Iesus which two last points are comprehended in these words In nomine meo Daemonia eijcient But Sorcerers and Magicians doe not vse to resist the Diuell and bruse his head but they flatter him and call him vnto them by a certaine bargaine or agreement which directly importeth a subiection and dependancy and to be briefe they doe first worship him before hee will come vnto them Againe in steed of repelling him they come vnto him for aduise aide or fauour whereas Christ Iesus would not so much as suffer him to speake and this is not as Origen obserueth to force the Diuell by inuocation vpon the name of God it rather argueth a familiarity and intercourse which they haue together So that if wee doe seriously consider all circumstances they doe crosse and goe a contrary course vnto Christ Iesus and the Apostles It cannot bee gaine-said but that sometimes they will make a semblance as if they wept although in truth it be nothing so S. Augustine reciteth the history of a certaine Magician who boasted much what a command hee had ouer Diuels saying that when they were lasie to doe that he commanded them he threatned to pull the heauens with such violence that they should fall vpon the earth and thereupon the Diuels would readily execute what he had enioyned them for feare least they should be brused betweene heauen and earth as corne is brused betweene two milstones But who seeth not that this is the craft and counterfaite weeping of Crocodiles that is to say Diabolical fictions framed for deceit and cousonage For first it is not the power of Angels to make the heauen descend and touch the earth because vnto them as S. Paul saith God hath not subiected the round frame of the world Non enim saith he Angelis suis subiecit Deus orbem Nay it is so farre from being so that it is not in the naturall power of all wicked spirits that are to wheele about the orbe of the Moone which is the least of all the rest for as God hath appropriated the natural operations of mans body vnto a reasonable soule so that it is not in the power of an Angell to make this body to liue the life of plants the life of beasts or the life of man although he can enter at his pleasure into the same as we see by experience in those that are possessed euen so God hath limited the passiue power of the motions of the heauens vnto certaine Angels whom hee hath destinated thereunto so that it is a ridiculous thing to conceiue that Spirits may be brused or crushed in peeces But they doe herein take the aduantage of mens simplicity and their owne craft by infusing these fables into them wherein they resemble naughty seruants that wait for an occasion to cut their masters throates The fifth error that blindeth those Sorcerers is because they haue a conceite that the Diuell is very ready to doe them seruice but how is it possible that the Diuell should inuassall himselfe vnto man that is but a worm of the earth since that thorow the excessiiuenes of his pride which brooketh no equals hee scorneth to bee the seruant of God whom he knoweth to be his Creator How can he debase himselfe to be mans Lackey when hee did rather choose to relinquish his portion in Paradise and to burne euerlastingly in hell fire then he would acknowledge Christ Iesus for his better For when it was laid before him that hee should become man the Diuel said in his heart no before I will acknowledge a man and a worme of the earth I will first be damned as that deuoute and auncient father S. Bernard hath well expressed it He doth indeed make shew of seruice vnto man but to this end that he may be his master for if hee be delighted corporally to possesse a man when hee hath gotten the mastery of his body how much more is hee pleased when by his subtilties and by taking from him the knowledge of God hee getteth possession of his soule For when hee possesseth the body this affliction is many times the instrument of saluation as S. Paul saith Traedidi huiu smodi Sathanae vt spiritus eius saluus fiat But when hee possesseth the soule and withdraweth it from the grace of God hee is then the instrument of damnation And therefore the Scripture doth euer figure out Satan vnto vs by things that are both dangerous and dreadfull vnto men as by a Serpent by a Dragon and by a roaring Lyon for feare least wee should say as Athiests doe that the Diuell is not so black as men doe paint him whereas contrariwise he is so terrible and so dangerous that all the comparisons of Centaures doggs with three heads and the like monsters described vnto vs by Poets fall farre short of his vglinesse If then any one should be familiar with such furious beasts might hee not well bee accounted mad and depriued of common sense Yet Witches and Magicians do ordinarily expose themselues to these things And this horridnesse of Diuels was declared vnto Iob who had partly experimented the rage and bloody malice of Satan but hee tryed not all his forces because God suffered him not to doe all that he was willing to inflict vpon Iob. God then described Satan vnto him by the similitude of the most great and horrible monster of the world called Behemoth This beast saith God is the most fearfull and cruell monster of the world his body is armed as it were with iron his flesh is harder then stone so that hee cannot be crushed or hurt by the violent strokes of hammers neither can the sharpest launces enter into him nor pierce him more then so many strawes if men should goe about to strike him downe with tumbling vpon him great stones from a rock it would be but lost labour and hee would be no more endāgered thereby then if they threw balls of flax against him God further speaketh vnto Iob of this monster dost thou thinke to put a hooke into his nostrills as men take fishes or when hee is before thee dost thou conceiue that he is affraide of thee Nunquid multiplicabit tibi preces aut loquetur tibi mollia Will he behaue himselfe like a dogg that flattereth his master and lyeth at his feet for feare of being beaten or if hee come to some agreement with thee doest thou imagine that he doth it to any other end then to deuoure thee Nunquid feriet tecum pactum accipies eum quasi seruum sempiternum Wilt thou play with him as a bird and tye a thread about his legg to keep him in or to let him fly at thy pleasure Nunquid illudes ei quasi aui Last of all God saith Memento belli nec vltra addas loqui remember that hee is a murtherer from the beginning that hee is thy arch-enemy and doth continually wage warre against thee Doe not hurt thy selfe by these foolish speeches
Notwithstanding this the Exorcist gaue not ouer to exorcise and to adiure him that he should answere Verrine then said vnto him What wouldest thou haue mee answere vnto Afterward hee turned to the Subpriour hauing first made answere vnto certaine Latin words in the exorcisme and said Thou art well skilled in latin is this latin of the vulgar kinde or not Louyse vnderstandeth all this passingly well her Father and Mother haue brought her vp to speake a great deale of latin haue they nor And so mocking him hee continued on his speech The Hereticks haue a custome to teach and instruct their children in the latin tongue doest thou not know this Ha! it is but a litle time since Louyse first learned her Consitâ—or and was not able to read the office of the Virgin All this while the Exorcist ceased not to adiure him vnto whom Verrine said I will not answere to any thing but am resolued to resist as long as I am able and when I can resist no longer I will prostrate my selfe on the earth and will withstand God with all the force I haue This he spake in an extreame fury and violence making semblance as if hee would flee from his place of abode Then Verrine began to speake vnto God saying No no I will doe nothing I will oppose my selfe against thee with the greatest reluctancy that I possibly may I haue no stomach to praise and doe honour vnto mine enemy Why should I praise him whom I would if it lay in my power willingly disseate from the place he holdeth I will doe nothing it is in vaine especially since some of his Order are heere present I will doe nothing I will not giue them so great an occasion of consolation After this he said Hee hath commanded mee to quyet my selfe and therefore like a gally-slaue I am constrained to doe Gods pleasure and to say to my confusion and despite that Dominick hath obtained a grant from the Mother of God that those of his Order may liue in great perfection yea that they shall liue vntainted from the pollutions of any mortall sinne Yet before hee spake this in that disputation betweene the Subpriour and him he had affirmed that the walls and inclosures did not sanctifie mens soules and that many times much villany was hatched in Cloysters but his purpose was not to accuse any in particular and that those who were naught did not blemish or lay any aspersion of infamy vpon the good Then the Sub-priour said Are not we to commit any mortall sinne by our Rule Verrine answered No. And being asked if the Order of S. Francis might beare a mortall sinne Verrine said that it might as might also the Order of Claire Then he subioyned that the Diuell did more cast about to circumuent a man that was in a Religious Order then to triumph and get the victory of a thousand others because said he wee priuily vndermine the wordlings of these times and doe manage them as wee please and as the mother would doe her childe wee suggest vnto yong women that they should not be so strict in obseruance of the Masse vpon Sundaies and Holydaies but should bequeath that time to the decking vp and imbellishing of themselues and to other vanities To yong Gentlemen wee say thou art yong now or neuer thou must abandon thy selfe to thy pleasures make much of thy selfe and frequent Tennis-courts and publick meetings for dancing Thus doe we take them off from deuout meditations and quench in them any motion and desire to be present at Euening-song or to doe that which is the duety of a Christian to performe but contrariwise wee doe present vnto them a thousand occasions to commit villany But when wee labour to seduce a Religious person wee vse more warinesse and circumspection Astaroth is he that then bestirres himselfe sometimes suggesting that hee neede not make such haste to say Masse sometimes endeauouring to make him carelesse in his deuotions and telling him that it is a matter of slender consequence and that he should not make it so haynous to bee wanting sometimes in the obseruation of these petty duties Much cunning is to be spent in hooking in one of these wee must knock at his gate and at his windowes that we may get entrance into his mansion yet are wee for all these attempts oftentimes crossed of our designement so surely doe they shut vp all the passages that lead into them I speake it not as if all did so there are not a few that giue easte entrance and accesse to Astaroth Then hee said that there were three Exorcismes made against him in Heauen one from God another from the Virgin and the third from Dominick Hereunto hee added that if hee had power hee would disgorge all his curses against him who first began the reformation and against all his inspirations Ha Michaelis thou hast neuer seene Louyse yet doe we striue to gaine so farre vpon the beleefe of men as to perswade them that Romillon and Michaelis haue taught and lessoned Louyse but she shall bee better examined I am not abashed that there are many who beleeue not these things for it is the maner in all new miracles of God to finde some stoppe and contradiction as appeareth in the miracles of Christ Iesus and in those which were afterwards wrought by the Apostles as also in those that were of olde performed by the Prophets The workes that proceed from the Diuell are intertained gladly so that when a great euent befalleth and receiueth no affront or repugnancy it is an argument that it commeth not from God Great God thou hast many friends at thy table but how is their number diminished when thou commest to suffer on the Crosse The Kings of the earth vse to eate alone but the King of glory with company Peter when thou did dest deny thy master then diddest thou begin to suffer with him What should become of the miserable sinner if that all the Saints had liued in innocency Magdalene what should become of the penitent if thou haddest beene as Catherine of Sienna O blessed Mother of God thou wast conceiued without originall sinne and hast alone liued without any spot or taint at all Martha did follow thee in thy example of virginity and is a great familiar of thine as Magdalene is of thy sonnes Miracles doe euer meete with some opposition as appeareth heere in this for this is a new miracle an euident demonstration of the Omnipotency of God the like whereof hath not been wrought since the first being of the world and yet can God worke a hundred and a hundred miracles fuller of astonishment and rarenesse then this is This miracle was wrought by God at the particular instance and solicitation of the Virgin of Magdalene and of Dominick and intended primarily for the reformation of his order And cursed bee him that doth reforme it for they are not few that will redresse all disorders
