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
cautions and restrictions They doe declare said Verrine that thou are vanquished for thy intendment was to haue sworne according to the Church that is called the Reformed Church and is the Church of Caluin Beza Luther Arius and the like Heretikes You may doe well said Leuiathan to beleeue this babler you may perhaps find him to be a great Prophet Verrine said It is true I am of my selfe a miserable Diuell as thou art but after much resistance and long disputation against God I was at last constrained to speake the truth for God is the Prophet of Prophets and hee it was that made Balaams Asse to speake Leuiathan answered What doth God interchange commerce of language and conference with a Diuell Yes that he doth said Verrine but by a secret kind of intelligence and we resist as much as is possible for vs his commandments yet at length we are of necessitie tied vnto obedience Then answered Leuiathan For mine owne part I frequent no companie but the societie of braue and worthie fellowes Accursed spirit as thou art replied Verrine knowest thou not that when God doth worke hee worketh not for the bodies sake but from his regard vnto the soule I tell thee the soule of a pesant that is endowed with the grace of God is as pretious before his Creator as is the soule of a great King or Monarch It cannot bee denied but they are poore yet God is able to inrich them and to store vp much grace within them Speake now Leuiathan It may be thou shalt gaine some one or other vnto Lucifer and shalt not loose all thy labour Leuiathan answered Ha Verrine thou knowest well that I gaine more vpon great personages then vpon pesantly and base people It cannot bee gaine said quoth Verrine but that a man of note and qualitie is more incumbred to cleere himselfe of euill and to applie all his actions vnto good then is a poorer man yet may an honest plaine Countrie man be a cause of much good as a clowne of a wicked disposition may bee apt enough to practise a great deale of mischiefe Poore and rich are indifferently equally in Paradise for there is no distinction in that place betweene them And least any one should mis-understand mee and conceiue that there is an errour in my words I do explane my selfe I do not say that there shall be no diuersitie amongst them in the seuerall degrees of glory for who so in this world is stored with most grace shall in that other world attaine vnto a great portion of glory as appeareth in Magdalene who hauing loued much had much sinne remitted vnto her and therefore she is the second person after the mother of God and so is it also decreed and ordered by the Church in the Letany O Dominicke thou art my mortall enemie and art now dwelling amongst the Thrones and holdest that place which formerly did appertaine vnto me I say not that thou art there as an Angell but as a Saint blessed for euermore for as there fell Angels of euery Order some so God to fill up the seates that were void by the downefall of Angels hath placed the soules in them diuiding vnto euery one that place of glory which he iudged they had deserued Then said Leuiathan What haue I to doe with this preacher Verrine answered I came not to preach and those who vnderstand me cannot say that they haue heard a Sermon but that they haue seene two persons possessed to bee exorcised and that the Diuell in one of them did speake and discourse variouslie Then Verrine spake to the Exorcist and said Why doest thou not command Leuiathan to speake Vpon this the Exorcist said Leuiathan why speakest thou not Verrine answered because hee hath nothing to replie Then said Leuiathan I doe warrant it vnto you that my doctrine is the truth not the doctrine of the Church of Rome True said Verrine according to thy perplexed and cursed intention I tell thee that although the Bishop of Rome should leade an vngodly and a vitious life which yet I affirme not for I touch vpon no man in particular but suppose that it were so yet should not the authoritie and the power that God hath delegated vnto his Church be hereby diminished or impaired for the power is alwaies the same as in the Church the sacrifice is alwaies the same be the Priest good or be he bad that doth sacrifice for the Priest deriueth his power from God not God from the Priest Then he cried hola Lucifer come hither for I will dispute with thee of the Masse of Purgatorie and of Inuocation of Saines my doctrine issueth from a fountaine which is neuer dried vp to wit Iesus Christ who is the light of the world as saith Iohn the Euangelist Leuiathan among the supreame Seraphins thou wert the third after Lucifer What sayest thou now learned doctor Darest thou affirme that in the Sacrament of the Eucharist Christ Iesus is not really and truly there I my selfe am able to tell thee O doctor without knowledge that God being Omnipotent may make his bodie descend vpon an hundred thousand seuerall Altars Doest thou vse thus to baite mens soules with thy faire speeches steeped in all alluring sweetnesse And thou Balbarith who doest make the Gentrie to beleeue that it is a peece of vallour to sweare and blaspheme the name of God without intermission speake if thou wilt Approch thou also Astaroth who art the master of idlenesse And thou Asmodee who doest vndoe and debauch youth by thy continuall allurements And thou Carreau who hardnest mens harts I perceive you haue nothing to say for your selues and yet doe you labour secretly the subuersion of men Vpon this Verrine turned him to the assembly and said Looke you obserue the commandements of God and of his Church which is not subiect vnto errour for Christ Iesus her Spouse is euer with her and guideth her by that cleere light which euer streameth from him Bee attentiue vnto Sunday and Holi-day Masses for those that obserue them not hauing no maine or canonicall impediment to hinder them doe sinne mortally The Church is more solicitous to instruct you then a naturall mother can be ready to succour her child that is in danger There are who goe to heare Masse as a labouring man goeth to his worke without preparation or as if a man would goe to Plaies or Reuels Consider consider these things that are so full of admiration I Verrine as I am a Diuel would rather chuse to suffer the paines of hell 20. 30. 40. 50. yeeres then to tell you one word sutable vnto what I now speake and if this creature here were of force and strength sufficient I would crie so loud in her that men should heare mee halfe a league off Conceiue of me as of one that is nothing else but a fire-brand in hell not worthie to be burned in that fire and in these contemplations thinke
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
thy pray she is now become a sheepe of Christ Iesus Goe to thou wretched and detestable spirit thou shalt be well beaten by Lucifer To this Belzebub replied I will once againe bring backe this pray vnto him for I haue a power to tempt her and will practise a thousand and a thousand wiles to gaine her I will now vse all my slights subtilties ambushes and cautelous circumuentions I will assiege and assault her so often that at length I will carrie her Verrine said vnto him Her spouse will strengthen and illuminate her and will also giue assistance vnto those who haue charge ouer her to confound thy cunning and deceites Belzebub replied They doe me wrong and are iniurious in this particular vnto mee because in all right shee is mine and I will make proofe thereof by many speciall allegations and if shee be the wise of Christ where are her vertues Verrine said vnto him She hath made confession of all and hath kept in nothing Belzebub replied That is true but confession without contrition and satisfaction is nothing Where is her penance Verrine said Shee shall doe it Belzebub answered Cursed be that She shall doe it When sinners offend they talke presently of that which shall be and neuer of what is past this maddeth me God for one pranke of pride could punish vs. Cursed cursed cursed may hee be for the same After this Dialogue the Dominican father holding still the said Host in his hands said to him Adora Deum Belzebub answered him Should I worship him No no I will not Then replied Verrine Ha miserable wretch I doe perceiue thou art ouercome and hast no more force to yeeld resistance These are onely thy brauadoes and shewes to gaine time The Dominican father hauing againe commanded him to worship God in the blessed Host vpon the suddaine he prostrated himselfe flat on the ground and all the assembly troad on him as one that was conquered and put to the worst and were required by the father Exorcist so to doe there being also fiue or sixe Priests present at that time As soone as Louyse and Magdalene had receiued the Sacrament Verrine began to cry Harken and consider me well God constraineth me it is a truth and enforceth me to speake The day of iudgement is not farre off the world was neuer so repleate with all pollutions and wickednesses as now it is Sermons haue lost their operation and efficacie learned Preachers are listened vnto meerly for curiositie and ignorant Preachers that men may carpe at them and deride them There is