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
into that from whence they were exhaled and drawne faith Tertullian Eadem ratione species illa intercepta est qua edita fuerat si non fuit initium visibile nec finis By which it appeareth that the Doue that descended from heauen and lighted vpon Christ Iesus was fashioned of aire and not of earth for it is said Descendit spiritus sanctus corporali specie sicut columba in ipsum The like may be said of the firy tongues that sate vpon the Apostles at the feast of Whitsontide Factus est repente de coelo sonus tanquam aduenientis spiritus vehementis So that it is cleere that these apparances are framed of aire as the cloud out of which God the Father spake to his Sonne in his transfiguration which vanished into aire as did Moyses also whose body in that apparition was composed of the same element and whiles the Apostles eyes were fixed on these obiects it vanished and they saw none but Christ Iesus alone So when the Angell appeared to Manoah the father of Samson he mounted vp into heauen in a flame of fire and in his ascent was visibly seene of him but by little and little Manoah and his wife lost the sight of him because his body began to dissolue into the first matter whereof it was framed Thus did the Angell that accompanied Tobias in his iourney It is now time said hee for me to returne to him that sent me and presently hee vanished from them And for addition vnto the truth hereof some alleage experience saying that if a man should cut such airie bodies it would fare with them as it doth with the Sun-beame which doth runne together and presently vnite it selfe without any signe of such separation which very well agreeth with the nature of aire and is fit to confute the error of Psellus who in the seuenth chapter of his booke maintaineth that they haue a naturall body yet in the 23. chapter he granteth that such bodies being smit asunder doe ioyne againe as doth the aire when it is diuided whence he might easily haue collected that these bodies must bee made of aire and not proper vnto Angels For touching the reason which he bringeth that if they had not bodies they could not be tormented with fire it is certaine that the diuine prouidence may easily bring to passe that a body may really worke vpon a spirit and likewise the contrary which no Christian can deny to bee by diuine prouidence wrought in the Sacrament of Baptisme where the water as the instrument of the diuine bountie doth really and truly wash and purge the soule that is a spirit and experience teacheth vs this truth in nature for imaginations which are corporall things doe depresse the soule and make it heauie euen vnto death as Christ Iesus himselfe said Besides by this reason we should say that the soules of the damned being departed from this world are not cast into hell-fire because they haue no bodies and must therefore bee impassible And so wee shal fall into their heresie that maintaine that the soules lie sleeping till the day of iudgement which doth directly oppose the holy Scriptures which shew vnto vs that the soules of good men returne vnto God who hath created them to be at quiet in his hands and vnder his protection as S. Stephen saith Domine suscipe spiritum meum and S Paul wished for death to no other end but to be with Christ Cupio inquit dissolui esse cum Christo which is confirmed by S. Iohn in the Reuelation saying Henceforth doe the soules rest from their labours for their good workes follow them and death saith S. Paul shall be a gaine vnto me on the other side they teach that the soules of the reprobate are tormented in the flames of hell as appeareth in the Gospell by the rich Glutton and by the saying of Saint Iohn Baptist who told the Pharisies that the axe was alreadie applied vnto the roote of the tree and euery tree that brought not foorth good fruite should bee hewen downe and cast into the fire This S. Iude affirmeth is already happened to the Sodomites as also to Chorah Dathan and Abiron with their complices and that they went quicke downe to hell But here may an obiection be made how Spirits are able to frame vnto themselues such bodies at their own pleasure S. Augustine answereth that Spirits by a certaine agilitie and naturall power can bring to passe whatsoeuer may be done in nature for they doe perfectly know not onely the effects of nature but the causes also which proceedeth from the refinednesse and subtilitie of spirit wherewith they are indowed which they so well know how to manage and applie that whatsoeuer nature maketh successiuely and at leisure they doe the same in an instant We see the aire diuers times being disposed thereunto by certaine causes is variously depainted with colours and diuers semblances and in the sommer wee sometimes see toades and frogs fall with the raine which proceedeth frō the corruption of the aire from whence also butter-flyes and catterpillers and the like vermine are ingendred all which is produced from the successiue operations of nature The like effects may bee produced by Spirits by vniting of causes whereupon the effects doe necessarily follow Thus we reade that the Diuell tooke vpon him the forme of a Serpent which cannot be denied as also that Pharaohs Magicians by the assistance of Satan did make serpents and frogs appeare before the people and surely they may in the like manner shape and counterfeit any other figure yea of a man himselfe as is cleere by the apparitions recited in the book of Genesis From whence we must draw this necessarie conclusion that it is contrary both to naturall reason and to Scrip that Spirits should haue bodies but that they are incorporeall and inuisible The resolution of all this discourse may bee had in the booke intituled De Ecclesiastic is dog matibus which is amongst the workes of S. Augustine where in the 11. chapter he saith We beleeue that God is inuisible and incorporeall because hee is euery where and is present in all places yet not bounded in by any place but we beleeue that intellectuall substances are corporeall because they are circumscribed in a place as the soule within the body and hence it is that they are called corporeall because they are limited in their substances It remaineth that wee endeuour to know when they were created since Moyses maketh no mention of it and from whence it proceedeth that there is a difference betwixt Spirits so that some are good and some bad CHAP. III. Of the Creation goodnesse or maliciousnesse of Angels SAint Athanasius when he was to giue his full resolution and opinion concerning Spirits vnto Prince Antiochus demandeth in the first place whether Angels were created or no for Moses maketh no mention thereof in the first chap. of Genesis
Marseille in the name of Father Francis Billet the forme whereof here ensueth My brothers I beseech you for the honour of God forth-with to enquire after M. Iames Priest of the Church of Accoules that you together with him may finde out M. Lewis whom you are not to leaue vntill you haue brought him into the house of Madame Blanquart the Priest that shall be with him will be able to giue assistance vnto you And if the said Lewis shall be any whit bettered by this present letter the other is to be kept backe and you are to shroud all these things in secrecie as if you had heard it in confession thereby to shew that this proceedeth from God and his Church who will not haue sinners to bee openly discouered till they haue beene charitably admonished by their brethren as Christ saith in his Gospell And he himselfe saith that if any one sinneth admonish him priuatly between you and him He hath had already one admonition from Francis Billet Priest of the Doctrine which hee hath vtterly reiected and made no account thereof and would not bee brought to confesse the truth He is now vpon the second point which is when God commandeth to take men fit and proper to execute a worke of this nature Wish him to beware that he make his vse of the third point which is that except hee be conuerted God layeth his command vpon his Church that is bound more then any wife of the world to obey her husband with extremitie of rigour to punish all them that are not obseruant of his commandements and counsels The superscription was To my deerest brothers the Reuerend Father the Superiour and Friars of the Couent of Marseille of the order of the Capuchins at Marseille Within the saide letter there was a scrowle containing this that followeth Take heede of the third Cursed bee the Priest whose conuersation suteth not with the wayes of God and who hath promised his Church when his Orders were giuen vnto him to serue loue and feare God reiecting the loue of all creatures for the loue of him And seeing the Diuell is more powerfull ouer the soule then God and since thou doest acknowledge obey and harken more vnto Lucifer Belzebub or whatsoeuer else is hellish then to thy God and doest entombe the glory of God the saluation of thy soule thy part in Paradise and the edification of thy neighbours in neglect and vtter obliuion as also because thou giuest occasion of scandall if thou bee not wise to follow first the Counsel of God and then the aduise of thy best friends hence it is that the Diuell doth seriously imploy himselfe and labour the conuersion of thy soule although he be forced thereunto all vengeance and malediction light vpon thee O rare and euer to be admired wonder God himselfe who is Almightie was not able to plucke thee back from thy perdition and sinfull estate neither could his Mother nor the Angels nor Saints nor any terrestrial creatures whatsoeuer worke any good vpon thee yet did hee make reseruation of the most vnmatchable wonder that euer was brought forth to act that the Diuell called Verrine should be the instrument of thy conuersion not from his proper and franke will but constrainedly and by enforcement worse then any gally-slaue or captiue that euer was exposed to command being terribly threatned thereunto and hauing a desire to giue stoppage and hindrance to these proceedings obiecting if a man did well hee had a ground whereon to frame vnto himselfe some hope of recompence but that this man was in expectation of nothing but of his eternall damnation For so will it happen vnto thee if thou resist the Almighty Make vse therefore of these admonitions and put in practise the precepts comprised in these letters for it is impossible for thee to palliate thy faults before God as Adam and the Pharisie thought to doe The Pharisie boasted of his good workes and contemned the Publican saying that he was not as that man yet was the one of them wicked before men the other before God the one confessed that he was not worthy to lift vp his eyes to heauen and returned to his house iustified the other was confident of his works and hypocriticall countenance and returned home like vnto the Iewes full of sinnes but God wil receiue