thee and would haue thee to be prouident as is the Pismire fore-casting in the Summer how to liue in Winter So must thou Pismire doe thou must amasse and treasure vp much good workes in the Summer of this world against the Winter which is the houre of thy death From this Pismire will God glorifie himselfe and make vse of her although she be but a Pismire for hee is able to make a Pismire speake if he please This will he doe to gaine soules vnto himselfe and she shall doe well to conceiue that all proceedeth from God and that she her selfe is but as a leafe of a tree nay lesse nay that she is nothing thereby to declare that all this commeth from God Then turning againe to Magdalene he said Magdalene thy soule is like a common-wealth thou must put to death the Princes that are within that a peace may bee there established It is true Magdalene disarme them all their weapons are thy consents cut off their heads and thy common-wealth will be free from danger Doest thou not know that God doth alwaies worke order out of disorder Courage Magdalene humble thy selfe and subiect thy selfe vnder the feete of euery one Then speaking to Belzebub Verrine said humble thy selfe cursed Belzebub and Verrine was the first that made him to humble himselfe who setting his foot vpon his head said Accursed miserable and proud Spirit Thou wouldest on Sunday last haue plucked God from his Throne if thou haddest been able and wouldest not worship him yet now thou art debased vnder my feete Then he cried to the Assembly Come heere and
of God towards him almost in these very words Certainly Lewes thou art an hypocrite and a Pharisie and vnder the shew of piety thou hast heaped vp such a multitude of transgressions and other damnable sacrileges that they are not to bee numbred Of a truth Lewes thou dost out-strip all magicians in malice and impiety and art the chiefe of all their sabbaths and assemblies Of a truth Lewes the Diuels are of opinion that hell it selfe will not bee sufficient to afford punishments for thee proportionable vnto thy villanies I tell thee Lewes they will protest against God if thou bee not conuerted will beg of him that he would make Hell six times more horrid and terrible then it is that thou mightest be tormented there for euermore Of a truth Lewes Cain and Iudas shall bee adiudged innocents in comparison of thee for Christ Iesus had not as then shed his blood for them as he hath done for thee I tel thee Lewes thy abominations are of that heighth vnsufferable presumption that God himselfe would bewaile thy wretched estate if hee were capable of teares and euery one would willingly bring a fagot to burne thee and would say Iust God make this impious villaine to liue a thousand times and so many times to suffer death yet is it a certaine truth Lewes that this good God is ready to die againe for thee and would if need were come now downe from heauen and suffer himselfe to be crucified on this Crosse. Besides the blessed mother of God and all the Saints doe of pure pitty plead thy cause I tell thee truth Lewes not that they haue any need of thee but that thou mayest bring backe those soules which thou hast led into perdition Of a truth Lewes God hath sent his messengers and guard vnto thee and they haue cast the rod of their power into thy house Nay I say more vnreasonable creatures would beg mercy for thee at Gods hands if they were endowed with reason What I deliuer is most true for nothing is impossible to God who is able to make a Diuell of an Angell and a Saint of a sinner The same day in the euening father Francis Billet did exorcise at the beginning whereof Magdalene moued all the assembly to commiserate her case by reason of the deepe and extraordinary sighs which shee pitifully breathed forth whiles the Diuels were inwardly torturing her And Verrine said you that hope for a future reward see you obey your God and you that are already Saints with him in heauen and haue now the full fruition of grace and eternall glory as the end and vp-shot of your labours bee you also plentifull in your duty and obedience towards him But I damned wretch as I am expect no recompence of my paines and trauell The Acts of the 24. of December being Christmas-Eve THis day in the morning the Dominican Father did exorcise and Verrine discoursed in these words Gods pleasure is that all men vnderstand that the Diuels themselues doe obey him and tremble before him I tell you God was wearied with your impieties and therefore leaped downe from Heauen to earth in the wombe of his blessed Mother that hee might redresse them Blessed Mother of God thy Sonne was impatient to be inclosed vp so long in thy flesh not for that he deprehended in thee any thing which might distast him but because his desire was to come into the world and to yssue foorth from thy holy prison with all the speed hee might to giue light vnto the world that remained darke and to make his brightnes communicable vnto his creatures Of a truth Mary thou art the Moone and thy Sonne the Sunne of this world the Saints are also the starres that shine in the same And therefore was this Sunne sent by the celestiall Father not onely to illuminate and deriue part of his light to the Moone and Starres but to giue light vnto euery man that commeth into the world which illumination could not spread it selfe ouer the earth vnlesse he had manifested himselfe to the earth by his natiuity Wonder not that I haue often said that this was a worke of admiration for Kings haue their Pallaces and bedds furnished euen to prodigality but good God thou couldest scarce finde a place to bee borne yet mightest thou haue built for thy selfe a Paris or haue chosen the cittie of Rome in her greatnes or haue caused some Royall Palace to bee prepared for thee for thou art wisedome and goodnes it selfe and hast created heauen and earth of nothing Neuerthelesse though the guide and prouidence of all things depend of thee yet wouldest thou not make choise of eminent and magnificent places for thy Natiuitie nor of Queenes and Princesses that might be assistant vnto thy Mother in the time of her t anell Great God thou art more powerfull then all the great ones of the earth and yet how il doe thy creatures demeane themselues towards thee Ioseph thou diddest doubt at first the veritie of these things but wert afterwards fully satisfied that the Mother of God was a Virgin before her deliuery at her deliuery and after her deliuery Thus doe many now question this very miracle which God hath wrought among you to wit that the Diuell should tell the truth but so is the wil of the most Highest who by his meanes would renue the league and amitie which is betweene his loue and his creatures O blessed Mother of God thy Sonne is the true God begotten of his Father Let it enter into thy consideration how choise and exquisite a Mansion did so mighty a