are not properly inuironed or bounded in by any place thereby letting vs vnderstand that his meaning was not to attribute any bodily substance vnto them The like may be obserued out of S. Ierome who saith with Saint Paul that Angels and soules doe bow their knees before God yet are wee not here saith he to conceiue that they haue their members and dimensions like vnto vs. Before wee descend to the proofes out of Scriptures wee shall doe well to examine whether the opinion of those that take the Scripture-phrase according to the rigour of the letter may bee defended S. Thomas dispureth against it and saith that it cannot be defended For first if they had bodies made of aire as Apuleius dreamed they could not bee immortall but would in the end fall into corruption as we doe because whatsoeuer is compounded of elementarie qualities must of necessitie be framed of contrary and repugnant natures which in the end by their perpetuall opposition and fight do ruine one the other and this truth is beyond exception Secondly the aire is a body which the Philosophers terme homogeneall that is whose least part is of the same nature and condition with the whole as euery drop of water is water as well as whole riuers or the sea from whence this absurditie would follow their opinion that the whole bodie of the aire must be one immense Angelicall substance Thirdly the men bers of a liuing bodie must haue seuerall organes fit for the performance of those functions whereunto nature doth ordaine them which cannot be true of the aire and if they were made of aire they may thē be dissolued and melted into water as the clouds are they should also be hot moist like vnto the aire as if they were cōposed of fire then must they burne All which absurdities doe euidently shew that they are said to bee airie only because they abide for the most part in the aire And therfore Saint Paul writing vnto the Ephesians who were great Philosophers and much addicted vnto Magicke as S. Ierome obserueth giueth them to vnderstand that this opinion was not repugnant vnto Christianitie but that they were to hold it for a truth that there are a great number of Spirits in the airie region against whom they were to combat insinuating thereby that they may in this sense bee called airie if thereby wee meane that they are Spirits without flesh and bones Non est nobis saith he colluctatio aduersus carnem sanguinem sed aduersus principes potestates aeris huius he also calleth them Spiritalia nequitiae in coelestibus Wee may safely saith that Father call them airie or heauenly but wee must alwaies suppose them to be Spirits In this sense doe the Hebrewes call birds the fowles of the heauen and of the aire and men are by them stiled terrestriall not that birds haue bodies of aire or men of earth but because they doe inhabite in the aire and dwell vpon the earth For conclusion of this point let vs hearken what the holy Scriptures say and for the old Testament King Dauid calleth them Spirits where he faith Qui facis angelos tuos spiritus as if he should haue said Lord thou hast ordained that those whom wee call Angels should be Spirits Now there is a contradiction and Antithesis betweene a bodie and a spirit so that the consequence by negation doth necessarily follow one vpon the other as if such a thing be a bodie it will be negatiuely inferred then is it not a spirit and contrariwise if it be a spirit then is it not a bodie which conclusion Christ himselfe maketh vnto his Apostles when after his resurrection they conceiued him to be a spirit Touch me said he and looke what I am being risen with my true bodie for a spirit hath neither flesh nor bones as you see I haue So that this were sufficient to proue that a spirit hath no body although there should bee no other place or text to strengthen the same And lest wee should fall into the opinions of certaine Stoicks who maintained diuersities of kindes in Angels and that some had bodies and others had not S. Paul doth direct vs vnto this generall Maxime which is without exception when hee pronounceth this sentence Omnes sunt administratorij spiritus and in another place he saith that amongst Gods creatures there are some visible and some inuisible such as are Thrones Dominations Principalities Powers for confirmation whereof wee may adde that which we haue alreadie alleaged out of the Epistle vnto the Ephesians where there is an opposition expressed between the things that appertaine to flesh and blood and the things that belong vnto the spirit Touching Diuels they are also called Spirits but to put a difference betweene the good and them there is euer subioyned some restriction as in the historie of Achab one of them speaketh in this manner Ero spiritus mendax in ore prophetarum Christ Iesus often calleth them vncleane spirits or the Diuels angels conformable whereunto S. Paul termeth them the angels of Satan which must be vnderstood to proceed from their imitation not from their creation But it may be obiected that they haue a body and are tyed so really vnto the same that Abraham washed their feete they tooke Lot by the arme and by strong hand drew him forth out of Sodome and Iacob wrestled a whole day with them It is true indeed they are supported sometimes by a body for otherwise they could not be seene because of themselues as S. Paul saith they are inuisible yet wee are not to detract from the authoritie of Scriptures that do cleerely teach vs that they haue no bodies of their owne for wee must affirme with Tertullian Habere corpora peregrina sed non sua They haue bodies saith he which they borrow but haue none in their owne nature Wee know that a Spirit did appeare vnto our grandmother Eue in the forme of a Serpent yet was there neuer any of so blunt earthy an apprehension that would affirme that this body of a Serpent was the body of an Angell Wee are then to say that this body was framed of one of the foure elements not of fire for it would burne nor of water for such a body would easily fleet away and be dissolued nor of earth for that would remaine sollid vnto the view and should afterward also bee found it must therefore necessarily bee framed of aire both because Spirits haue their places of abode from aboue the good Spirits dwelling in heauen and the bad in the aire as also for that this element doth easily take the impression of all colours formes as we see what great variety of colours are in the rainebow and what diuersities of shapes and semblances bearing the formes of Dragons Serpents and the like are represented vnto vs in the clowds And these formes are dissolued
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
i Verrines exhortation to Lewes k That is to say there is no hope of men after they are dead l The Magician told vs that if we did vnderstand his condition wee would be amazed at it for he had no memory But in this he did co-operate with the Diuell gaue his consent there unto which being by the Diuels oftentimes practized vpon Magdalen they could neuer by any charmes bring the same about as shall be seene heereafter because she would neuer consent there-unto m Belzebub accuseth Lewes the Magician n Louyse related vnto vs that she vnderstood wel al that Verrine had prompted vnto her and did readily co-operate and gaue her assistance to all the praiers that were powred forth for the conuersion of the Magician o Touching Antichrist see the Apology vnto the doubts p The hardnesse of the Magicians hart q The aduice for the seperation of the women possessed r The Exorcist changed s Leuiathans answeres t He said this because hee was put to silence vpon the accusations against Lewes for a season u The Diuels exclamation and inuectiue against the obduratenesse of the Magician x The hypocrisie of the Magician y This is very obseruable for he made repetition diuerse times of the same z The death of Louyse a Touching Antichrist see the doubts after the Epistle to the Reader b Two Capuchin fathers go to Marseille c Witches are carried inuisibly d Verrine barketh like a dogge e The superiour Diuels doe tye and binde vp those that are inferiour and in subordination vnto them as amongst men the stronger bindeth him that is weaker and maketh him to hold his peace So amongst liuing creatures one by the instinct of nature doth master another f We were yet in indifferency and were at that time making inquiry after these things g The difference of Diuels h By this often reprouing of the Diuell they gaue intimation vnto him that they did not beleeue him i The adoration of a Goat in their Synagogues k Verrine barketh against Lewes l The prediction that Lewes should bee burnt and the two women exorcised at Aix as it afterward happened m He was degraded by the Bishop of Marseille who was also deputed a Commissary at the hearing of his cause n The prediction of the execution death of the MagiciaÌ„ ratified by a solemne oath which prediction the Diuel gaue as a signe o The difficulty which the father 's made of the truth hereof p The prediction that the Magician should be enlarged vpon supposition of his innocence which was verified the 14. 15. of Ianuary q These departures were very sensible as well by the blast which brake forth froÌ„ her mouth as by their names which in their issuing â—orth they gaue themselues r Magicians are not possessed s This is to be seene t There were schedules rendered to Theophilus the Magician and to S. Basil for an other Magician as is set downe at large in their liues u Being in a Church of his iurisdiction x Verrines complaint vnto God y The prophesie of Ezechiel accidentally lighted on and read z These Canons did alleage that Lewes was a Priest appertaining to the Dioceâ—â—e of the Bishop of Marseille to whom we answered that hee was come thither not vpon command but by aduice a Inquisition into the verity of the writings b Lewes the Magician went away to Auignon with some others to make declaration of his innocency but he was remitted backe againe c Father Domptius sent backe vnto his superiour d This was a Priest of the Doctrine Confessor in ordinary to the sisters of S. Vrsula and particularly to Magdalene since her possâ—ssion A man godly and learned and at this present Superiour in the house of the Priests of the Doctrine in the city of Aix in Prouince who did Exorcise Magdalene in his Church c She named all the wicked spirits in their order as readily as any one could reade them in a booke f This was her vsuall prayer when she was among the sisters of her Order which she said by heart g Belzebub strangely shaketh Magdalane h This was said after the Exorcismes were past i Belzebub vaunteth that he had tempted Adam and Christ Iesus k The distinct places and Office of Diuels l Some Doctors are of opinion that he was fastned with foure nailes m Some schoole-men do hold that he did not deliuer all the soules that were in Purgatory but all those that were in Lymbo otherwise called Abrahams bosome n The horrible gestures of Belzebub in the body of Magdalene o Great cries heard on the top of the Church p Tharasque was a monstrous Dragon that deuoured men in Tharascon in Prouince q The filthy gestures caused by Asmodee r Six Knights came from Marseille to lead with them the Magician whom they fauoured and gaue countenance vnto as their speciall friend s Out of his commission we might easily conceaue him to bee a true Deuill when hee was left to his owne nature the iudgement of God permitting this to happen least otherwise men might mistake and beleeue him to be no Deuil t They try the Deuils whether they would contradict themselues u Charmes cast into the eyes of Magdalene Saint Clement in his recognitions reciteth the like of his mother who thought that she had euer Simon Magus before her eyes x The difference of the knowledge of God y The accidentall paines of the Deuils z From whence the names of Deuils haue their originall Tertullian saith Ibi nomen vbi pignus a Lucifer chained vp in hell b See the Apology vnto the 10. doubt after the Epistle to the Reader b See the Apology vnto the 10. doubt after the Epistle to the Reader c God bindeth and vnbindeth the Deuils how and when it pleaseth him yet he doth this but at times permitting them sometimes to do whatsoeuer their naturall power can accomplish at other times he weakneth this power of theirs as seemeth good vnto him Examples heereof are in the 1. of Iob in the 7. and 20. of the Apocalypse and elsewhere d Michael the cheifest of the Angels e What the temptations of Deuils are and who are their aduersaries in heauen f Balberith Iudg. 9. a Obserue the order which he here keepeth in numbring of them in the same place ranke as when hee first deliuered them b Verrine denyeth that he is a preacher See the 1. doubt after the Epistle to the reader c The absolute power of God d A charmed ring e Magdalens throte seased on by the Diuel f The tortures which Magdalen suffered g Charmes cast into Magdalene which she reuealeth h Either to beat vp and downe in the aire with them or to defend themselues against such attempters i O the goodnesse of God that will not so much as suffer the Diuell to force through a casement of paper What ought the christian to conceaue of his wil which
Verrine so that therewith he strucke Louyse on the head Notwithstanding these brauadoes of Belzebub Verrine addressed his speach vnto the said Magdalene and said O Magdalene how blest is S. Baume in thee It is true Magdalene blessed for euer is this S. Baume because in this place if thou wilt thou shalt become a second Magdalene but hitherto thou remainest arrogant vnthankfull obdurate I tell the Magdalene that thy Creatour is yet readie to die for thee This is true Magdalene Marie intercedeth for thee and pleadeth for thee before her sonne and euer saith vnto him My sonne Magdalene will be conuerted vnto thee But O cursed polluted detestable woman as thou art thou still shuttest vp the dore of thy heart Magdalene take heed vnto thy selfe take heede take heede take heede Magdalene I tell thee neuer was Iudas neuer was Herode so tormented as thou shalt bee except thou amend thy life and conuersation Magdalene forsake these Diuels Belzebub Leuiathan Balberith Asmodee Astaroth forsake this infernall societie Magdalene they all doe thirst after nothing else but after thy damnation Louyse is but the instrument of this discourse shee is possessed out of loue to thee God giueth the touch vnto this instrument to make thee listen after his melodious harmonie It is true Magdalene this good God will receiue thee to grace if thou doe repent thou wilt proue another Thais Humiliate thy selfe Magdalene and returne and obey S. Vrsula A miracle an vn-heard of miracle and which will neuer happen againe that the Diuell should conuert soules and be in steed of a Physitian an Apothecarie â—nd a Surgeon After all these discourses Magdalene still remained obstinate and in her first desperate estate at which all â—he compassionate spectators were much amazed not onely for the hardnesse of her heart but also to heare â—uch high and mysterious discourses and pronounced after more then a customarie manner It was then held sit to offer her vnto God by the 7. penetentiall Psalmes and other prayers When this was accomplished the Dominican father said vnto her Magdalene where are thy teares where are those gnawings and remorses of conscience where are those sighes which a penitent woman ought to haue At this Magdalene began to weep and bitterly bewailing her selfe she fell downe at the feete of those that were present and asked forgiuenesse with this protestation that she knew her selfe to be a cursed and disconsolate sinner so that euery one remained well edified thereby and conceiued good hope of her conuersion The Acts of the 9. of December ON which day in the morning Louyse and Magdalene were by the said Dominican father exorcised and at the entrance of the same Verrine began to speake in this manner Accursed woman listen and bee attentiue vnto what I shall now say vnto thee I call thee accursed because in the world there is none so impure as thou it is true thou art most wicked and shalt bee most vnfortunate vnlesse thou bee conuerted Neuer was Cain neuer was Iudas neuer was Pilat neuer was the rich Glutton so horribly tortured as thou shalt bee Louyse is no Philosopher Louyse hath no indowments of literature Louyse neuer was a student and thou well knowest that Louyse vnderstandeth not the secrets of thy heart but almightie God who knoweth thy most reserued cogitations compelleth me to say that thou hast againe harkened vnto Belzebub with stronger attention dissembling and gracelesse Witch as thou art then vnto thy Creatour and this thou couertly doest bay by day Gracelesse and accursed woman I do here lay it vnto thy heart that he is fearfully incensed against thee And though