thee into grace as he did Theophilus and Cyprian who was a Magician as thou art Hee that is more desirous of your welfare then you your selfe are sendeth this letter vnto you Beware that hell open not her iawes to deuour thee if thou neglect these letters which are directed vnto thee by the appointment of God and pronounced by a Diuell named Verrine that now remaineth in the body of Louyse Capeau as thou well knowest Neither gauest thou him vnto her by thy charmes with this intendment or purpose to conuert thee although if thou bee not too wilfull in thy vnbeleefe it will so fall out vnto thee Then did he dictate another aduertisement to the Capuchin Fathers as here ensueth My dearest fathers I beseech you for Gods cause to put a deed of charity in execution to the glory of his sacred name and saluation of soules Come along with this Priest and suffer him not to step a foot from you but let your vigilancy haue an eye ouer him as if he were a malefactor For hee is in the Diuels clawes you shall do well to binde him with a stole vnder the mould of the head and bring along with you the booke of Exorcismes and if you shall thinke it necessarie you may doe well to exorcise him forbidding Belzebub and all hell to hinder it God grant you his grace to execute his will and that you giue no stoppe vnto the same that the said malefactor may be brought to S. Baume where the miracle shall be wrought if he himselfe be no hinderance thereunto the 16. of December 1610. Then hee dictated a letter for the father Gardian as followeth I entreat the father Gardian that he would cause if so hee please three of his Friers such as hee knoweth best able to walke to goe vnto S. Baume for a businesse purely aiming at the glory of God and the saluation and conuersion of a soule that is in great distresse After this was finished he dictated another letter to Madame Blanguart as here ensueth in the name of father Romillon My daughter I pray you for the loue of God to lend a chamber vnto these men who are come to treate of a businesse of great waight and importance neither is it fit to make you as yet acquainted therewithall it being forbidden me by one that hath power and authority both ouer you and me Curiosity is the mother of much mischiefe and the daughter of Lucifer where as opposite hereunto humility simplicity and obedience are the sisters of Christ Iesus In the meane time you may enjoy and gather the fruit of this obedience which will
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
are to bow your knees as oft as you shall heare the name of Iesus wee are a great deale better then you for although wee obey not God for loue yet doe wee yeeld vnto his pleasure by constraint and in the vertue of Exorcismes If a Harbinger of Court should come and tell thee behold the King is desirous to come and lodge in thy house thou wouldest make many excuses because thou dost esteeme thy selfe vnworthie of such honour and wouldest labour to garnish thy house with whatsoeuer might be pleasing or might adde any beawty vnto thy habitation So should you take the broome of true contrition and repentance to brush and sweepe the chambers and roomes of your soule that when the King shall come to reside there hee may make it his Palace You that are poore and ignorant people you must not say when you kneele to the Priest in Confession Father declare vnto me my sinnes this is no good forme of proceeding for if in matters of slight importance concerning the body euery man hath his vnderstanding quick and able much more should their conceptions bee free from dulnesse and earthinesse in those things that appertaine vnto the benefite of their soules and which are of a higher consequence yet contrariwise men for the most part are insensible and dull in the apprehension of them There are those that doe daily confesse themselues and doe yet forget many of their offences how then shall they giue an exact account of them that confesse themselues but from yeare to yeare or from six moneths to six moneths Thou wilt not shame to say Father I doe not remember my sinnes let me heare you to aske and examine mee O deafe and blinde caitife art thou able to giue audience vnto the Diuell and to fall into those sinnes which hee inticeth thee to plunge into and dost thou refuse to harken vnto the voice of God who desireth to breath into thee the remembrance of thy misdeeds Others say To what purpose should I confesse my selfe Is not the Priest a sinner as I am Haue I nothing to doe but to expose my sinnes to his knowledge Beware of these contempts I tell you they are instigations of Sathan framed purposely to bring Priest-hood into disgrace which is a calling more high and noble then is the dignity of Angels for the Angels doe indeed contemplate the face of their God but he discendeth from Heauen vpon the Altar at the consecration made by a Priest Your processe that is entred in the high Court of Heauen is full of difficultie and doubt so that the euent thereof is not knowne to the Saints themselues yet is the Mother of God a party with you who together with your guide-Angels is euer pleading on your behalfe and saying Lord take compassion on them Before the time of Confession prooue your selues examine your owne consciences pray vnto God with teares and make your intercessions vnto Peter Magdalene and the good theefe The good theefe of his owne accord confessed his sinne and reproued his companion What hast thou no feare of God He was also pricked in heart by contrition saying Domine memento mei Lord remember me he also did in a sort satistisfie by dying for hee linked and mingled his death and torments with the death and torments of Christ Iesus Your God doth endeuour to draw you vnto him by many admirable meanes he will diuide the contrition and acknowledgment of your sinnes amongst you and will stirre you vp to recall them into remembrance if you will giue eare vnto him You should be patient in whatsoeuer aduersity may befall you you should euer stand before your iudge like vnto men that are guilty of high treason and should thinke that the paines of Hell are not of equall proportion vnto your demerits and that you are not worthy to suffer them God is better knowne vnto them that cast downe their eies on the earth then to those that stare vp to heauen For what are you but a compound of dust and ashes meate for wormes and a pitcher of hansome earth apt to breake and subiect to a thousand miseries and mischances You are therefore to abstract your cogitations and to place them aboue vpon the goodnesse of God who for your sakes hath created the Heauens and filled vp the number of Angels yet are you still hardned in your iniquities God pardoneth mans offences easily if so bee that hee lendeth his helpe and forwardnesse vnto it for God is hee that doth operate and man doth co-operate with him If you should dwell in a darksome house and would faine enioy the benefit of the light you ought to open the doore vnto him that bringeth his torch lighted vnto you for hee is not worthie to bee enlightned by the torch that will refuse to open the doore to him that bringeth it And if hee should afterwards complaine that hee sitteth in darknesse and by meanes of being depriued of this light hee is not able to worke hee will bee answered that himselfe is the cause of his owne misery and that hee iustly looseth the light of the day because he shutteth his doores against it Thus when God speaketh to the soule that is ouercast with mists and darknesse open thou poore blinde soule open the gates of thy will vnto mee I am that Sunne of Iustice which will illuminate and shine vpon thee yet will not the soule open vnto mee but chuseth rather to bee wrapped vp in darknesse And why because if I should enter in I should discouer by the cleernesse of my light whatsoeuer lieth buried in obscurity and should chase thence that palpable darksomnesse wherein the soule is so dangerously muffled But alas it rather laboureth to be shadowed with darknes and to wallow stil in voluptuousnesse and delights which are lost in their very fruition then by paines and industry to bee blest with the full possession of a perfect light Confession followeth contrition and before Confession euery one ought to examine himselfe and say O my God! what am I that I should receiue such manifold blessings at thy hands Thou hast redeemed mee from the clawes of Sathan and hast retired mee vnder the couerture of thy wings Good God I esteemed my selfe a malefactour waiting to heare the sentence of death pronounced against mee and yet hast thou in goodnesse repriued mee from this prison which is narrow darke and full of horrour and besides the free donation of my life thou hast infranchised mee with the seruants of God Good God I was a malefactour and stood conuicted of grieuous and master-sinnes yet was it thy good pleasure to remit them vnto mee After Confession euery one is to looke vnto satisfaction but how many are there that hold not themselues endebted to God but that God is a debtour vnto them Who so demeaneth himselfe in this sort let him know that Heauen is barred against him except hee labour to strengthen himselfe
with good workes and not to appeare empty-handed before his God For to what purpose serue the commandements if good workes be not necessary to saluation You goe awry if you imagine to bee saued by doing of nothing for God cannot lie Therefore you may boldly say vnto him Ha! my God with what aboundant mercy hast thou brought back my soule from Hell and endowed it with thy sanctified grace Good God what haue I miserable creature deserued to haue thy fauours doubled and heaped vpon me O infinite and immense eternitie thy benefits towards mee know neither end nor number and I frankly confesse my incapacity to comprehend them God of mercy thou hast condemned those once-beawtifull and goodly Angels to the pit of Hell for one sinne of pride and doest thou take compassion of me what of me that haue so often transgressed against thee After this discourse God commanded Verrine to giue the assembly there present the last course of confections and sweet meats Then began Verrine to confesse and say I am able to say no more let them goe to the Apothecaries if they will and buy them comfeits What regard I whether their mouthes be sweetened or distasted for my part I would they might bee all dragged by vs to hell they should see how well wee would entertaine them God answered him This supper is not dressed for thee I command thee to say and doe that which I haue now decreed After much resistance Verrine said I can resist no longer he is farre stronger then I and being omnipotent as he is he will bee obeyed by faire meanes or foule otherwise he could not be omnipotent Then said Verrine God himselfe hath instituted the blessed sacrament of the Eucharist I speake it as forced vnto it and against my custome and the fashion of the