Father prouide for this onely and welbeloued Sonne in whom he was so well pleased and thinke with thy selfe what presentments did thy deare Sonne prepare to offer vnto thee as his Mother Blessed Spirit where was the goodly beds with all the rich and pompous furniture which thou diddest prouide for thy Spouse Where were thy easie Litters to carry her Where were the Caroches Where were the horses There was but an Oxe and an Asse there present for other liuing creatures are too proud to be witnesses to such humility I say that God refused those creatures that were proud as is the horse he reiected the Lyons who figure vnto vs arrogancy he cared not for Mules who are the Hieroglyphicks of malice hee was onely contented that the Oxe and the Asse should be present who are beasts full of simplicity and deuoid of maliciousnesse The Asse pointeth out vnto vs the body the Oxe the vnderstanding so as when the Asse and Oxe doe draw together they doe beare the yoake of the Lord. The Angels were there the Princes Lords and Courtiers which is euidently declared vnto vs by that melodious song Gloria in excelsis Deo Thou Francis couldest well haue distinguished the difference betweene the musick of this world and such celestiall harmony for thou diddest so well apprehend the sweetnes of that heauenly Instrument
must not now grudge and repine at labour Knowest thou not that it will bee said vnto me Soule render me an account of what thou hast done thou wert ' the mistrisse and shouldest therefore manage thy gouernment with discretion A man that chanceth vpon a sober discreet wife is in reason to intrust her and not his seruant with the domesticke and home-businesses of his family but thou hast done cleane contrary You that are men are iust of the same humour and say Wee are tender and of a delicate composition and must a little cherish and make much of our selues Others will say let vs bee frolicke I can liue without working I haue many goodly possessions I am noble in my blood and am descended from such a race I am able to keepe thus many horses maintaine thus many gentlemen in my attendance and bee waited on with thus many Pages and Lackeies Another will complaine of his old age and how vnable hee is to vndergoe the burthen of penance at those yeeres For this cause do those families perish and lie buried in their ruines where this cursed chambermaid beareth sway Do not you resemble those that as the Prouerbe noted of them are facete and pleasant abroad but sullen in their owne houses Then Verrine speaking to the assembly said you promise Paradise vnto your selues but thinke you not to attaine vnto it without much sufferance and aduersities in this world for the seruant is not greater then his master And if God was first to suffer and then to haue admittance into glory would you expect to enter into heauen on horse-backe or in your Caroach I tell you nay but you are to come thither on foot and to bee besides loden with store of good workes otherwise it will be told you I know you not you cannot come in for I and my children are in bed Whereby you are not to conceiue that these beds are beds of doune and delicacy as some lazy persons might apprehend it No these words shall be spoken to the stuborne and obstinate sinner that hateth to be conuerted If you will bee saued you must not abandon your selues vp to wantonnesse which doth emasculate and weaken all vertuous desires in you You all stand charged with the heauie burthen of your sinnes prostrate your selues before this little childe which lieth in the manger and come vnto him with the full burthen of your transgressions that hee may vnload you If you say vnto mee you haue no sinne I must tell you that it is false for all men are sinners Sinne is like vnto wood pile it vp and lay it on a heape that when the holy Ghost commeth hee may set fire to the same I meane the fire of his loue which searcheth still for stubble and other such combustible matter that it may consume and burne it What man can heere excuse himselfe hath not euery one a staffe in his hand whereon to leane and support himselfe which is the will whatsoeuer you haue besides you owe vnto God but this will is your owne since God hath made it ouer vnto you and therefore take this staffe vnto you For God is the shepheard and you are the sheepe of his pasture whom if the woolfe come to rauin vpon and to deuoure hee will take the staffe of your will and will swinge him so soundly that hee shall neuer returne for his prey but to his owne confusion Then did Verrine inuite all the creatures of Heauen all the Quires of Angels all Saints especially the blessed mother of God as also the whole Church triumphant and militant to praise God for the repentance of sinners especially of those that were obstinate as Magicians and Witches Sorcerers and Sorceresses in these words Verrine in the name of al Magicians Witches Sorcerers and Sorceresses and by the appointment of that Soueraigne God saith O yee foure elements praise yee the Lord all creatures reasonable and vnreasonable praise the Lord whatsoeuer hath grouth or motion laud the name of God Earth Sea Aire and Fire trees and starres praise ye all the Lord c. I tell you that if all the creatures of the world could make their eies gush foorth with teares of bloud they would bewayle as much as in them lyeth the impieties of Magicians and Witches so abominable are their courses before God All these things were pronounced by him whilest the Priest held the blessed Sacrament in his hands to giue the Communion to Louyse and Magdalene After this he renounced those abiurations of Magicians and Witches Sorcerers and Sorceresses as he had formerly done at midnight Masse Gresill and Sonneillon did also the same three seuerall times once when the Crede was said in the Masse another time at the eleuation and the third time at the Communion In like manner these three Diuels confirmed by oath all that was aboue mentioned in the same manner as at the midnight before The same day the Dominican Father wrote a letter to father Michaelis in answere vnto one of his written the 13. of this moneth wherein hee intreateth him to come to S. Baume The same day Verrine said vnto the Dominican Father command mee in the Name of God and by the authority of the Church triumphant and militant to goe foorth about an imployment which God hath imposed vpon mee then hee called father Romillon and father Andrew Godan of the Order of S. Dominick to be witnesses hereunto and then departed Moreouer there happened a very memorable accident on the same day for Belzebub began to speake in this strange manner as followeth Verrine not long agoe cryed out that all Hell was constrained by God to renounce whatsoeuer the Magicians and Witches had proiected and I Belzebub cheefe of the Diuels that are in the body of Magdalene am compelled by the Almighty to