it be an vncontroulable truth that thou art a thanklesse and proud wretch yet doth the mother of God stand for thee shee is euer euer euer speaking for thee she is euertelling her sonne to morrow Magdalene will be obedient to morrow Magdalene will be humbled to morrow she wil turne to goodnesse to morrow shee will be conuerted O heart of stone O heart of marble and of Diamond nothing can soften or make thee tender but the blood of the Lamb. Looke to thy selfe Magdalene and be no more wilfull else art thou euerlastingly vndone O thou a thousand and a million of times accursed damned shalt thou be and that more deepely then any other the Diuels shall carrie thee body and soule to hell I say vnto thee neuer was there nor shall be such a wonder as God hath now wrought for thy sake It is true thou vngracious and flint-hearted woman that God could doe no good vpon thee neither by his inspirations nor by preaching nor by reading nor by Angels nor by all those that are in heauen nor by so many good men as haue prayed for thee What must thou haue a Diuell to conuert thee must thou haue a Diuell to be thy Physitian Apothecarie and Surgeon This is more strange then to see a hundred and a hundred and a hundred dead bodies raised and enlifened againe The defect is no where but in thee to be if thou wilt another Magdalene another Thais another Mary of Aegypt and another Pelagia Magdelene I aduise thee resist no longer open the dore which thou hast locked against thy God and he will compassion thy youth and giue pardon to thy â—ransgressions Verrine continued on and said Magdalene Thou knowest well that Louyse is very scrupulous and daintie of an oath and will not sweare for any good I then doe sweare by your God and by your Redeemer that it is most true which I haue formerly spoken And till this present thou diddest conceiue it was Louyse is not this true The all-powerfull God who seeth thy in-most imaginations constraineth me to speake it Then hee cried Ha woe is me Ha Belzebub thou doest threaten me but I must not regard thy threates for a maister more potent then thou and all hell besides doth command me Then turning to Magdalene hee said Magdalene renounce Belzebub Leuiathan Baal-berith Asmodee Astaroth say but I renounce thee cursed Belzebub and thee wretched Leuiathan thee Baalberith and thee Astaroth and thee Asmodee Then he willed the Exorcist that hee would force him to make this abiuration which hee did by the mouth of Louyse After the end of this discourse and of so terrible an inuectiue the Father Dominican turned to Magdalene and commanded her to say Conuerte me Domine conuertar ad te Then began she to weepe very tenderly and in external appearance shewed maruellous great contrition for her life past and oftentimes kissed a Crucifix which she held in her hand The Dominican when he perceiued in her so much compunction after the terrible batteries of such a hammer that did so beate at the gate of her heart asked her how she found her selfe Magdalene answered Ha! my father I am at the brink of desperation To which the said Father replied No Magdalene God doth not call thee
to reiect thee afterwards Be confident that the gate of his mercy is opened vnto thee and that his hand is stretched out to receiue thee Magdalene resist not his motions any longer but ponder well vpon them for in them God doth offer vnto thee the remission of thy sinnes and such abundance of grace that if thou be willing thou maist proue another Magdalene What inducement leadeth thee to be distrustfull of the bountie and mercie of thy Redeemer To which she said I am as it were swallowed vp in the immense sea of my offences and with the soulnesse of my transgressions Then did Verrine lay hold on those words and said I haue not spoken this vnto thee to occasion thee to despaire no no Magdalene although any other sinner should commit a million of impieties more then thy selfe Magdalene it is true God would pardon him vpon his comming home vnto him God cannot lie he hath said it In quacunque hora He hath made no sessement of the number or enormitie of sinnes he desireth only vnsained repentance and it is most true God receiueth a sinner as the prodigall childe was receiued These and the like words were vttered by Verrine so that the whole assemblie was possessed with more amazement then on the day before The same day after Euening-song were Louyse and Magdalene exorcised by the same Dominican Father before the great Altar at S. Baume where there remaineth a pourtrait or picture of the blessed Mother of God with her sonne Iesus in her armes hauing on one side of her the blessed S. Magdalene and on the other side S. Dominicke At the beginning of the Exorcismes â—he said Father demanded of Magdalene Doe you acknowledge your selfe to be a proud vngratefull and refractorie woman and to be the most miserable creature â—hat did euer tread on earth Doe you renounce with your whole heart Belzebub and his adherents Are you â—eadie to set open your heart to God who hath created â—ou To which she answered yes and in contempt of â—athan she spit three seuerall times vpon the earth Then presently spake Verrine and said Magdalene true 〈◊〉 is that this is the first time thou spakest from thy â—eart Magdalene now doth the whole host of heauen â—â—ioyce for thee and all hell is in great sorrow and conâ—â—sion the Almightie compelleth mee to speake it Magdalene take now vnto thee thy God and thy Creaâ—or for thy Father and husband Loue him and him aâ—â—ne with all thy heart and let neither men nor women â—or any other creature whatsoeuer share or haue felâ—â—wship herein but for his sake Magdalene deliuer vp â—â—e key of the three faculties of thy soule vnto him for he now begins to take affection vnto thee Magdalene thou doest affect beautie thy spouse is the comeliest amongst men Hadst thou but once seene him as hath that other Magdalene thou wouldest nothing but languish after him It is true said he turning to those that were present you know not this but we know it well yet neuer saw we him in his glorious beautie although wee would endure whole millions of torments to gaine the fruition of the same I say Magdalene thy spouse is most louely most gracious most perfect He would yet be readie to die for thee and for all those that are here he hath hands of iron for vs and feete of wooll for you He that knew the greatnesse of his beautie would suffer millions of torments to haue only a glance of him as he passed by yea the very diuels confesse that he is beautie goodnes and perfection it selfe Thou louest riches and pleasures Magdalene thy Spouse is powerfull to bestow vpon thee Paradise and Heauen which are replenished with all riches and pleasures that may be Fie on diuels fie on Belzebub fie on all hell True it is Magdalene that we Diuels promise mountaines and maruels but the wages wee giue to those that serue and pleasure vs is meerely hell But with thy Spouse there are a thousand millions of pleasures which doe neuer decrease nor will euer haue end The delights there are so infinite the contentation so numberlesse the ioyes so exquisite and immense withall that though I should discourse thereof vntill the day of iudgement yet could I not set foorth their vndescribeable greatnesse and excellencie Magdalene thou louest noblenesse of blood Thy Spouse shall ennoble thee and place thee in the ranke and condition of a Queene and Princesse onely loue him with all thy heart sithence he loueth thee so much and will inuest thee with so much honour Thou art also to take the most blessed Mother of God for thy mother For thy naturall mother heere wisheth thee much good but hath not abilitie of performance but the sacred Mother of God hath all power to satisfie thy desires all knowledge to vnderstand what is meete for thee all goodnesse to grant thy requests vnto thee Magdalene she is so amiable that she is not to be paragond by any we Diuels neither haue seene her nor shall see her but it is in thee to behold her if thou wilt Magdalene the Diuels will assault thee againe and againe euen vntill they tempt thee to despaire but bee of good cheere be of good cheere God will yeeld thee his assistance if thou wilt but permit him to discipline and gouerne thy soule And take thou no thought for any thing for the victorie will remaine with thee True it is Magdalene that to enter into Paradise thou oughtest to tread in the paths of simplicitie Thou hast read many bookes but art little aduantaged by them The gate of Paradise is so narrow that there can enter in but one at once neither can you passe so but you must be forced to creepe vpon your belly Thou art to thanke Magdalene a thousand million of times for she hath done much in thy behalfe and will hereafter be thy aduocate yea euen thy sister to be assistant vnto thee in all perils and dangers Thou oughtest also to render thankes vnto S. Dominicke a great enemie of mine he is for he hath mediated much in thy behalfe Thou must doe the same vnto the Angell that is thy Gardian who hath begged thee of his Lord saying Lord leaue Magdalene to me suffer her to be a day longer in my custodie and she will be conuerted she will â—epent she will readily relinquish all the blandishments â—nd inticings of hell Courage then Magdalene for â—hou hast gracious and diligent Aduocates for thee vnâ—o God Then shewing her Father Romillon and the Faâ—her the Exorcist he said vnto her Magdalene behold thy Gods on earth thou art yet as a childe suffer thy selfe to be gouerned humble thy selfe be obseruant of them and follow their aduice and counsell Verrine added Magdalene tell me didst thou neuer see the Diuels Whereunto she answered that she had Then said Verrine And knowest thou not that the inferiour Diuell dareth not to speake
Verrine Afterward she read the letter which she had formerly the day before her conuersion directed to the blessed Mother of God by the order and aduice of the Father Romillon in reading of which Verrine rebuked her and taxed her of pride saying that Pelagia being conuerted by a sermon Nonnus refused to baptize her but she threw her selfe downe at his feete and said that she would demaund satisfaction of him at the day of iudgement whereupon he did baptize her Then hee said Take courage Magdalene for God will giue assistance vnto thee but beware thou neglectest not the fiue counsels and instructions which were giuen to Louyse this morning to wit a good intention puritie of affection puritie of conscience faith and humilitie Francis for his simplicitie and humblenesse is in Paradise hee suffered himselfe to bee accounted a foole yet was hee garnished with all sorts of excellent vertues for God giueth grace to the humble and resisteth the proud He was also indowed with the gift of obedience for without obedience there is no going to Paradise yea the Sonne of God himselfe said to his Father in the garden of Oliuet Fiat voluntas tua and finally resignation is to be made of all worldly desires After this hee caused the tenour of the letter to bee changed saying that it sented of nothing but of pride and nicenesse and he made it to be mended in manner as followeth My most deare glorious worthie and vnspotted Mother of God and the most louely Mother of my Spouse I salute you in the heartiest manner and present my selfe before you as a wretched malefactor before his Iudge to the end that you would be pleased to intercede for me to your best beloued Sonne and to offer vnto him your holy and chast wombe that bare him and your blessed breasts that gaue him sucke As also to pray your dearest Sonne to present his fiue wounds vnto his Father that so I may haue remission of all the sinnes which I haue committed in my fiue senses I am a poore miserable creature vnworthie to lift vp mine eyes to heauen or once to name of my Creator But I will say like another Thais he who hath created me and framed me of nothing take pitie vpon me who am not worthie to tread on the earth or to lift vp my spirit and voyce to pray no not to S. Magdalene S. Dominicke my good Angel and all the Saints of heauen or other reasonable creatures as well absent as present I Magdalene of Demandouls haue written this letter to the most sacred and worthie Mother of God who doe not merit as much as to name her deliuered by a Diuell called Verrine that spake by the mouth of Louyse because I haue not made those instructions vsefull vnto mee which by so many learned personages whom I little esteemed of were recommended to my practise I haue rather hearkened vnto Lucifer then to them and doe now make my protestation before God that I shall neuer hereafter giue eare to Belzebub nor to his adherents by the assistance of his grace and through the prayers of the Virgin Mary the sinners Aduocate and specially of S. Mary Magdalene of all Angels and of all Saints Protesting in despite of Belzebub the chiefe of the Diuels which are in my bodie and of al hell I will heedfully obserue those fiue points which were recommended vnto me to wit a good intention a pure affection puritie of conscience simplicitie humilitie as also obedience and resignation of the world All this I doe here promise by the aide and grace of my God The subscriptioÌ„ of the said letter was dated in manner as followeth Verrine saying that the subscription of letters that were to be sent to great personages ought to be no lesse polite and elegant then the bodie of the letters themselues Your most humble and prostrate hand-maid replenished with all presumption in that she hath been so hardie as to write vnto so great a Queene although my great and compelling necessities haue pressed me vnto it and I saw that you were the Sanctuarie and refuge of those that were forlorne as also I was transported thereunto by reason of the great and violent assaults of temptations which Belzebub and all his complices did force vpon me And hauing vnderstood such wonders spoken of your greatnesse I was emboldâ—â—d to take you for my Mother and Aduocate and will remaine all my life long vntill the last houre of my death by the helpe of my God your most forlorne and worthlesse slaue Magdalene of Demandouls The superscription was thus To the most sacred worthie pretious and glorious Mother of my God and Aduocate for sinners The acts of the 13. of December 1610. being the feast of S. Luke THat day in the morning the Dominican Father came to conferre of the discourse of the day past that he might orderly couch and set downe in writing what he had obserued And seeing that hee could not conceiue where to begin hee remained a little sad that it should bee thus in hazard to bee forgotten At the length he was resolued to take the Stole and to adiure the Diuell Verrine that if it were the good pleasure of God that this should bee written to the end that the Church might take knowledge of the same it was then his part and dutie to repeate and dictate what hee had spoken to the confusion of the Diuell and to the glorie of God Presently did the Diuell begin to dictate in the presence of the fathers of the congregation as is aforesaid The Diuell protesting that he was now inforced to â—he repetition thereof but would hereafter dictate all â—nto the Church so leasureably that a man might haue â—he opportunity to write after him The same day in the morning Louyse and Magdaâ—ene were exorcised by the Dominican father and at the â—eginning of the exorcismes Verrine began to dictate â—hat which here followeth in the hearing of many taâ—ing the subiect of his discourse from the Gospell In â—rincipio which the Priest read after Masse Hee cried â—ut Cursed be In principio If I were able to smother â—t how willingly would I doe it These last words â—lunge vs into despaire Verbum caro factum est haâ—itauit The beginning speaketh of your redemption â—he conclusion of your glorie there is no habitauitâ—or â—or vs it is for others And this habitauit is it that â—addeth vs. The miracle doth not consist in this that Iohn the Euangelist wrote it but the wonder is that â— Diuell doth auow it and is constrained to his inâ—nite sorrow to annunciate this truth vnto you The â—iuels are compelled to speake the truth when God alâ—ighty doth expresse and wring it from them and are â—s Gally-slaues forced vnto it This is that God whom â—e Christians worship After Masse was finished hee began to speake after â—is sort touching the great Counsell of the most saâ—ed Trinitie about the reparation of mankinde When