other Diuels For when they were to speake of God or of Mary they were all accustomed to say him and her without any other addition but I who take Gods part and am not now-sided with hell am constrained to speake these words Sacred and Saint and Paradise for confirmation of which I am ready to take my oath Then before the Communion of the Priest Verrine added Ponder in your selues how God saith open mee thy heart for to you doth it belong to open and garnish it with faith hope and charity and to beleeue that Christ Iesus is in the blessed Sacrament with his humanity and diuinity You will aske mee how or by what meanes is hee there I tell you you are not with such curiosity to pry into the meanes Beleeue simply that hee is a glorified body and taketh vp no place and therefore may easily lie hidden vnder the species of bread Hauing spoken thus hee said vnto the Priests that were there present You that are Priests how could you dare to touch your God if hee were there visibly and not vnder the forme of bread I tell you you could not be so hardy as once to approch vnto so great a light for his sacred mother on the day of his natiuity dared not as it were to touch his hands although she had carried him nine moncths in her wombe Know ye not that Moses when hee came downe from the Mountaine and had spoken with God was faine to couer his face with a vaile for otherwise the people could not endure to speake with him so brightsome was the light that beamed and proceeded from his face Then he suddenly turned to Leuiathan one of the Diuels in the body of Magdalene and said Hola you that are such an illuminate doctor what is it you now say pleade now thine owne cause O Doctor in a close corner of Hell as heereafter I my selfe may chance to doe but now I am a partisan with the Doctor of doctors who is also wisedome it selfe Then againe hee turned his speech and said Beware beware you that approch vnto the holy Communion how you receiue God in your harts whom the heauen of heauens cannot containe If the King of France O man were desirous to come to thy house wouldest not thou presently say Ha sir my house is too little to giue entertainment or harbourage vnto your Maiesty I beseech you sir spare your paines to visit my poore cottage and haue respect vnto my wants and pouerty To this some or other will answere It is the Kings pleasure to haue it so hee is wealthy enough and will cause whatsoeuer is necessarie to bee conueyed vnto thy house for hee hath his Pages seruants and traine that will take care of these things he hath no need to borrow thy goods or any thing else that belongeth vnto thee it shall suffice that thou lend him thy house and because where the King is there is the Court also by a consequent the King honouring thy house with his presence it shall put on the nature and appellation of a Palace So doth God when hee commeth to thy soule if thou doe but bequeath vnto him the habitation of thy will he will hang the roomes thereof with the rich Tapistrie of all sorts of vertues The holy Communion is the table of the King of glory yet do you carelesly venture vpon the same as if it were the common boord of an Inne or as if it were a may-game and place to dance in The Pages and seruitours of this table are the Angels yet not regarding all this you giue a thousand occasions of scandall in the Church to wit by thoughts words and other misdemeanours which I will not speake of yea you there act diuers villanies and vncleannesses where of the Turkes would blush to be found guilty Aske therefore those sweet fruits the seven guifts of the holy Ghost and so shall God water you with the dew of his grace in this world and cloth you with eternall glory in the world to come How easily would you loath all the pleasures of the world if you had relished your mouthes neuer so little with the delicacies of your God You that are poore are many times riotous and spend in an howre all that you haue gotten in a whole weeke for the maintenance of your families A Christian should imitate Christ Iesus and since that reward is the fruit of labour in vaine doth hee who will not labour expect a reward Thinke againe and againe vpon this fearfull sentence which God will one day pronounce Ite maledicti then all processes shall bee ended And there shall bee no more Appeales Giue thankes vnto God after you haue receiued the Communion for it is a great blessing which hee bestoweth vpon you in that he hath vouchsafed to admit you to the participation of his body It were a clemency not easily parallelled if a King should grâ—â—t life and liberty to a man that stands conuicted of high treason but it is a greater wonder to withdraw soules from sinne and to winne them to grace for sinne is of a greater distance from grace then heaven is
of your selues and the paines of that other world as a malefactor would doe that waiteth hourely for the sentence of his death I tell you that this expectation is many times more grieuous then the torment it selfe and doth oft preuent punishment by hastening on of death Say vnto your soule Soule remember thy worth and consider how God hath created thee capable of eternal blisse How expedient then is it that thou walke in the commandements of thy God and that the Bride should be obseruant of her Spouse Al that thou canst performe is not able to ballance the least of his mercies yea hee should shew compassion towards thee in punishing thee with the tortures of hell You that goe to Church to heare Masse are to say Soule whether goest thou Thou goest to receiue either thy saluation or damnation I doe not say said Verrine that sinners offend God afresh in going to heare Masse but I affirme that they are like vnto those who when a shower of raine falleth stop all the spouts and conduit-pipes of their cisterne for feare left the water should be conueied into it If those are not watered with the dew of Gods grace the Priest is no cause thereof but they themselues whose heart is fashioned out of stone not composed of earth which is apt to bring foorth fruit Say further Soule let vs goe and craue pardon of God for being a wretched malefactor and worthie of condemnation it is reason the soule should prostrate it selfe and implore his mercie Yet fareth it not with sinners as with malefactors who appeale vnto the Court and Counsell of the King at Paris for oftentimes notwithstanding their delaies and paines they loose their life and the first sentence of death is ratified against them But your God doth inuite you vnto him saying Come vnto me and I will refresh you aske and I will giue you Notwithstanding the requests which you present vnto me must be of vertues and of spiritual blessings which concerne the saluation of your soules not of earthly goods or of riches or of knowledge or of any curiositie whatsoeuer Search after the light of your soules for God doth communicate it to all the world to rich and poore to noble and to men of base condition Your memorie resembleth the eternall Father your vnderstanding the Sonne your will the holy Ghost and all your soule the sacred Trinitie The Father saith vnto you call to mind the benefits which I haue diuided amongst you the Sonne saith in these benefits which you haue receiued from your God contemplate his power and his mercie his wisedome and his iustice the holy Ghost pusheth you on to the feare and loue of your God The memorie the vnderstanding and the wil are three things and yet but one thing the Father the Sonne and the holy Ghost are three persons and yet but one God When you heare Masse enter you into a deepe meditation and say thus vnto your selues Infinit God and Saint of Saints I do not know but this may be the last Masse that euer I shall heare for you are to take a strict account of your conscience as if your last houre were pronounced against you since that death doth threaten you all at all times and in all places But alas what man thinketh vpon these things the Angels tremble before the Maiesty of God and the malefactors are lulled asleepe in their stupide repose and securitie the first borne do honour their Creator with all awfull reuerence and the seruants go on in their vneuen courses without any feare at all Then he cried vnto God saying of a truth thou art the God of might and puissance and makest thy selfe to bee obeyed by men and Angels yea by the Diuels themselues as it plainely appeareth at this instant Herein thy Omnipotencie doth make full declaration of it selfe and amazeth the world with this new wonder for O great God thou doest not esteeme the wisdome of this world but al they that humble themselues shall participate of thy light and those that are puffed vp shall remaine obstinate in their pride You should demand three things from your God before all things else whatsoeuer first the glory of heauen then whatsoeuer appertaineth to your saluation and thirdly the good of your neighbour You are also to beg of your Creator in humility of spirit that hee will make you prosper and grow by the dew of his grace and this you are to doe as malefactors vpon your knees with an halter about your necke and must say My God and my Lord grant me thy light to consider confesse my sins implant within me a penitent and broken heart that I may bewaile my offences and haue my sinnes in detestation that so I may bee accounted worthy to receiue absolution from the Priest If thy body may stand thy brother instead to saue his soule doe not delay to bestow it vpon him or if his body haue need of sustentation by thy goods thou art not to deny them vnto him for it is not the will of God that you should giue a soule for a soule or a body for body or goods for goods but that you should preferre the saluation of a soule before the life and the life before goods and worldly possessions not that you should alwaies be tied vnto this but that hee who putteth it in practise doth doe the will of God for God hath said thou shalt loue thy neighbour as thy selfe but how few are there that doe this Then he cried out and alleaging an example answerable vnto what he formerly spake he said Ha Thomas thou wert not ignorant of the death of thy master thou knewest well that hee was to rise againe yet diddest thou say except I touch the prints of the nailes and put my hand into his side I will not beleeue I doe not speake this to disgrace thee but I say that if thou haddest beene more pregnant to beleeue thy Sauiour had not reproued thee neither shouldest thou as afterward thou diddest haue had experience of thy frailty yet wert thou named in the roll of the Apostles as well as the rest and diddest afterward constantly suffer death in confirmation of that truth whereof thou haddest formerly doubted God pardoned Dauid that you might know he hath power to remit sinnes hee did eate with the Publican to declare that hee came not meerely for the iust nay I say further that your God doth make narrower search and inquisition after the lost sheepe which is the sinfull soule then after that soule that standeth in her sanctity and innocency O great God thou art that true shepheard who hath laid downe his life for the saluation of his wandring flocke thou hast searched and at last found thy sheepe which stragled away from the pasturage of their shepheard The same day Magdalene said that there came a certaine Diuell from abrode to speake with Carreau who was one of those that resided in her body saying come
