d Lewes the Magician brought into the Chapel e They were saine to keeps the Chapel doore shut because of the throng of people f The markes found by the Physitians vpon the Magician g The friuolous question of the Magician h Magdalenes accusation and stoutnesse against the Magician i Magdalene did afterwards make relation of this vnto vs for we were not present at their confrontments but the commissiaries haue the acts of these things in their hands k The difference betwixt the heart of a Catholicke and the heart of a Magician When God doth not operate all is endarkned but when he beginneth to put his operations in act euery thing thereby receaueth life and light as appeareth in the worke of the Creation Gen. 1. Now by reason of this participation of Magicians with Lucifer they are not onely possessed with obstinacy and blindnesse but also with a diabolicall rage which we haue formerly touched l O wretched Magicians can you haue any affiance in Deuils puâ— your trust in your good God Quia fidelis Dominus in omnibus verbis suis sanctus in omnibus operibus suis. m The Vestments of Priests m The strange manner of Magdalens running vpon her knees n This woman was bewitched by the Magician concerning which there is mention made in the sentence giuen against the said Magician o It is the manner which some haue welobserued to be vsuall among Diuels that they hate others that come vpon their ground possessions which proceedeth from their pride enuy p A charme giuen by the Magician q Ye that are sinners consider seriously how grieuous the punishments are vnto which your sins make you liable r The horrible and rude handling vsed by the Diuels towards Magdalene s The Diuels haue no power to bite consecrated fingers t Mens conuersions from those faults that are enormous doe ordâ—narily goe by degrees succession as hath been experienced in the conuersion of Magdalene which at length was perfected vp approoued by the markes that departed from her A demonstration or externall embleme hereof is in the blinde man in S. Mark chap. 8. vpon whom Christ Iesus laid his hands two seuerall times so at first he began to see imperfectly afterwards his sight became more perfect u He conceited that it was nothing but imagination not hauing been much conuersant with her that was possessed The Diuels that were in the bodies of some harmelesse and innocent sisters of S. Vrsula vpon their being Exorcised did say wee will depart from hence in time but wee are already prouided of a body to enter into it at our pleasure Yet would we not iudge this to be ment de indiuiduo x The great charity of two Capuchin fathers y In the Acts of the Apostles the 19. chapter The handkerchifes of Saint Paule being applied vnto those that were possessed did chace away euill spirits z The Deuils are oftentimes constrained to reueale the bodies relicks of Saints as appeareth by the Ecclesiasticall histories concerning the bodies of those notable Saints Iohn and Paule whom Iulian the Apostata had caused secretly to bee hid as he also â—ndeauoured to silence the memoriall of their Martyrdome But they were knowne by an vndeceiuable marke which is by the miracles that were wrought by them which doe beare a more assured witnesse of them when they are dead then when they are aliue as was seene in the person of Christ Iesus for in mens life time they are not alwayes ineuitable arguments of predestinâ—tion Mat. 7.1 Cor. 13. but they are certaine tokens of the same after their death And by this point shall Antichrist be discouered euen by his own that shall beleeue in him a An excellent dialogue betweene one of the fathers and the Diuell b As if this miserable obstinate and blind spirit should say that there was good cause of their reuolt so to excuse and make good his sin c He returneth to his first speech where he complaineth of God d Like vnto sundry theues that are possessed with diuers towers euery one standing vpon his owne guard or like two doggs snarling one against the other when they both are gnavving of a bone e Behold the consummation and perfection of true contrition abneget semetipsum f Oculos suos statuerunt declinare in terram g Holy Fryday a day fit apt for remission of sinnes h Tharasque is a monsterous Dragon that deuoured men at Tharasconâ—n â—n Prouince and afterwards was sâ—â—ne by S. Martha i O notable Miracle being performed vpon the blessed day of Easter at the time of holy Masse by the vertue of the worthy receauing of the body of Christ Iesus al being wrought by the power of God who is alone able to enlifen that which is dead the Diuel hauing no power to quicken the least branch of a tree after it is once withered vp and dryed Thus doth God by his bounty and Omnipotency take from vs the stampe of the Diuel which is sin in steed thereof setteth vpon vs the scale of his grace by quickning putting life into our soules These are notable hansels and tokens of Easter day k For Antony they say Tony. l Meaning that men doe not goe so presently to Paradise m Obserue heere good Christian by these fore passed euents and by those accidents that doe now happen shall heereafter follow what extraordinary torments God by his iust iudgments imposeth vpon those that haue transgressed against him For wheÌ„ he would seate this distressed sinner in the state of grace he loaded her patience with many paines that did draw neer vnto the torments of hell and that by the ministery of her cruell enemies the Diuels and without compassion vnto the outward manâ— Secundum mensuâ—am delicti c. n It is a great light of God when corporâ—l torments aâ—e not so much â—steeâ—â—d as internall temptations a In like manner vpon the blessed feast of Easter the markes of the Diuell were perfectly taken from her as the tokens and hansell of her conuersion Tertul. lib. de anima Marc. 16. Tertul. lib de Testim animae Hierom. lib 15. commen in Esai ad c. 47. Tertul. lib. de anima Hierom. lib. 8. in Esai ad cap. 27. Leuit. 