make the like abiuration in effect contrary to my resolution and the greatnesse of my pride Yes yes yes in despight of my selfe and against my customary pride and rebellion in the name of all my companions I renounce I renounce I renounce I say whatsoeuer I haue suggested vnto Magdalene as well for the time past as for thetime to come both against her God and conscience Yes yes yes I reuoke it all I condemne and disclaime it now at this very instant The same day at high Masse were the two women that were possessed exorcised by the Dominican father and Verrine began to speake in this manner Thou God of power cause now an Angell to descend from Heauen vpon this Altar that these men may beleeue what meanest thou to doe Wilt thou vse the ministry of a Diuell in a businesse of this importance Thou hast here Doctors able and ready to say the same that I say men will euer bee saying that Louyse is not possessed cursed be her folly I could endure Hell better then her Then the said Verrine began to scoffe at Belzebub and his Princes in this manner What Belzebub art
yet ought you euer to prepare your selues Let your humility keepe wing with Gods mercie for so you shal draw vnto you the humanity and diuinity of your God O blessed mother of God you haue attracted the God of Gods from heauen to be conversant vpon the earth he made this great leape as a Giant because you became the seruant of seruants whose humility when hee had once perfectly vewed hee presently made choice of you for his Mother The holy Ghost is the God of loue of deuotion of good desires and of compunction knock at his gate and hee will giue you whatsoeuer you shall demand of him as he did inlarge his bounty to Magdalene Peter David and the good theefe Besides all these Saints are most ready to fly to your aide and doe desire your saluation an hundreth thousand times more then your selues God hath made three things vnto whose greatnesse no other worke of his can aspire vnto that is Heauen the humanity of his Sonne and his Mother Ioseph noteth vnto vs the vnderstanding and Mary the will Say therefore vnto Mary teach mee to obey and loue my brother Say vnto Ioseph who is Maries guardian make me to apprehend and to bee sensible of my misery and then will this childe streame downe vpon you the dew of his grace and feare of his loue and obedience Your Redemer obeyed his Mother and Ioseph yea he was content to stoope vnto the commands of the ministers of Satan not that he would thereby adde any reputation vnto him or his kingdome but because hee would be a president vnto the proud of his great humility The Diuell doth heere discourse of wholesome and vsefull obseruations do you cull out the things that are good as if a wicked Priest should propose these exhortations vnto you and if you will not I tell you you shall not be by me constrained thereunto After all this he tooke his oathe and did call the wrath of God vpon himselfe if he had not sworne sincerely and in truth he also added Sancta Maria ora pro eis Sancte Ioseph Sancta Magdalena Sancte Dominice Sancte Stephane the arch-enemy vnto Sonneillon orate pro eis Cursed bee they who say that the blessed Saints doe not make intercessions for you The Acts of the 26. of December being the Feast of Saint Steuen THis day in the morning the Dominican Father did exorcise and at the beginning of the Exorcismes Sonneillon who was in the body of Louyse began to discourse in this manner I am constrained to speake of Stephen and concerning superstition Come hither Asmodee Thou art that accursed one which teachest Magicians to vse ligaments portractures resemblances of wax brasse and stone together with other abominations of the like nature to the end that they may fire men and set an edge vpon all fleshly prouokements vnto lust Then doest thou cause the Priest who is the Magician to baptise these statues wherein he doth commit a most greeuous sinne so that he that should baptise a Doue an Eagle or any other â—oule of the aire should come farre short of the abomination of the same for the birds doe after a sort blesse God by their melody and voices although they haue not a capacity of being baptised because they are beasts and are without vnderstanding yet doe I affirme that those who should doe this should bee lesse culpable and sinfull then those that baptise these idols which are the statues of Diuels O execrable Priest how carelesse art thou of thy dignity and calling I speake of wicked Priests not of those that are good in generall not in particular and I doe aduertise you that they are Magicians and by a consequent slaues vnto sinne and Satan There are many sorts of Magick of Magicians and Witches Sorcerers and Sorceresses Ha wicked Asmodee thou blindest and seducest the great ones of the world by telling them you are mighty and powerfull who will call you to an account if you offend God You may doe whatsoeuer your heart desireth none dare reprooue you The law is not made to cage in or controule such as you you are he that made the law who then dareth to wagge his tongue or to attempt any thing against you There are also some great personages that giue eare vnto Magicians and are schollers of this Diabolicall Art that by the assistance thereof they may aspire vnto places of greater eminency Asmodee thou art euer whispering in their eares and saying Sir you are a Prince sublime your braue conceptions and lift them vp to a kingdome then you are to thinke of an Empire and then you must conquere the whole world like another Alexander By these meanes their reprose is disseasoned with these wilde and whirling apprehensions and they are many times so forgetfull of man which they continually beare about them that they giue commandement to be adored as Gods as appeareth by him who waded into the Sea to see if any thing were mightier and more powerfull then himselfe The Deuill doth cherish all ambition and whatsoeuer sauoureth of goodnesse he hath in detestation hee doth euer solicite all sorts of men of what quality or condition soeuer they bee But would to God hee onely insinuated himselfe vnto the houses of great personages hee is euery-where and tempteth all persons without choice or distinction of sexes This appeareth in Nabuchodonosor who was tempted with a desire that whatsoeuer hee did eate might be converted either into gold or into the semblance and shew of gold who for his pride was afterwards by Gods permission transformed into a beast and so at last became humble for when he remembred what he was and grew penitent for his excessiuenesse of pride hee afterward was thought worthy to be saued Salomon I can tell you was the worlds wisedome yet did the Diuels intrappe and take him by Magicians and women so that he is now burning in the flames of hell because he neuer was bruised and humbled with such repentance as deserued acceptance from God Dauid indeed offended his God but hee did seriously repent dewing and watering his couch with teares and eating his bread mingled with ashes that hee might declare vnto all how much his heart was humbled and made tender He further said to Asmodee Accursed spirit thou art also he that doest vaile and cast a mist ouer the eyes of such soules as are seduced by thee and then thou lockest vp their eares that Gods word may not pierce and penetrate euen to the pith and inmost part of the heart that so being both deafe and blind they may lose all hope of their share in the kingdome of God I meane not the deafnesse and blindnesse of the body but a spirituall deafnesse and blindnesse for it is not doubted but those that are corporally blinde may enter into the kingdome of heauen neither is the light of this world necessarie thereunto else what should become of the poore men that are blind