of God towards him almost in these very words Certainly Lewes thou art an hypocrite and a Pharisie and vnder the shew of piety thou hast heaped vp such a multitude of transgressions and other damnable sacrileges that they are not to bee numbred Of a truth Lewes thou dost out-strip all magicians in malice and impiety and art the chiefe of all their sabbaths and assemblies Of a truth Lewes the Diuels are of opinion that hell it selfe will not bee sufficient to afford punishments for thee proportionable vnto thy villanies I tell thee Lewes they will protest against God if thou bee not conuerted will beg of him that he would make Hell six times more horrid and terrible then it is that thou mightest be tormented there for euermore Of a truth Lewes Cain and Iudas shall bee adiudged innocents in comparison of thee for Christ Iesus had not as then shed his blood for them as he hath done for thee I tel thee Lewes thy abominations are of that heighth vnsufferable presumption that God himselfe would bewaile thy wretched estate if hee were capable of teares and euery one would willingly bring a fagot to burne thee and would say Iust God make this impious villaine to liue a thousand times and so many times to suffer death yet is it a certaine truth Lewes that this good God is ready to die againe for thee and would if need were come now downe from heauen and suffer himselfe to be crucified on this Crosse. Besides the blessed mother of God and all the Saints doe of pure pitty plead thy cause I tell thee truth Lewes not that they haue any need of thee but that thou mayest bring backe those soules which thou hast led into perdition Of a truth Lewes God hath sent his messengers and guard vnto thee and they haue cast the rod of their power into thy house Nay I say more vnreasonable creatures would beg mercy for thee at Gods hands if they were endowed with reason What I deliuer is most true for nothing is impossible to God who is able to make a Diuell of an Angell and a Saint of a sinner The same day in the euening father Francis Billet did exorcise at the beginning whereof Magdalene moued all the assembly to commiserate her case by reason of the deepe and extraordinary sighs which shee pitifully breathed forth whiles the Diuels were inwardly torturing her And Verrine said you that hope for a future reward see you obey your God and you that are already Saints with him in heauen and haue now the full fruition of grace and eternall glory as the end and vp-shot of your labours bee you also plentifull in your duty and obedience towards him But I damned wretch as I am expect no recompence of my paines and trauell The Acts of the 24. of December being Christmas-Eve THis day in the morning the Dominican Father did exorcise and Verrine discoursed in these words Gods pleasure is that all men vnderstand that the Diuels themselues doe obey him and tremble before him I tell you God was wearied with your impieties and therefore leaped downe from Heauen to earth in the wombe of his blessed Mother that hee might redresse them Blessed Mother of God thy Sonne was impatient to be inclosed vp so long in thy flesh not for that he deprehended in thee any thing which might distast him but because his desire was to come into the world and to yssue foorth from thy holy prison with all the speed hee might to giue light vnto the world that remained darke and to make his brightnes communicable vnto his creatures Of a truth Mary thou art the Moone and thy Sonne the Sunne of this world the Saints are also the starres that shine in the same And therefore was this Sunne sent by the celestiall Father not onely to illuminate and deriue part of his light to the Moone and Starres but to giue light vnto euery man that commeth into the world which illumination could not spread it selfe ouer the earth vnlesse he had manifested himselfe to the earth by his natiuity Wonder not that I haue often said that this was a worke of admiration for Kings haue their Pallaces and bedds furnished euen to prodigality but good God thou couldest scarce finde a place to bee borne yet mightest thou haue built for thy selfe a Paris or haue chosen the cittie of Rome in her greatnes or haue caused some Royall Palace to bee prepared for thee for thou art wisedome and goodnes it selfe and hast created heauen and earth of nothing Neuerthelesse though the guide and prouidence of all things depend of thee yet wouldest thou not make choise of eminent and magnificent places for thy Natiuitie nor of Queenes and Princesses that might be assistant vnto thy Mother in the time of her t anell Great God thou art more powerfull then all the great ones of the earth and yet how il doe thy creatures demeane themselues towards thee Ioseph thou diddest doubt at first the veritie of these things but wert afterwards fully satisfied that the Mother of God was a Virgin before her deliuery at her deliuery and after her deliuery Thus doe many now question this very miracle which God hath wrought among you to wit that the Diuell should tell the truth but so is the wil of the most Highest who by his meanes would renue the league and amitie which is betweene his loue and his creatures O blessed Mother of God thy Sonne is the true God begotten of his Father Let it enter into thy consideration how choise and exquisite a Mansion did so mighty a Father prouide for this onely and welbeloued Sonne in whom he was so well pleased and thinke with thy selfe what presentments did thy deare Sonne prepare to offer vnto thee as his Mother Blessed Spirit where was the goodly beds with all the rich and pompous furniture which thou diddest prouide for thy Spouse Where were thy easie Litters to carry her Where were the Caroches Where were the horses There was but an Oxe and an Asse there present for other liuing creatures are too proud to be witnesses to such humility I say that God refused those creatures that were proud as is the horse he reiected the Lyons who figure vnto vs arrogancy he cared not for Mules who are the Hieroglyphicks of malice hee was onely contented that the Oxe and the Asse should be present who are beasts full of simplicity and deuoid of maliciousnesse The Asse pointeth out vnto vs the body the Oxe the vnderstanding so as when the Asse and Oxe doe draw together they doe beare the yoake of the Lord. The Angels were there the Princes Lords and Courtiers which is euidently declared vnto vs by that melodious song Gloria in excelsis Deo Thou Francis couldest well haue distinguished the difference betweene the musick of this world and such celestiall harmony for thou diddest so well apprehend the sweetnes of that heauenly Instrument
were serued in vnto you haue not been very pleasing because wee did nothing but ingeminate your offences Wee must therefore now serue in vnto you a banquet of confections Then he said God hath commanded me who am a great enemy vnto Stephen to praise those that in imitation of Stephen doe forgiue their enemies he pardoned those that maliced him after the example of his great master Christ Iesus saying Pater ignosce eis quia nesciunt quid faciunt But O great God why diddest thou not first recommend thy mother to Iohn and Iohn vnto thy mother the reason was not because thou wouldest not doe it but because thou wouldest giue an example vnto all the world of remitting and pardoning the iniuries done by their enemies The riches of this world are but trash and of-scowring in comparison of Paradise You will heere obiect What is there silthinesse in Paradise I say vnto you that there is not for no vncleane or imperfect thing can enter into heauen but I call riches trash because the Elect make no account of them and the blessed Saints doe not esteeme of siluer gold precious stones and all the riches of the world The seruant is not greater then his master the Master entred not into heauen on horsebacke but naked and hanging vpon the tree of the Crosse. Why therefore should you tremble at afflictions troubles persecutions or whatsoeuer may deiect and make you humble it is for your good and his glory that these crosses make you thus to double vnder the waight of them for by this meanes will he place your soules and bodies in Paradise O wondrous accident the world is conquered with the desires of it Satan is an enemy to Satan and his kingdome is rent and diuided within it selfe not by his consent but by an vnresistable compulsion After all this discourse he said vnto God Ho! cause an Angell to speake or a man to deliuer these things and let mee befreed from this vnpleasing office There are indeed many Preachers but few harken vnto them and if any goe to heare them they goe to surprise and entrap them in their sermons and to quote their gestures and actions O blindnesse that men should bee more attentiue to the voice of the Diuell then to the word of God vttered by a Preacher Imitate Stephen and pray for your enemies for by this prayer did he merit to behold the Sonne of God and did win Saul to the bosome of the Church who before was a persecutor of the same and did keepe the garments of those that stoned him And Saul thou knowest that his charity did plead for thee at the barre of the Almighty Stephen whiles hee was yet young was one of the first Deacons and Treasurers of the Church a louer of the poore as if they were hiâ— brethren and a great familiar of God it was therefore needful that he should suffer as did you Margaret Vrsula and the 1100. Virgins and also you Catherine Barbara and Catherine of Sienna that so by your examples others might be lessened to be filled with sufferance and patient bearing of whatsoeuer tribulations should bee laid vpon them And thou Stephen if thou haddest not been such a notable instrument of Gods glory as thou wert ' the Apostles would neuer haue thus esteemed and honoured thee Say but Father euery day for thine enemies and it is sufficient for it is a powerfull prayer and full of efficacy The abridgement of all perfection is to pray for your enemies and it is a well-pleasing sacrifice vnto God for he loueth the soules of his enemies a hundreth times more then he doth the bodies of his friends and one Aue said for your enemies is of more waight and importance then an hundred Pater for your friends It is an easie matter to pray for your friends but it is harsh and vnpleasing to pray for your enemies and such as go about to kill you this is a morsell not easily swallowed yet