now no esteeme made of holy motions and reading with other ordinarie meanes is held in mis-prision Churches are as Stables and are now become the places where greatest villanie is contriued and where men doe most transgresse Behold the last remedy is that God would conuert soules vnto him by the Diuell Be yee therefore penitent The same day towards euening Louyse and Magdalene were exorcised by the Dominican father At the beginning whereof Verrine began to cry out after this manner The Christians are cursed and obdurate caytifes for although God hath done so much for them yet do they not returne vnto him any acknowledgement for the same The loue which God beareth them and alwaies hath borne them euen to desire to die for them and to put this desire in execution is slighted and not accounted of O wretched and vnhappy as you are your God dyed for you on the Crosse and hath indured gâ—eeuous torments for your sakes and would you go to heauen in your Litter or Caroche no no no you get not thither so easily The gates are there very narrow and low and you must be humbled before you can enter I say further you must trauell thither with an extraordinary lowlinesse and as it were creeping with the belly on the ground I ascertaine you this that the hauty and curious shall neuer touch on Paradise if they persist in their pride and curiosity you will tell me that I speake no new thing vnto you and that you know this already that is true and I am contented to deliuer vnto you the truth as being here by the appointment of God Know that the day of doome is at hand and that it is now high time to repent as did the people of Niniuie TheÌ„ Verrine addressing his speech to God said What Lord are there not Preachers enough There are many learned personages many Doctours many wise Philosophers many good bookes They haue also the holy Scripture they haue the liues of all those that haue â—ed vertuous and exemplary liues No no saith the Lord I regard not that I will declare that I am the Almightie and that I can serue my turne by the Diuels â—hemselues when I please and when it maketh for the â—xecution of my pleasure What is Lucifer greater â—hen I Verrine answered Many there are that will not beâ—eeue this but will obiect and say that wee are the faâ—hers of lies I tell thee Lord there are many that for â—his cause will not beleeue I am not astonished at it yet when others shall haue information thereof because â—hey cannot sound the bottome of this businesse they will conceiue very strange of it I say this is a miracle altogether vnheard of I further say that when thou thy selfe meaning Christ Iesus didst preach wert not thou truth it selfe Vndoubtedly thou wast Yet were there some found readie to gainsay thee witnesse the Pharisie and those that demanded signes and miracles So that it is not to be admired if I shall not easily be beleeued because these things are plenteous in admiration and hee who knoweth or seeth them not can neuer without much scrupulousnes beleeue and vnderstand them as he ought But I haue said that to beleeue it you must humble your selues and must not in a thing of this nature vse any curiositie but say that God is omnipotent and can at his pleasure out of basenesse worke great effects Then did Verrine replie to God What Lord If thou wilt work an vnusuall wonder take some great Doctor Philosopher or Preacher and then will men beleeue To which God after an internal and intellectual manner replied What haue I need of the counsell of men much lesse the aduice of Diuels Verrine answered him I say vnto thee O great God that thou art most powerful and yet there will be found some so wretched that will conceit that all thy power all thy wisedome yea and the whole Trinitie with all perfections thereof may bee comprehended and shut vp in their vnderstandings as if they were of an able capacitie to conceiue all this But in thy behalfe I tell them they cannot and that they are so swolne with pride that except they humble themselues they are not worthie to receiue that true illumination which streameth and proceedeth from faith for say I the haughtie and curious person is in the end deuoid of faith Hereupon
Adam had transgressed God was highly â—â—spleased against him yet would he not by and by inâ—ct his vengeance and indignation vpon the soule â—hich was so goodly a creature although it had receiâ—ed a taint and blemish by the pollution of sinne and â—as growne refractarie and mutinous against him who â—d showred downe so many blessings vpon the same â—at had shaped and created the whole world for man â—d did assubiect all creatures vnto him to vse them as â—e thought good euen downe to the very beasts This â—ould man haue excused when he said Eue did cause me to doe this but in this he did bewray the impotencie of his iudgement that would so facilely beleeue the counsell of a woman Yet if hee had humbled himselfe without excusing his faults he should not haue felt so much displeasure as he did God loueth not that men should endeuour to euade by excuses If that Adam had craued pardon God would presently haue forgiuen him yea the very Angels that fell if they had humbled themselues should haue tasted of his mercy Now the blessed Trinity held their counsell vpon this point concerning man The eternall Father according to true iustice would haue him punished but presently did the diuine word giue himselfe vp to be your pledge saying that hee would be incarnated and take your flesh vpon him and would be euer readie to endure whatsoeuer the father would thinke fit to be inflicted Then presented themselues the two daughters of the eternall Father to wit Iustice and Mercie and made them readie for the encounter Iustice as the younger daughter said that they were to be punished for their disobedience and that they did very well deserue it Mercie as the elder said My Father I am thy eldest daughter and my sister here is much younger then my selfe it therefore standeth with reason that I be beleeued and that for many causes As first to what end haue you created a creature thus beautifull to cast him headlong into hell There is a remedie to saue him For there will come a woman called Mary that will be more humble then Eue hath beene proud after her transgression and will bee more replenished with simplicity then euer Eue was with curiositie Mary will be more obedient then euer Eue was rebellious and more prompt to say I am the handmaid of the Lord then euer Eue was to take and taste the apple From thence shall proceede that great pay-maister of debts that shall giue satisfaction more then a hundreth fold On the contrary part Iustice pleaded that they did well deserue sharpest castigation who doe yet stand vpon their iustification although they are guilty of the highest treason in rebelling against their Prince yea such a Prince as their God is That they knew the Edict of their King yet would not obserue the same and sinned not through ignorance but through their too much knowledge that brought them to their destruction To this the diuine Word made replication Father Father you are to pardon them you are to pardon them repeating the same often not in words but by the power of vnderstanding and euer saying that hee would take vpon him your flesh for your sakes The eternall Father according to the rigour of Iustice and as being iustly prouoked against them would not haue â—t so but alwaies the diuine Word did oppose himselfe vnto it and said Father I will endure for their sakes a more ignominious death then euer any creature shall be able to suffer The eternall Father hauing regard vnto the person which was to suffer and giue plenarie satisfaction and that by no other meanes then this could a thing of that nature be accomplished as also knowing how much hee was to suffer for in God all things are present and there is nothing past or to come did yeeld vnto this ouerture yet what Father would haue consented to giue vp his Sonne as he did For he fore-saw â—he ingratitude and disesteeme which you would beare vnto him yet was he contented to agree vnto this because his sonne alwaies said Father some or other will be conuerted The Holy Ghost gaue assistance vnto the Word for he is the God of loue the Father is the God of power and of vengeance the Sonne the God of wisedome and the Holy Ghost the God of bountie But the Diuels themselues doe confesse that there is but one God in three persons and haue made confession of the same at Baume the place of S. Magdalens penitence in the presence of the whole assemblie Then spake Mercie and said Father it is expedient that the voyd seates of the cursed Angels that fell should be filled vp and why was this goodly fabricke and frame of the world created and the heauen so varied with diuersities of beauties Was it for your selfe alone let them liue let them liue they will be repentant and haue vertuous children and iust Abel will proceed from them Hereunto Iustice replied that there should be a Cain as wicked as the other was iust But Mercie did alwaies ingeminate that many of them would proue good as Mary who should make reparation of the fault committed by Eue. And in truth Mary hath been more