there are hundreds that burne their fingers for being too nimble and presumptuous and because they would make their priuate interpretations vpon the same which they vse to square by their owne iudgements and further hee prouideth for them other good wholesome foode to wit the liues of Saints and many miracles yet for all this they are euer squemish and cannot downe with these course cates Where lieth the fault it is because their palate is by some infirmitie and indisposition disseasoned for the meate remaineth good though the taste bee naughtely affected What doth this father then he doth loue his children so tenderly that hee enquireth after fresh and vnaccustomed delicacies by new and vnusuall miracles Like vnto the Spouse who loueth his wife so dearely that he is euer presenting her with some new token of his affection O Church reioyce now at thy husband Thou art that chast wife whom if any will follow hee must not walke in darknesse for the holie Ghost doth guide thee by his light and illumination I am not a whit abashed that the Caluinists make refusall of thee for they are exiled from the bosome of the Church and haue no light to vnderstand the truth but I wonder most that the children of this Church doe not make vse of the light of the Gospell Here now is nothing spoken either against God or his Church The same day in the euening the sister Louyse and the sister Magdalene were exorcised by Father Francis Billet Then Verrine turning himselfe toward Magdalene said Beware Magdalene Belzebub would cast thee downe headlong into despaire It is a good signe Magdalene He saith that thou shalt not be able to resist him but Magdalene hee lieth in saying so for thou hast more brothers in heauen then thou hast aduersaries in hell Take courage Magdalene one of thy brothers is able to doe more then all hell set together And speaking to Belzebub he said Ha wretched fiend thou doest tempt Magdalene and tell her that she shall be damned I say no Magdalene thou shalt be saued and I tell thee againe from the liuing God Magdalene thou shalt be saued He said againe to Lucifer In Hell I acknowledge thee for my superiour but in this body God hath made me thy Master It is not to bee wondred at if many men shall with difficultie bee induced to beleeue a matter altogether vnusuall A great sinner ought to vse great repentance thou shalt repent Magdalene and God shall giue thee life put thy confidence in him for he shall more helpe thee then all Hell can hurt thee God hath promised to heare the prayers of the iust a thousand Magdalene haue begged for thee mercie and grace and at the last haue found it for thee Magdalene haue they knocked at the doore of mercie and at length it hath been opened vnto them Thy good workes Magdalene shall not be able to saue thee but the blood of thy Redeemer It will bee proued that there haue been more then a thousand Masses said for thee and doest thou think that so many sacrifices haue been all barren and vneffectuall shall not the eternall Father haue regard vnto his Son equall vnto him in power wisedome and bountie Take a good courage Magdalene I doe assure thee that hee is Omnipotent and euer-bounteous that he hath pardoned thy offences and being that all-knowing vnderstanding he hath taken notice of thy miseries for in the glasse of his owne essence he seeth all things and there is a perfect representation in him of all euents whatsoeuer as if they were now present It is true thou blessed Mother of God thou hast presented thy breasts for her more then ten thousand times And thou Magdalene hast made tender of thy repentance and thou Peter prince of Apostles hast shed many teares for the conuersion of this Magdalene Ioannes Baptista hath also interceded for thee and did present his innocencie in thy behalfe And thou Dominicke hast been very fauouâ—able vnto her and thou Bernardus and Antonius haue prayed for her Take a good heart Magdalene keep thy owne Magdalene and thou shalt become another Magdalene or another Thais God is wearied in expectation of thee giue him to drinke Magdalene but O Lord how canst thou bee thirstie since thou hast no neede of thy creatures But as Christ demanded drinke of the Samaritane woman and then also when hee was nailed to the Crosse so Magdalene thou shalt doe well to let him drinke of thy teares and for a little of this liquour hee shall bestow vpon thee the wine of his loue and shall take from thee all thirstinesse and alteration whatsoeuer Who will beleeue that the Diuell should thus endeuour to conuert Magdalene and the Magician Magdalene I doe assure thee from God that he who hath deliuered the children of Israel from the red Sea will if thou humble thy selfe euen to the pit of hell although thou haddest committed an hundred million of sins more then thou hast done receiue thee into grace saying In quacunque hora. For Magdalene hee cannot be lesse then his word This and many other discourses of a semblable nature did hee confirme and strengthen with his accustomed oath Quod licet dicere licet scribere Whatsoeuer is lawfull to be said is lawfull to be written But as the wicked Spirits doe not speake vnto men but by the tongues of men so neither can they write to men but by the ministerie and seruice of men God not permitting vnto them a free vse either of the one or the other Vpon the same day did Verrine dictate many letters saying to Father Francis Billet Write me certaine letters after this tenure and first of all one to the Priest Lewis Lewis for the saluation of thy soule for the glorie of God and edification of thy neighbour come to S. Baume and obey the Sonne of the Virgin that calleth thee vnto him or doth otherwise threaten thee that if thou doe not obey him for loue thou shalt be enforced thereunto by iustice Come if thou be wise come if thou be wise come if thou be wise obey obey obey for the honour of the blessed Trinitie come along with those that goe to seeke thee who will accompanie thee and will become pledges for thee If thou be well aduised thou wilt come For there is a great processe betwixt the iustice and mercie of God which are the two daughters of the eternall Father obey Mercie the eldest daughter for she is euer fauourable vnto sinners The Virgin Mary is thy aduocate and Theophilus prayeth for thee and is one of thy solicitors Cyprian is another and was a Magician as thou art Dauid is another William the Hermite doth also pray for thee and so doth Matthew the Publican Mary the sister of Martha is thy aduocate Pelagia is another Mary of Aegypt is another Thais also is another and the woman of Samaria is another who doth inuite thee to come and slake thy