doth it exceedingly conduce vnto saluation and is the path which chalketh out vnto you the way of life if it be done in vprightnesse of intention in purity of conscience and in charity for the glory of God and saluation of soules I tell you such prayers are no lesse effectuall then the prayers of many Saints yea then extasies and rauishing in spirit and other such admirable mysteries Hee that prayeth for another hath said enough for himselfe Then hee said vnto Belzebub thou art startled at that which I haue spoken I plainly see that it doth much disquiet thee what answerest thou vnto these things And thou Asmodee make thy part good if thou hast what to reply but I see you are tongue-tied and cannot answere therefore I will prosecute these things further Then he swore that al which he had spoken should by publicke approbation bee allowed and speaking to himselfe he said O Sonneillon thou art hee which temptest men with enuie and doest withdraw men from praying for their enemies for this cause Gods pleasure is thou shouldest speake against thy selfe and against all hell hee hath taken thy owne weapons and forced thee to beate thy selfe with them Then he was asked touching three Articles first of the state of Nabuchadonosor next of the state of Salomon and then whether hee had said that S. Stephen was broiled vpon a gridiron for thus did some vnderstand him He directly made answere that Nabuchadonosor was saued and Salomon damned that this opinion was a probleme in the Church and that his damnation was reuealed to many Saints but in modesty they would not attempt to make it knowne that now God will haue his Church to be certified of the truth therof for many reade his fault but no man euer saw any mention of his repentance that God would cleere vp and dispell all the doubts that shadow his Church before the consummation of the world for he will endow his Church with some new donations and will enrich his faithfull Spouse with some fresh remembrances of his affection And this standeth with reason for if a King to grace his Queene will make expression of the affection which he beareth towards her by new gifts and presentments how much more shall God being more great and good then the Kings of the earth haue both ability and will to enrich his Church with new immunities and endowments Iohn the Euangelist thou art an Eagle and hast soared higher vpon the wings of diuine wisedome then any other and although many mysteries haue been reuealed vnto thee yet diddest thou not vnderstand all of them for the Armory of God is inscrutable and full of hidden perfections and hee may from thence when it seemeth good vnto him bring forth many strange nouelties I affirme further that neither the highest Seraphin nor the blessed mother of God her selfe doe comprehend all the secrets of her Sonne or of his humanity For God is aboue all and after him is Mary who
triumph of hel againe which is now ful of anguish and distraction and when the Exorcist said Quem ad imaginem suam fecit Verrine spake and said it was a goodly Image indeed before it was defaced but God doth once againe take his pencills and colours to repaire and make full those lineaments that are impared After this Verrine spake to Lewes and said Adam vbi es Adam vbi es Cry vnto God from the bottome of thy heart and he will heare thee pray vnto him that thou maiest goe where the quier of heauen doth sing Sanctus Sanctus and not where they curse father and mother and the euer-liuing God himselfe Then he said to Belzebub this house is yet open and full of ruines but if Lewes will but lend the table of his heart to God he is so good a workeman that hee will depaint a liuely portraicture vpon the same After this father Francis the Dominican tooke the stole and demanded Astaroth why he spake not wherevnto Verrine answered thou seekest truth of him that taketh part with Lucifer and not of him that taketh part with God Then did Verine exhort Lewes and endeauoured to perswade him to bee conuerted inuiting the Sonne of God to present his wounds vnto his father the Virgin Mary to shew her breasts vnto her Sonne Peter and Magdalne to obtaine grace for Lewes by their teares repentance sorrowes and contritions Wee are heere to note that Verrine said to Lewes thou art like a desperately sick man that lyeth at the point of death who although he haue the vse of none other of his members but of his tongue and eares onely yet if when the Phisitian doth aske him touching the cause and progresse of his maladie and hee shall answere that hee knoweth nothing and that hee hath lost the vse of his memory notwithstanding all this he may recouer as long as his soule is in coniunction with his body for it sufficeth the Phisitian that the patient conceaueth himselfe to haue neede of helpe and permitteth that they minister vnto him those remedies that are fit for his recouery So Lewes the Diuels haue taken away thy memory but it is sufficient to recouer thy health if thou wilt but be queath the manage of thy selfe vnto the true Phisitian of soules who will incontinently apply those medicaments vnto thee by the force whereof thou shalt easily recouer The acts of the Second of Ianuary being Sonday THis day in the morning the Dominican father exorcised whereupon Belzebub told them that hee was bound by an oath which Lewes had takeÌ„ but being discharged and vnbound he swore very solemnly that Louyse was really possessed that Lewes was the Prince of Magicians and that he himselfe had suckt vpon him certaine vndiscerneable markes one in his head and another in his side that Lewes had bewitched Louyse and that by a charme of his shee was possessed And this charme hee gaue vnto her to cause her to commit some soule cryme against her God but hee of his meere grace had preserued her Verrine also confirmed the said oath of Belzebub and called vpon all sorts of creatures to take vengeance of Lewes if hee were not conuerted Then hee rendred the reason why God would make vse of him in the discouerie of Lewes because said hee hee had renounced all things that might conuert and discouer him except the Diuell Then Verrine by the tongue and consent of Louyse presented before God the father the wounds of his sonne and said if thou wilt thou canst pardon Lewes and a drop of thy Sonnes blood is able to appease thee Hee further said Mother of God restore vnto this poore infirme wretch the vse of his senses and to this blinde man the light of his vnderstanding plunge thy selfe Lewes into the wounds of thy Redeemer and hee will receaue thee into his protection Then he turned to the assembly and said There are of you that shall see the time of the persecution which shal bee made by Antichrist and many shall then suffer martyrdome Then he said it is not so difficult a matter to purchase back the soules of Cain Pilate Herod and Iudas from hell or the Diuels themselues who are too wel acquainted with the torments of that place as to withdraw the soule of Lewes from his abominations whereunto it is so strongly glewed Lucifer himselfe and the whole rabble of Diuels would not resist with so setled and resolued obstinacy if God were to call them to repentance as this Lewes now doth The same day there was a consultation held wherein father Michaelis made this proposition that his intendment was to exorcise Louyse and Magdalen that he might haue certaine information whither they were really possessed or no which particular the Presidents and Counsellors of the Citty of Aix were very desirous to vnderstand Heere-upon it was concluded that they should be separated that Magdalene should remaine in the Kings chamber and Louyse in another chamber both of them attended by certaine women appointed for that purpose that they might not speake one to the other that father Romillon father Francis Domptius and father Francis Billet might not be present at the consultation nor at the examinations which should be taken of them but should onely bee admitted to the Exorcismes that so all suspition and doubt might bee remoued which some iealous braines might conceiue of this fact The same day in the euening father Paul Priest of the doctrine who was purposely come about this businesse a man of extraordinary note did exorcise in the beginning whereof Verrine spake as if hee had been Louyse her selfe saying Exorcise me no more for I am not possessed Then the Exorcist demanded Leuiathan what was become of Belzebub hee answered that hee was entred into the body of Lewes To this the Exorcist replyed Why doest not thou get thee out of this body which is none of thine Leuiathan answered that hee would not goe forth because hee was destinâ—ted thither for to torment her Then father Michaelis asked him Quod tibi nomen he answered Leuiathan Then he demanded of him againe How many are there in her There are of vs said he in euery part of her body Whereupon asking him againe Why they did not get them gone He replyed we cannot goe from hence vntill the schedules bee deliuered Then hee was asked where these schedules were Hee answered that hee would not tell them Then Lewes who was in a chamber hard by was called for to come into the Church and to renounce all the property and right which hee might pretend to haue by those schedules whither being come he made his renunciation accordingly Then Leuiathan said this renunciation commeth not from his heart After all this a Capuchin father began to exorcise Lewes and when Verrine profered him his assistance and the meanes to doe it the Capuchin father said I haue to doe with thy master