vertuous then euer Eue was wicked and gaue more reputation vnto good then euer Eue gaue aduantage vnto sinne The Serpent held diuers discourses with Eue to cause her to fall but Gabriel spake but a few words and Mary presently obeyed saying Ecce ancilla Then the Word said to his Father that as the person offended was diuine so a diuine person should giue satisfaction since no other could make reparation of the same the person offended being infinite might iustly expect satisfaction from a person infinite That there was no creature neither men nor Angels that could make vp this offence which was committed by a man that at the time of his tentation was altogether innocent And as this sinne was committed in a garden so reparation thereof should be made in a garden at what time he should say fiat voluntas tua and this should be the act of his giuing himselfe vp vnto death To conclude this transgression came by eating of an apple and â—hould be remitted by the fruite of life issuing from the â—arden of Mary Vpon this mention of the Virgin â—errine tooke occasion to say This was a garden hedâ—ed in where that goodly fruite of her puritie remaiâ—ed excellently qualified with beautie sent and taste which make representation of the properties of the â—lessed Trinitie In this garden there were all sorts of goodly trees whose roots were humilitie whose leaues were vertuous desires and whose fruites were good workes that might deseruedly bee placed vpon the taâ—le of the King of glorie And vpon this table are euer â—trowed all kinds of flowers which signifie her vertues â—nd these she hath kept fresh by her humilitie acknowâ—edging that all the good which euer she had receiued did streame from her
exclamation and said O great miracle although in saying thus what noueltie doe I speake for it is no new thing that the Sonne of God should yeeld obedience vnto a Preist Ha God! it is no great wonder for thee to raise the dead to make the blinde to see or the dumbe to speak with many works of wonder of a parallell nature but the wonder of wonders is that the Sonne of God with foure words should be made to descend vpon this Altar although I could tell you another great wonder too and that is that the Deuill is here forced to deliuer the truth I doe auerro that it is more strange that a Deuill should thus deliuer truth then to create 1000. worlds or to raise 1000. from the dead for it is a matter of ease and course with God to command those things that giue no stoppe or resistance vnto his will When God created the World hee said but Fiat When he raised the dead he said but the word and all thing obeyed him But when he comes to command a Deuill he had need to employ all his power to enforce him to performe his will For the Deuill is so mischeeuously bent that he resisteth as much as he is able and is euer disputing with God propounding diuers reasons vnto him saying they haue preachers and they haue stoore of bookes let them giue credite vnto them He further said God is like the master of a great shop he is his crafts-master in all trades and will giue euery one of you wherewith all to employ himselfe He is so skilfull and gallant a Taylor that hee cutteth out garments with much dexterity and wants nothing but whom he may set on worke Hee is well experienced to cut out your worke you Ecclesiasticall men may doe well to employ your selues vnder him because you that are priestes ought rather to lead the life of Angels then of men and are to bee instrusted with the counsels and Commandements of God Then he turned himselfe to the Layity and said No no the Priests haue not the world at will as you conceiue they must be humble chast and poore and must chastice and mortifie themselues sundry waies which is a point full of difficulty vnto those that are deuoid of charity Then he spake to the Monkes and said You that liue in Cloisters haue an eye vnto your estate for it is not enough to bee mued vp in your walls and then to liue at your ease no you must rise at midnight you must be very studious you must bee humble you must be modest You should be a glasse vnto secular persons and harmelesse and vnblameable in your conuersations yet doe you worldlings thinke that religious persons doe liue in idlenesse and ease I tell you that the employment of one houre at mens studies is a greater toile then the trauels of a labouring man that sweateth at his worke a whole weeke The good conuersation of religious persons is of inestimable vse amongst Christians therefore obey God and his Church and ten thousand soules will be conuerted after your example Say not wee are young if you had a licence or warrant from another world I might then perchance aduise you to delay your amendment but thinke of death and consider how suddenly men are surprised by it Death is a theese and stealeth vpon men when they least looke for it Happie are they that are found to doe good and miserable are they that wallow in their sinnes when death approacheth for death will spare neither great nor small Then he spake vnto the Laity and said you are to line euery one according to his calling In Paradise there are Kings and there are poore people for some of all estates and conditions are saued Doe not mutter and say wee are poore wee haue not wherewithall to liue God will haue regard vnto your pouerty and will saue you but the great ones cannot excuse themselues you that are poore haue reason to reioyce when you shall consider that God became poore for your sakes God is a Taylor that wanteth nothing but workemen he is a Physition and a Surgeon that maketh enquirie after those that are infirme or wounded Reade well the booke of the Crucifix and you shall there find all variety of knowledge if thou doest obiect I am not able to reade this booke I tell thee thou liest for this booke may bee read by men and women yea by people of the most grosse and muddy capacity that may bee you may reade it in Churches in your houses in your beds and in the fields and all manner of vnderstanding is treasured vp in this booke that may any way concerne the saluation of your soules Looke on this booke and reade it well for in it you shall find all sorts of vertues humility pouerty patience obedience and whatsoeuer else may make full a mans perfection Rich and poore and people of all conditions looke in the glasse of the Crosse and behold therein a God so great so humble and yet so full of Maiesty you shall there see your God poore will you then hate or detest pouerty If pride suggest these haughty thoughts into you thinke that your God tooke man vpon him to humble himselfe to the death of the Crosse. It is a greater miracle to see God dwelling in the flesh of man then to behold the creation of one hundred thousand worlds The Word equall vnto his father hath taken humane nature vpon him to suffer and to be put to a cruell death And you Mary haue endured much also which hath bin the cause of the saluatiō of many soules If a King should haue a slaue and would redeeme him by giuing 10000. Crownes for his ransome this were a great summe and an extraordinarie fauour but if he should giue a Million of gold his grace and loue would shew it selfe the more by how much the more the summe encreased But this would appeare but a slender curtesie if hauing but one only sonne he would giue him away to redeeme and purchase back this slaue vnto him how infinitely would men maruell at the cortesie of such a King But all this is nothing in comparison of your God who hath but one only Sonne yet gaue him vp for you that are sinners this sonne I say that is equall to his father in power in wisedome and in goodnesse that is the blessed Word O great wonder that the Sonne of God should thus suffer for such vngrateful creatures who make so little profit of the same If stones were capable of vnderstanding they would expresse some action of acknowledgment and if leaues could bee furnished with the same they would also declare their thankfulnesse but you are the most vngratefull of creatures and doe not acknowledge the loue and tender care that God hath ouer you whose greatnesse is such that if you had but the least knowledge or side-long glance thereof you would creep with your