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
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
be very aduantageous vnto you And remember that when God commanded Abraham to sacrifice his sonne he asked not why or how but humbled himselfe and did adhere rather to him that commanded him then to himselfe So should the true and perfect paragon of obedience demeane himselfe if hee will do the will of God I rest your spirituall father Iohn Baptista Romillon superiour of the Christian doctrine in despite of Lucifer From S. Baume this 16. of December 1610. Superscribed to Madame Blanquart at Marseille Within the said letter was enclosed an aduertisement to sister Catherine of France as followeth Catherine of France be you very circumspect how you out of curiosity doe reueale any thing to Madame Blanquart of the Priest you wot of and withall beware how you tattle of it vnto the sisters but remit the manage of all this businesse vnto him who is euer wakefull for his owne glory and the saluation of those soules whose ransome he hath paid at a dearer rate then euer you are able to value Further you are to take heed vpon paine of disobedience vnto God himselfe how you intermingle your opinion and iudgement in things that are impertinent for you to meddle withall Be satisfied with this that God is good and so vnsearchably wife that hee hath no need of your aduice of the same Verrine hath dictated this letter by Gods appointment and I Francis Billet the vnworthie Priest of the Christian doctrine haue written it in the name of father Romillon And at the foot of the letter there was written Louyse de Capelle humbly recommendeth her selfe to the praiers of Martha d' Aguisier and of Catherine of France and sendeth vnto them to beseech them that they would cause all the sisters at Marseille to pray for her for shee standeth in great need of the same but principally shee desireth the said Martha to pray to God for her that he would enable her to endure whatsoeuer her redeemer shall bee pleased to lay vpon her and that shee may suffer all things meerely for his sake After this did he dictate another letter to the superiour of sister Louyse as here ensueth Shee that is most vnworthie to call you her mother doth pray you for Gods sake and entreateth you from your superiour to obey him in those things which hee shall now impose vpon your performance without any replication gainsaying or contradiction whatsoeuer and without disputing or saying How shall wee bee able to vndertake such a businesse wee could not come if wee were all at home and how shall we now when wee are but few venture vpon that which many would not dare to vndergoe It is the Diuels craft and wilinesse euer to cauill and dispute against obedience yea to cause grudgings and mutinies against superiours and gouernours obiecting vnto you that they doe many times impose vpon you such difficult and vneasie commands that it is almost impossible to effect them But remember that the most worthy mother of God is the gouernesse of this house giue therefore the keyes vnto her for the gouernment appertaineth to her and she shall be more regardfull and studious of your good then your selues can possibly be for she is not tied to those hinderances as you are to your spirituall exercises to your prayers and to the holy Communion neither is she filled with selfe-loue as you are Vnder a shadow and pretence of good many times religious persons doe withdraw themselues from the commands of their superiours and commit many great and grosse incongruities although not so much out of malice as for the most part out of ignorance and selfe-loue which at some times wee are content to acknowledge but for the most part our depraued nature causeth vs to dissemble it so that it lyeth hidden in the face of hypocrites For say they how can the desire to receiue the sacrament often to pray and performe those exercises that conduce vnto repentance proceed from the Diuell alleaging that God hath spoken by his Prophet Repent for if you doe not repent you shall die the death Who dares say that this is not true It is confessed to be a truth but God looketh further hee would haue a perfect Cassandra a full humiliation obedience simplicity and resignation of all things Hee doth therefore let you know that you are not to neglect the least word of your superiors command Louyse doth therefore pray you to embrace that councell which is very reasonable and which at the time of her departure from you you were pleased to lay close vnto her which is that she would endeauour to be obedient and to put her selfe wholly in the hands of God Which she taking in good worth doth likewise desire you to share in this aduice and to enioyne the same vnto your spirituall daughters exhort Margaret Burle and Martha d' Aiguisier to doe the same It standeth with reason that when the gouernesse is obedient none of the rest should behaue themselues with any dislike or contumacie For rebellion and disobedience is the daughter of Lucifer as humility is the daughter of God and should therefore be your sister Come therefore accompanied with her she is of a noble parentage but yet doth so bow her selfe to obedience that shee is continually prest and actiue to doe the will of God her father She will go with you to heauen and will assist you to climbe that steep wearisome mountaine Expect when you are come hither things so full of strangenesse and admiration that you would not for all the gold in the world but see vnderstand and bee made familiar vnto them But hee that will haue profit must take paines for the acquisition thereof No paine no gaine The subscription was Your most vnworthy slaue full of great boldnesse and presumption sendeth this vnto you you know my insufficiencie and want of vnderstanding perfectly well so that you will apprehend with ease that shee that sendeth this had neuer that ability of iudgement to fashion such a letter nor the boldnesse to speake vnto her gouernesse with so little respect and ceremony But this proceedeth not from her selfe God would haue it done by a Diuell that did dictate al these sayings Your slaue Louyse Capelle Keep this letter safe and bring it back with you and reade the same aloud before all the sister Nuns and Assistants except the little Pensioners also reade it before Mistris de Saint Iaques and pray for Louyse who hath great need thereof The superscription was To sister Catherine gouernesse of the house of S. Vrsula at Aix Then did hee dictate another letter to the fathers Andrew and Matthew Arnoult Priests of the Christian doctrine in manner as followeth My dearest brethren I send vnto you to request your speedy presence heere at S. Baume that you may bee acquainted with some things of that rare and admirable quality as the like hath not been seene from the beginning of the world And in regard that loue
no reason that shee should goe to Paradise without humbling her selfe vnder the burthen of repentance I tell thee Magdalene thou must bee repentant and must with all lowlinesse and debasement of thy selfe make resignation of whatsoeuer appertaineth vnto thee into the hands of thy God thou art to suffer him to do with thee whatsoeuer shall seeme good vnto him thou art to obey thy superiour as if he were a God on earth for it is said honour the Priests because of their dignity and calling which in regard the Angels themselues cannot paragon or equall it standeth with reason that you should haue them in good esteeme and veneration O Magdalene these are thy Gods on earth honour them and doe all that which they shall command thee agreeable to God his Church and their authority obey Magdalene and humble thy selfe craue pardon of all and beseech euery one to say a Miserere for thee fall downe groueling vpon the ground and bid all come and put their feet vpon thee to the vtter confusion of Belzebub Lucifer and of all hell yea of Verrine himselfe that doth command it After this he began to say take all this as spoken to thy shame and thou shalt reape profit by it it will minister vnto thee occasion of contrition and of satisfaction it will asswage and lessen the paines which thy sinnes haue deserued Then he cried aloud as one beside himselfe It is true Magdalen thou hast been buffitâ—ed thou hast been spit vpon and hast borne a thousand disgraces and disparagements but bee of good cheere Magdalene all shall turne to thy aduantage Hee further made great exclamation saying O great goodnesse of your God! how wretched shall you be if you doe not serue him with all fidelity for a little affliction which you endure in this world you shall bee clothed with robes of honour in Paradise Your God is so gracious that for a little paine which a man here endureth for his sake yea for a glasse of water giuen for his loue or for a little mortification in this world hee will esteeme more of these then of a long and languishing durance of the flames in Purgatorie and turning againe to Magdalene hee said Bee of good cheere Magdalene and be glad and take into thy possession and vse those two wings wherby mens soules doe soare vp to heauen that is loue and feare the one toucheth the earth the other climbeth heauen The two wings that carried Magdalene to S. Pilon were the loue which shee did beare towards her God and that filiall feare which kept her back from offending against him The same day did those that were sent to Marseille with a purpose to giue the letter vnto Lewes returne from thence hauing effected nothing in the businesse For it seemed strange vnto the Capuchin fathers that they should be actors in reclaiming of him and would by no meanes proceed in the same till they had taken aduice and direction from father Michaelis vnto whom they sent certaine fragments of this their brotherly resolution and one of their reasons against this was because at that very time there was in the City of Aix one possessed in the couent of the Capuchins where the Diuell swore crosse and opposite to that vpon which the correction and pretended reformation of Lewes was founded saying that Lewes the Priest was no Magician neither was Magdalene bewitched This being thus related in the presence of Verrine and Belzebub Verrine said that this Dâ—uell was sent from Lucifer to stagger and make doubtfull the truth of these things and that he had taken a falâ—e oath for the Exorcist did not deale with that circumspection as hee should in exacting this oath with those solemnities that are requisite vnto the same that is to say hee was not made to sweare according to the meaning of God of his Church c. Yea Belzebub himselfe contrary to his wont and custome for hee did alwaies stand in opposition against Verrine said in great choller and fury yes that which Verrine tels you is most true for that Diuell was expresly sent from hell to say that Lewes was no Magician and that Magdalene was not bewitched but hee spake not truth in saying so neither did he sweare according to the meaning of God and of his Church and that hee was now grieuously punished for the same All which hee confirmed with a solemne oath vnto the which hee was enforced as Magdalene did afterwards testifie to haue inwardly felt in her selfe The same day I receiued a letter from father Michaelis dated the 16. of December 1610. in this teâ—our Reuerend father Pax Christi vobiscum I was well pleased to heare such good newes from you and to vnderstand that your labour towards those poore soules was not idle and without fruit of the which I doe so well approue that I delegate ouer vnto you all my authority as well of Inquisitour and Priour as of Vicar generall Cudgell these Diuels lustily who are Gods and our sworne enemies The manage of these affaires I wholly leaue vnto your selfe as being well practiâ—ed and dextrous in things of this kind and by Gods assistance hope to see you after Christmas So recommending me vnto the praiers of your reuerend selfe of the father Vicar and of father Gadrij saluting you and desiring you to tell Frier Simon from me that hee bestirre himselfe lustely herein I rest Yours most affectionate in the Lord Fr. Sebastianus Michaelis Vicarius generalis Prior Inquisitor fidei From Aix the 16. of December 1610. The same day after dinner Magdalene seemed to be much changed being full of spirituall ioy and ready to doe and leaue all for the loue of God She said that the day before shee had receiued many blowes and much disgrace without any feare or trembling in her heart although Lucifer endeauoured at the same time to make it appeare otherwise in outward shew and that she had receiued and taken in good part those instructions and disâ—ourses which in S. Baume were proposed vnto her She said that in the said place shee did for the space of 3. or 4. howres sensibly feele a kind of gentle sweetnesse softly distilling and dropping vpon her heart with a quiet internall silence so admirablie pleasing that in all her life she had not knowne nor seene nor heard the like She was also that day shut vp within S. Baume and confessed that the Sabbath and assembly of Witches was kept in S. Baume In the euening they were Exorcised by father Francis and Verrine after his accustomed manner began to say They that make difficulty to beleeue that the Diuell constrained by Exorcismes may auow and sweare a truth are worse then Hereticks because they must deny the vertue of Exorcismes the authority of the Church and the Omnipotency of God I could tell you all the villanies and sins you haue committed but I am tyed vp from doing mischiefe Wee that are Diuels can