15. Deuter. 1. Luc. 1. Act 1. S. Thom. 2.29 95. art 8. August serm 2. in Psal. 30. Plat. in Cratil S. August in Epist 102. calleth them Daemonicolas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worshippers of Diuels Vpon the 96. Psal. where he tearmeth them worse then Idolaters August lib. 20. contr Faust. Tertul. lib. de testi ani Tertul. lib. de nima August lib 13. contr Faust. Mani cap. 15. Chrysost. hom 2.11 Epist. ad Heb. hom 10. in 1. Epist. ad Timoth. Aug. lib. de ciuit Dei cap. 18. Lib. 1. Metaph. cap. 1. Exod. 16. Lib. 8 Physic. Lib. 12. Metaph text 48. Ezech. 1. S. Thom. lib. 2. cont gent. c. 92 Lib. 2. Metaph. lib. 2. de
but you are to conceiue your selues to bee vnworthie of that life vnlesse you humble your selues beleeuing that you are vnworthy of such a place as Hell nay if that God shall make ten thousand helles yet are you to thinke that your deserts doe surmount the torments of them all If you fast in this world you shall feast in the world to come The excellency of the choise delicacies of the world to come doth breed a sacietie and disgust of the meats you heere enioy and whosoeuer could but get a crumme or the least rellish in the world of those dainties they are so exquisitely prepared that they would cause all the viands of this world to bee loathed Wee may talke of them but wee shall neuer taste them it is too late now to repent vs. That horse is not a horse of price and value that gallopeth not but when hee is spurred and hee who serueth God with an ill will is of no reckoning It is many times a greater fault to omit that thou oughtest to doe then to doe that which thou oughtest to omit There are three sorts that serue God the first serue him as slaues and they are those that are alwaies in Hell Others serue him as Hirelings and those haue regarde to nothing but to the rewarde of Heauen and are like those that work and trauel meerely for their profite and there are those that serue him more faithfullie who serue him as children out of meere loue A vertuous childe hath no regard vnto the goods of his Parents neither doth hee murmure at those blowes which for his reformation they giue vnto him but is respectiue of his duty and is seruiceable vnto them meerely out of affection so doe the children of God they serue him not out of expectancie of reward but from the strength of their loue A cup of fresh water that is giuen vnto the poore payeth a whole yeeres ransome in Purgatorie O great God it is no wonder if neither beasts Barbarians nor Indians doe know thee for they either haue no vnderstanding or doe liue in darknesse but I meruaile at thy children the Christians that they doe not acknowledge thee whose name and stampe they carrie For a Christian hath his appellation from Christ as the Bride beareth the name of the Bridegroome In the blessed baptisme God the Father taketh the soule for his daughter the sonne taketh it for his sister the holy Ghost for his Spouse and all the blessed Trinity for their Temple You doe so little reckon of Baptisme that when you approach to this Sacrament a man would say that you went to some May-game or dance for you talke in the Church and doe nothing but laugh vsing many other scandalous misdemeanments of this nature and do indeede any thing rather then conceiue of this Sacrament with reuerence S. Iohn did not runne into such an error but when he baptized our Lord hee baptized him in great feare and deuotion How great an ouersight is this in you thus to dis-esteeme the Sacraments that haue their institution from God himselfe and are the pillars on which this Church doth leaâ—â—e neither is there any Sacrament that hath not drawne blood from him Then Verrine set his foote vpon Belzebub and said Belzebub I doe adiure thee by the liuing God that if thou haue any thing to reply that what I haue now said is not true thou giue answere thereunto speake Belzebub whether that which I haue spoken be true or no. I doe further adiure thee by Lucifer that if thou canst take me tripping thou doe directly tell mee wherein I lye O cursed Belzebub thou canst not reply against me for I deliuer the truth and that by the appointment of God Thou art accursed and as wretched as my selfe speake wicked spirit if thou hast any thing to say Then Verrine began to cry All you here may obserue speaking to the Assembly that was there present he is my Prince but I doe not now acknowledge him to be so It is true Belzebub thou art my Prince but I here renounce any superiority which thou pretendest to haue ouer me I also renounce thee Lucifer and the authority of all the Diuels in Hell for wee are not powerfull to resist the Almightie You who take Lucifers part can reply nothing of any moment or importance neither haue you more force then a sort of Flies All