shall be in his ruffe and brauery hee will say I am Christ I am the Messias and he will haue many associates that will auow the same but the true Christians shall tell him thou art not hee thou art Antichrist The same God who said vnto the Niniuites repent doth now call vpon you my iudgement is at hand repent therefore and be conuerted Children obey the voice of your father shut shut O shut your gates against Satan if he would enter say that God hath the keyes If the Diuell be importunate if he knocke with impatience if hee would enter by violence goe presently to the master of the house and tell him Sir you are our good shepheard there are strangers without that would enter forcibly vpon vs and if we bee not mistaken there bee wolues without at the gate Sir you haue the keyes you haue the staffe to beate them hence you are able with the least winke of your eye to make them auoid the place vpon this information he will rise and chase them away to their confusion Haue your recourse to the Child Iesus he will bee your Purueier and supply your necessities Present your seruice to Mary and shee will aide you Why doe you rather chuse to lauish away your time then to pray for the health of your soules you are first to honour the blessed mother of God S. Iohn and Magdalene and then the loue of God shall be conferred vpon you Is it not good reason to reuerence the blessed mother of God since that you are her children I assure you that no man liuing can make a bad end who hath honoured and reuerenced the mother of God Magdalene Martha Catherine Vrsula Dominicke Anselme Stanislaus Stephen Anthony of Padua and the Innocent children but be wary for in the greatest feasts and solemnities there is most vnrulinesse and disorder You deceiue your selues when as you say that if God would haue reuealed these things vnto his Church he would haue chosen the ministry of Preachers not of Diuels but God is wise enough yea hee is wisdome it selfe and doth little need to haue your aduice or the counsell of Angels themselues If he would haue taken the aduice either of Angels or of men when he selected and culled forth his blessed mother from all women they would haue told him that it had been better to chuse a Queene or a Princesse for the blessed Virgine was accounted meane and contemptible in the eyes of the world In like manner if hee had taken any to aduise with all touching the place of his Natiuity they would haue told him what Lord chuse a stable can you not with as much ease chuse a Palace But it is the custome of God to doe that which seemeth good vnto him and not to follow the fancies and giddy conceits of men Then did Verrine take his oath that all this aboue mentioned was true as hee formerly vsed to doe The Acts of the 28. of December being the Feast of Innocents ON this day the Dominican father exorcised and Verrine began to speake in this manner There are two bookes God keepeth the booke of life the Diuell the booke of eternall death in which hee registreth downe all mens sinnes as God in the other booke setteth downe all mens good workes whereof S. Martin is witnesse The Diuell ruineth all and God restoreth all for from a worke of basenesse he draweth actions of wonder and maketh that which is vnfruitfull to become fertile The way of life vnto death is a broad and beaten way but the way to returne from sinne to grace is full of mistakes and windings It is not Gods manner to imploy the seruice of those that are drenched in mortall sinne when hee would bring about some important worke for the aduantage and good of his Church as also the Diuell doth not effect any great matter for the aduancement and augmentation of the kingdome of Hell when he vseth the ministry of one that is setled in the grace of God For there is a sympathie and consent betwixt God and his creature whom hee employeth in his businesse God being omnipotent can easily out of vnfruitfulnesse nay out of a straw worke plenty of wonders yet is it requisite that this straw do not let or giue hinderance thereunto for the reasonable creature hath free will giuen him by God that by doing well he may merit as by stooping to that which is nought hee may be punished It is not with men as it is with Diuels for we are forced to doe the commandement of God which men absolutely are not although God being the Lord of all and their Creator Redeemer and Sanctifier may lay his command vpon them but the Diuell whose nature is depraued and deuoid of the grace of God doth nothing but by compulsion God hath created his creatures without any consent or approbation of theirs yet hee doth not operate in his creatures without them neither shall any be haled into the kingdome of heauen if hee haue no minde to goe thither God will open many meanes for the attainement of that endlesse blisse but if a man will none God will leaue him to himselfe and then hee is vtterly cast away This shipwracke of himâ—elfe commeth not from God but from the creature who out of pure malice doth abandon the Mansion of his father that by his precipitate courses hee may cast himselfe into the fier of Hell A good King maketh a good subiect The deceased King of famous memory was a louer of peace in his life time and therefore God did crowne him with glory and peace in that other world Doe not contend and cauill whether hee were an hereticke or a Catholike for the end crownes the worke hee had offended with Dauid and God shewed mercy vnto him as he did vnto Dauid It is the Diuels property to bring men from euill to worse but God nurseth men vp from good to better for no vncleane thing shall enter into heauen Then Verrine said at the pronouncing of these words of the Exorcismes Tu Innocentium persecutor Of a certainty Herod thou wast a blood-thirsty man thou wouldest haue thy selfe stiled the Messias and yet diddest endeauour to slay the true Messias indeed in that massacre of Innocents And although hee was able enough to defend himselfe from thy murtherous designements yet would hee decline thy rage that hee might teach vs not to tempt the prouidence of God Herod thought to kill Christ Iesus yet on the other side the Kings of the East came to worship him Good Kings what saw you in him to draw you to such an action so derogatory as it might haue seemed from your States Hee appeared vnto you but a little childe Mary was no Queene and there was no traine onely Ioseph an Oxe and an Asse Where was his Crowne where was his Scepter where were his hangings of Tapistry where was the royall bed what could you behold there but cob-webs of spiders
sinnes of those that are damned in hell If Iudas had been penitent if Cain had craued pardon if Adam had not stood vpon his iustifications and excuses God would haue forgiuen them of such vnspeakable goodnesse is the God of the Christians and so wel doth humility please accord with him The God of the Turks and the Gods of the Gentiles are all Deuils there is but one God one Church one Baptisme The God of the Christians is the true God the Baptisme of the Christians is the true Baptisme the Church of the Christians is the true Church The Baptisme of Turks or Iews is of no auaile for the soule The Christian shall say In te Domine speraui and shall neuer perish It is true Magdalen thy life shall be written and described from the first three yeeres of thy age and Louyse shal endure much sorrow and afterwards dye in paine but the end crowneth the worke Thinke not Magdalen that thy God will come to thee and take thee by the hand No no hee will not descend in his humanity for such a purpose Where is thy Credo Magdalen thou must now beleeue Magdalen dost thou looke for miracles as many others doe To this Belzebub said I haue nothing to doe with that Credo Verrine replyed Ha wicked spirit it was not for thy sake I spake it Magdalen shall be conuerted in despite of Lucifer and of all hell besides I am true of my word Belzebub answered No no she shall be mine she shall be damned for the gate of mercy is shut against her Then said Verrine It is not so her will to doe wel wil proue acceptable and pleasing and thou saist this accursed as thou art to plunge her into dispaire But the â—ust shall say In te Domine speraui and shall finde the gates of Paradise opened vnto them as witnesseth S. Augustine The