of this sacke emptied there was neuer such villany seene neither was there euer the like miracle or the like remedy Verrine also said vnto the Dominican Father in the presence of the aboue-mentioned Sub-prior Take the booke of Exorcismes and enioyne me in the name of God to goe the third time to Marseille to solicite and labour the conuersion of the Magician When Verrine issued forth Gresil who held his place declared that he would speake to the Magician in another manner then he did to Magdalene And as Magdalene at the first would not beleeue because the Diuell busied himselfe in the cause of God or rather because Louyse did take vpon her to teach and instruct her or else some Diuell in her as was reported so should not this Magician regard any thing which should be spoken for his reformation The same day in the morning the Dominican Father did exorcise Verrine began to speake in this manner The will that is guided by the grace of God is able to compasse any thing and is mightier then the powers of hell it selfe How Idle then are they that say I cannot be conuerted It is vnbeseeming to adde excuses to your sinnes it was the old dotage of Adam and Eue. Adam thou haddest sufficient grace to keepe thy selfe vntainted but thou diddest suffer thy selfe to bee abused as many wretched sinners doe euery day The soule is the mistrisse and the body as the Chambermaid yet when the soule shall say let vs rise betimes to pray and serue God the body will forthwith oppugne it and say I am yet but young let old age first approch we shall haue leisure and time enough before vs to be repentant The memory will say let vs call to mind the blessings which are showred vpon vs from aboue the vnderstanding will thereunto adioyne let vs contemplate the goodnesse wisedome and power of the Creator in these his blessings and the will is ready to push vs on to loue and feare this good God because he is the sourse and first originall of all your happinesse The soule will say I will heedfully obserue thy diuine inspirations and will bequeath my selfe vnto thy seruice I will endure no longer that my seruant should inuade the gouernment of my house To which the chambermaid will reply Ha mistrisse what meane you to doe with your selfe take compassion of your tendernesse you are of too delicate a composition to bee martyred with such austere courses of life you haue time enough to repent you solace and glut your selfe with delights whiles occasion is offered and vse your goods with freenesse and profusenesse that you may varie and runne through all manner of pastimes whiles the time will giue this liberty vnto you Then Verrine said My words you see sauour of the spirit and doe maintaine that the soule is and ought to be the mistrisse of the body It is certaine that where the chambermaid holdeth the raines of gouernment in her hands the family will soone sinke and fall to decay therefore it ill beseemes the body to beare sway because it resembleth a woman who wanteth discretion to gouerne her selfe and God will not exact a reckoning from the body but from the soule and the soule shall haue the precedency of the body both in the reward and in the punishment because the soule ought rather to beleeue him that framed it then the seruant A blind man is vnfit to raigne and why because he is blind The soule is a common-wealth and if the conscience bee in quiet all the rest is the more peaceable Hence it is that the soule should gouerne and not the body because it is deuoid of all true apprehension of the misery which it may suffer Eue spake but once in excuse of her fault but the body grumbles and kickes perpetually Your God hath an armory garnished with all perfections and can euery day present new graces to those that demand them of him for hee keepeth them in his storehouse to bestow them vpon his children In like manner hath your God giuen the holy Scriptures the new Testament and the liues of Saints vnto his Church yet he resteth not heere but doth euery day offer new presents vnto her Embrace your God who for you hanged naked vpon on the Crosse for he is your father and the blessed mother of God is your aduocate Angels and Saints are your brethren and their pedigree is very noble God will also ennoble you after the same manner and this nobility is more venerable then all the royalty of descents that may bee giuen to the Kings of the earth The King of France lately deceased did worthily esteeme of this nobilitie he did humble himselfe and call vpon his God demeaning himselfe in his presence as a malefactor and oftentimes heard Masse with much deuotion and effusion of teares I tell you many Priests doe not so attentiuely meditate vpon the greatnesse and excellency of God as he did therefore was his death a kinde of martyrdome because hee would rather suffer death for the regard and reuerence which he bare vnto his God then giue credit to that which the Magicians had foreshowne vnto him and in dying hee pronounced the word Iesus and recommended his soule into the hands of God Hee had offended his God as David had done before him and was guilty as hee was and they were both Kings of mighty Nations but this had been infected with heresie as thou Louyse formerly wert yet O Henry it is a truth thou art now in Paradise Be glad Marie of Medicis for thou hast the honour to haue wedded a King who is now a Saint in heauen and if thou shalt imitate his godly end God will inuest thee with the same honour and thou Dauphin now a young tender King bee thou an imitator of the rare indowments of thy father who was so solicitous to giue thee vertuous education And doe you all loue this Prince for he well deserueth to beeloued by you and cursed be him that shall bandy or plot against this Prince and will not yeeld all dutifull obedience vnto him especially vnto a Prince of so sweet and harmelesse a nature as this is who will proue another Lewes in France that for his great vertue was canonized a Saint Reioyce little King for thy father is high in the glory of heauen I speake now to you that are but wormes of the earth examine well your selues for if your Prince did so humble and deiect himselfe how much more should you be prostrated in the lowlinesse of spirit thinke and consider seriously of these things Since also the holy Father doth humble himselfe who knoweth no superiour in this world it is to be admired that you should bee negligent or dainty in humbling of your selues The same day Verrine went againe to the Magician but before hee departed from the body of Louyse hee discoursed of the wretched estate of the Magician and of the mercy
although she be a woman yet is shee the second after God and is neuerthelesse the mother of God After dinner Sonneillon vttered many things tending to edification that Vertue was ascended vp to heauen and in her ascent had let her mantle fall which Impiety that remained vpon the earth tooke vp and clothed it selfe therewithall vnder which couerture and maske it commeth abroad to deceiue men who otherwise would decline the rock of such seducements He further said that the damned should bee punished in all the faculties of their soule in their memory vnderstanding and will together with their fiue senses and all this by the vision of Diuels At the euening Verrine said that the time would come that his name should bee rased out and that many men should see the same The same euening Louyse was not exorcised but Verrine made a terrible inuectiue against Magdalene because she grew coole in the acknowledgement of Gods mercie towards her and had not yet humbled her selfe with a full and perfect repentance Then he admonished euery one in particular how they should discreetly carry themselues in that great businesse of their saluation The Acts of the 27. of December being the feast of S. Iohn THis day in the morning the Dominican Father exorcised and Verrine after his acustomed manner began to speake thus Harken and be attentiue the houre of that great day of Iudgement is at hand for Antichrist is borne and brought forth some moneths past by a Iewish woman God will rase out Magick al Magicians and witches shall returne home vnto him the Soueraigne high Priest shall giue them plenary absolution and all their complices shall be laid open vnto the world These are not fables or fancies or words of ieast and derision I foretell you these things by the appointment of the holy Ghost all which is true I beare but the name thereof and the Church shall heereafter admit it as a Reuelation God would preuent the Diuel and therefore he doth cause this annunciation to be made that the day of Iudgement is at hand and that Antichrist is borne Seauen yeares before the great day of the Lord the earth shall bring forth no fruite the women shall not conceiue and many signes and wonders shall bee seene as is in part already made manifest For the sonne rebelleth against his father the daughter against her mother as you see by experience euery day and that now there are some of all Nations vnder Heauen who are conuerted Iohn the Euangelist thou hast beene intrusted with many celestiall secreets thou wert a doue in thy simplicity and diddest leane vpon the breast of thy Redemer at his last supper and doest now take thy rest in Paradise Moses Enoch and Elias you are there also for your bodies were neuer found vpon the earth Great God of the Christians thy Saints haue many reuelations but such a one as this was neuer disclosed vnto them because the time of this Reuelation was not then come and the sonne of perdition was vnborne I tell thee O Spouse of God thou shalt bee beyond measure vngratefull if thou make nice to receiue so excellent a present sent vnto thee by thy husband but I am assured thou wilt receiue it as shal also the chief dealers in Magick if they will be conuerted whereby they shall reape much mercy and fauour and then the secular arme shall haue no power to inflict the rigour of iustice vpon them It is the good pleasure of God that his goodnesse should be founded forth by them and that they should bee the meanes of the conuersion of many soules as they were the instruments of their perdition The