although she be a woman yet is shee the second after God and is neuerthelesse the mother of God After dinner Sonneillon vttered many things tending to edification that Vertue was ascended vp to heauen and in her ascent had let her mantle fall which Impiety that remained vpon the earth tooke vp and clothed it selfe therewithall vnder which couerture and maske it commeth abroad to deceiue men who otherwise would decline the rock of such seducements He further said that the damned should bee punished in all the faculties of their soule in their memory vnderstanding and will together with their fiue senses and all this by the vision of Diuels At the euening Verrine said that the time would come that his name should bee rased out and that many men should see the same The same euening Louyse was not exorcised but Verrine made a terrible inuectiue against Magdalene because she grew coole in the acknowledgement of Gods mercie towards her and had not yet humbled her selfe with a full and perfect repentance Then he admonished euery one in particular how they should discreetly carry themselues in that great businesse of their saluation The Acts of the 27. of December being the feast of S. Iohn THis day in the morning the Dominican Father exorcised and Verrine after his acustomed manner began to speake thus Harken and be attentiue the houre of that great day of Iudgement is at hand for Antichrist is borne and brought forth some moneths past by a Iewish woman God will rase out Magick al Magicians and witches shall returne home vnto him the Soueraigne high Priest shall giue them plenary absolution and all their complices shall be laid open vnto the world These are not fables or fancies or words of ieast and derision I foretell you these things by the appointment of the holy Ghost all which is true I beare but the name thereof and the Church shall heereafter admit it as a Reuelation God would preuent the Diuel and therefore he doth cause this annunciation to be made that the day of Iudgement is at hand and that Antichrist is borne Seauen yeares before the great day of the Lord the earth shall bring forth no fruite the women shall not conceiue and many signes and wonders shall bee seene as is in part already made manifest For the sonne rebelleth against his father the daughter against her mother as you see by experience euery day and that now there are some of all Nations vnder Heauen who are conuerted Iohn the Euangelist thou hast beene intrusted with many celestiall secreets thou wert a doue in thy simplicity and diddest leane vpon the breast of thy Redemer at his last supper and doest now take thy rest in Paradise Moses Enoch and Elias you are there also for your bodies were neuer found vpon the earth Great God of the Christians thy Saints haue many reuelations but such a one as this was neuer disclosed vnto them because the time of this Reuelation was not then come and the sonne of perdition was vnborne I tell thee O Spouse of God thou shalt bee beyond measure vngratefull if thou make nice to receiue so excellent a present sent vnto thee by thy husband but I am assured thou wilt receiue it as shal also the chief dealers in Magick if they will be conuerted whereby they shall reape much mercy and fauour and then the secular arme shall haue no power to inflict the rigour of iustice vpon them It is the good pleasure of God that his goodnesse should be founded forth by them and that they should bee the meanes of the conuersion of many soules as they were the instruments of their perdition The Priests duety is to absolue Magicians and Witches that shall repent and craue of God the remission of their sinnes And thou Prince of Magicians shalt be particularly sisâ—ed and examined and God shal menace and affright thee by the Diuell because other creatures haue no force to worke vpon thee France is infected with this dangerous Art of Magick all the sisters of the company of Vrsula are bewitched at Marseille at Aix and at many other places so that the country swarmeth with the multitude of charmes Come and draw neere vnto the childe Iesus his hands be tender and cannot gripe you hard yet euer haue you in remembrance that this childe onely shall be your Iudge that of all Nations some shall bee conuerted and that this miracle shall bee spread abroad ouer all the world There are yet many voyd seates in Heauen which God will haue filled Lucifer thou goest about to get those soules for whom thou hast payed no ransome but God hath fully shewed that no man can wring that out of his hands which hee hath determined to saue In this God doth offer vnto consideration a new tract of his wisedome power and authority which thou couldest not perceiue for hee confoundeth and beateth thee by a Diuell who is thy seruant and subiect and by two women hee doth conuert soules and set all hell in an vproare and distraction For since the time of this accident more then a thousand soules haue beene conuerted to the faith yet diddest thou accursed spirit think that thou knowest all things when as I â—ell thee Marie her selfe knoweth not all although she be inriched with perfection and hath much authority and power in heauen These discourses are not drawne from the pit of Hell for the tree is knowne by the fruite When God giueth the fire of Charitie he also adioyneth thereunto the cinders of humility for the fire is conserued vnder the ashes Then hee spake to Carreau and said thou also art a wretched spirit thou art he that saiest that God was not able to raise Lazarus to life I tell thee thou liest and he shall conuert the Cheife and ring-leaders in Magick and God shall be praised for his great goodnes by those that shall behold the same God perceaueth that men esteeme not of his Preachers and therefore sent the Diuell to deliuer his truth by the mouth of a woman Phisitians to new maladies haue new remedies and appliances so because this sicknesse of men went beyond ordinary it was expedient for the cure thereof to apply extraordinary remedies especially to those whom the Diuell had deceaued and conquered I affirme that it is necessary to goe to Rome for God will haue this businesse examined and looked into Then he desired to haue his oath ministred vnto him and because hee had reuealed diuerse things full of nouelty and admiration it was thought fit that he should sweare vpon the blessed Sacrament And whilest the Priest was holding the same Verrine spake of diuers matters and amongst the rest that the company of the Christian Doctrine and of Saint Vrsula and the order of Saint Dominicke should sprout vp and flourish alwaies without offence vnto other Orders as vnto the Iesuits and the like that the Father