Church shal examine this whole tract wherein is nothing contained either against God or his Church â— hereshal many be illuminated he that shall diue into the botome of the sacke shall easily approoue the same the curious and proud shall haue their abode in the pit of hell and shall not haue the power to beleeue Then hee said Carreau cannot fill thy hart Magdalen thy part is set triangle-wise and the blessed Trinity is to replenishe and comfort the same The same day Verrine told Magdalen roundly and rigourously of her faults being in her chamber and spake vnto her in this sort Magdalen if thou resolue not vpon thy conuersion between this and Christmas thou shalt bee euerlastingly damned and burnt aliue and shalt not for all this escape our hands as none haue euer scaped vs these hundreth ninty nine yeeres because wee made them all to dispaire This indeed will bee the Magicians confusion but shall leaue no touch or taint vpon the company of S. Vrsula the company of the Christian doctrine or vpon thy father whom I haue pronounced innocent though Belzebub tooke a false oath against him saying that thy father had giuen thee vnto him which was false for thou of thy owne accord and from a full and franke will diddest giue thy selfe to Lucifer and to all his adherents renouncing God the blessed Trinity and Paradise renouncing all the merits of the Passion of Christ Iesus all the prayers of the sacred mother of God and of all Angels and Saints taking and chusing hell accepting the same as thy last and euerlasting habitation saying that thou hadst rather liue in this world in all varieties of delights and villanies then to serue God thy Creator and thy Redeemer Iesus Christ promising Belzebub to bee obedient vnto all his commands and that thou diddest giue him with all thy heart thy body and soule with the powers thereof reseruing nothing to thy selfe but hell which those that are culpapable of the like abominations doe deserue if they remaine and dye in their sinnes making a schedule written in thy bloud by thine owne hand and giuing it to Belzebub which afterwards the Magicians got into their custody It is true she did not enter into these infernall courses her self but was induced and by allurements drawne vnto it by the theeues of her soule But Lodouicus seeing that dreadfull wolfe of hell to approch left this silâ—ie sheepe to be seazed by him yea intised her into the clawes of rauenous wolues which are the Diuels of hell Shee was young which will bee a good plea for her because God is accustomed to compassionate youth witnesse the prodigall child who left his fathers house as Magdalene hath done and fed with hogs as she did Yet did he not die in his obstinacie but acknowledged his fault and prostrated himselfe at the feete of his father in great humilitie So if Magdalene shall cast her selfe at the feete of the mercie of her God and shall knock at his gate that father of pitie will commaund her to be let in and will bid the fat calfe to be killed he will also cause new garments to be fetched and cast vpon her which signifieth a good conscience and repentance and will put a ring on her finger to declare the faith and trust she ought to giue to the words of her father and how grateful she should be in her acknowledgements of his benefits Then is shee to â—o say Father father I haue sinned against heauen and against thee and am no more worthie to be esteemed thine intreate me as one of your hirelings although most vnworthie of such a place as that Thus should Magdalene humble her self and should say approaching to the seate of his mercie Father I haue sinned against heauen and against thee against thy blessed Mother against the whole Court of heauen and against all thy creatures I am therefore vnworthie to bee called your daughter nay your slaue nay I am not worthie to lift vp mine eyes to heauen but take mee vnto your mercie if it stand with your good pleasure who am the most wretched and disconsolate creature that liues vnder the heauen or vpon the earth Then he added further Magdalene be conuerted and abandon thy sinnes thou hast been hitherto gently led on in calmenesse and in softnesse thou hast been priuilie reproued by secret inspirations by preaching by reading of good bookes by many spirituall instructions which haue from time to time been infused into thee as well in the house of S. Vrsula as by the fathers the Confessors and other learned and illuminated personages who haue giuen them vnto thee both for thy practise and for a remedie against thy aduersaries He further said Magdalene being rebelliously bent against her God and the admonitioÌ„s of his Spouse the Church and God seeing her perdition so neere and her selfe so obstinate in her sinnes and hauing by all the aboue-named remedies profited nothing hath permitted that an vnworthie yea thrice-vnworthie sister of the Companie of S. Vrsula Louyse Capelle who of her selfe is lesse
Paradise you cannot goe any other way beleeue mee this is the path that leadeth to Heauen The same day Verrine bid Father Francis Billet to take the Stole and the booke of Exorcismes and willed him from God in the vertue of thē to command him to dictate this ensuing letter directed vnto a Preist of the Christian doctrine that was tempted to doubt of his vocation the Exorcismes being performed accordingly he began to dictate in forme as followeth Dearest and welbeloued brother I heere aduertise you that we assuredly know for a truth that whatsoeuer your Reuerence hath conceiued against your vocation is nothing else but a meere suggestion of the Deuil who is an vtter enemie to God and all obedience He endeuoureth to infuse into you rebellion against God and your Superiour and would haue you to beleeue that your iudgment is able to comprehend all the secrets of God But I assure you it would require and take vp all our time if we should endeauour to learne and enquire into the secrets of God For his secrets and iudgments are so abstruse that none of themselues can bee certaine of the manner of them Many there are that haue a conceite they know the will of God and that their vnderstanding is very perfitely illuminated but for the most part they are beguiled For wee see by daily experience that they may be deceaued and no question are deceaued since euery day there are new wonders full of rare and admirable strangenes discouered in this our God And perceauing a burthen and pressure vpon my soule if I should bee wanting vnto you in this office I haue sent this letter vnto you to wishe you instantly to dispatch your selfe hither for S. Baume with as much speed as possibly you may If you come before Christmasse you shall vnderstand as I conceiue diuers passages so excellent in themselues and so aduantageous vnto you that you would not for the world but bee made familiar with them for they are so full of nouelty and strangenesse that no man aliue did euer see the like Knowe that Louyse Capean whom you haue formerly beene acquainted withall one of the vnworthiest and meanest Sisters of the company of S. Vrsula that are at Aix is bewitched and possessed by three Deuils that are within her body It was a Charme that gaue way to this possession of Deuils which did befall her by the permission of God and out of a zeale shee had to suffer Hell it selfe and all the paines thereof so that she might not be separated thereby from her God for his glory and the saluation of soules And being setled for many yeares in