shall afterward appeare The end of the first part THE ACTS THAT WERE COLLECTED AND DIGESTED INTO ORDER BY FAther Michaelis Priour of the Couent Royall of S. Maximin and of S. Baume who came thither after Christmas in the yeere 1611. Returning from Preaching his Aduent Sermons in the towne of Aix in Prouince The Acts of the 11. of Ianuary 1611 AFter wee had read the Acts that were formerly taken by father Francis Domptius and were verified by many eye-witnesses men fearing God and worthy to bee beleeued who had euer been in presence and had an eye vpon the two women that were possessed wee then proceeded vnto the Exorcismes and continuation of administring the Sacrament and for the more ample verification of possession by wicked spirits we narrowly sifted and pryed into the words and gestures which they vsed Vpon the eleuenth day of Ianuary after Masse was said Magdalene was exorcised and Belzebub being charged to come forth answered Vpon the day of the exaltation of the holy Crosse last past at the Exorcisme performed at Aix in the Chapell of the doctrine thou holding the blessed Sacrament in thy hand speaking to father Francis Billet who did Exorcise by vertue of the same and by the power of the holy Crosse as also by the Virgine Maries interposing her selfe by her entreaties there issued forth out of this body 6660 Diuels very priuately and without noyse who are not returned backe vnto this place so that now there are of vs still remaining seuen Princes and 100 inferiour Diuels within and without And being asked when and how these Diuels came out of her he would answere nothing thereunto but onely that they issued forth by the powerfull prayers of Mary Magdalene Dominicke and Francis Whilest the Exorcismes were pronouncing he drew backe and was euer flying away in so much that Magdalene was saine to bee stopt and held fast by maine force At the second Exorcisme in the euening Belzebub made answere vnto nothing onely hee seemed sad and composed the face of Magdalene to melancholinesse Whereupon Verrine said Belzebub I guesse at the cause of thy sadnesse it is because there are foure Magicians with many others as well men as women at Marseille at Aix else where in the high way to coâ—uersion Then the Exorcist admonished Magdalene to renounce the Diuell all the schedules which she had made vnto him which she did in very ample maner saying I Magdalene of Demandoul do renounce Lucifer Belzebub Leuiathan Asmodee Balberith Astaroth Carreau and all the Diuels of hell together with all those that liue in the ayre in the water in the earth and all those which are in the bodies of such as are possessed I do also renounce all the schedules which I haue made vnto them and do prostrate my selfe at the feet of my Redeemer Christ Iesus putting my selfe vnder his protection and humbly crauing pardon for my enormous transgressions and for the better attainement hereof I doe implore the aide of the glorious mother of God Queene of all the Angels of S Michal and the Angels of Ioseph and all the Patriarches of S. Peter and all the Apostles and Euangelists of S. Stephâ—n and all the Martyrs of S. Gregory and all the Doctors of S. Martin and all Bishops and Confessors of S. Anthony and all Monkes and Hermites of S. Dominicke and S. Francis and all Friers of S. Ursula and all virgins of S. Monica and all widowes of the glorious S. Magdalene and all penitent sinners promising vnto God by the assistance of his grace neuer to adhere more or to giue my consent vnto the Diuell Whilest shee made these renunciations Belzebub did tosse and wreath her body after a strange manner the agitation whereof was such that it made her tremble ouer all her body neuerthelesse she did resoluedly continue on her abiuration although her voice trembled by reason of this extraordinary shaking Then Verrine by the mouth of Louyse said Belzebub thou hast now good cause to bee sad for Magdalene hath from her heart renounced thee and all the rest of vs. The Acts of the 13. of Ianuary being the day of the octaue of Epiphany 1611 for vpon the day before which was the 12. Belzebub spake nothing Verrine telling vs that he was bound by the Magician THe 13. day about seauen a clocke at night when Belzebub was pressed and vrged to speake at the beginning of the Exorcismes he tooke Magdalene by the throate as if he would haue strangled her And this endured a long time vntill hee was commanded to get him downe and to leaue her After the Exorcisme Magdalene being retired vnto her chamber and all of vs keeping her company because it was not yet time to withdraw our selues Belzebub by the toung of Magdalene as being now vnloosed for he had bin tyed onely during the time of Exorcisme said that he would now speake I my selfe said he am he that tempted Adam and Asmodee taking on him the face of a hansome woman did with sweete and sugered speeches steale into Eue by his temptations and perceauing that she began to fluctuate and was yet but a Nouice in the world he was incouraged to inforce and double his temptations and so at length remained victorious I am he said Belzebub that tempted Christ Iesus in the wildernesse with the two first temptations at the third which was the strongest to witt to cause him to fall downe and worship me I tooke Leuiathan for my coadiutor but not being able to gaine vpon him we had a strong coniecture and suspition that he was the Messias whereas before wee onely esteemed of him as of a great and perfect Prophet for although some called him Christ yet did they speake it either doubtfully or flatteringly But we began to doubt no longer of him when he once prayed for his enemies after they had at my instigation said Belzebub so blasphemously reuiled him whom also I animated to cast him downe headlong vpon the stones as a blasphemer I was on the right side of the Crosse Asmodee at the foote and Leuiathan on the left side but he ouercame vs all Leuiathan is the Prince of Hereticks Asmodee of wantons and I said Belzebub am the Prince of pride yet did he ouercome those three mighty aduersaries the world the flesh and pride They fastned the Crosse with cords and in setting it vp in the hole which was forced into the rocke by the shaking and shogging of the same they opened againe all his wounds he was nayled with three long nayles hauing one foote nayled ouer the other to augment the greatnes of his torment and in crucifying him they turned the Crosse and his face towards the earth to fitt and fasten the nayles on the other side This Crosse said he was very high of the height of the Crosse which you haue below at the comming in vnto Saint Baume if you adde the height of a foote thereunto and
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
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
Adam and Christ. 313 Belzebub goeth forth out of the body of Magdalene 322 Belzebub goeth to the Magician to teach him to weepe 388 Belzebub the prince of pride and his tentations 323 Belzebub beginneth to speake 313 Belzebub saith that absolution burned him more then hell fire 338 Belzebub shaketh Magdalene 312 Belzebub bound 313 Belzebub interrupteth confession 338.357 Belzebub discourseth of diuers things that were absent 372 Blood drawne from the finger of the left hand where the vaines of the heart are of Lewes the Magician to write the schedule 393 The body of Magdalene swolne by Belzebub 315 The brauado of Verrine vnto the other Diuels 316 The broome wherewith Magdalene to shew her obedience swept the Church is by the Diuell cast vpon the ground 391 C THe Charity of two Capuchin fathers 388 Charmes to what end they are giuen 343. and the remedy against them 344 Charmes spread abroad by Sorcerers 320.347 Charmes blowne through a cane by Sorcerers 300.383 and the composition and ingredients of them 330 Charmes in the eyes of Magdalene 320 The Cherubins manner of adoring God 408 Commissaries deputed to apprehend the Magician 372 Confession of the Magiciā vnto the Capuchin fathers 396 Confronting of Magdalene and the Magician 379 Contrition truly practised 394 Conuersions of men successiuely and by degrees 90.386 Cries of Magdalene 331 Cries of Belzebub 364 The Crosse of our Sauiour very high 313 The Crosse not made in the forme of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 314 The Crosse applyed to the back of her that was possessed 393 D DEfence prepared against the sorcerers that came inuisibly to Saint Baume 330 Diuels tied to charmes and the remedy against them 343 The Diuell runneth in and out in the Chapell when the woman which he possessed was to be confessed 382.383 One of the Diuels answereth the Exorcist and reuealeth many things vnto him 323.324 Diuels not able to bewitch men that are superiours as Bishops Abbots c. 344 The Diuell first blindeth men and after iests at them and why 354 The Diuell complaineth of God 392 The Diuell excuseth his sinne 392 Diuels are deceiuers 374 Diuels by constraint may speake truth 389 Diuels bound 349 Diuels tormented 321.375 Diuels feare the relicks of Saints 369 Diuels feele the efficacie of prayers 375 Diuels change their names as they please when they enter into sundry bodies 321 Diuels haue no names and why 321 The Diuels by constraint haue reuealed the bodies and relicks of Saints 389 The Diuel answereth that God was purposed that the Magician and his adherents should be discouered 366 Diuels labour to bewitch father Michaelis and cannot◠344. the cause ibid. 15. Diuels in a body of acertaine man 394. 30 Diuels in the body of Magdalene besides inferiour Diuels 325 Dialogue between Belzebub and the Magician 373 An excellent dialogue betweene one of the fathers and the Diuell 392 The difference between a marke and a stripe 379 Difference in the knowledge of God 320 Diligence of the Sorcerers to turne Magdalene vnto them 345.349 Diuers tentations of Diuels 323.324.325 c Some Doctors hold that our Lord was nayled to the crosse with foure nayles 313 A dog kneeleth before the blessed Sacrament 337 Doggs forbidden to be brought to the Sabboth 337 The dueties of those who goe to the Sabboth 334 E THe excellent effect of consecrated fingers 385 Exhortation of the Exorcist vnto Magdalene to renounce the Diuell 311 An Exorcisme called Luciferiana 342 Exorcismes and the Diuels answers vnto them 318.319 The Exorcist called Hangman by the Diuel 395 Experience teacheth that Witches being beaten or threatned doe make their withcrafts cease 354 F FIngers that were consecrated put vpon Magdalens throat 385 Fontaine the Physitian counterfaiteth himselfe a Priest to deceiue Belzebub 371 The forces of Magdalene fayle her 381.363 Force of Exorcismes 367 Fortitudo Magdalens good Angell 360 Father Francis the Capuchin doth Exorcise Magdalene and what he asked her 383 A Franciscan putteth reliques vnto Magdalens back and what reliques they were Ibid. 369 Frequencie of the Sacraments a true remedy against witchcraft 320.344 Holy Friday apt for the remission of sinnes 396 G A Gallery neere Magdalens chamber to which she vsed to come 390 Monsieur Garandeau leadeth the woman that was possessed into the Chapel of S. Sauiour 387 Garandeau Vicar generall vnto the Arch-bishop of Aix doth question Magdalene 370 Garanier the name of a Diuell 394 Gaufridy Prince of Magicians Priest of Acoules 367 A gentleman of the pretended religion speaketh vnto Magdalene and the summe of his discourse 386 A girle digged out of her graue by witches 352 God bindeth and looseth Diuels when and how he pleaseth 322 Gombert Priest of nostre Dame de Grace is sent to confesse the Magician 386 The Gormundizing of Lewes 355 Great store of Magicians come and make a noise at Louyses Exorcismes 316 Great iniurie done to the Host by Lewes 366 A Great light sent from God when corporall punishments are lesse esteemed then spirituall tentations 407 Great strokes giuen by the Diuell to Magdalene being on her knees 405 Grassy a doctor of Physick tryeth Magdalene and is helped by other Physitians 371.374 Gresill and his temptations 324 The Grumbling of the Diuels when they are together 394 H THe hate of Magdalene infused into her by the Diuell 359 The head of an Owle engrauē within a circle in a ring 328 Henrie Alphonsus the father of Marie 332 An Heritick spied out by the Diuell as he came to see these wonders 377 The Host could neuer be put into Magdalens mouth by the Magician although her mouth was forced open by the Diuell 368 The Host presented by the Magician in the sabbath vnto Magdalene and her refusall of it 368 In the Host a young childe is seene by Magdalene and what he said vnto her ibid. The Hickcough in Magdalene when she should communicate 392 Honore Lyon of the couent of S. Maximin lately arriued and his Angell 366 Horrible gestures vsed by Belzebub towards Magdalene 315 I IAmes the Hermit despised all honour and dignities 326 The Image of our Ladie brought by Mary one of Magdalens acquaintance vnto her 342 Imploring of helpe from the Virgin 333 Imploring of aide from the blessed Virgin and all Angels by Magdalene 311.312 Impotencie of Diuels 331 Impudence of Diuels 373 Insolence of Belzebub 349.352.357.363 An instrument of glasse foure cornered and the vse of it 42 Intellectuall conferences externally expressed 321 Interrogatories put vnto Belzebub and his answers 332 The iumping of Magdalene vpon her knees 383 K SIx Knights came from Marseille to leade away the Magician and fauoured him as their speciall friend 317 Knowledge of things absent 377 L LAdies and other women intercede for Lewes Gaufridy 372 Laudate Dominum sung by Magicians 336 Father Lawrence Prouinciall of the Capuchins 407 Letanie sung to awake Magdalene 349 A letter brought vnto Magdalene by the Magicians lieutenant 342 Leuiathan neigheth like an horse 333 Leuiathan Prince of