doe nothing but that which is euill and Angels can doe nothing but that which is good but men are able to doe either good or euill as being endowed with a free will and yet O God there are of these creatures that doe rebelliously demeane themselues against thee and are indeed worse then Diuels The paines that men suffer in this world are as flowers and Roses in comparison of the paines of Hell which are true torments indeed I tell you the fiers of this world are imaginarie and painted in respect of the fiers there and all furnaces are as nothing if they be compared but to a sparke in Hell Diuels are as wild and rauenous beasts they bite in their embracements Wee promise much and performe nothing because where nothing is nothing can bee expected You that are Priests bee circumspect and aduised in your calling because it is no offence if a man neglect and turne from an Angell of heauen to doe honour and reuerence vnto you The Angels indeed doe incessantly behold the face of their God but you with foure words doe make him descend vpon the Altar and since herein the King obeyeth his vassall how wretched must that Priest bee that doth rebell and mutter against his superiour you lumps of clay it will not go well with you vnlesse you humble your selues and bee repentant Disobedience was it that turned Adam out of Paradise and the same disobedience cast Lucifer headlong out of Heauen If God were capable of sadnesse hee would weepe when he seeth a rebellious and disobedient man so highly doth that sinne displease him Euery one ought to liue contentedly in his vocation You that are Priests and religious persons ought to studie preach and search out the truth for you are sequestred from this world to be seruants vnto the light Many seeke truth and cannot find it because they search after it with a dim and obscure lanthorne other search it with a greater and fuller light and they finde it Faith is this light and humility the doore that openeth vnto truth The curious walke vpon the brinke of Hell and thinking alwaies that they shall finde out what they make inquisition after they doe at last stumble and fall downe the head first and the rest of the body after witnesse the Caluinists Caluin Beza Luther these were the heads of our new Hereticks and all the body to wit those that follow and adhere to their opinions doe fall into this gulfe if they die obstinately in their fancies this is it they must looke for vnlesse they be conuerted You that are in religious Orders attend seriously vnto your vocation and obserue the commandements and counsels of God and know that your life is a light vnto worldlings and a patterne or copie of their liues and conuersations you must studie a new booke a booke that hath but two leaues the first leafe containeth the manner of attaining vnto perfect humility in the birth of the Son of God the other leafe containes the obedience which till his death hee euer practised I tell you that those who shall reade this booke aduisedly and as they ought I dare bee bold to promise them on Gods behalfe life eternall because in this booke is comprehended the beginning and end of perfection He that is humble is neither curious nor rebellious but is apt for commands and full of obedience and the obedient cannot die but liue eternally by obedience I vnderstand such a kind of subiection that shall no way be disagreeable vnto God or his Church or the saluation of soules for if I should say otherwise I should lie And I say turning himselfe to the Assembly speaking vnto you in generall not in particular that our Lord had twelue Disciples of whom one was starke naught The Iewes were formerly the true children of God but now they are a reprobate Nation so I say if you see a wicked priest you are not presently to ground from hence that all the rest are like vnto him if you see a wicked Frier or religious person you are not by and by to coniecture that their religion is naught But here is the great misery of worldly men who when they see a wicked Priest are presently ready to say this is the conuersation of them all I say vnto them that herein they doe bely them and they are not to speake after this manner for the wicked cannot preiudice or disparage the good and those that thus despise Priests doe it to this end that they may haue freer scope to liue in liberty and licentiousnesse The booke of humility is hard to be vnderstood by a man that is not very intelligent but when hee once shall know the interpretation of the same hee will find all manner of vertues contained therein for she is a Queene that bringeth with her many Princesses and Ladies in her traine and as in a chaine one ring followeth and dependeth vpon another so doth humility vpon obedience the ground-worke of true perfection is humility and the end is obedience Great God for this cause wast thou borne for this cause didst thou die thou wert borne in a manger and died'st naked vpon the Crosse and hast endured death it selfe yea a most cruell and ignominious death Cursed be those that shall fight in single cumbate for hereby they transgresse the Commandement of God and of their King and doe contemne the Excommunication of the Church Many children are so il-aduised that they beleeue neither father nor mother and doe well deserue the miseries which doe afterward ouertake them Absolon may be a true witnes of the same In the world all things goe by friendship and partiality but it is not so with God the Monarch and the begger the faire and the foule the lame and the perfect are all alike if they be in grace alike You of the laity keepe the Commandements of God and his Church and you shall be saued Heauen was not made meerely and solely for religious persons bee you onely carefull to loue God and to serue and obey him Such and so admirall is the power of God that he stinteth not himselfe to the praises of Angels or of his creatures but goeth further and commandeth the Deuill himselfe by compulsion and not out of loue to glorifie him and to put his good pleasure in execution Though all Angels all men and all Hell should incessantly enlarge and extend their speaches to relate at full the glory and perfections of God yet could they neuer attaine vnto the same it is an abisme whose bottome is inscrutable and cannot be diued into by the greatest Seraphins or the Mother of God her selfe God is onely he who can comprehend it Many curious persons conceiue their iudgments so able that they can comprise within the same all Gods power all his sapience and goodnesse and all his other perfections Ha! how short commeth their vnderstanding of these mysteries they must humble themselues if they will goe to
are to bow your knees as oft as you shall heare the name of Iesus wee are a great deale better then you for although wee obey not God for loue yet doe wee yeeld vnto his pleasure by constraint and in the vertue of Exorcismes If a Harbinger of Court should come and tell thee behold the King is desirous to come and lodge in thy house thou wouldest make many excuses because thou dost esteeme thy selfe vnworthie of such honour and wouldest labour to garnish thy house with whatsoeuer might be pleasing or might adde any beawty vnto thy habitation So should you take the broome of true contrition and repentance to brush and sweepe the chambers and roomes of your soule that when the King shall come to reside there hee may make it his Palace You that are poore and ignorant people you must not say when you kneele to the Priest in Confession Father declare vnto me my sinnes this is no good forme of proceeding for if in matters of slight importance concerning the body euery man hath his vnderstanding quick and able much more should their conceptions bee free from dulnesse and earthinesse in those things that appertaine vnto the benefite of their soules and which are of a higher consequence yet contrariwise men for the most part are insensible and dull in the apprehension of them There are those that doe daily confesse themselues and doe yet forget many of their offences how then shall they giue an exact account of them that confesse themselues but from yeare to yeare or from six moneths to six moneths Thou wilt not shame to say Father I doe not remember my sinnes let me heare you to aske and examine mee O deafe and blinde caitife art thou able to giue audience vnto the Diuell and to fall into those sinnes which hee inticeth thee to plunge into and dost thou refuse to harken vnto the voice of God who desireth to breath into thee the remembrance of thy misdeeds Others say To what purpose should I confesse my selfe Is not the Priest a sinner as I am Haue I nothing to doe but to expose my sinnes to his knowledge Beware of these contempts I tell you they are instigations of Sathan framed purposely to bring Priest-hood into disgrace which is a calling more high and noble then is the dignity of Angels for the Angels doe indeed contemplate the face of their God but he discendeth from Heauen vpon the Altar at the consecration made by a Priest Your processe that is entred in the high Court of Heauen is full of difficultie and doubt so that the euent thereof is not knowne to the Saints themselues yet is the Mother of God a party with you who together with your guide-Angels is euer pleading on your behalfe and saying Lord take compassion on them Before the time of Confession prooue your selues examine your owne consciences pray vnto God with teares and make your intercessions vnto Peter Magdalene and the good theefe The good theefe of his owne accord confessed his sinne and reproued his companion What hast thou no feare of God He was also pricked in heart by contrition saying Domine memento mei Lord remember me he also did in a sort satistisfie by dying for hee linked and mingled his death and torments with the death and torments of Christ Iesus Your God doth endeuour to draw you vnto him by many admirable meanes he will diuide the contrition and acknowledgment of your sinnes amongst you and will stirre you vp to recall them into remembrance if you will giue eare vnto him You should be patient in whatsoeuer aduersity may befall you you should euer stand before your iudge like vnto men that are guilty of high treason and should thinke that the paines of Hell are not of equall proportion vnto your demerits and that you are not worthy to suffer them God is better knowne vnto them that cast downe their eies on the earth then to those that stare vp to heauen For what are you but a compound of dust and ashes meate for wormes and a pitcher of hansome earth apt to breake and subiect to a thousand miseries and mischances You are therefore to abstract your cogitations and to place them aboue vpon the goodnesse of God who for your sakes hath created the Heauens and filled vp the number of Angels yet are you still hardned in your iniquities God pardoneth mans offences easily if so bee that hee lendeth his helpe and forwardnesse vnto it for God is hee that doth operate and man doth co-operate with him If you should dwell in a darksome house and would faine enioy the benefit of the light you ought to open the doore vnto him that bringeth his torch lighted vnto you for hee is not worthie to bee enlightned by the torch that will refuse to open the doore to him that bringeth it And if hee should afterwards complaine that hee sitteth in darknesse and by meanes of being depriued of this light hee is not able to worke hee will bee answered that himselfe is the cause of his owne misery and that hee iustly looseth the light of the day because he shutteth his doores against it Thus when God speaketh to the soule that is ouercast with mists and darknesse open thou poore blinde soule open the gates of thy will vnto mee I am that Sunne of Iustice which will illuminate and shine vpon thee yet will not the soule open vnto mee but chuseth rather to bee wrapped vp in darknesse And why because if I should enter in I should discouer by the cleernesse of my light whatsoeuer lieth buried in obscurity and should chase thence that palpable darksomnesse wherein the soule is so dangerously muffled But alas it rather laboureth to be shadowed with darknes and to wallow stil in voluptuousnesse and delights which are lost in their very fruition then by paines and industry to bee blest with the full possession of a perfect light Confession followeth contrition and before Confession euery one ought to examine himselfe and say O my God! what am I that I should receiue such manifold blessings at thy hands Thou hast redeemed mee from the clawes of Sathan and hast retired mee vnder the couerture of thy wings Good God I esteemed my selfe a malefactour waiting to heare the sentence of death pronounced against mee and yet hast thou in goodnesse repriued mee from this prison which is narrow darke and full of horrour and besides the free donation of my life thou hast infranchised mee with the seruants of God Good God I was a malefactour and stood conuicted of grieuous and master-sinnes yet was it thy good pleasure to remit them vnto mee After Confession euery one is to looke vnto satisfaction but how many are there that hold not themselues endebted to God but that God is a debtour vnto them Who so demeaneth himselfe in this sort let him know that Heauen is barred against him except hee labour to strengthen himselfe