this resolution and comming often times to blessed Communion shee prayed still vnto God that he would take compassion vpon the soules of her neighbours and this she demanded with such ardency of desire that it is almost impossible for any to attaine vnto the like And being moued by him that internally spake vnto her and said Whether if it were expedient to hazard thy body and to expose it euen vnto death for the saluation of thy neighbours wouldst thou willingly vndertake the same she accepted of it many times saying that shee was ready to endure all and that it was fit to prefer the soule of our neighbour before our body or our owne life Thus God out of his great goodnesse hath made choice of her for a worke which neither you nor I euer dreamed of nor should euer haue beleeued if wee had not seene the experience of the same and those who haue not had the oportunity to behold it may perchance heereafter at the least haue meanes to read this wonder For euery one laboureth with all diligence that may be to make such vnhard of euents and so strange a Miracle to appeare vnto the world And I doe assure you if you did but vnderstand it aright you would leaue meate and drinke nay your very studies to haue knowledge of that which euery day offereth it selfe vnto our considerations For Father Michaelis being inspired from God counselled Father Romillon to bring Magdalene from Palud and to search out al other that were bewitched and bring them to S. Baume that they might there make their vowes Being there Louyse Capeau came from Aix her selfe alone accompanied with none of the rest that were possessed where shee found Magdalene already arriued Touching Louyse she would by no meanes at the first heare tell of Exorcismes saying that she was not possessed and that all might arise from naturall causes or by the sleights and power of the Deuils that were in the body of Magdalene She was at Aix when they discouered themselues and it was done in the time of Confession◠then was Magdalene at S. Maximin and although her Confessours did cleerly demonstrate vnto her that this straine and fancie of hers against possession could no way sute with probability yet was shee so swolne with pride arrogancy and rebellion that shee would not submit her iudgment vnto her Superiour who commanded diuerse to make inquiry of this matter at S. Baume And the Deuill within her said I will not obey him so that when it was offered vnto her consideration how that she was no win the presence of God himselfe for it was within the Church of S. Vrsula and when he that confessed her at the time the Deuils began to bee discouered did reproue her and say How darest thou to speake thus before thy Superiour She answered that she would subiect her selfe to the command neither of Gouernour nor Gouernesse neither would she regarde or thinke of them that shee thought her selfe more knowing how to conduct her selfe in her owne behauiours and deportments then they could be that she would rely vpon her owne iudgment and that Superiours did many times command things very vnfit to be put in execution All this while did not she vnderstand that this was a stratagem of the Deuils to giue hindrance and stoppe vnto the worke which is now so well begun And although the Deuill would haue shifted this off by sundry slights and collusions yet in the end either by force or out of loue she was contented to be obedient although she still was stiffe in her opinion that she would not suffer her selfe to be exorcised But God changed her intendment and disposed her hart to embrace the good pleasure of God and of her Superiour and to renounce and disclaime her owne so that she came to S. Baume and there suffered her selfe to be exorcised Whereupon one of the Deuils named Verrine began to speake and to tell his name and after many adiurations where withal he was chained and bound vp he reuealed the names of his companions and vpon the continuance of the Exorcismes he said and swore taking a solemne oath with all the properties and particulars there unto belonging vpon the blessed Sacrament saying these words I sweare by the liuing God that all which I haue spoken is
Moses replyed saying Nisi tu ipse praecedas nos so that it appeareth that these spirits were the messengers of God The ex perience also of those that are possessed is a sufficient argument to confute the Saduces Heere upon it came saith Iansenius that Christ Iesus did permit the Diuels in his time to inuade not onely men but swine also for conuiction saith hee of the errour of the Saduces whom Christ Iesus was saine to traine vp by such rutourage as knowing that if a man did once apprehend there were Spirits hee would forth-with beleeue that there is another world where they make their abode and from thence would easily bee induced to admit the immortality of the soule and the resurrection of the body Whereas contrariwise hee who doth not beleeue that there are Spirits can hardly conceiue that there is another world or that the soule is immortall or that it is possible for God himselfe to call men vnto him by resurrection from the dead Heereupon S. Luke reciting the principal errours of the Saduces doth ioyne these three points together Concerning Christians and Catholicks besides the aboue named bookes they haue S. Stephen in the Acts of the Apostles and S. Paul in the 3. to the Galathians to witnes that the Law was giuen to Moses and the people by the ministery of Angels that God hath appointed good Angels to guard vs from the perrills of this world and from the attempts of wicked Spirits against vs in the 90. Psalme Moreouer that they ayde and succour vs so farre as to combate for vs none said an Angel to Daniel did aide me in the people of Israels deliuerance but Michael Prince of this people and that the number of them is exceeding great doth clearly appeare by the history of Helizeus when he opened the eies of his disciple made him see the great multitude of Angels at what time he was afraide of the huge army of the Assirians Plures saith he nobiscum sunt quaÌ„ cum illis The same spake Iacob who saw himselfe circled in with an heauenly army when hee stood in feare of his brother Esau Castra inquit Dei sunt haec Their office is to praise God vncessantly as Esay and Ezechiel doe declare the one speaking of Seraphins the other of Cherubins He that shall â—ound the trumpet to raise the dead shall bee an Arch angell and presently there shall come a great troope of Angels to collect and gather in the elect from all quarters of the world and to assemble them in one place Touching wicked Spirits it is declared in the history of Achab that a spirit did offer himselfe to be a spirit of lyes and Satan tempted Dauid to number his people in the pride of his heart and did much mischiefe in Egypt as being there the hang-man of God Immissiones saith Dauid per Angelos malos God also frequently forbiddeth in the law to sacrifice vnto Diuels which hee would not doe but that there were Diuels It was the Diuell that did afflict Iob in his body goods children and seruants It was he that dared to tempt Christ Iesus and did exact adoration from him as if he were a God it is hee that by his commandement and by the prayers of the Apostles hath beene so often cast out from mens bodies and for conclusion for the places that may heere bee brought are numberlesse God will say at the last day to the reprobate Ite maledicti in ignem aeternum qui paratus est Diabolo