Priests duety is to absolue Magicians and Witches that shall repent and craue of God the remission of their sinnes And thou Prince of Magicians shalt be particularly sisâ—ed and examined and God shal menace and affright thee by the Diuell because other creatures haue no force to worke vpon thee France is infected with this dangerous Art of Magick all the sisters of the company of Vrsula are bewitched at Marseille at Aix and at many other places so that the country swarmeth with the multitude of charmes Come and draw neere vnto the childe Iesus his hands be tender and cannot gripe you hard yet euer haue you in remembrance that this childe onely shall be your Iudge that of all Nations some shall bee conuerted and that this miracle shall bee spread abroad ouer all the world There are yet many voyd seates in Heauen which God will haue filled Lucifer thou goest about to get those soules for whom thou hast payed no ransome but God hath fully shewed that no man can wring that out of his hands which hee hath determined to saue In this God doth offer vnto consideration a new tract of his wisedome power and authority which thou couldest not perceiue for hee confoundeth and beateth thee by a Diuell who is thy seruant and subiect and by two women hee doth conuert soules and set all hell in an vproare and distraction For since the time of this accident more then a thousand soules haue beene conuerted to the faith yet diddest thou accursed spirit think that thou knowest all things when as I â—ell thee Marie her selfe knoweth not all although she be inriched with perfection and hath much authority and power in heauen These discourses are not drawne from the pit of Hell for the tree is knowne by the fruite When God giueth the fire of Charitie he also adioyneth thereunto the cinders of humility for the fire is conserued vnder the ashes Then hee spake to Carreau and said thou also art a wretched spirit thou art he that saiest that God was not able to raise Lazarus to life I tell thee thou liest and he shall conuert the Cheife and ring-leaders in Magick and God shall be praised for his great goodnes by those that shall behold the same God perceaueth that men esteeme not of his Preachers and therefore sent the Diuell to deliuer his truth by the mouth of a woman Phisitians to new maladies haue new remedies and appliances so because this sicknesse of men went beyond ordinary it was expedient for the cure thereof to apply extraordinary remedies especially to those whom the Diuell had deceaued and conquered I affirme that it is necessary to goe to Rome for God will haue this businesse examined and looked into Then he desired to haue his oath ministred vnto him and because hee had reuealed diuerse things full of nouelty and admiration it was thought fit that he should sweare vpon the blessed Sacrament And whilest the Priest was holding the same Verrine spake of diuers matters and amongst the rest that the company of the Christian Doctrine and of Saint Vrsula and the order of Saint Dominicke should sprout vp and flourish alwaies without offence vnto other Orders as vnto the Iesuits and the like that the Father
paines punishments and tortures which thou diddest suffer for Lewes make thou profer also of that thirstinesse which caused such a drought in thee vpon the tree of the Crosse. And continuing his speech to Christ Iesus hee said What Lord are you thirsty you are a fountaine that can neuer be drawne dry you are a sea of waters you are the seller of all sorts so excellent wines and doe you cry Sitio Lord the soules that are in Paradise are able to quench this thirst But some one will obiect what can Christ Iesus bee subiect to thirst and such naturall infirmities is not his body glorified said he not that the Saints in heauen should no more hunger and thirst how can God who is the center of all perfections haue vpon him such an impotency in nature Verrine answered God is wearie without wearinesse he is impatient without hastinesse he was thirsty on Mount Caluary but it was after the saluation of soules for whose sake if it were expedient hee would once againe be re-crucified on this very Crosse of S. Baume if his body were passible and subiect to suffering O how vnexpressable is his compassion towards you Then he said This is the Friday of your redemption and the day of Lewes his iustification if he please let him ponder vpon these words Remittuntur tibi O Lodouice peccata tua and also these Vade in pace Lewes why doest thou thus fore-slow thy comming O ye Capuchins Capuchins Capuchins hasten your pace and come quickly But you will obiect that you are bare-footed and that it is impossible for you to make such festination indeed Hell did yesterday and to day raise such a storme and made the clouds to spout downe raine after that vnmeasurable manner that the Diuels had well hoped to giue some stop vnto thy worke O God but thou art euer omnipotent and doest make thy creatures to stoope vnder thy commands although they be most rebelliously bent against thee Then speaking to Magdalene he said Sigh not thus God hath the key of thy soule and will giue thee meate from his owne table Thou Belzebub art heauie but I am glad knowing that whatsoeuer is held by the puissant hand of God cannot be plucked from him by the strength or policy of hell The soule is a goodly Vineyard purchased at an high rate but the number of those that manure and labour the same is small and not worthy to come into consideration yea some of the labourers themselues suffer the Wolfe to steale in and to make hauocke in this Vineyard the master whereof is the Sonne of God who is without mother in Heauen and without father on earth a second Adam conceiued of a Virgine without sinne The Eucharist is the Sacrament of loue and the nourishment of soules translating you vnto glory and making you as Gods Paradise is the habitation of Saints but if thou wouldest be absolute and compleate in perfection descend by contemplation as low as Hell and say I am vnworthy to suffer the paines of Hell although that horrible pit of sulphure was built for such as I am who carry in my bosome the well-spring of all sinnes and wickednesses But how few are there that arriue to this point of humiliation and vnder-valuing of themselues although it bee the center from whence they are to begin and the highest assent whereunto they are to climbe yet this debasement of themselues taketh little roote with the greatest sort of men Who is hee that will beleeue that himselfe is the cause of all the euils paines and iudgements that haue been so fearefully rained downe vpon you especially if hee haue from his youth liued in some religious Order and obserued the rules and precepts of his Superiors yet is this humility the extract of all perfection the Queen that draweth after her all the other Princesses Ladies and Damsels and which is more the mother of God is humility it selfe and doth therefore the rather exact it from you God hath giuen two wings vnto the soule the one of feare the other of loue the first hath regard vnto sinne the second doth apprehend the goodnesse of God Hee that eateth at a Kings table will not sit with foule and vn-washed hands though otherwise hee bee of a rude and boysterous behauiour and will not you be careful to wash your hands with the water of contrition and make confession of your sinnes Christ Iesus at the first institution of the blessed Sacrament did wash the feet of his Apostles and Peter at the beginning would haue hindered him but when hee saw it was the good pleasure of his master hee then subiected himselfe thereunto Iudas himselfe set his feet vpon the breast of the Sonne of God that they might be washed yet would he not for all this be conuerted Iohn leaned vpon the heart of his master and therefore had the wings of an Eagle giuen vnto him so that hee was afterwards the adopted Sonne of the blessed Virgine The iudgements of God and men are infinitely different for many are sickly and in a consumption by their sinnes before God who in the estimation of men are very healthfull and contrariwise those that are sound before God are â—eeble before men God will come to iudgement with terrour and power all things shall tremble before his face the Angels and the righteous shall go before him like burning Torches all creatures shall behold this awfull spectacle and shall bee arrested before this Maiesty Then shall the bookes bee vnfoulded and all shall be laid open in publike You haue many heere that are shamefast and nice to confesse their sinnes in the meane time the Diuell booketh downe all that is actionable and hath euer his pen and ink-horne ready so that he omitteth nothing and intendeth to obiect it against you openly and to your disgrace It were a folly beyond pardon to beg a straw of a mighty King for Princes Presents are like themselues magnificent and they are not to be disseasoned with petty suites Thus should not you craue the straw and stubble of temporary blessings from the King of Kings but you should beg of him the treasures of heauen which hee himselfe is contented you should request at his hands Pray him to giue you patience humility and other vertues and bee not euer solliciting him for faire weather for raine for the riches and preferments of this world Whether it raine or whether it bee faire bee thankfull vnto God and co-operate with him in al things so shall you giue best satisfaction vnto him This day in the euening there came to S. Baume Lewes Gaufredy with father d' Ambruc sub-priour of the couent at S. Maximin and two Capuchin fathers where it was thought fit that Lewes the Priest should exorcise Louyse and to that end father Michaelis granted vnto him all his power and authority Whereupon Verrine made Louyse to cry very loud and began a prayer full of