Hereticks 323 Lewes is ignorant 355 Lewes celebrateth Masse in the Sabbath 337 Lewes the Magician throweth a character vpon the head of the woman that was possessed 315 Lewes tormented 361.362 Lewes vsed Magick 14. yeares 380 Lewes gaue himselfe to the Diuel 15. yeares past 393 Lights and candles seene in the ayre 332 Lucifer chained vp in hell 321.323 Lucifer knoweth what soeuer is done in the world and how 321 M MAgdalene relateth that the Diuels were in euery part of her body 353 Magdalene confesseth her selfe and doth communicate 393 Magdalene called Tharasque a Dragon by Belzebub 397 Magdalene beaten by the Diuell because she cut her haire 400 Magdalene is not suffered to eate by the Diuell 384 Magdalene maintaineth her accusation against the Magician 379 Magdalene recouereth her hearing sight and appetite on Whitsontide 416 Magdalene prickt in the heart finger by Iohn Baptista a Magician 390 Magicians cannot looke directly vpon a man 396 Magicians not possessed and why 341 Magicians are marked vpon Wednesdaies and Saturdaâ—es by Diuels and with what 386 Magicians beaten or threatned make their charmes to cease 354 The Magician searched by surgeons with pins and found very vgly to be looked vpon 378 The Magician is greatly tormented inwardly 351 The Magician sprinckleth a kind of consecrated wine vpon the whole assembly 337 The Magician commeth to Magdalene with a cord about his neck 349 The Magician marked in the head by the Diuell 362 Magicians wounded to death and what becomes of them 358 Magicians compared to Woolues 316 Magicians worse then Diuels 362 The Magicians watch euery night through the moneth of Ianuarie to turne Magdalene 346 Malice of the Magician 380 The Man sick of the palsie calleth for the mercy of God to be deliuered from his miseries 343 Mary of Parise carrieth a loue-letter to Magdalene and is wounded 331 Markes made by the Diuels and found vpon her that was possessed 370.398 The markes of Witches 337 The Markes of Lewes the Magician 362.376.378 The matters whereof charmes are made are of no vse or power 343 Memorials made by the Magician to blaspheme Christ Iesus 380 Foure men cannot hold Magdalene 390 Men offend God daily 392 Men are fraile and ignorant 393 Menaces of the Diuell in Magdalene 329 Mention of the parts of the body of her that was possessed by the Exorcist 318 Merindol Fontaine and Grassie try Magdalene 374 Saint Michael the chiefe of Angels 323 Father Michaelis threatneth the woman that was possessed bring her into the place of penitence 314 Miracle of the blessed Sacrament 337 Musitians sing to cheare vp Magdalene who was tormented 391 N NAmes taken by the Parliament of Aix of two that scratched a woman 352 At night the Diuels make Magdalene leaue her chamber but she is fetched backe by father Francis Billet 401 No consent to be giuen to any thing which is offered by the Diuell or Magicians 368 Notable instructions for priests to make charms to cease 354 The Number of Magicians exceeding great in Spaine France and England 340 O THe Oath which was taken by the diuel 319.333.367 An Oath taken by the Diuell not to depart from Magdalenes body vntill Lewes were either conuerted or dead 365 Obedience vnto superiours commanded 392 Obstinacy of the Magician and the cause 356.365.380 O Eillet the name of a Diuell and his tentations 324 Offices of Diuels 313 The operation of the blessed Sacrament 374 Oscillon the name of a Diuell 388 An Owle and dogs heard at the arriuall of the Magician 372 P PAines imposed vpon Diuels 341.342.344.354.360 Paines that accidentally be fall Diuels 321 Much People come from all quarters to the Sabbath and what they doe there 346.377.399 Much people heare the voices that cried in the wood 344.345 Red Pimples found on the veines of the Magician 386 A Pinne put into Magdalenes eare by Belzebub 397 The holy Pix applied vnto Magdalene maketh her to come vnto her selfe 338.340 A Prayer which Magdalene often vsed 311.312 Vpon the Prayers of the blessed Virgin Belzebub leaueth his hold on Magdalenes throat 360 Prayers of the assembly aided to chase away the Diuel 329 Predictions which afterwards happened 366.372.376 Priests be bewitched and why 344 The pride of the Diuell and all wicked spirits 348.353 The Prince of the Magicians commandeth all the Witches in Spaine France and England 340 The principall Diuels are related and named who are in Magdalenes body 323 Proceedings of the Diuell for the discouerie of the Magician Lewes 366.367 Proceeding in the Exorcismes 310 Promise of Belzebub vnto Lewes 373 Promise of Magdalene to cleaue no longer to the Diuell 312 Proofe and triall of the Diuels 320.353.367 Purification the feast of Acoules 311 Q A Question friuolously asked by the Magician touching his markes 378 R Rabafse the Kings Aduocate goeth from Aix to Marseille to fetch the Magician 372 The Rack giuen to Magdalene by the Diuell 373 The Rage of Lewes 337.345.356.368 Raymond Bishop of Arles 389 Three Realities found in Magdalene by father Michaelis 369 Recommending of a mans selfe to God in his aduersities the aduise of father Michaelis 351 Reconciliation doth frustrate the Diuels purposes 359 Relicks applyed vnto Magdalene 369.389 Remedy against witchcraft 344.354 Remedy against the peruersnesse of the Diuell at Exorcismes 333.349 Renunciation which Magdalene maketh of Diuels hell and the schedules 362 Renunciation of Paradise made by the Diuell in behalfe of Lewes 376 Reuerence due to the place of penitence of Saint Magdalene 315.316 Reuelation of the fact not of the time 367 A Ring enchanted and what was found within it 328 The Robes of Eue what they were 349 Rosier the name of a Diuell and his tentations 325 S THe Sabbath not kept in the chamber of Magdalene because of two skulles 390 The Sabbath in what place it is kept and what the Witches doe there 334.346 The Sabbath how many times kept in a weeke 334.335 336 The Sabbath of blasphemy and reuenge 335 The Sabbath kept at Saint Baume 355 Saints aduersaries to the Synagogue who they are 384 Sandrie the name of a Diuell 394 Some Schoolemen hold that Christ Iesus did not deliuer all the soules that were in Purgatory but all the soules in Lymbo he did deliuer 314 The Schedule of the Magician reduced to 16. yeeres 380 The Sexton reporteth to the vicar generall what reliques and bones he had in the Chapell of S. Sauiour 387 Segoyer prayeth vnto God for her that is possessed and what the Diuell said thereupon 395.396 Signes of Magdalens possession 365.366.367.370.371 318.320.369 Signes of Louyses possession 319 Signe of the Crosse chaseth away the Diuels 329.384 Six thousand six hundred and sixty Diuels depart from the body of Magdalene 311 Skulles applyed to her that was possessed 387 Songs at the Sabbath 336 Sorcerers are damned 332 Sorcerers called Tharasques by Verrine 316 Sorcerers buriall 332 Surgeons proue Magdalene 374 A Syrrope brought vnto Magdalene by a woman 384 T TE deum sung with a prayer
betake thy selfe presentlie to renounce God and all other things as before and bequeath thy selfe wholy to the seruice of Lucifer Vnto whom Lewes made answere Why if the markes be found I do not possitiuely affirme this said Belzebub but I say and demand if such a thing should happen wouldest thou endeauour thy selfe to renounce God as formerly thou hast done To which the Magician replied I will renounce him for euer and will for euer serue Lucifer It is worth obseruation that when as at sundry times he recited vnto vs things of the like nature tending to the dismasking and opening of the Magician and we would aske him why hee made detection of these things that did so much preiudice his confederate and seruant he made answere I am constrained thereunto by your Exorcismes when I am with him I make shew of great friendship and seeme ready to do for him whatsoeuer he will command me but when I am here with you I betray him and make a mocke of him Know you not that there are Traytors amongst men and that there is no sinne which a man may commit that is not more amply residing in Deuils or at the least committed by their instigations and suggestions If men be Traytors wee deuils are so tooâ— if men bee proud we goe beyond them also in pride and arrogancy The Acts of the 7. of March being Munday BElzebub still continuing to make the renunciations aforesaid at the time of Masse Magdalene grew hoarse more and more so that she could scarsly speake a word Vpon this there came in by chance a certaine honest Priest an Almner vnto a Bâ—shop vnto whom Belzebub turned himselfe and said behold a true Priest who goeth in good clothes and is not like one of these poore snakes ill fauouredly attired and al to be tattered nay which is more he hath crownes in his purse All which was found to be true the said Priest confessing that he had indeede certaine crownes about him So that it appeareth that the gaudy and soft rayments of Priests is pleasing to Belzebub who is wonderously contented to see silkes and veluets worne by Priests in their owne clothes which they vsually weare but hee cannot endure to see them worne in the Priestly vestments that belong vnto the Altar The Acts of the 8. and 9. of March being Tewsday and Wednesday VPon these two daies Belzebub at the time of Masse did make Magdalene to skud and runne vp and downe the Chapel from one end to the other although she were vpon her knees laughing and making mouthes which was very wonderfull to behold