Angelis eius Being then ascertained that there are Spirits both good and bad as well from the grounds of naturall reason as from inuincible experiences and especially from the authority of the holy Scripture we are in the next place to know whether they haue bodies or no. CHAP. II. Whether Spirits haue bodies THis question beareth with it more difficultie then any other either in Philosophy or Diuinity next after the question of the Diuine nature first because Spirits do approch neerer vnto the nature of God then any other creature as also because it is impossible to see or comprehend them but onely by their effects as by the print of the foote which is left in the sand wee know that a man hath passed that way yet haue we not a possibility to conceiue of his vertue knowledge force beauty or constitution thereby and hence it ariseth that so many ingenuous Spirits as haue laboured in this argument haue almost all of them missed their scope and run into some errour For if as Saint Augustine teacheth it bee one of the most difficult things in the world to know the essence of the soule which Aristotle also toucheth in his first booke of the soule where he reciteth an infinitie of opinions together with their seuerall mistakes and exorbitances from the truth much more shall this argument of Spirits be incumbred with many difficulties since there is no man who hath not daily experience of the nature of soules euen in their very dreames Which maketh me say with Saint Thomas of Aquin that Themistius the Philosopher hath more grossely ouer shot himselfe in this point then any others For he did not onely teach it for a truth that in this mortall life we might attaine vnto the full and complete knowledge of Angels but also that this kinde of knowledge was more facile then any other by reason of their constancy and naturall stabilitie whereby it commeth to passe that they are not so obnoxious vnto change as all other elementary bodies are Against this Saint Thomas doth learnedly oppose himselfe laying downe demonstratiuely that whatsoeuer knowledge a man might attaine vnto in this mortall life for after this life our knowledge shall without comparison be farre more excellent by the contemplation of that great Myrrour that comprehendeth all things it doth all necessarily proceed and flow from the outward senses and in the intermission of their working a man doth afterward apprehend a conception of that which was offered and imprinted into his sense The truth of this may be obserued in a man that is blind and deafe from his natiuitie who hath no knowledge of any thing whatsoeuer Since then Spirits haue no bodies they cannot be seene by the eye nor receaued into any externall sense and thereupon it ariseth that a man cannot forme them in his imagination vnlesse it bee because we see them dimly by their effects Saint Augustine himselfe confesseth that it is one of the hardest questions in the world and is not ashamed to vse these words Fateor excedere vires intentionis meae and Aristotle as it were to preuent Themistius doth declare that this obscurity doth not proceede from Spirits but from the imbecility both of our senses and vnderstanding which as he prettily noteth resembleth the eye of an Oule that cannot endure the brightnesse of the Sunne although it be the
if the Diuels did represent serpents froggs and the like before Pharaoh and all the people it is not to be wondred if he shew him selfe vnto a man in a manly semblance for thus he presented himselfe before Iob during the time of his temptation as Saint Chrysostome doth well declare saying That the messengers who came to bring him newes so suddenly one vpon the necke of another were Diuels in the disguise of men for otherwise it cannot wel be reconciled how a man being in a house which in an instant was vtterly ouerthrowne and demolished could scape the ruine of this house nor how these losses being acted so farre one from the other as the sheepe which were consumed by the fire that fell from heauen the Camels that were carried away by the Chaldeans the house which was rooted vp from the foundations could bee so timed in the relations of them that as soone as one had deliuered his newes another should come at his heeles and tell what detriment Iob had receiued in other places And since Satan had liberty to kill not onely the sheepe but the sheepheards and not to ouerwhelme the house alone but to wrap vp also those that were within it in those ruines it is not probable that he who is bloodily minded a murtherer of men and a rauening wolfe that deuoureth whatsoeuer commeth in his way would let any one of them escape to bring the newes especially since it was in his power as well to deliuer the message as to commit the riotts and murther and since he had leaue to do vnto Iob whatsoeuer hee would except one onely thing Tantum saith God ne tang as animam eius So that these newes tempting him most it were no absurditie to say that the Diuell was the bringer of them neither doth the text in reciting these crosses make mention of any one that did escape but onely that he who brought the newes-said thus and thus although as the Amalechite told Dauid that he had slaine Saul although the truth was that hee had slaine himselfe Irruit super gladium suum so might this father of lyes mis-report one thing for another Therefore Saint Chrysostome doth not thinke it strange to say that the Diuell appeared vnto Iob in the habite of a messenger or seruant or to be of the age as it is to bee presumed that such and so swift messengers were of 25. or 30. yeeres Saint Augustine doth not onely say that this might be but also giueth the reason why it might be and that is by the application of naturall causes by which he shapeth vnto himselfe what body soeuer he desireth to assume especially for the quantity and quality which are meere accidents And this body the Diuell can mooue by a kind of locall motion yet doth he not viuificate and operate in the same as the reasonable soule doth in a mans body for this body is not a liue body but is onely clothed with externall accidents and seemeth to haue life by the secret working of these Spirits euen as the celestiall bodies are turned about by a locall motion which proceedeth from the Angels and yet cannot such bodies be properly said to liue This is Saint Augustines resolution Diabolus optat sibi corpus aliquod tanquam vestem and in this sort did hee oftentimes visibly appeare vnto Saint Anthony as Saint Athanasius reporteth and once to Saint Martin as Seuerus Sulpitius writeth To conclude neuer did any father of the Christian Church deny but that this either might be or hath bin really practised The Marcionites and Manicheans who thought strange that the Deuill should touch Christ Iesus denied not that the Deuill did visibly and corporally appeare vnto him but they rather held that Christ Iesus was not clothed with true flesh but had a body of the same condition as those are which are formed by Spirits Saint Paul teacheth vs that Satan transformeth himselfe into an Angell of light the meaning is that he sometime taketh a comely humane shape as good Angels vse to do to familiarise himselfe vnto men as we see in the Gospell that the good Angels who appeared vnto those godly women that sought Christ Iesus in his sepulcher were like yong men of 18. or 20. yeeres of age so that this point is cleere and without controuersie both in the Scripture and amongst the Doctors