hate the word of God and not to harken vnto it another into her left eare to make her impatient of correction and exhortation the third into her mouth to make her out of loue with the holy eucharist the mercy and the goodnesse of God Being demanded if any other were giuen her to other ends after many denials he was adiured in the behalfe of Magdalene and by the merits of her patience and penance whereupon he answered that the charme also tended to hinder her from the discouering of their ingling and from the receauing of grace by the Sacrament and to make her vnable to resist them Verrine being put to the question in these words Cur miser vt soleb as non contremiscis he answered I am a poore ignorant idiot which vnderstand not latine Then said Belzebub sir you vnderstand it not because you will not knowe you not what Contremiscis meaneth it is why tremble you not I haue interpreted it now speake Well quoth hee I see he playes the counterfait Scobillon who is the least of the Diuels in hell vnderstands that latine Verrine replied answere thou who art more learned then I I giue thee leaue to speake Belzebub answered with some indignation true sir it is fit indeed that I should obey you The Acts of the 27. of Ianuary being Thursday AT the very entrance of the Exorcisme the wicked spirits which possessed the body of Magdalene hauing cunningly dissembled their feare two dayes before began now to tremble strangely manifesting that outwardly which inwardly they suffered and Belzebub beeing adiured to speake which of the Saints were the greatest aduersaries to the Synagogue of the Magicians refused to answere a long time but after sundry punishments inflicted on him for his often refusals at length hee answered that they were specially two namely Cyprian and Gregorie Nazianzen Cyprian by reason that he had beene a Magician labouring to seduce Iustin and Gregorie who persecuted the Magicians in his Country and wrote an history of Cyprian the Magician but said hee of those kinde of people there are many more now adayes then were in those tymes Afterwards Verrine being demanded and adiured to tell wherefore he had been so bitter against S. Chrysostome it fel out then to be his holiday he answered that there were other aduersaries of the Magicians as Aegidius of your order who was himselfe a Magician and Theophilus but aboue all Peter the Apostle who incountred Simon the first Magician in the Church yet for mine owne particular my speciall aduersaries are Dominicus Sebastianus and Chrysostome but aboue all Dominicus by reason of their great patience Being adiured to tell wherefore he said that he had tempted Eue and what garment she wore he answered a garment of innocencie all made of one peece by a master-worke-man and innocency quoth hee hath no need of couering Being demanded wherefore the day before Belzebub was mute he answered in latine erat ligatus Being demanded wherefore Belzebub suffered himselfe to be bound by a Magician sithence he was Princeps daemoniorum hee answered the one bestowes a dinner vpon the other and the other againe a supper vpon him as much to say that by the power of Lucifer the Magician bound Belzebub but otherwise Belzebub mastered him Being demanded how it came to passe that himselfe was neuer bound by the Magician hee answered because he cannot bind me being heere on Gods behalfe Towards the euening Magdalene fell a singing and dancing and playing many tricks in the chamber so that they threatned to carry her to the holy house of Penance which being done Belzebub made her sleepe so soundly as if she had been dead for the space of three or foure houres At last after many Prayers Psalmes Letanies and Exorcismes fetching a deepe sigh she began to awake affirming that the Magician had againe inchanted her and would haue strangled her and indeed shee was like to die at that instant feeling herselfe extremely perplexed yet recommending her selfe to God the Diuels power ceased and how beit the night before whiles they held their assembly the Magician had presented himselfe vnto her vpon his knee with an haltar about his neck praying her to returne vnto him not to discouer him and the other Magicians and in her presence had adored her statue all gilded ouer drawing bloud out of the hands of the Witches with rasors and saying vnto her behold what honour wee would doe your person considering wee doe so much to your picture yet would shee by no meanes yeeld her consent but remained victorious O that wee were so carefull and would take so much paines for the conuerting and the sauing of soules as these Magicians doe to peruert and destroy them for they watched euery night during the moneth of Ianuary to recouer to thēselues this poore soule Magdalene added that the Magician seeing her continue in her constancy cryed out saying to the whole company is there any heere present that would die for her and presently there presented himselfe a young man declaring that himselfe was ready for that purpose whom the Magician twice stabbed with a poniard yet would shee by no meanes yeeld her consent Now whether this History were acted truely and indeed or onely in imagination yet was it surely for her a very great temptation The Acts of the 28. of Ianuary being Friday AT the morning Exorcisme Verrine began to cry out against those who voluntarily offend God giuing themselues to the Diuell of their owne accord O Belzebub quoth he thou alwaies gainest some one or other and registrest him in thy bookes And as the Exorcist made mention of the paines of hell Verrine cryed out vpon there damnable state who rather chuse the paines of hell then the ioyes of heauen O Belzebub thou art eased of much paine which the Magician Lewes beareth for thee For we must vnderstand that Belzebub being commanded by the Magician to torment Magdalen in all sorts that might be to the end to constrain her to resume her former course of magicke or at least wise to make her mad sottish his answere was that the Exorcist would then impose so much punishment on him as he should not be able to endure it the Magician replyed that hee would vndergoe the third part of the torments which were imposed on him and oftentimes hath Belzebub spoken to father Michaelis when he imposed punishments on him impose them on the Magician who is the cause of that which I doe and oftentimes they haue confessed in their Exorcismes that the Magician suffered inwardly so great tortures that he would willingly haue taken his bed vpon it had it not been for feare of discouering himselfe and yet notwithstanding was hee euery day more obstinate then other During the Masse father Michaelis came from the Cloister to the Church the doore of the cloister being shut at which Belzebub cried out behold father Michaelis is come and instantly the said father
and experience thereof is from the best and soundest part of men We are therefore to diue into the causes which when we once shall steddily comprehend it will easily bow and incline our vnderstandings to the beleefe of those things and make vs conceiue them not only to be possible but of a more ordinarie frequencie then hath hitherto bin beleeued And in regard that Spirits are the cause of these euents wee are first to know whither there are Spirits or no. There are three sorts of men that haue denied Spirits the first are Philosophers the second are the Sadduces and the third are Atheists Touching Aristotle the prince of Philosophers hee is of opinion that there is one supreme cause not tyed to the pressure and incumbrance of a bodie And he sets downe 47. Spirits subordinate to that supreme cause according to the number of motions which he obserued in the celestiall Orbes of heauen thinking with himselfe that those heauenly bodies could not so ordinately moue vnlesse they were animated and quickened thereunto by some Spirits of life Now whither hee had stolne this out of the holie Scripture or at the least had borrowed it from his Master Plato who might take it from thence because it is said in Ezekiel speaking of the celestiall bodies which are there called wheeles Spiritus vitae erat in rotis or whether hee had inuented the same by the collections which his experience had made from his frequent obseruing of them I cannot tell but surely he said truth except where hee seemeth by exclusion to shut out the rest as if there were no more then those that he recited Wherein he might consider that if those Spirits were necessarie for the vniforme and vncessant motions of the Spheares and by a consequent for the seruice of man Qui