At the Gospell Belzebub held her in and beganne to make his accustomed renunciations as afore said crying and making repetition of them in behalfe of Lewes Gaufridy And Monsieur Perrin a Burgesse of Marseille chancing to come into the Chapel hee disclosed vnto him that his wife was beset and inuironed with a dreadfull troope of Diuels Vpon Wednesday about foure of the clock in the after noone there came a certaine man of Marseille into the chamber where Magdalene remayned of purpose to see her At which very time all the Diuels which were in Magdalens body were in an vprore against the Magician and did endeuoure to expresse their rage by crying and making a noyse as Magdalene reported who affirmed that shee strugled with all her forces to hinder them from making this out-cry so that her face became extreamly red there-with-all as the Reuerend father Celsus Gardian of the Capuchin fathers at Aix and another Frier his companion together with many others who heard this report did rightly obserue At the morning Exorcisme father Francis the Capuchin being assisted by father Lawrence of the same order did adiure Belzebub by the power of God to disclose what the nature of that straÌ„ge sicknes was wherewith father Angel the Capuchin was for the space of foure yeares so grieuously tormented After much renitency and imposition of punishments hee answered that he was charmed at Marseille when he sat at supper in the house of Monsieur de Greau where Lewes Gaufridy and Magdalene were also present where the said Lewes caused the charme to bee put in the said fathers glasse by the inuisible assistance of Diuels which was compounded of many powders and of the bones of young children which they had eaten in their Sabbaths And the said charme did inuade his whole body so that he is not yet able to helpe himselfe and hath no Diuels in his body but without Also one named Cordon sell sick lay bound in his body to the end that a charme which the Magician gaue him out of haâ—â—ed that he had been reprooued by him when he preached at Marseille and lodged in his house about his ouer much familiarity with women might haue the better operation It is a note very obseruable that this day there was a new charme cast vpon Magdalene to breed in her a loathing of eating flesh fish or eggs and of drinking wine to the end that by dis-seasoning and distempering her shee might die for hunger or at the least make retraction of her depositions againâ—â— the Magician And the truth is that as soone as shee to shew her obedience did offer to taste the least bitt of those things the Diuell presently pulled her from the table and racked her in a horrible manner wresting backward her legs and armes and making her bones to crack and grate one against the other and making her fingers crooke sundry ways which indured sometimes for the space of halfe an houre sometimes a quarter of an houre and sometimes an houre And this terrible handling continued till the end of Aprill at what time the Magician fessed the fact There also came much people of the best note in the citty of Aix at the time when Magdalene vsed to dine and sup purposely to see this spectacle One day after dinner a Ladie brought her some drage powder and some Syrope to giue her to drinke but the Diuell would neuer permit her shutting vp her teeth and saying All these things are too too nourishing The Acts of the 10. of March being Thursday VPon this day Magdalene reported to vs that about midnight last past shee being not able to take her rest walked vp and downe in her chamber and vpon the sudden found her selfe circled ringed in by a troope of Diuels who all perswaded her to returne vnto them Vpon her refusall they bad her call to remembrance whether the day before being the wednesday in mid-lent shee and some others had not bequeathed halfe their hearts vnto the Diuell and the other halfe to the Prince of Magicians and whether shee had not done the like by her body Which shee did remember by this accident although formerly shee had not thought vpon the same but hauing many tymes renounced all these Diabolicall donations the Diuels presently vanished away At the morning Exorcisme Belzebub cryed with
a loud voice the Diuell take all Magicians who are the cause of these so vnsupportable torments which I endure for wee might easily perceaue that hee was grieuously tormented by his puffing and fuming and turmoyling himselfe as if hee had been in a hot boyling caldron Then taking Magdalene by the throate as his manner was making shew as if he would strangle her father Anthony Boilletot did put two of his consecrated fingers vpon her throte where-upon Belzebub cryed the Diuel take these consecrated fingers that doe put me to this paine Here is to be noted and experience it selfe doth cleer it vp vnto vs that when a Priest doth put his consecrated fingers in the mouthes of those that are possessed and betwixt their teeth the Diuels dare not byte them and are at a stand as an horse checkt with a bit crying and saying Put other fingers heere and thou shall see how wee will vse them This experience ought to put the Ministers of Hereticks with all their adherents to vtter shame and confusion The Acts of the 11. and 12. of March being Fryday and Saturday THe Magician Lewes did vpon Fryday intreate Monsieur Garandeau and Monsieur Thoron two of the Comissaries to send vnto him Monsieur Gombert Priest of Nostre Dame de Grace and of the congregation of the Oratory that he might confesse himselfe vnto him hauing at that time some glimpse and dawning of that diuine light although afterward there could no great signe of contrition be perceaued in him The same Fryday after dinner a certaine gentleman publickly knowen to bee an Heretick through all the city of Aix came vnto Magdalen and said vnto her Wench take away all these Crosses that thou hast about thee and thou wilt presently be deliuered for all is nothing but imaginatioÌ„s for my part I could wish that al the Diuels which are in thy body might enter and take possessioÌ„ of me this was thoght to be a very rash speech Vpon Saturday Monsieur Garandeau did question Magdalene what those red pimples were which were found vpon the reines and shoulders of Lewes She answered I know theÌ„ wel for euery Wednesday and Friday in the moneth of March the Magicians are marked by Diuels with a peece of hote yron in contempt of the wounds of Christ Iesus In discoursing thus the Diuell who euer since Thursday was silent and had withdrawne himselfe leapes vp into her tongue and said furiously thou makest a discouery of me Being asked who it was that spake she answered It was Balberith who in Scripture is called Baalberith Iudg. 9. The Acts of the 13. 14. 15. and 16. of March being Sunday Monday Tewsday and Wednesday DVring these foure dayes there happened no new occurrents but onely certaine strange gestures and some renunciations as vpon former dayes The Acts of the 17. and 18. day of March being Thursday and Fryday THe Thursday at night because the Sexton of the Cathedrall Church at Aix called S. Sauiour which is ioyning vpon the Arch-bishops house had reported vnto Monsieur Garandean that in the Chapel which is called the Chapel of S. Sauiour and is the most priuate place of all the Church and the most charily kept there was a Reliquary locked with a key where there were many bones decently and reuerently ranked and no man knew what it was but that there was a likelyhood that it might be the Relicks of Saints the said Garandeau was of opinion to haue her that was possessed to be brought thither and to exorcise her in that very place to see the countenance and the portment of the Diuell Being come thither they tooke two skulls one of a lesser size and another greater and applyed them one after the other vnto her that was possessed where-upon she wagged her head from one side to the other and could not stand quyet but euer said take this away The Diuell being many times exorcised to tell what Relicks these were He answered with some renitency they are the Relicks of Bâ—shops would to God that I were as holy as they yet are they at deadly send and enmity with me He that spake this was Belzebub Then he cryed I can indure this no longer I must get mee gone and so he departed as he was accustomed And when the Priests that were there present had giuen thankes vnto God saying Te Deum and the prayer to the blessed Trinity Monsieur Garandeau began againe to Exorcise and applied vnto her the said skulls whereupon shee turned her head heere and there as shee had formerly done saying Touch mee not I doe very sâ—fficiently feele the vertue that is in them Being asked who it was that spake the Deuill answered I am Oscillon that doe now speake for Belzebub is gone to giue the Magician aduise to weepe because it was commonly said that Magicians doe neuer weepe and Magdalene being questioned concerning the same when the Priests had left Exorcising she confessed that when Magicians or Sorcerers would weepe they put the two fingers next the thumbe vpon the two temples of their head and then they fall a weeping presently but not from apprehension of greefe as others doe albeit they see themselues in danger of death but coldly and forcedly so that you shall scarsly see their teares to descend lower then their cheekes Father Celsus Gardian of the couent of the Capuchins at Aix being together with his companion aduertised hereof who did conuerse in prison with the Magician and kept him company all the time of Lent vntill his death remaining with him at night to comfort him to exhort him to repent that so he might dis-engage himselfe from those wicked spirits which should come to visit him for further confirmation of his obstinacy which they did with great charity and mortification God so blessing them that they did not loose their paines but were the instruments of the acknowledgment which he made of his sinnes and of the confessions and depositions which hee afterward set downe these two charitable fathers I say hauing had information heereof did forbid him to put his fingers vpon the said places where-upon his weeping left him But returning to our former purpose Oscillon was adiured to tell whose these two skulls were where-upon he answered thou together with thy Relicks shalt not know this onely thus much I will giue you to vnderstand that they vnto whom these skulls did formerly belong did master the Diuels better then all you looke and you shall finde others also Then they applyed againe vnto her the lesser skull of the two where-upon he said this is the head of an Archbishop who is my Arch. enemie and so the Deuill retired himselfe and would speake no further Magdalene being demanded what she felt in her body when the skulls were applied vnto her she answered that she felt as it were a great flame of fire in her body and that she heard the Deuils speake within her that the lesser skull