most conspicuous thing that is Hence it is that as many as haue laboured to discouer the intricacy of these subtilties do resemble those that by a mathematicall demonstration would prooue quadraturam circuii for being not able to reach vnto it they haue an infinity of false hypotheses and suppositions Among these the two Arabicke Philosophers may be numbred Aben Rois whom some by corruption of speech cal Auerrois and Aben Pace whose opinions are largely confuted by Saint Thomas But to come to those who haue drawne neerer vnto the truth Aristotle doth affirme and prooue that those few Spirits whom he had knowledge of were certainely free from any Masse or pressure of bodies and were substances separated and abstracted from all composition of elements for he well knew that a corporeall forme ought to be proportioned vnto the body wherein it doth act and produce motion If then the Intelligences who moue the heauens were corporeall it must needs be that their bodies should be proportionable vnto the quantity of the heauenly bodies which is so great that it comprehendeth and compasseth in all the world and as touching the outward superficies it is contained in no place If then these Spirits should be fashioned to such greatnes they would be exceeding monstrous and hideous to looke vnto which is not to be conceited of these substances which are the most noble and excellent of all others They moue then the heauens as the reasonable soule doth our bodies that is meerely by their will which the body in his corporall motions cannot possibly resist if so be it be furnished with Organs proper for the same mouet voluntate non tactu which manner of working is strange and incomprehensible because it is a spirituall kind of working and not a corporall Many other reasons are alleaged by Aristotle but because they are drawne from naturall Philosophy and cannot easily be vnderstood but by those that are well versed in the Maximes of that science it shal be sufficieÌ„t that we haue alleadged these few Plato seemeth to himselfe to haue soared higher in his Philosophy but he is not without this errours for hauing got the sight of the holy Scriptures and taking the words according to the rigor of the letter he affirmeth that these excellent Spirits haue a thinne and subtile kinde of body made of fire or ayre wherein he followeth the Scriptures which seeme to say that they are made of winde or of a flame of fire and do alwayes mention their appearing to be clothed in such materiall shapes as when they speake of the Angell that conducted the people in the wildernesse it is said that hee was as a pillar of fire vnto them in the night and as a cloud in the day Besides in the mountaine of Sinay there were seene lightnings lampes and flames of fier as also the two Cherubins of the Mercies seate resembled two yong boyes with winges and Helias his taking vp to heauen was by Horses of fire But Plaeto vnderstood not that it is an vsuall thing with the holy Scripture to set before vs the highest mysteries by metaphors borrowed from things that are more vile so they be more familiar vnto vs. In like manner are the fowre Elements the seauen Planets and that supreame heauen of all where God and his Saints do dwell blessed for euermore are represented vnto vs in the Mercies seate by artificiall things the seauen Planets by the seauen Lampes in the middest of whom one was more bright and conspicuous then the rest and that represented the Sunne the like may be said of other things as that in the garments of Auron the High Priest there was representation made of the whole world and a kinde of expression of the Maiesty of God as the wise man saith In veste Aaron erat descriptus orbis terrarum The linen breeches did betoken the earth not onely because the earth bringeth forth flaxe and linnen but also because it is one of the worst stuffes that is there described the large girdle wherewithall the Priest did engirt himselfe represented the Ocean sea that compasseth all the earth the coate of blew veluet with the little bells of pomegranets the aire which is of the same colour and is the shopp where all thunders and lightnings are hammered the Rochet that was vpon his shoulders beautified with all variety of precious colours the heauen where all the Starres do like spangles beautifie that place the twelue precious stones that were set into this garment the twelue signes of the Zodiacke the Miter vpon his head the highest heauen and the plate of gold in which the ineffable name of God was ingrauen and which was vpon all the rest did represent the Maiâ—sty of God In the like manner God is shadowed out vnto vs with eyes eares and hands that is to say seeing hearing and doing all things which these Anthropomorphites not vnderstanding did maintaine wherein they fell into Platoes errour that God had also a body but how monstrous a body must this be since God himselfe is euery where They may as well say that he is a Lambe a Lyon or a Beare and the like then which borrowed speeches nothing is more frequent in Scripture So that when Angels are figured out with winges and are said to be clothed with winde or fire it signifieth nothing else vnto vs but that they are swift and ready to execute the will of God as the Psalmist doth explaine it speaking of Angels and saying Potentes robore seu virtute ad audiendam vocem sermonum eius The Ethnicks also hauing stolue the same from the Iewish antiquities as Iosephas calleth them that is to say from the holy Scripture doth set forth Mercury with winges and describe the winde in the shape of a man hauing winges thereby to expresse the swiftnesse and celerity which they conceiued and saw in these things And Hamer when he would speake of Gods descent vpon the earth whom he alwayes calleth Iupiter hee bringeth him downe couered and wrapped in a cloud which he stole from the bookes of Moyses where God is alwayes said to come downe in a cloud Descendebat columna nubis ad ostium Tabernaculi and as King Dauid saith Descendit dominus caligo sub pedibus eius The winde also is figured out to be a man with winges which is drawne from that place Qui ambulas super pennas ventorum And that we may more fully vnderstand the Maiesty and antiquity of the holy Scripture from whence the opinions of Plato had their first ground and originall and which the most famous Philosophers and Diuines haue followed in part as we will by and by demonstrate it is expedient to obserue breefely that which the ancients haue more largely expressed vnto vs especially Clemens Alexandrinus Origen Eusebius and Tertullian and that is that whatsoeuer Poets and Philosophers whether they were Greekes or Latines haue truly and excellently