est quodammodo finis omnium much more is it conuenient that this first and supreme cause whom hee calleth the alone Prince of all things should be waited on with an infinite number of them for his owne vse and seruice Whereunto agreeth that of Daniel who teacheth vs that Millia millium ministrabant ei decies centena millia assistebant ei Thousand thousands ministred vnto him and tenne thousand times tenne thousand stood before him Whereof Dauid giueth the naturall reason saying Ministrieius vt faciant voluntatem eius and this doth tacitely agree with the saying of Ezechiel Spiritus vitae erat in rotis Mercurius Trismegistus as S. Thomas recites him doth determinately denie that there are good Spirits except those who wheele about the heauens And in this he agreeth with Aristotle although hee was a better Diuine then the other because he yeeldeth that God did make and create them which Aristotle seemed to deny who frameth to himselfe an eternitie euen of thistles and butter-flyes but touching the number of Spirits they are both of one opinion Aristotle doth deny that there are wicked Spirits whose authoritie Physitians did follow and adhere vnto as Psellus witnesseth intending those that were not Christians or which had apostated from the true Religion This sort of men doth ordinarily fall into two grosse errors the one against the immortalitie of the soule as it is recited in the 2. of Wisedome saying that the soule doth altogether resemble the flame that is nourished from the lampe the other is against Spirits for when they are shewed the effects wrought really by the Diuell in the bodies of those hee doth possesse they do adiudge of it more meanely then Aristotle did and affirme that these incongruities doe happen through the indisposition and depraued temper of humours and vitall spirits And thus as they doe by the immortalitie of the soule so heere also they change an immortall and incorruptible spirit into a spirit more earthly and which they would haue to bee quintessented from the temperament of naturall qualities which indeed is nothing else but a blast or smoake Hence it is that S. Augustine doth to this purpose fitly alleage the historie of a Physitian who saith hee was constrained to confesse the immortalitie of soules by a vision which hee had when he lay asleepe wherein hee saw although the casements of his eyes were shut vp and heard although his sense of hearing was tied vp and possessed by sleepe his good Angell speaking vnto him and making him to consider that his soule of it selfe without the aide or seruice of the bodie or any of the organs thereof did see and heare And this is the reason why such kinde of people doe relie and leane too much vpon Philosophie and causes in nature The Sadduces also may be ranked with them because they also denie Spirits as it is recited in the Acts of the Apostles from thence they fall into another inconuenience and that is to deny the immortality of the soule whereupon it followeth of necessitie that they must deny the resurrection of the body which three points are common vnto Atheists and all those that deny Spirits Others there are that are not so frontlesse and grosse in their opinions as the former but grant that as there are good Spirits for the motion of the heauen doth force from them that confession in that so good and necessarie a worke cannot proceed but from a good agent so there are also bad Spirits and that from them many actiōs of villany and naughtinesse doe proceed Of these Porphiry maketh mention in Epistola ad Anebuntem cited by S. Thomas saying that these are the Masters of Sorcerers and of all that vse witchcraft and that they neuer direct any man in a course of goodnesse but giue all passage and furtherance vnto those who haue any propension to doe mischiefe Plato also and his sect doe grant that there is a great number of Spirits whose residence is in the highest region of the aire as birds haue their abiding place in the low and middle region and fishes in the water but they doe heere intermingle many absurdities as wee will declare heereafter To conclude none haue euer perfectly knowen the nature of Spirits but those that haue receiued and vnderstood the holy Scripture Now against Philosophers and Painims wee haue experience against the Saduces who are hereticks amongst the Iewes as Tertullian saith wee haue the fiue bookes of Moses which they themselues admit and for Catholicks and Christians wee haue the consent of all the holy Scriptures both of the old and new Testament S. Thomas in his third booke against the Gentiles doth solidly and learnedly dispute against all the arguments of the Philosophers who affirmed that when any prodigie in nature did happen it was to be attributed to the influence of celestiall bodies which are able to bring forth many things that are hidden and buried from our knowledge It is true saith hee that nature is able to doe much yet notwithstanding it is bounded in and limited so strongly that for
the most part it is tyed to the production of one manner of effects either from the property of the efficient cause or from the impotency or vnaptnesse of the matter which hath no capacity but to bring forth one thing as the Sunne and all the heauens cannot in the sapp of a vine shape vp or bring forth any other thing but grapes nor from an apple tree any thing but apples Whereupon it must bee granted that there are many effects which are against and aboue the power of nature as Oracles which were nothing else but statues that did speake and giue resolution vnto those doubts that were propounded vnto them and did vnfold many things that were absent hidden and to come as also that some men haue suddenly and without any study or paines taking therein spoken Hebrew Greeke and Latine Syriac Chaldey and all other languages citing sentences of Poets and Orators although they neuer were conuersant in them or in any other kinde of literature that Oxen and Asses should speake and other prodigious accidents should happen against the power and course of nature that a vestall Virgin being suspected of light behauiour and wantonnes should in witnesse of her chastitie cary vp and downe before the Romansa sure full of water Claudia also vpon the same occasion did draw a great ship after her with her girdle and Actius Naeuius did with a rasor cut a whet-stone in peeces It hath been found true by experience and mention is made of the fame in the lawes of the 12. Tables that a certaine Island did fleet vp and downe from one place to another It is also knowen by obseruation that they who practise such things as these do vse certaine words characters prayers protestations and other manners of behauiour which cannot without folly and vanity be presented vnto any but vnto substances that haue vnderstanding and reason From whence hee draweth this conclusion that it is euident that al these prodigies doe proceed from Spirits and therefore there are Spirits And if the authority of the Scripture may heere take place which they may admit of at the least as any other History it is impossible to conceiue that the course of the Sunne should be stayed and that the heauen should goe backward in the time of Iosua and Esâ—chias by any naturall force or power For Aristotle himselfe faith that this is impossible euen for Intelligences themselues to wheele back the heauen as it is impossible for the soule to yssue forth of the body at pleasure or not to enlifen and actuate the body whiles it remaineth in it because there is a necessity in nature that compelleth the same Therefore it is plaine that those euents proceed from some thing else then from the motion of the heauens and it must necessarily be granted that prodigies ought not to be appropriated to the motion of the heauens but to some other secret causes which stand involued with much ambiguity and mistinesse Mercurius Trismegistus would indeed haue answered that argument touching Oracles in saying that it was true that God did create as many Spirits as are in nature yet it was the art of men to make the Oracles to speake by sitting thereunto certaine influences of the heauens for saith hee such statues might be so aptly accomodated to certaine aspects of the heauens as that they might speake diuine and foretell and might strike men with diseases and heale them againe and might in breefe worke miracles But it fareth heere with him as it doth with Plutarch who endeuouring to giue a reason why Oracles did cease to doe those wonders which they were wont letting slippe the true reason which was the comming of Christ Iesus in the flesh by whom the kingdome of Satan was vtterly ruined he maketh a booke exprespresly to shew the reason of their cessation and silence but hee falleth so short in his discourse that hee alleageth no reasons but such whose insufficiency and weaknesse may bee easily confuted nay which is more the most of them are ridiculous and vnworthy of so great a Philosopher in so much as he is driuen to say that they were nourished by exhalations drawne vp from the earth which when they ceased and were exhausted those Oracles were famished and dyed for want of their accustomed sustenance