them they warme not themselues when they are benummed with colde and doe trauaile a fresh when they are already tyred and wearied Wherein they doe like faithfull children who are not allured by the promises of Heauen nor yet affrighted with the threats of Hell But as a dutifull childe obeyeth his father not out of any second respect but meerely out of affection so the true children of God respect not their particular interests neither do they decline those laborious courses which they haue vndertaken but discharge that duty whereunto God by a sanctified vocation hath called them And of this number are Preists Religious persons and Preachers One signe and infallible argument of eternall predestination is to heare the word of God with willingnes and alacritie to make a free confession of himselfe to communicate and to serue Mary the Mother of God with all submissiuenesse and deuotion Then he said it standeth with good reason that he who was to be the Guardian vnto the Virgin should be inuested with a prerogatiue of greater excellency then all other Saints and was to haue precedency of Iohn Baptist and the Prophet Ieremy For hee was to bee the Spouse vnto the Mother of God and was to be the maintainer and putatiue Father of her son Mary was indeed thy sister Ioseph and thou doest alwaies shew thy selfe a deare and trusty associate vnto her He said further that Ioseph had for a space a touch of feare and iealousie vpon him not vnderstanding the mistery which lay vailed ouer in silence neither doe I wonder at it said he for Mary was not of the humour of the women of these times who doe blab and disclose vnto their husbands all they know shee was of a contrary straine and did commit all that was reuealed vnto her by Gabriell the Archangell who came from that supreme Counsell of the blessed Trinity vnto the close custody and guard of secrecy and silence Al her words that came from her were full of waight and wisedome for Mary was not like vnto Eue a multiplyer of words and impertinent discourses At dinner also Verrine spake of sundry subiects tending much to edification and amongst the rest he discoursed that the soules in blisse did more thirst after the saluation of our soules and the enioying of our company with them in Paradise then Hell and all the Diuels together could after their ouer-throw and perdition for the power and efficacy of the Saints in Heauen farre surmounted the impiety and malice of the damned He further said When you sit downe to eate imagine that those blessings which are set before you doe point out vnto you three things Accipe Redde Time Accipe take thy refection Redde giue thanks vnto God and Time beware how thou bee found vngratefull for such manifold blessings In the meane space some or other had giuen part of a honny-combe to these two women which they had found lying on the ground and was blowne downe from a tree by the winde And Verrine from this honny-combe tooke occasion to discourse and to say vnto Magdalene Magdalene thou shouldest propose the Bee vnto thy imitation which silently flieth vp and downe and gathereth the extraction of whatsoeuer iuice is most precious among the flowers by this I meane vertues Magdalene goe thou likewise to Saint Vrsula and from euery one of thy sisters pluck a vertue from one gather Humility from another Patience from another an vpright intention from another Charity from another Obedience for thus Magdalene doth that industrious honny-fly demeane himselfe sometimes dieth through his laboriousnes and trauell for hee was framed to take paines You are to doe the like and should die after the same manner Then he spake further of the blessed Virgin saying O immense God! Mary did beare thee according to thy humanity and thou diddest support her according to thy diuinity for of a truth thou wer 't at one time a litle Childe and a mighty God God would haue the creature to co-operate with him as is verified in thee O Mary vnto whom although God did inlarge his bounty and did garnish thy minde with rare and inestimable indowments yet diddest thou still appeare more humble and shouldest not indeed be the Mother of God vnlesse thou haddest contributed some-what of thine owne vnto his working it being his good pleasure that his creatures should euer make contribution of some-thing You haue nothing to bestow vpon him but your will from which no man is to exempt himselfe giue him therefore your body and soule for that will content him The same day Verrine compared himselfe to a barren and withered tree and although said he God hath spouted such sappe into mee that by the power of it I doe bring foorth sweete and wholesome fruite yet am I still a barren and an accursed tree and shall neuer behold the face of God but shall alwaies remaine a Diuell yet thus much I may say that there was neuer any Deuill raised to the like honour as to laud the Name of God and to accomplish his pleasure as I now am And he further said that he had promised vnto him a diminution and abatement of some degrees of his punishment if he did his duty with faithfulnesse The Acts of the 25 of December being Christmas day ON Christmas day towards midnight the three Diuels which were in Louyse were commanded to goe to Marseille to labour the conuersion of Lewes the Magician At that time was Magdalene lulled and as it were benummed with a heauy slumber which proceeded from the Diuell and indured all the time that Masse was saying and the Masse once ended shee returned againe to her accustomed temper The same day and houre aforesaid the Dominican Father did exorcise Louyse and Magdalene and then Verrine began to speake in this manner Hee that will come to the knowledge of his God must looke for him vpon the earth and make inquiry after the litle childe which lieth in the stable as hee is your Iudge you must looke vp to Heauen and tremble at his Diuinity but as hee is a litle childe you must intertaine him in your affections According to his Humanity he is but litle but according to his Diuinity hee is a great God and worthy to be praised Euery one may if hee will dedicate his seruice vnto this litle childe neither can any excuse himselfe from the same for there is no man but hath an Oxe and an Asse the Asse signifieth the body the Oxe the soule for the soule resembleth the Oxe that easily knoweth his masters cribb This Oxe and this Asse must vngrudgingly beare the yoak that their master laieth on them that is to say all mortifications afflictions and troubles and whatsoeuer else hapeneth vnto a man by the will of God all which may bee said to be the yoake of the Lord. This yoake is sweete and this burthen light to all those that doe perfectly loue him you must
Church triumphant and militant and to the irreparable confusion of all hell that except Lewes Gaufridy be conuerted he should be taken bound and burnt And added that if euer oath were in force and validity it was this which he had taken and therefore said hee doe not aske further for any signes and so inuocated the wrath of God vpon himselfe if it were not true He further said that if he would be conuerted there should no harme betide vnto him but it was more probable that he should be punished The acts of the 4. of Ianuary This day during the time of Masse which Louyse heard Verrine cryed Lord suffer me to speake Spanish or Greeke for they are euer demanding signes of me or permit this Sub-Prior who is so ful of doubts and incredulity to be blinde of an eie or this father who is a Capuchin to fall presently lame or command fire from heauen so they shall haue signes enough Then he said if you make a doubt of the wisedome and discretion of your God you were best to helpe him with your aduice They demand signes and say that whatsoeuer is done or spoken proceedeth onely from Louyse notwithstanding they suffer her to receaue the Communion who hath so many times called for the wrath of God to fall vpon her I would say thus if she be not possessed as some would haue it she is worse then Lucifer and deceaueth the Church of God by vnfoulding so many propositions that are wrapt vp in admiration and astonishment as that Salomon is damned and Antichrist borne Shee were worthy to bee taken and burnt or that God should open the wombe of the earth to swallow her vp aliue if shee should bee guilty of a practise so full of insolency and boldnesse Then Verrine spake to Louyse and said Poore wretch looke well to thy selfe alas who will defend thee Thou art but a simple woman and doest put thy selfe in hazard of thy life if thou say that thou hast in all these discourses spoken no heresie But I tell you that there was neuer seene a thing like vnto this which you now behold What saiest thou Louyse speakest thou nothing Thou must bee apprehended and burnt in steed of the Magician O miserable blindnesse it is no wonder if hereticks beleeue not since you your selues after my relations of so many admirable things and after the booke which is already written doe thus stagger in your beleefe Michaelis thou knowest well whither Louyse spake this or no for thou art priuy to all her confessions Then he said take heed good Christians for euery one that thinketh himselfe to bee in the bosome of the Church shall not be saued neither shall all those that be in religious orders enter into the kingdome of heauen and added I protest before thee O Lord that I haue faithfully discharged thy commission See you not that Belzebub is contrary vnto mee and I to him Come come accursed Magician thou wilt be said to be innocent and then shall they suffer thee to depart The acts of the 5. of Ianuary VPpon this day was Magdalene exorcised by the Dominican father whereupon there went out of the body of Magdalene two and twenty Diuels being commanded thereunto by the Prince that was within yet so as they were to returne thither againe after a certaine space And in their issuing forth one after the other they made a rusling and noyse euery one calling himselfe by his owne name as Agrotier Perdiguier and so of the rest as they are afterward set downe in the following acts of the moneth of Ianuary Then Astaroth said in the latine tongue that Belzebub Leuiathan and Carreau were entred into the body of Lewes saying Belzebub est in intellectu Leuiathan in voluntate Carreau in corde The acts of the 6. of Ianuary VPon this day was Magdalene exorcised by father Paul Priest of the Christian doctrine whereupon Belzebub said as long as Magicians are partizans with vs we doe neuer vse to possesse them at the least not visibly but when they begin to apostate from vs and relinquish our Synagogue then we do begin to torment them and if I had leaue to tyrannize vpon the body of Magdalen and to let out my rage against her at the ful I would handle her in such an impetuous manner that she should neuer depart from hence with her life And when hee was bid to point forth the Magician that had bewitched Magdalene he answered he is not far from hence and added I am bound After dinner was Louyse exorcised by father Francis Domptius the Dominican whereupon Verrine said you will not yet beleeue but at the end and Catastrophe of this history which is not yet perfected you will giue credence thereunto God hath reserued to himselfe an illustrious manner of working by which in conclusion he will get the vpper hand They are to goe to Marseille to Auignon before the Vicelegate there it shall be seene whether the witch-craft of Louyse bee imaginary onely and builded vpon a coniecturall conceite as it was giuen out at S. Baume and whether the scope whereunto shee doth addresse her actions bee ambition or no. The schedules also must be restored otherwise these two cannot be freed Then one of the company said thou art not to presse that too farre whereunto Verrine suddenly replyed without being questioned thereof call to minde the miracle of Theophilus and Basill it could not indeed stand with expediency to presse this if no man should haue notice where they were but it is well knowne where these are and in whose custody they lye I tell you God is now more angry then hee was in the time of the Niniuites for the aire is infected with their malice and the earth can no longer bury in silence the death of so many children which they haue deuoured they please their appetites with the relish of this delicate flesh which doth cost them nothing The same day in the euening was Magdalene exorcised by Mr. Paule whereupon Belzebub being demanded whither the Diuell did torment Magicians or no He made answere that they did not except when they were conuerted or when they were in the way to conuersion but whensoeuer such conuersions should happen they might well bee filed in the lyst and catalogue of Myracles There be an hundred and an hundred that are dead and yet but one onely Parisian that in visiting of Lazarus was conuerted and three dayes after hee dyed And being asked touching the witch-craft of Louyse hee answered that it was two yeares since shee had these charmes vpon her and that shee had on her body inchantments markes ligatures and oyntments The acts of the 7. of Ianuary THis day before the Communion Verrine played many prankes full of resistance and insolency saying Louyse thou art lunatick as they report of thee thou art foolish thou doest counterfait and vse much iugling doest thou think to put a trick
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
himselfe was sorely tormented in so much that he cried out aloud for very paine and being demanded why he did so he answered that the Angell Michael and Cleare-sight the gard Angell of the Exorcist and Fortitude the gardian of Magdalene tormented him and added force to the flames in which hee fried because some daies since hee had hindered Magdalene from her confessions and had made her insufferable to her superiour and all that resorted vnto her whereof although he had receiued expresse prohibition from God yet did he rather desire to obey the Magician then the Almighty Being demanded wherefore the night before the wicked spirits would haue choaked father Francis Billet he answered because he prayed and strongly assisted Magdalene against vs. Not long after Magdalene craued pardon of Louyse for those malicious wrongs whereby shee had offended her and so reconciled her selfe vnto her whereat the Diuels began to cry out We haue spunne a webb to catch this flie tempting her to hate Louyse but shee hath now broken the webb and we haue lost our labour The same afternoone Belzebub and his companions expressed a great rage whiles Magdalen demanded pardon of father Romillon for her stubbornnesse and obstinacy against him The acts of the 31. of Ianuary being Monday AT the morning Exorcisme Belzebub did maruel lously torment Magdalene making her to bow her head downe wards rubbing the earth within but not striking it against the ground Hee continued â—he said motions by the space of an houre during the Exorcismes and the like shee did with her hands Then the woman that was possessed began to complaine and Belzebub told her it was to accomplish her punishments Afterwards taking her by the throte hee would haue strangled her but hauing an hundred thousand degrees of punishments imposed on him if hee forsoke not his hold he let goe his gripe and mounted into her tongue Being adiured to tell why he tormented her so vehemently after many refusals he answered it is to gaine that from her by torments which cannot be compassed by other meanes and besides the chiefe of the Magicians commands me to doe so who is heere present in the Church but not to bee seene of you hee now presents to Magdalene so filthie a thing that shee is forced to turne her eies aside yea euen at this instant hee commandeth vs to torment her yet more grieuously And turning himselfe to the Magician hee said what wilt thou that I doe Her body is so weakned already as she can indure no more A while after hee got him vp againe into her throte but hauing inuocated the name of Iesus Christ and the assistance of the holy Virgin and imposed as many degrees of punishment on Belzebub and the Magician as there are Angels in heauen Belzebub forsoke his holde but said loe heere the Magician who mocketh at Michaelis and the Exorcist for that they see him not After this Belzebub began to blowe and to shew by manifest tokens that himselfe was sorely tormented being adiured to tell why It is Fortitude quoth he Magdalens good Angell who torments both mee and my companions because wee tempted her to indeuotion and blasphemie Being demanded whether those Sorcerers and Witches which Magdalene named in the afternoone the day before were such indeed hee answered yes and swore vpon the booke of Exorcismes reseruing to himselfe