which conceite being once growne into an habite and custome it did at length become almost naturall vnto them and brake out openly in the desert when they saidâ—n the plurall number Hi sunt dij tui Israel quite eduxerunt de terra Aegypti And hereupon God tooke occasion to insist vpon the explication of this in the first commandement of the Law which saith Dominus Deus tuus Deus vnus est longer then vpon all the rest of the commandements because the people were so much inclined to this plurality of Gods and had then lately made and worshipped a Calfe Which they may doe well to obserue who because it is afterwards said Thou shalt not make any likenesse of any thing that is in heauen or in earth doe conceite that this is the second commandement and aske the cause why Curats doe not so pronounce the same in their seruice not vnderstanding that the Curate doth pronounce but a short summary of the commandements of God and that this whereof they complaine is not properly a commandement but a more ample exposition of the first commandement against which the people had for a long time most transgressed Therefore doth S. Athanasius well obserue that it was not safe to mention Angels vnto them because they would presently haue thought them Gods which Carpocrates Basilides and other disciples of Simon Magus also did as S. Ireneus and Tertullian haue written Whereunto we may adde a third reason drawne from the more moderne diuines and that is that Christ Iesus was the end and scope of the law who was to take vpon him the flesh of Adam and not the nature of Angels as S. Paul noteth Finis legis Christus nusquam Angels apprehendit sed semen Abrahae apprehendit Since then Christ Iesus was not to be the Redeemer of Spirits but of men Moses did with good reason passe ouer Angels in silence and bounded his discourse with the mention of visible creatures ouer whom man had dominion that in conclusion hee might inferr that man alone had the priuiledge to bee made after Gods image and likenesse that in the end hee might be deifyed and made a partner in the diuine nature thorow Iesus Christ. By which hee thought to leade and conduct man the more easily vnto the knowledge of the grace of God towards him since that he had more remembrance of him then of the Angels themselues who were iustly passed ouer without mentioning if wee consider hou much our humane nature was honoured by the diuine word so that hee who is God adored by all is a man as wee are being as absolutely man as I am and being as truely man as he is truely God And this is the conclusion which S. Paul maketh against the Iewes when he speaketh of Angels Nusquam Angelos apprehendit sed semen Abrahae It is also manifest that the old Testament maketh no mention of the sinne of Lucifer and his adherents but indirectly and by glances as when the haughty minded men are compared vnto him so in Esai the 14. chap. where mention is made of Nabuchodonosor King of Babilon and in Ezechiel 18. where the King of Thir is described both of them being meruailous proud and presumptuous against God they are saith the Scripture like vnto Lucifer But of set purpose there is no relation made hereof except it bee incidentally and as wee say per accidens For Christ Iesus did pay no ransome for wicked Spirits as he had done for men but he hath clearly declared himselfe that hell fire is from all eternity prepared Diabolo Angelis eius But although Moses did not make direct mention of them yet did hee tacitly insinuate the same when hee saith of the seauen daies that they followed one the other and that the heauens went on in their course making day night euening and morning which could not possibly be without the ministry and helpe of Angels Moreouer when he concludeth Igitur perfecti sunt coeli terra omnis ornatus eorum by the perfect ornament of heauen he meaneth Angels For that excellent ornament which addeth such grace vnto the heauens is their motion without which as Aristotle himselfe well knew the heauen could beame downe no influence vpon the earth as is intimated by S. Iohn when hee saith Iurauit per viuentem in secula quod non erit ampllus tempus For if wee should say behold a perfect man this speech doth import that hee hath a soule and that his body is disposed and fitted for those motions which are naturall vnto man Whereupon S. Chrysostome admonisheth that by this ornament wee are not to vnderstand the light or starrs onely but many other perfections both of higher and baser consideration But because this manner of speaking is very obscure S. Athanasius Theodoret and S. Chrysostom moue the question whether the Scriptures doe directly say that the Angels were created by God or no and their resolutions are that they doe so say First King Dauid maketh vs an expresse Psalme touching the creation of the world where hee speaketh generally of all creatures Spirituall rationall sensible terrestriall as also those creatures who haue their being in the water and aire in the 103. Psalme where he beginneth to speake of the Maiestie of God in this manner Confessionem siue maiestatem decorem induisti amictus lumine siout vestimento next hee speaketh of the heauens saying Thou hast stretched them our ouer vs like a tent then doth hee adioyne the Angels Qui facis Angelos tuos Spiritus who makest saith he thy Angels Spirits Where by the way wee may obserue for our better information in this and the like places of Scripture that the Hebrews haue but three tenses in their verbes the Praeter-perfect tense the present and future tense and haue not the vse as the Greeks and Latins haue of the praeter-imperfect and praeterpluperfect tenses whence it ariseth that the present tense with the Hebrewes may as the sentence will beare it bee translated by the praeterimperfect tense as also by the praeterperfect and by the praeterpluperfect tense And this is practised by the Hebrewes in this very passage of Scripture as if they should say in latine Quifaciebas Angelos Spiritus that is to say Lord in the time of creation thou diddest make and fashion these Spirits to bee the messengers and ministers of thy good pleasure By which place Dauid doth not onely shew that God created Angels but also contrary to the opinion of the Greekes and Latins that the Angels were created when God made heauen and earth and not as some would say many thousands of yeares before so that it is not chancefully done that he first made mention of the essence of God and then of Angels and last of all of other creatures The same methode he obserueth in the 148. Psalme where he inuiteth all things to praise their Creator and doth