In the same maze wandereth Trismegistus when hee would yeeld a reason of their ouerthrow for it may be easily demanded of him first why men in these times may not doe the like as those of former ages haue done by the same obseruations of the heauens since now they are more skilled in their motions then formerly they haue beene and wheÌ„ now our modern Astrologers haue conuicted both Aristotle and Ptolomy of many errours Againe how may it bee possible that the cause should be of lesse excellency then the effect and if a man as hee affirmeth can by his industâ—y make such oracles it will in sound Philosophy bee necessarily inferred that hee may also produce and worke the same thinges in another man And if it be replyed that there must bee a concurrence of the heauens influence vnto such a worke I answere Why may not the like influence as well happen vnto a man as vnto a statue of wood Nay why should it not rather agree vnto him as being more capable of reason speech and all other actions then a statue Since then it was neuer knowen that a man was an oracle we may conclude that this reason is most insufficient for it is certaine that in all ages there haue beene some who would not haue desired a better purchase then by this meanes to bee esteemed Gods wherein they retaine a remnant of that poyson wherewith the Serpentinfected our first parents telling them Erit is sicut Dij and Gregory Nazianzene allegeth a number of examples as of Aristâ—ur Empedoâ—â—mus and Trophonias who hid themselues vnder ground that they might be esteemed Gods Empedocles also cast himselfe head-long into the sulphurous mountaine of Sicily which perpetually vomited 〈◊〉 â—lakes of fire and Iulian the Apostate was incited with the same 〈…〉 and did so burne with the cogitation of the same that hee would haue drowned himselfe in a great riuer Aristotle himselfe who laboured to giue a reason in nature for all things could not comprehend the 〈◊〉 and satisfying cause of the ebbe and flow of the Sea Euripâ—â— now called Negrepont where with hee was so vexed that hee threw himselfe violently into the same crying Because Aristotle cannot containe this Sea this Sea shall conteine Aristotle as Iustin Martyr writeth of him Hence it is that hee studied to render a naturall reason for those memorably strange accidents in man which cannot be attributed to any cause but either to God or Spirits and therefore he affirmed that the Sibills and those excellent Emperors and great Philosophers were dis-affected by a melancholick humour through which they spake and did many strange things In
omnium creatoris contumeliam iniuriam Quam ob causam Nos fratres Florus prouincius ordinis fratrum Praedicatorum sacrae Theologiae Doctor ac sanctae fidei in tota ista legutione Auenionensi Inquisitor generalis Dei timorem prae oculis habentes pro tribunali sedentes per hanc nostram sententiam diffinitiuam quam de Theologorum iurisperitorum consilio more maiorum in his fermus scripti Iesu Christi Domini noslri ac beatae Mariae Virginis nominibus pie inuocatis dicimus declaramus pronunciamus diffinitiue sententidmus vos omnes supra nominatos vest rum quemlibet fuisse esse veros Apostatas idololatras sanctissimae fidei defectores Dei omnipotentis abnegatores contemptores sodomiticos nefandissimi criminis reos adulteros fornicatores sortilegos maleficos sacrilegos haereticos fascinarios homicidas infanticidas daemonúmque cultores sathanicae diaebolicae atque infernalis disciplinae damnabilis ac reprobatae fidâ—i assertores blasphemos periuros infames omnium malorum facinorum delictorum conuictos fuisse Ideo vos omnes vestrúmque quemlibet tanquam sathanae membra hac nostra sententia curiae seculariremittimus realiter in effectu condignis legitimis poenis eorum peâ—uliari iudicio plectendos ANNOTATIONS VPON THE sentence giuen against the Witches Whether the Deuill may at any time visibly shew him selfe PEr vestram propriam confessionem c. infra c. Cacodaemone in humana specie existente c. It appeareth by the inditement that all both men and women do agree in this that the Deuill doth appeare vnto them in a humane shape but the meanes and occasions are diuers One of the women deposed that when she was vpon the losse of a daughter of hers who was a little before deceased very melancholicke and almost distracted there appeared vnto her a man clothed all in blacke about the age of 25. or 30. yeares saying I see good woman that you are in great distresse and much grieued yet if you will beleeue me I will shew you the meanes how you shall bee very happy Others depose that in the time of the great dearth when the poorer sort â—of people were constrained to eate wilde hearbes and to dry and seeth the dunge of horses and asses and when they had now no meanes left them to giue sustenance vnto their children a certaine man appeared to them all in blacke saluting them and speaking vnto them and being aged as it is aboue mentioned who laboured to draw them vnto him but the most of them do depose that at the first they would not condescend vnto his purpose but yeelded at the second or at the third time after that they had a little accustomed themselues thereunto From whence we are to learne how pleasing it is to God and how profitable vnto our owne soules to succour and giue sustenance vnto the poore in their necessities and disconsolation since that it is as much as to preserue or gaine them from the iawes of that great infernall Lyon so that it is not without cause that the workes of mercy shall bee particularly mentioned at the great day of Iudgement either to our saluation or to our condemnation For as Saint Iames saith whosoeuer shall turne a side a soule from the way of perdition he shall saue his owne soule and shall by this meanes couer a multitude of his sinnes Which the Apostles well knowing did ordaine as the first policie in the Church that there should be men deputed to helpe and minister vnto the poore and foâ—eseeing that in their time there would a great dearth happen they gaue order for a generall collection thorow all the Cities and townes where any Christians were thereby to succour and relieue the necessities of the poore in which worke Saint Paul did diligently imploy himselfe as appeareth by his Epistles and money was sent from all quarters as from Corinth Thessalonia and other Townes to Ierusalem and Iudea where there was little to be had by reason of the warres and the Garrisons which were set ouer them by the Romanes so that as it was said of their preaching In omnem terram exiuit sonus eorum the same might be said of their almes In omnem terram exierunt elecmosynae eoâ—um By their example the first Christian Emperors and Princes as Constantine and others gaue large and goodly temporall possessions vnto the Church and built many Hospitals in so much that Iulian the Apostate could not deny but that it was religiously and piously done and there vpon gaue order that more Hospitals should be founded and plentifully endowed because he scorned as he said to bee in this particular out-stripped by Christians Those who with-hold the possessions of the Church and others that haue a conuenient estate where with all to liue in a plentifull and decent manner and do not releiue the poore are guilty of this crime for those necessitous persons who by reason of their pouerty haue vowed and dedicated themselues vnto the Deuil shall one day be presented before them because they haue receiued no succour from them On the other part poore people should consider that Christ Iesus himselfe the vndoubted sonne of God and King of glory was content to become poore in this world to teach vs that for his sake we are to endure what necessity so euer he shall be pleased to try vs with all especially since this pouerty is an instrument of our saluation and is daily perfecting vp a crowne of glory for vs enriched with all the treasures and pretious stones which a man can expresse or imagine Thus it happened vnto poore Lazarus who could not obtaine the crummes of bread which were cast to doggs vnder the table although he laboured what he could to get the same but putting his confidence in God and bearing his pouerty with patience he was after his death thought worthy to bee carried vnto God by the Angels of Paradise Christ Iesus himselfe had scarce a pillow whereon to rest his head and at his birth he was glad to haue a cratch for his cradle and was faine for his bed to vse straw and hay to be briefe as Saint Paul saith Cum diues esset egenus pro nobis factus est Concerning the visible apparition of the Diuell we are not to thinke so strangely of it especially in these dayes of which the prediction goeth soluetur sathanas He also appeared visibly vnto Eue and discoursed familiarly vnto her touching his assumption of an humane shape it cannot be denied but that he thus presented himselfe before Christ Iesus yea hee tooke stones and shewed them vnto him saying Dic vt lapides isti panes fiant As for the appearing of good Angels there is no difficulty to bee made hereof considering that euery where especially in the booke of Genesis there is mention made how Angels appeared vnto men in humane shapes and