of the Church It would therefore appeare to be an ignorance and rashnesse too too grosse to make doubt of the truth hereof since there is such a cloud of Histories to giue confirmation of the same vnto vs as for example the History recited by Gregory Nazianzen of a Magician vnto whom the Diuell spake familiarly and the like But that we may not exceede the iust limits of Annotations it shall suffice that we obserue that among other predictions of the end of the world Saint Hippolytus writeth that a great number of Diuels shall appeare vnto men in humane shapes and being thus disguised in borrowed formes they shall assemble themselues in mountaines dennes and desert places all which predictions do fitly agree vnto the depositions of Sorcerers It will not be amisse to note the antiquity and authority of this glorious Martyr for the better resolution of diuers passages in the fore-cited place which by some might be offensiuely taken He was more ancient then Origen at the least he liued in the same time with him for Saint Ierome telleth in his Homilies how he preached and how Origen was present at his Sermons It is then to be presumed that since he tooke vpon him to speake of things to come which were not expresly comprehended in the Scriptures he had either the gift of prophesie wherewith all many were indued in the Primitiue Church as Saint Paul teacheth and which endured downe vnto the times of Saint Ireneus or hee had learned these things from the Disciples of the Apostles as Saint Irâ—neus telleth how he writ many things which he hâ— learned from the Disciples of Iohn the Euangelist and that it happened vnto him as it did vnto diuers others who liued neere vnto the Apostles time who hauing faithfully treasured vp those things which the most familiar Disciples of the Apostles did reueale vnto them yet there were some that would adde thereunto certaine conceits of their owne braine which they themselues did coniecture might be deliuered by the Apostles But in this they notably abused themselues as wee may plainely see in Ireneus Papias and others The same happened vnto this holy man in whom wee may obserue many tracts directly flowing from the Spirit of prophesie and other vsefull instructions proceeding from his owne iudgement Amongst this later sort of Reuelations from the Apostles wee are to place that which he speaketh of Antichrist whom hee saith shall be a Deuill taking vpon him the shape of a man And this we may easily see to be his drift for
confesseth himselfe 127 Abyron Dathan swallowed vp by the earth for their impieties 213 Accusation of Sorcerers 8 The acts of Adoration of Verrine 3.143.185 An Act of humility in Magdalene 149 Adoration of Verrine 3.143.185 Adiuration of Verrine 103.123 Adam driuen out of Paradise for his disobedience 133 Adams Repentance 115 Adam and what he did 44.217.246.106 Adoration of the Eucharist 26.33 Adoration of the Goat in the synagogue 302 Adoration of God by a Diuell in a miracle 89 An aduertizement vnto Monkes and Priests 133.144 An aduice to write that which the Diuell deliuered 30 An aduice giuen to Priests 104. and vnto religious persons 172. and generally vnto all men 192.238.274 The Age wherein we are to doe penance 237 Agnus dei is a lambe for true Christians but a roaring Lion for Diuels 24 Against such as addresse themselves to Witches 253 Allusion made by the Diuell touching the constraint which be suffereth in exorcismes 204 Saint Andrewes day appointed by the Diuels to carry away Magdalene 1.2 Angels of heauen and their force 36 Angels which are our guardians ought to bee worshipped and why 199 Angels and Saints are our aduocates 147 Angels are not able to sing at full the praises of God 136 Angels that were goodly creatures condemned to hell for their pride 181 Angels are waiters at the table of God 184 Answers of the diuels which were in the body of Louyse 2.3 Antichrist borne 260.268.269.299.305 Antichrist will cause himselfe to bee adored and the Kings of the earth shall serue him 267 Apostrophe vnto S. Magdalene 298 Apostrophe to the laity 145.274 Arriuall of Lewes to S. Baume 287 Arriuall of S. Magdalenes mother to S. Baume 13 Arriuall of Father Michaelis to S. Baume 283 Arriuall of Magdalene to S. Baumie 1 The Attributes giuen to diuine persons 46 Audience giuen to Magdalene 290 An Auie said for our enemies waighes more then a Pater for our friends 257 Authority of the Church 171 Authority of Priests 190 B Balberith is he that tempteth meÌ„ to blaspheme God 252 S. Baume ought to be reuerenced 226.281 Baptisme not regarded 123 Barbarous nations liue in darkenesse 123 The Bee ought to be proposed to our imitation 229 Beatitude not essentiall but accidentall may bee augmented 96 Belzebub tosseth Magdaleue from one side to another 21 Belzebub belloweth like a bull and casteth Magdalenes shooes at Louyse head 6 Belzebub maketh an out cry when he heard these words Ecce Ancilla domini 24 Belzebub sweareth that Louyse is possessed 294 Belzebub in speaking to another Diuell doth imitate the Exorcist 66 Belzebub humbled and troden vnder feete 86.124 Belzebub complaineth to God of his too great mercy 62.63.73.74 S. Bernard a great familiar of the Virgins 194 Beauty of Paradise 38.281 Beades without workes are of none auaile 80.81 Birds of the aire blesse God 250 Blindnesse of men 188 He is Blind who neither hath vnderstanding nor will to do good 141 Booke of life and death in Gods keeping 271 The Booko of the Crucifix 145.275 The Booke with two leaues 173 Bread taken for the species and forme of bread 151 C CAluenists beleeue not the Church of Rome 39 Capuchins goe to Marseille 299 Carreau one of the Diuels 243.116 Catherine of France gardian vnto Magdalene 6 Caroches enter into hell but men goe to Paradise on foote 21.124 A Change in the life of Magdalene 132 The Charity of Saints 37 The Charity of Christ Iesus 77 Charity the daughter of God 44 Christians that serue not God are miserable 17 The Church shall examine all these things 116 Out of the Church there is no saluation and it is but one 209 Single Combats prohibited by God 135.242 Confession of Magdalene 8 The holy Communion the table of the King of Kings 183 Confession without due preparation is not good 126 Confessours and Exorcists are excluded from the consultations 289 Consultations touching the verification of the acts 289 Considerations to bee thought vpon when wee sit at table 228.229 Consultation touching the businesse of the Magician 185 Conuersion of Magicians 261. It is a miracle 305 Constraint of Verrine 18.20.57.58.64.106 Constraint of Belzebub to renounce the actions of the Magicians 241 Constraint of the Diuels to speake truth 42.43.91 and to humble themselues 63.92.93.160.186 Contradiction when the miracles of God are wrought 205 Contradiction of Leuiathan 152 Cooperation of the creature with God 229 Fiue Counsels or instructions giuen to Louyse 40. and to Magdalene 40 The Contrition of Magdalene 10 Another Consultation how to proceed in case that the Magician would not confesse 106 The Contempt of Diuels towards our Lady 5.182 The Contempt which some haue of Priests is not to bee regarded by Priests 135 The Crosse a glasse in which we are all to looke 145 Christ Iesus is the same also 146 The Cruelty of the Magician Lewes 298 All Creatures obey God 60 Damnable Curiosity touching the blessed Sacrament 90 The Curious fall into a pit out of which they cannot get when they will 116.90.133 The Custome of the