qui facitis verbum eius ad audiendani vocem sermonum eius Thus were the euill Spirits thrust out of heauen for their pride whereas the good Spirits were still made blessed in the participation of the vision and presence of God This did Christ signifie vnto his Apostles when out of pride they demanded of him who among them should bee the greatest in the kingdome of heauen hee tooke a litle childe by the hand saying if you become not like vnto this litle childe yee cannot enter into that kingdome and beware how you offend one of these litle ones for their Angels doe alwayes see the face of my Father which is in heauen whereby he giueth to vnderstand that children by reason of their naturall humility are like vnto Angels which Angels by this meanes doe see the face of God Since this great reuolte in heauen there hath euer been a contrariety and warre betweene the will 's of good and bad spirits and betweene good and bad men also as between Abel and Cain Isaac and Ismael Iacob and Esau. And this is it which S. Iohn speaketh of in the Apocalypse that there was a great battell in heauen between Michael and his Angels the Dragon with his Angels and S. Iude bringeth in the same Michael disputing and chiding with Satan Since therefore hee is full of wickednesse and altogether depriued of the grace of God he can doe nothing but what is naught and because hee cannot wreake his malice vpon the Saints in Paradise hee conuerteth his fury against man that is made after the image of God and is heere seated vpon the earth that hee may worship his Creator and acknowledge and serue him with his whole heart that so he may at length participate of that diuine glory and felicity which the Diuell by reason of his pride is vtterly depriued of as we haue already alleaged And this is the next pointe which offereth it selfe to consideration in the ensueing chapter CHAP. IIII. The meanes which Diuels haue to appeare and come vnto vs in what part of the world they reside how they are bound and their sundrie waies to tempt men TOuching the meanes which Spirits haue to performe this the scripture teacheth vs that in their downe-fall from heauen some remained in the middle region of the aire which is darksome obscure because the Sun-beames passe through the same without refraction of any solid body which by repercussion might double their force and light and without which they shine not at all as is euidently seene in a caue where there is no light at all perceiued but in the place where the sunne-beame doth fall And although we had no other proofe then that generall rule of Saint Ierome it might sufficiently euince the same for these are his very words Omnium doctorum opinio est quod aër iste qui coelum terram medius diuidens inane appellatur plenus sit contrarys fortitudinibus Since then there was neuer any Doctor of the Church which made scruple of the truth hereof wee must thinke that they had good warrant for the same from the Scripture They did no doubt consider that our Lord in the parable of the seede did by the birds of heauen which deuoured the corne vnderstand and also interpret it to be the Diuels whom he calleth the birds of heauen thereby meaning the aire according to the vsuall Hebrew phrase and agreeable vnto our maner of speech also who commonly say the raine falleth from heauen when the meaning is from the aire For as S. Ierome hath well obserued all Philosophers doe agree in their opinions that the clouds by the dissoluing of which the raine is engendred are not drawne vp aboue two miles at the most from the earth whereas the distance betwixt heauen and earth is incomparably greater And this is S. Pauls meaning when hee telleth the Ephesians that our fight is not chiefly against men but against the princes of this world which are the wicked spirits that haue their abode aboue in high places and as himselfe explaneth all these authorities in the second chapter of the same Epistle by these high places he meaneth the aire Secundum seculum mundi huius saith hee secundum principem potestatis aëris huius spiritus qui nunc operaetur in filios diffidentiae Which is also declared by S. Iude in his Canonicall epistle shewing that these wicked spirits are abiding in that darksome aire are there reserued for the day of iudgement when they shall heare these words Goe yee cursed into hell fire which is from the beginning prepared for the Diuell and his angels His words are these Angelos qui non seruauerunt suum principatum sed dereliquerunt suum domicilium in indicium magni diei vinculis aeternis sub caligine reseruauit And here may be fitly alleaged that which is written in S. Luke where it is related that the Diuels besought Christ Iesus not to send them out into the deepe but rather into the heard of swine and they doe likewise complaine vnto our Sauiour saying Vt quid venisti ante tempus torquere nos As if they should haue said we are assured of our totall and vtter damnation but the time thereof is not yet come for this shall bee put in execution at the last day of iudgement which being not yet present thou maist doe well to leaue vs in these parts vntill that time approch The like may be said of that place in the Reuelation Vah mari terrae quia descendit diabolus ad vos habens iram magnam and it is againe declared in the same booke that our aduersarie the diuell was cast into the lake of fire and brimstone And that wee may resolue what the difference is betweene the diuels that are in hell and those whose abode is in the aire although S. Ierome maketh daintie to meddle with it because he conceiued it to be from the matter whereof he intreated as also for that hee feared as himselfe excuseth it lest hee should trespasse too farre vpon the readers patience in dwelling so long vpon this argument yet will we speake somewhat of the same because this present discourse doth demaund it It is an infallible truth that there are great multitudes of wicked spirits who abide in that gloomie region of the aire and come also lower and neerer vnto vs which God in his prouidence hath and doth permit First because himselfe imployeth these his creatures although it be in base and seruile offices as a King or ciuill Iustice are accustomed to condemne certaine malefactors not vnto death but vnto the performance of some worke which aduantageth these offenders nothing at all but is onely charged with laboriousnesse and toyle and tendeth meerely to the publike good Thus were many in times past banished or confined to some Isle or mountaine to labour and digge in the Quarries of Marble for the Princes