no sinister or secret intention to their vtter confusion and damnation Being adiured to tell and to name the good Angel of Frier Peter Fournez Vicar of S. Baume he answered hee is called the Vision of God and is the thousandth of the order of Vertues Being demanded if they knew one another both the good and the bad hee set himselfe to laugh and said I beleeue it well wee were all created together Being adiured to name the good Angell of father Michaelis he answered hee hath three his good Angell from his natiuitie is the hundreth of the Powers and is called Iesia as he is Inquisitor he hath an Arch-angell which is the 2000. of the same Order as Superiour and Prelate of the rest hee hath for his guardian the hundreth of the order of Throes The Angell of father Frier Anthonie Boilletot is the 15. of th' Arch-angels and is called Simplicity The Angell of father Romillon is the 4000. of the Archâ—angels called Burning-inflammation The Angell of father Francis Billet is the 4001. of the Arch angels named Cleere-sight Magdalene being demanded if shee patiently indured all those paines answered yes and that shee suffered all in hope of the remission of her sinnes and told vs that the same day after dinner Lewes the Magician according to his wont came vnto her together with diuers others telling her that hee was exceedingly tormented notwithstanding he willingly indured all those torments for her sake howbeit she refused him At euening during the time of the second Exorcisme Belzebub tormented her that was possessed in like manner as hee had done in the morning affirming that the Magician was there present and inioyned him to do as he did and as if he had compassion on her he said she can indure no more if this last but one halfe houre all this tragedie will be ended Being demanded in what state the Magician then was he answered with indignation goe looke hee is tormented in all his body particularly in his head his reines and his heart and yet not visibly before men but secretly in his chamber from 10. at night vntill the morning and would keepe his bed were it not for feare of discouering his griefe Then said Verrine the Magicians are worse then Diuels for the Diuels adore God and tremble specially when the possessed receaue the Communion hiding and retiring themselues or getting vnder the tongue to let their Mr. passe ouer and if God should create a thousand hell 's the Magician were worthie of more punishment then they all could inflict vpon him Being demanded by what meanes hee might be conuinced to be the man by this meanes quoth he if he be apprehended and imprisoned by the Bishop of Marseille you shall finde that hee is marked on the head with the marke of the Diuel as Priests and religious persons carry shauen crowns for the marke of Iesus Christ. Then said he there is one come hither vnder the pretence of deuotion but indeed to see Magdalene with whom he is sottishly fallen in loue since her possession yet at length it may be out of despite he will be drawen to accuse the Magician The Acts of the first of February being Tewsday BElzebub at the morning Exorcisme tormented Magdalene in the same fashion as he had done the day before saying This is enough to make an end of thee and being adiured he said that he was commanded to doe so and that the Magician was there present and so tormented her still more vehemently by reason whereof they brought him into the holy house where Belzebub vttered these speeches Thou
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
into that from whence they were exhaled and drawne faith Tertullian Eadem ratione species illa intercepta est qua edita fuerat si non fuit initium visibile nec finis By which it appeareth that the Doue that descended from heauen and lighted vpon Christ Iesus was fashioned of aire and not of earth for it is said Descendit spiritus sanctus corporali specie sicut columba in ipsum The like may be said of the firy tongues that sate vpon the Apostles at the feast of Whitsontide Factus est repente de coelo sonus tanquam aduenientis spiritus vehementis So that it is cleere that these apparances are framed of aire as the cloud out of which God the Father spake to his Sonne in his transfiguration which vanished into aire as did Moyses also whose body in that apparition was composed of the same element and whiles the Apostles eyes were fixed on these obiects it vanished and they saw none but Christ Iesus alone So when the Angell appeared to Manoah the father of Samson he mounted vp into heauen in a flame of fire and in his ascent was visibly seene of him but by little and little Manoah and his wife lost the sight of him because his body began to dissolue into the first matter whereof it was framed Thus did the Angell that accompanied Tobias in his iourney It is now time said hee for me to returne to him that sent me and presently hee vanished from them And for addition vnto the truth hereof some alleage experience saying that if a man should cut such airie bodies it would fare with them as it doth with the Sun-beame which doth runne together and presently vnite it selfe without any signe of such separation which very well agreeth with the nature of aire and is fit to confute the error of Psellus who in the seuenth chapter of his booke maintaineth that they haue a naturall body yet in the 23. chapter he granteth that such bodies being smit asunder doe ioyne againe as doth the aire when it is diuided whence he might easily haue collected that these bodies must bee made of aire and not proper vnto Angels For touching the reason which he bringeth that if they had not bodies they could not be tormented with fire it is certaine that the diuine prouidence may easily bring to passe that a body may really worke vpon a spirit and likewise the contrary which no Christian can deny to bee by diuine prouidence wrought in the Sacrament of Baptisme where the water as the instrument of the diuine bountie doth really and truly wash and purge the soule that is a spirit and experience teacheth vs this truth in nature for imaginations which are corporall things doe depresse the soule and make it heauie euen vnto death as Christ Iesus himselfe said Besides by this reason we should say that the soules of the damned being departed from this world are not cast into hell-fire because they haue no bodies and must therefore bee impassible And so wee shal fall into their heresie that maintaine that the soules lie sleeping till the day of iudgement which doth directly oppose the holy Scriptures which shew vnto vs that the soules of good men returne vnto God who hath created them to be at quiet in his hands and vnder his protection as S. Stephen saith Domine suscipe spiritum meum and S Paul wished for death to no other end but to be with Christ Cupio inquit dissolui esse cum Christo which is confirmed by S. Iohn in the Reuelation saying Henceforth doe the soules rest from their labours for their good workes follow them and death saith S. Paul shall be a gaine vnto me on the other side they teach that the soules of the reprobate are tormented in the flames of hell as appeareth in the Gospell by the rich Glutton and by the saying of Saint Iohn Baptist who told the Pharisies that the axe was alreadie applied vnto the roote of the tree and euery tree that brought not foorth good fruite should bee hewen downe and cast into the fire This S. Iude affirmeth is already happened to the Sodomites as also to Chorah Dathan and Abiron with their complices and that they went quicke downe to hell But here may an obiection be made how Spirits are able to frame vnto themselues such bodies at their own pleasure S. Augustine answereth that Spirits by a certaine agilitie and naturall power can bring to passe whatsoeuer may be done in nature for they doe perfectly know not onely the effects of nature but the causes also which proceedeth from the refinednesse and subtilitie of spirit wherewith they are indowed which they so well know how to manage and applie that whatsoeuer nature maketh successiuely and at leisure they doe the same in an instant We see the aire diuers times being disposed thereunto by certaine causes is variously depainted with colours and diuers semblances and in the sommer wee sometimes see toades and frogs fall with the raine which proceedeth frō the corruption of the aire from whence also butter-flyes and catterpillers and the like vermine are ingendred all which is produced from the successiue operations of nature The like effects may bee produced by Spirits by vniting of causes whereupon the effects doe necessarily follow Thus we reade that the Diuell tooke vpon him the forme of a Serpent which cannot be denied as also that Pharaohs Magicians by the assistance of Satan did make serpents and frogs appeare before the people and surely they may in the like manner shape and counterfeit any other figure yea of a man himselfe as is cleere by the apparitions recited in the book of Genesis From whence we must draw this necessarie conclusion that it is contrary both to naturall reason and to Scrip that Spirits should haue bodies but that they are incorporeall and inuisible The resolution of all this discourse may bee had in the booke intituled De Ecclesiastic is dog matibus which is amongst the workes of S. Augustine where in the 11. chapter he saith We beleeue that God is inuisible and incorporeall because hee is euery where and is present in all places yet not bounded in by any place but we beleeue that intellectuall substances are corporeall because they are circumscribed in a place as the soule within the body and hence it is that they are called corporeall because they are limited in their substances It remaineth that wee endeuour to know when they were created since Moyses maketh no mention of it and from whence it proceedeth that there is a difference betwixt Spirits so that some are good and some bad CHAP. III. Of the Creation goodnesse or maliciousnesse of Angels SAint Athanasius when he was to giue his full resolution and opinion concerning Spirits vnto Prince Antiochus demandeth in the first place whether Angels were created or no for Moses maketh no mention thereof in the first chap. of Genesis
where hee purposely laboureth to magnifie the power and goodnesse of God in the worke of Creation And in good reason doth he take his beginning from this question since the weightiest argument that Saduces and Atheists can alleage for themselues is that Moses speaking of all the creatures of God and of the heauens themselues doth yet make no mention of Angels whereupon the ancients haue endeauoured to giue a satisfying resolution heereunto as S. Chrysostome S. Athanasius Theodoret and others S. Chrysostome particularly in two passages doth determine this point I know well saith hee speaking vnto the people that you are accustomed to demand why it is not said In principio creauit Deus Angelos Archangelos as well as it is written In principio creauit Deus coelum terram especially since Angels and Archangels are vndoubtedly compositions of more noblenesse and puritie then heauen or earth You are to know saith hee that the holy Scripture is nothing else but a letter missiue which God by his Ministers doth send vnto vs no lesse then when wee read that Helias was sent from God vnto Ioram king of Israell with a letter missiue to reclaime him from his faults and to instruct him in the will of God Now when a great Lord writeth his letters missiue hee doth accommodate the stile and matter of them vnto the qualitie and capacitie of the person vnto whom he doth addresse them for hee must write to a Prince after one fashion and after another fashion vnto a Philosopher and in a different maner from these when hee writeth to his wife or to his children Now the first letter missiue which God in his goodnes sent vnto man was the fiue bookes of Moses which hee directed to the people of Israel This people of Israel vnto whom the letter was addressed was a rude and an ignorant people because they were newly infranchised from the slauery and seruitude of Egypt where they had been for the space of 400 yeares very cruelly oppressed being all of them constrained to apply themselues to manuall trades and workes as to gather straw and clay to carry great baskets vpō their shoulders ful of such stuffe wherof they were afterwards to make bricks and then to carry them where the Cities and Pyramides of Aegypt were a building and this they daily did not hauing leasure to breath or to serue their God one day as may be easily seene in the beginning of Exodus so that whatsoeuer was said of Ioseph may very appositly be applied vnto this people Diuertit ab oneribus dorsum eius manus eius in cophino seruierunt Which was the cause that they were a rude nation altogether vnacquainted with good literature And this is the peculiar slight of tyrants as Aristotle writeth in his Politicks who will not permit their subiects to study and attaine vnto learning which was the practise of Iulian the Apostata against the Christians They were all then very ignorant except Moses who was exempted from such rudenesse because he had his education in the Kings Palace and was the adopted sonne of King Pharaoes daughter and this S. Stephen well obserueth saying Erat Moses doctus in omni scientia Aegyptiorum for he had skill in Astronomy Geometry and the Mathematicks but the rest of the people were exceedingly ignorant and could not conceiue of any thing but what they could see with their eyes which is the ordinary fashion of illiterate people who are not able to eleuate their spirites higher then the earth and laugh at Philosophers when they dispute of the roundnesse of the Sunne of the height of heauen and of the sphericall forme of the sea and earth and heereupon it is that Moses saith to God alas Lord I assure my selfe that they will not beleeue that which I shall say vnto them for when I shall speak of thee Lord what fashion shall I hold in my discourse to make thy Maiesty knowen vnto them since their apprehensions doe sauour so much of earth and dulnesse But God answered him it shall be sufficient for thee to tell them that hee who is hath spoken vnto thee for hee would not that hee should speake vnto them in a higher straine then of his being onely which is a thing common and agreeable to the least creature of the world although if these words bee vnderstood by nature not by participation they haue a high and mysterious meaning but this distinction was not mentioned vnto them because he would fit his discourse to their vnderstandings And this is the very opinion of S. Dydimus who sheweth that according to the diuersitie of tymes and persons there came Prophets and others in the name of God some with the name of him that was Almighty others with the name of him that was replenished with all goodnes and others with the name of vnappeasable rigour and iustice And thus saith hee was Moses sent vnto this rude people with the name of him That is for God would at that time exact nothing from them but that they should vnderstand that the God of their fathers is and was not like the false Gods of Egypt who indeed were not because they had not so much as an existence which is the least that any thing may haue In like manner when Christ Iesus did addresse himselfe vnto the seauen Churches of Asia hee set downe diuers attributes of his Maiestie in the beginning of those letters according to the diuersitie of persons And S. Paul preaching at Athens among the Philosophers did purposely decline to make particular mention of the Trinity but thought it sufficient to expresse vnto them that there was a God who created heauen and earth Deus inquit qui fecit mundum omniae quae in eo sunt coeli terrae ' Dominus non in manu factis Templis habitat S. Peter also in his first sermon to the Iewes doth not at the first cast plainely expresse that Christ Iesus was the true God but accommodating himselfe vnto them hee is contented if at the first he may winne thus much vpon their beleefe that Christ Iesus was a holy and innocent man sent from God Iesum inquit Nazarenum virum approbatum a Deo signis virtutibus but afterwards he speaketh vnto them in a higher straine hauing once prepared them for more diuine instructions And so heere likewise in processe of time did God manifest vnto this people that there were Angels and that they had their creation from him as wee shall presently see Which is also more expresly vnfoulded in the new Testament at what time men grew more familiar and better acquainted with the secrets of God This is S. Chrysostoms reason which is very probable and fit to be admitted S. Athanasius yeeldeth another reason saying that this people was exceeding ready to beleeue and admit plurality of Gods which in processe of time they tooke from the superstitions of the Egyptians