DominicaÌ„s in saying of their Rosary 3 D DAmnation the recompence of Diuels 60.61 Dathan and Abyron swallowed vp for their impieties 213 Death and the sundry sorts thereof 170 The Deformity of Diuels and the damned 38.61 The Diuell begins to speake at the first exorcismes but by constraint 2.3.157 The Diuell boweth himselfe to worship God 3 The Diuell that is inferiour dareth not speake before his superiour 6 Diuels make dainty to tell their names for feare of being exorcised commanded and punished 66 The Diuell seene by Magdalene 14 The Diuels beaten 24.25 The Diuels are constrained to speake at S. Baume 30 The Diuels would ouerthrow the coÌ„pany of S. Vrsula 34.89 The principall Diuels that were in Magdalene 39 The Diuels condemned for one onely sinne and why 93.64 Diuels are theeues 90 Diuels are vncapable of conuersion 90 The Diuel commandeth not neither are we to obey him 94 The Diuell doth falsely affirme that Lewes was no Magician and that Magdalene was not bewitched 131 The Diuell imployed by God and why 236 The Diuels that tempted our first parents 266 The Diuell exprobateth Lewes with his villaines 289 The Diuels are bound 300 304 The Diuell resisteth and disputeth against God 24.143 The Diuell is proud and is vexed that God would chuse a woman to be the instrument of so important a business 85.54 The Diuell issueth forth like a blast from the body of Louyse 210.211 The Diuels keepe Magdalene bound in all her body to make her to despaire 84 Diuels who are forced by God or his Church to sweare a truth cannot lie 29.88.91.92.95.153.154 Diuels doe laugh at those who are curious 51 The Diuels and their number which was in the body of Louyse 3 A Dialogue of the soule and the body 217 A Dialogue betweene Verrine and Leuiathan 161.187 A Dialogue betweene Verrine and Belzebub 62 A Dialogue betweene Verrine and the Exorcist 186 A Dialogâ—e between Leuiathan one of
vnto the sacred Trinity 387 The Teares which Witches shead full no lower then their cheekes 388 Tentation of the Diuell to change our confessours 394 Tentations of sundry Diuels and the Saints opposite vnto them 323.324 The time of Antichrist 316 Mounsieur Thoron is present at the Exorcisme 375 The Throat of Magdalene quitted by the Diuell 329.363 Tortures and the rack giuen vnto Magdalene by Diuels 329.373 Tortures which the Diuels inflicted vpon Magdalene 400.401 Torments which Magdalene endured more then ordinary 358.359.362 Torments redoubled vpon Magdalene twice a day 391 A Tyrant will not suffer any great Lord to dwell neere him 394 V VErrine a Diuell and Prince of Principalities with his tentations 325 Verrine tormented and why 322 Verrine saith he shall haue diminution of paines ibid. and 328 Verrine and his tentations 324 Verrine saith not that he is a Preacher 328 Verrine saith he is sent of God to speake truth 328 Verrine was neuer bound and the reason 349 Verrine crieth aloud because some would declare the Magician to be innocent 318 Verrine barketh like a dog 316 The Vertue of the blessed Sacrament 315 Vestments of Priests 382 Villanies committed in the Sabbath by Witches 3â—7 Violins and other instruments of musick vsed in the Sabbath 336 Vision of the blessed Host. 368 The Vision of Magdalene red as fire 402 The voice of a woman dying 331 The voices of the Witches plainly heard 344 W WAntonnesse of the Sabbaths 336 Weeping of Witches and the manner 388 Wicked Spirits cannot be consecrated fingers 385 Witchcrafts and Charmes cast into Magdalens eares and why 347 Witchcrafts and Charmes giuen to two ends 343 Witnesse of Physitians and Surgeons 371 Witnesses of the markes of the Magician 376 Witnesses touching those that were possessed 375 A Woman lost and sought after and the place where shee was 351 A woman bewitched 383 The working of Diuels is in vaine against the iust 344 When God worketh not all is darke but when hee worketh euery thing is full of light 380 Y A Young man that was an heretique confirmed the more in the Catholick religion by the words of the Diuell 404. and is conuerted by father Michaelis ibid. The end of the table A TABLE OF THE CHAPTERS contained in the Discourse of Spirits 1. WHether there be Spirits or no There are foure points to be obserued touching Spirits that there are Spirits what their nature is from whence they came and the end why they are 1 2. Whether Spirits haue bodies 14 3. Of the Creation goodnes or maliciousnes of Angels 29 4. 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 sundry waies to tempt men 41 5. That the Diuels scope is to make himselfe to bee worshipped as a God and to deceiue men that the Diuell knoweth not things to come neither can he penetrate or diue into the secrets of mans heart 51 6. That Sorcerers are as detestable and as much forbidden by the law of God as the very Oracles of the Heathen and their Idols were that it is an idle speech which is giuen out of Sorcerers that Princes should take heed of them the diuersities of customes which the Sorcerers vsed in the old time all proued by the Scripture 63 7. Of Witches and that women are more addicted to witchcraft then men are 76 8. An answere vnto those that demand what danger there is in crauing the assistance and aide of the Diuell 82 9. Whether the Articles contained in the depositions of Sorcerers ought to be taken as idely and dreamingly spoken or whether they ought to bee receiued for truth 94 FINIS 1. King 23. 4. King 21. 23. Esa. 47. Ezek. 28. The Acts of the 23. of December pag. 219. Iohn 8. Marc. 5. Nemo poterat cum domare catenas disrumpebat compedes diminuebat videns lesum à longè cucurrit procidens Matth. 8. Adorauit eum clamans voce magna dixit Quid mihi tibi Iesu fili Dei altissimi Vid Acta 16. Decemb. pag. Marc. 5. Luc. 8. Matth. 8. Dedivobis potestatem calcandi supr a serpentes c. Luc. 10. Et in nomine meo daemonia eijcient Marc. 16. 1. Sam. 19. 1. Reg. 2. 2. ad Timoth. 2. Rom. 1. Epist. 117. A thorne in a garden cannot blemish the roses or the garden but that a man may still say Behold a faire garden Hiero. contra vigil Matth 4. August lib. 20. contra Faustum Manich. c. 21. Printed by Iohn de Mongastonat Lon. grond The 6. booke and 3. discours pag. 459. Numb 22. Apoc. 1. D. Thom. 1. partic quest 113. art 2. Tob. 12. The second part pag. 311. act of the 11. of Ian. and the 6. act of the 12. Decem. pag. 39 6. Book 2 discours pag. 414. after Cardan and Strozzi Math 12. assumpsit 7. spiriritus nequiores se. Marc. 16. De qua eiecerat 7. demonia See Dr. Maldonat vpon the pastages which he literally maketh of the seauen Diuels Bartholomaeus Fayus praeses Parisiensis in Energumenico Hadrian Hofstadius ser. 52. de Eucharistia Ioan. Lorinus in acta apost c. 5. vers 16. Anthanas in vit Anthonii Ioan. Lorin in act Apost c. 16. vers 17. Marc. 5. The discours of the history which is faithfully gathered shall giue you to vnderstand that the Diuell spake after this manner Boleze 1566. Bartholomaeus Fayus praeses Paristensis in energumenico Hadrianus Hoâ—â—tadius serm 52. de Eucharistia Iohannes Lorinus in Acta Apost cap. 5. 16. Hieron in vita Hilarions Ioan. Lorin in Act. Apostol cap. 16. In registro D. Antonius in Historia In Decretis de Poenitentia Lib. de interitu Prophetarum in Danielem Matth. 8. Marc. 5. Athanasâ—n vita Anthonij Nolite iudicare c. Dijs non detrahes Principi populitui non maledices Hoc maximum est primum mandatum 2.2 quaest 124. art 5. Apud Theodoretum in hist. Ecclesiâ—st Chrysost. Hom. 3. in 1. ad Thessal Hieron in Matth. Cyprian Serm. de lapsis Lib. 14. Eccles hist. cap. 43. S. Thom. 1.2 quaest 1. art 1. 3. Reg. 22. 1. Reg. 18. Inuasit spiritus Dei malus Saul prophetabat in medio domus suae tenebatque lanceá misit eam c. Hierom super 5. cap. Matth. Marc. 5. Matth. 8.2 Pet. 2. Tob. 8. Apoc. 20. Act. of the 27. of Decem. pag. 260. Ribadeneira in her life and workes Ioachin Abbas in Hieremiam Homil. 13. in Matth. Magdalene carried vp by Diuels First speech of Verrine The act of adoration of the said Verrine Possession by witchcraft The Exorcist tries the diuel a Wee are to take these and the following discourses as we take the discourses of Balaam the Inchanter and of Caiphas that prophecied of Christ Iesus not of their owne voluntarie or proper motion S. Athanasius faith that when the diuell perswaded S. Anthony to pray vnto God he prayed vnto him not because the