confesseth himselfe 127 Abyron Dathan swallowed vp by the earth for their impieties 213 Accusation of Sorcerers 8 The acts of Adoration of Verrine 3.143.185 An Act of humility in Magdalene 149 Adoration of Verrine 3.143.185 Adiuration of Verrine 103.123 Adam driuen out of Paradise for his disobedience 133 Adams Repentance 115 Adam and what he did 44.217.246.106 Adoration of the Eucharist 26.33 Adoration of the Goat in the synagogue 302 Adoration of God by a Diuell in a miracle 89 An aduertizement vnto Monkes and Priests 133.144 An aduice to write that which the Diuell deliuered 30 An aduice giuen to Priests 104. and vnto religious persons 172. and generally vnto all men 192.238.274 The Age wherein we are to doe penance 237 Agnus dei is a lambe for true Christians but a roaring Lion for Diuels 24 Against such as addresse themselves to Witches 253 Allusion made by the Diuell touching the constraint which be suffereth in exorcismes 204 Saint Andrewes day appointed by the Diuels to carry away Magdalene 1.2 Angels of heauen and their force 36 Angels which are our guardians ought to bee worshipped and why 199 Angels and Saints are our aduocates 147 Angels are not able to sing at full the praises of God 136 Angels that were goodly creatures condemned to hell for their pride 181 Angels are waiters at the table of God 184 Answers of the diuels which were in the body of Louyse 2.3 Antichrist borne 260.268.269.299.305 Antichrist will cause himselfe to bee adored and the Kings of the earth shall serue him 267 Apostrophe vnto S. Magdalene 298 Apostrophe to the laity 145.274 Arriuall of Lewes to S. Baume 287 Arriuall of S. Magdalenes mother to S. Baume 13 Arriuall of Father Michaelis to S. Baume 283 Arriuall of Magdalene to S. Baumie 1 The Attributes giuen to diuine persons 46 Audience giuen to Magdalene 290 An Auie said for our enemies waighes more then a Pater for our friends 257 Authority of the Church 171 Authority of Priests 190 B Balberith is he that tempteth meÌ„ to blaspheme God 252 S. Baume ought to be reuerenced 226.281 Baptisme not regarded 123 Barbarous nations liue in darkenesse 123 The Bee ought to be proposed to our imitation 229 Beatitude not essentiall but accidentall may bee augmented 96 Belzebub tosseth Magdaleue from one side to another 21 Belzebub belloweth like a bull and casteth Magdalenes shooes at Louyse head 6 Belzebub maketh an out cry when he heard these words Ecce Ancilla domini 24 Belzebub sweareth that Louyse is possessed 294 Belzebub in speaking to another Diuell doth imitate the Exorcist 66 Belzebub humbled and troden vnder feete 86.124 Belzebub complaineth to God of his too great mercy 62.63.73.74 S. Bernard a great familiar of the Virgins 194 Beauty of Paradise 38.281 Beades without workes are of none auaile 80.81 Birds of the aire blesse God 250 Blindnesse of men 188 He is Blind who neither hath vnderstanding nor will to do good 141 Booke of life and death in Gods keeping 271 The Booko of the Crucifix 145.275 The Booke with two leaues 173 Bread taken for the species and forme of bread 151 C CAluenists beleeue not the Church of Rome 39 Capuchins goe to Marseille 299 Carreau one of the Diuels 243.116 Catherine of France gardian vnto Magdalene 6 Caroches enter into hell but men goe to Paradise on foote 21.124 A Change in the life of Magdalene 132 The Charity of Saints 37 The Charity of Christ Iesus 77 Charity the daughter of God 44 Christians that serue not God are miserable 17 The Church shall examine all these things 116 Out of the Church there is no saluation and it is but one 209 Single Combats prohibited by God 135.242 Confession of Magdalene 8 The holy Communion the table of the King of Kings 183 Confession without due preparation is not good 126 Confessours and Exorcists are excluded from the consultations 289 Consultations touching the verification of the acts 289 Considerations to bee thought vpon when wee sit at table 228.229 Consultation touching the businesse of the Magician 185 Conuersion of Magicians 261. It is a miracle 305 Constraint of Verrine 18.20.57.58.64.106 Constraint of Belzebub to renounce the actions of the Magicians 241 Constraint of the Diuels to speake truth 42.43.91 and to humble themselues 63.92.93.160.186 Contradiction when the miracles of God are wrought 205 Contradiction of Leuiathan 152 Cooperation of the creature with God 229 Fiue Counsels or instructions giuen to Louyse 40. and to Magdalene 40 The Contrition of Magdalene 10 Another Consultation how to proceed in case that the Magician would not confesse 106 The Contempt of Diuels towards our Lady 5.182 The Contempt which some haue of Priests is not to bee regarded by Priests 135 The Crosse a glasse in which we are all to looke 145 Christ Iesus is the same also 146 The Cruelty of the Magician Lewes 298 All Creatures obey God 60 Damnable Curiosity touching the blessed Sacrament 90 The Curious fall into a pit out of which they cannot get when they will 116.90.133 The Custome of the DominicaÌ„s in saying of their Rosary 3 D DAmnation the recompence of Diuels 60.61 Dathan and Abyron swallowed vp for their impieties 213 Death and the sundry sorts thereof 170 The Deformity of Diuels and the damned 38.61 The Diuell begins to speake at the first exorcismes but by constraint 2.3.157 The Diuell boweth himselfe to worship God 3 The Diuell that is inferiour dareth not speake before his superiour 6 Diuels make dainty to tell their names for feare of being exorcised commanded and punished 66 The Diuell seene by Magdalene 14 The Diuels beaten 24.25 The Diuels are constrained to speake at S. Baume 30 The Diuels would ouerthrow the coÌ„pany of S. Vrsula 34.89 The principall Diuels that were in Magdalene 39 The Diuels condemned for one onely sinne and why 93.64 Diuels are theeues 90 Diuels are vncapable of conuersion 90 The Diuel commandeth not neither are we to obey him 94 The Diuell doth falsely affirme that Lewes was no Magician and that Magdalene was not bewitched 131 The Diuell imployed by God and why 236 The Diuels that tempted our first parents 266 The Diuell exprobateth Lewes with his villaines 289 The Diuels are bound 300 304 The Diuell resisteth and disputeth against God 24.143 The Diuell is proud and is vexed that God would chuse a woman to be the instrument of so important a business 85.54 The Diuell issueth forth like a blast from the body of Louyse 210.211 The Diuels keepe Magdalene bound in all her body to make her to despaire 84 Diuels who are forced by God or his Church to sweare a truth cannot lie 29.88.91.92.95.153.154 Diuels doe laugh at those who are curious 51 The Diuels and their number which was in the body of Louyse 3 A Dialogue of the soule and the body 217 A Dialogue betweene Verrine and Leuiathan 161.187 A Dialogue betweene Verrine and Belzebub 62 A Dialogue betweene Verrine and the Exorcist 186 A Dialogâ—e between Leuiathan one of