Scripture where it is oft-ten said that God descēded on earth or the Word came from Heauen as also the same phrase is giuen to the holy ghost although they stirre not frō thence neither moue they by a natural locall motion but they are here often in the truth l That is to say they are worthy of a higher punishment that to indure them is a fauour in respect of their deseruings as a Parricide is not worthy of whipping * The example of the Publican and the Pharisie in S. Luke 18. cap. m Dilexerunt homines magis tenebras quam lucem n Satisfaction o By intelligence and reuelation See the following Act. This is also a discourse of the blessed Sacrament but hauing mentioned by compulsion the same things formerly he was vnwilling to begin another discourse of an argument to full of disgust vnto him and touching which he had as yet no commission to speake of p God leauing him to his naturall disposition and not employing his absolute force against him q Of the blessed Sacrament r Of the holy Communion Qui manducat indigne c s The Divels and the damned are witnesses of this t A consultation of this businesse with sundry religious persons u A Dialogue betweene Verrine and Leuiathan x See the answere to the first obiection after the Epistle to the Reader y Obserue the maner of speaking when God will discouer any thing to Spirits or will keepe any thing close from them Dicta facta sunt a God is neuer a witnesse vnto falsehood b Verrine in all his discourses confessed himselfe to bee a Diuell c Obserue that it is by intelligence d There is nothing repugnant hereunto why this should not be so e S. Dominick an enemie to Verrine f Verrine denieth that he is a preacher See the answere to the first obiection after the Epistle to the Reader g The distinct offices which Diuels haue in tentations h Touching the blessed Trinitie i Verrine constrained to speake k Touching S. Dominicke l The Saints who are most deuoted to the Virgine m Scala Coeli so Fulgentius calleth her in his Sermon of the Virgins praises for without the fruit which she carried there had been no ladder for vs to mount vp into heauen and the tree was as a ladder whereby we were enabled to plucke this fruit n Touching the Angels that are guardians vnto men o S. Dominick an aduersary vnto Verrine p It is a great perfection not to omitt to doe wel◠because omission doth not necessarily imply a mortal sinne q It is an allusion to the constraint which was forced vpon him by the Exorcismes As if hee should haue said that he was compelled three manner of waies by the will of God by the merits of the Virgin and by the intercessions of S. Dominick all this being acted in a church of his Order r This for the most part falleth out to be so s Original actuall and veniall t Touching the conception of the Virgin u By his eternal knowledge foresight into things x By his intimate graces which are communicable vnto a creature And it is a metaphore borrowed from the ribbe of Adam y Thus did Magdalene afterward report z He speaketh of Lewes the Magitian a See the answere vnto the 5. doubt after the epistle to the Reader b They that were thus possessed felt thēselues much lighter and in greater ease when the euill spirits departed from them c An inuectiue against the Magician d A prediction that the Magician should be burned e That is with the eye of his grace f Because of his dignity g An inuective against the Magician h See the Apology vnto the 5. doubt i The soule compared to a Common-wealth k See the Apology vnto the 5. doubt there is further mention made hereof in the pag. A discourse touching the late King Mounsieur Boutereau Aduocate in the Counsell doth elegantly as his manner is expresse this Saint in the life of Henry the 4 lately deceased which was composed by him who did expresly send into Flanders to father Francis Domptius that faithfully collected this history to be informed of that which is heere spoken which for the better assurance and attestation of the truth hee sent vnto him word for word Although there be also other witnesses thereof The two discourses in Latine and French did containe this relation heere word for word so that we dared not to change one title hereof as we haue for borne the like alteration through the whole frame and body of this history God turne it all to his Glory l He is called Seruus seruorum m A mauellous Apostrophe vnto the Magician n He meaneth the Crosse set vp in S. Baume o Verrine confesseth himselfe to be damned p A discourse vpon the natiuity of Christ Iesus very obseruable worth the reading q S. Gregory in his 26. Homily maketh a comparison between Ioseph S. Thomas for both of them were scrupulous doubtful of the truth for a season God permitting such staggerings sometimes in our vnderstādings to the end that our assurance may bee the stronger r The doubt that some haue of this History s Touching the labours and paines taken by Preachers t A signe of predestination u Gerson and some others hold this Tenent that he was sanctified from his mothers wombe x Acquisition of vertues y The co-operation of the creature with God z See the answere vnto the doubts the 10. obiection a A pious discourse vpon the feast of Christmas b Spirits doe goe and come with incredible celerity c As a man that being obstinately set and bent on a thing will rather be plucked asunder in peeces then be beaten off the same d Why a Diuell was employed in this worke he being but a contemptible and slauish caitise e Belzebub constrained to make an abjuration f Before the tribunall of God all things are so exactly waighed in al the circumstances that the Diuels haue nothing to reply against it g The temptation vsuall against Nobility h The temptation vsuall against Hereticks i Temptations to single combats k Temptations against youth l Temptations to hardnesse of heart m A breefe discourse touching the feast of Christmas b Diuers iudgements touching this history see the pag. 27. 28. m Diuers iudgments touching this History see the p. 15. n He did examine this two seueral times first at S. Baume in the moneth of Ianuarie then next ensuing where he looked into the verification of all these discourses and tooke knowledge of the witnesses that had been present at the acts In the second place hee did read with great aduisednes and attention this whole cōposure written in the Latine French copies There is a likelihoode also that the whole body of this history wil be re-examined at Rome by the authority of the supreme Inquisition o After the Angel had once
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
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
there should not one of them be saued therefore I say that God speaketh not of the light which wee see and comprehend but of the light of faith Then he spake to Baalberith and said Impious and accused Baalberith thou art he that doest continually make Gods name to be blasphemed Thou also suggestest What are not you a great counsellor doe not you moderate the scales of Iustice are not you a great familiar of the Kings whereof should you stand in feare Vpon these suggestions doest thou lay the first foundations of single combats and Magicke But thou thy selfe being blinde and full of villany doest make those to fall that followes the paths wherein thou doest trace Thou doest also say Your ranke and quality will beare thus many Lackeys thus many Horses thus many Pages for from these externall apparances will men iudge of your true Nobility but I tell thee true Nobility is euer accompanied with liberality and as it is studious to act those deeds that sauour of charity and bounty so doth it hate all viciousnesse and prodigality Thou wilt neuer stand forth to answere for thy Disciples when God shall demand of them an account of their workes Resist the Diuell and he will fly from you there are too too many that suffer themselues to bee deceiued for some will chase at the poore that beg almes of them and tell them they are too importunate yea they will not stick many times not onely to withdraw their almes but to bestow many stripes and blowes vpon them others say vnto the Diuels giue vs a dinner in this world and wee will bestow a supper vpon you in the world to come others there are that will lay an imputation vpon a whole company for the default of some one that doth not orderly demeane himselfe Behold Baalberith cursed are all thy doctrines and instructions Hee further said There are those who when their children are bewitched will vse vnlawfull meanes to know who the witch is that did it and in stead of hauing recourse vnto God that hee may by his good blessing cure the same they goe vnto a witch and entreate him to come and heale their children wretches as you are your misfortune proceedeth from the Diuell and you with your children were innocent but are now partakers of the euill Ought you not to goe to God who knoweth the reason why he hath permitted this euill and not to the Diuell or the sorcerer to vnderstand from them the remedy you ought not to haue familiarity with him but to giue the Church notice of the same and seeke redresse from them who haue the care and charge of soules But cleane contrary vnto this you eate and drinke with sorcerers and by a necessary inference with the Diuell vnto whom they haue abandoned themselues bodies and soules surrendring vp their part of Paradise and all the pretensions they may haue for heauen Nay I say further they are of that impious and execrable disposition that if it lay in their power they would betray God into the hands of Diuels The Diuels doe also cause them to renounce that natural affection which they should carry towards their fathers and mothers and to all those vnto whom they are tyed vnto by propinquity of blood they forbid them to pray for them and which is more to bee abominated they doe many times command them to murther them for it is the custome of Diuels to mischieue those whom they should loue and to returne euill for good as it is the property of God to render good for euill I say further that the children of darkenesse doe serue the diuell with more diligence then the children of light doe their God yet is there a great difference betweene the seruice of God and the seruice of the Diuell for your seruice vnto God is associated with a setled and in-disturbed repose but the bondage of the Diuell is full of great vexations for he commandeth them day and night winter and summer in sicknesse and in health and in what state soeuer they bee they must make their apparance and if they faile but the least scruple or minute of time I tell you they are well beaten for their slacknesse so that a gally-slaue is not so manicled and bechained nor a lackey so buffetted and beaten as they are chained and beaten that make but the least omission in the Diuels seruice and which is worse he giueth least recompence vnto those that serue him most for he hath nothing indeed to bestow vpon them Doe you serue him with the grâ—atest faithfulnesse that may bee yet all the reward you shall gaine thereby is nothing but the horrid paines of hell witnesse those that haue died without confessing themselues and such as haue departed the world in the like sort I speake in generall not in particular The children of God when they die doe recommend their soules vnto God saying In manus tuas c. But the last words that the children of Satan breath forth are The Diuell take me body and soule This is the recompence which they demand of him whom they haue so industriously serued and this is it which he hath promised to bestow vpon them And certainly they doe well deserue hell Then he said to Asmodee What saiest thou Is it not all true which I haue here deliuered Asmodee answered that it was so Sonneillon replyed sweare Asmodee that it is true and I will take my oath with thee Asmodee said I will not sweare with thee Sonneillon answered sweare thou then by Lucifer and I will take mine oath on the behalfe of God To this Asmodee replied I tell thee I will not sweare yet I confesse and doe assure euery body that what thou hast said is consonant to the truth Then said Sonneillon doe you not perceiue the malice of this accursed fiend Hee vseth these tergiuersations and delaies to stagger your beleese and it is Gods pleasure that you should merit more in that God to try you will not comn and him to sweare then if hee had actually commanded him to take his oath for then hee must of necessity obey But let it suffice that I doe sweare by the liuing God that whatsoeuer I haue aboue spoken is most true and therefore let this satisfie you which being spoken he accordingly tooke his oath Hee further said I will also sweare that the Church will approue of all this and that neuer Diuell spake in the presence of his Princes as I haue done hence it is that I shall receiue an abatement and mitigation of my torments Besides God would neuer endure that this should be acted if it were counterfaited because it would set open a vast gap to let in the perdition of many soules He further said consider heere the goodnesse of your God whose manner is to set first before you those things that are worst for you know that hither-vnto the viands which