d Lewes the Magician brought into the Chapel e They were saine to keeps the Chapel doore shut because of the throng of people f The markes found by the Physitians vpon the Magician g The friuolous question of the Magician h Magdalenes accusation and stoutnesse against the Magician i Magdalene did afterwards make relation of this vnto vs for we were not present at their confrontments but the commissiaries haue the acts of these things in their hands k The difference betwixt the heart of a Catholicke and the heart of a Magician When God doth not operate all is endarkned but when he beginneth to put his operations in act euery thing thereby receaueth life and light as appeareth in the worke of the Creation Gen. 1. Now by reason of this participation of Magicians with Lucifer they are not onely possessed with obstinacy and blindnesse but also with a diabolicall rage which we haue formerly touched l O wretched Magicians can you haue any affiance in Deuils puâ— your trust in your good God Quia fidelis Dominus in omnibus verbis suis sanctus in omnibus operibus suis. m The Vestments of Priests m The strange manner of Magdalens running vpon her knees n This woman was bewitched by the Magician concerning which there is mention made in the sentence giuen against the said Magician o It is the manner which some haue welobserued to be vsuall among Diuels that they hate others that come vpon their ground possessions which proceedeth from their pride enuy p A charme giuen by the Magician q Ye that are sinners consider seriously how grieuous the punishments are vnto which your sins make you liable r The horrible and rude handling vsed by the Diuels towards Magdalene s The Diuels haue no power to bite consecrated fingers t Mens conuersions from those faults that are enormous doe ordâ—narily goe by degrees succession as hath been experienced in the conuersion of Magdalene which at length was perfected vp approoued by the markes that departed from her A demonstration or externall embleme hereof is in the blinde man in S. Mark chap. 8. vpon whom Christ Iesus laid his hands two seuerall times so at first he began to see imperfectly afterwards his sight became more perfect u He conceited that it was nothing but imagination not hauing been much conuersant with her that was possessed The Diuels that were in the bodies of some harmelesse and innocent sisters of S. Vrsula vpon their being Exorcised did say wee will depart from hence in time but wee are already prouided of a body to enter into it at our pleasure Yet would we not iudge this to be ment de indiuiduo x The great charity of two Capuchin fathers y In the Acts of the Apostles the 19. chapter The handkerchifes of Saint Paule being applied vnto those that were possessed did chace away euill spirits z The Deuils are oftentimes constrained to reueale the bodies relicks of Saints as appeareth by the Ecclesiasticall histories concerning the bodies of those notable Saints Iohn and Paule whom Iulian the Apostata had caused secretly to bee hid as he also â—ndeauoured to silence the memoriall of their Martyrdome But they were knowne by an vndeceiuable marke which is by the miracles that were wrought by them which doe beare a more assured witnesse of them when they are dead then when they are aliue as was seene in the person of Christ Iesus for in mens life time they are not alwayes ineuitable arguments of predestinâ—tion Mat. 7.1 Cor. 13. but they are certaine tokens of the same after their death And by this point shall Antichrist be discouered euen by his own that shall beleeue in him a An excellent dialogue betweene one of the fathers and the Diuell b As if this miserable obstinate and blind spirit should say that there was good cause of their reuolt so to excuse and make good his sin c He returneth to his first speech where he complaineth of God d Like vnto sundry theues that are possessed with diuers towers euery one standing vpon his owne guard or like two doggs snarling one against the other when they both are gnavving of a bone e Behold the consummation and perfection of true contrition abneget semetipsum f Oculos suos statuerunt declinare in terram g Holy Fryday a day fit apt for remission of sinnes h Tharasque is a monsterous Dragon that deuoured men at Tharasconâ—n â—n Prouince and afterwards was sâ—â—ne by S. Martha i O notable Miracle being performed vpon the blessed day of Easter at the time of holy Masse by the vertue of the worthy receauing of the body of Christ Iesus al being wrought by the power of God who is alone able to enlifen that which is dead the Diuel hauing no power to quicken the least branch of a tree after it is once withered vp and dryed Thus doth God by his bounty and Omnipotency take from vs the stampe of the Diuel which is sin in steed thereof setteth vpon vs the scale of his grace by quickning putting life into our soules These are notable hansels and tokens of Easter day k For Antony they say Tony. l Meaning that men doe not goe so presently to Paradise m Obserue heere good Christian by these fore passed euents and by those accidents that doe now happen shall heereafter follow what extraordinary torments God by his iust iudgments imposeth vpon those that haue transgressed against him For wheÌ„ he would seate this distressed sinner in the state of grace he loaded her patience with many paines that did draw neer vnto the torments of hell and that by the ministery of her cruell enemies the Diuels and without compassion vnto the outward manâ— Secundum mensuâ—am delicti c. n It is a great light of God when corporâ—l torments aâ—e not so much â—steeâ—â—d as internall temptations a In like manner vpon the blessed feast of Easter the markes of the Diuell were perfectly taken from her as the tokens and hansell of her conuersion Tertul. lib. de anima Marc. 16. Tertul. lib de Testim animae Hierom. lib 15. commen in Esai ad c. 47. Tertul. lib. de anima Hierom. lib. 8. in Esai ad cap. 27. Leuit. 15. Deuter. 1. Luc. 1. Act 1. S. Thom. 2.29 95. art 8. August serm 2. in Psal. 30. Plat. in Cratil S. August in Epist 102. calleth them Daemonicolas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worshippers of Diuels Vpon the 96. Psal. where he tearmeth them worse then Idolaters August lib. 20. contr Faust. Tertul. lib. de testi ani Tertul. lib. de nima August lib 13. contr Faust. Mani cap. 15. Chrysost. hom 2.11 Epist. ad Heb. hom 10. in 1. Epist. ad Timoth. Aug. lib. de ciuit Dei cap. 18. Lib. 1. Metaph. cap. 1. Exod. 16. Lib. 8 Physic. Lib. 12. Metaph text 48. Ezech. 1. S. Thom. lib. 2. cont gent. c. 92 Lib. 2. Metaph. lib. 2. de