this while did Verrine in contempt tread vpon Belzebub saying Thou proud Spirit and full of arrogancie as my selfe thou swellest art in the highth of pride I hope there is no offence done if that these proud creatures bee deiected and throughly dishattened Then Verrine said to Magdalene Magdalene the gate of Heauen is opened so is the gate of Hell and there men may enter in at full Carroche yea foure Caroches together may haue easie passage thither and all foure may enter in a front but the gate of Paradise is so narrow that few passe in thereat and much humiliation is expedient to enter in at the same Ouer this gate Obedience is seated and vnder it is Humilitie on the one side standeth Charitie on the other Hope and Perseuerance is the Porter that letteth in those that come thither Humilitie represents the birth of the Sonne of God and Obedience signifieth that the Sonne of God hath humbled himselfe from his birth vntill the time of his death Sinne is more vgly and deformed then the Diuell If a man-had a conuenient house of his owne and a reasonable competencie wherewith to liue and yet without cause should giue and cast himselfe into the hands of Turkes and should from them receiue hard vsage and entertainement if such a one should plaine himselfe men would say vnto him Friend you were not well aduised you liued well in your owne house and who is cause of this calamitie but your selfe I say there is no man that would compassionate such a fellow Euen so euery man hath somewhat whereby hee is enabled to make opposition against the world prouided that hee haue the grace of God but if he will sinne and inuassall himselfe to the Diuell who will pitty his case He is disabled in his braine that enioyeth libertie and doth voluntarily render himselfe vp to slauerie Then hee confirmed this speech with a solemne oath and after said to what vse and purpose are wholesome waters if there be none to drinke of them you must frequent the Sacraments that you may make your profit and aduantage of them Magdalene the iudgements of God are not to bee squared by the iudgements of men you are to stoope and abase your selues in this world if you will ascend to that which is to come This which I haue spoken Magdalene was neuer hammered in the shop of Hell The Diuels haue at sundry times preached and broached diuers curiosities to the preiudice and perdition of those that entertained the same but the things which I deliuer conduce to the amendment of mens
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
time of the Lent by many perswasions diligently exhorted him there-unto saying that hee who had as vpon that day forgiuen those that had crucified him would take pitty vpon him that had handled him a thousand-fold more strangely and ignominiously so that the Magician was determinatly bent to make confession of his witch craft vnto Iustice as afterwards he accordingly performed This Crosse is the instrument and this death of Christ Iesus is the efficient cause of the remission of all our sinnes be they neuer so enormous or numberlesse As Magdalene was hearing the Passion sermon at a window of the Arch-bishops house otherwise called the Chapter-house father Michaelis who was at that time the preacher did inueigh against MagiciaÌ„s whereupon Belzebub began to say aloud there is no small number of them in the citty of Aix and afterward added there is a Frier in this assembly that is fallen a sleep and indeed they found that one of those who was wont to watch with the said Magician in prison did at that time slumber a little being sate amongst the people Vpon holy Saturday Magdalene in token of her humility and obedience tooke the besome to sweepe â—he chamber whereat the Diuell grumbled and cryed very fiercely And when the Confessor would haue confessed her Belzebub did so dull her and make her sleepie that she remained without motion iust as a pillar of brasse And after many Exorcismes Prayers and Impositions of punishments shee came to her selfe and Belzebub departed from her Whilest the Exorcisme yet continued he returned againe and thrust a pinn in Magdalenes eare which caused much paine and anguish vnto her shee crying and pointing to the said pinne but they could not pluck it forth with their fingers and were forced to haue litle pincers to draw it forth by maine strength Belzebub being adiured to tell what his purpose was in bringing the said pinne thither Hee answered I haue taken the same from vnder the heart of the Magician and it was put there to shut vp his heart and make it obstinate for it is charmed and inchanted And I haue put it into the eare of this Dragon Tharasque for so he called Magdalene to hinder her from hearing the word of God and all wholesome instructions The Acts of the third of Aprill being Sunday and Easter-day VPon Easter day Belzebub at the time of Masse did in a restlesse manner vex and torment himselfe casting himselfe on the ground crying and offering to goe out of the Chapel and at the last hee slipped out indeed That night at supper Belzebub did nothing but grumble and father Francis Billet said vnto him Why doest thou snarle thus Canst thou not let the poore woman suppe in quyet Then hee answered I haue a secret to tell thee whether I will or no. In the morning when I did so turmoyle my selfe at Masse the reason was because that Fortitude did lay his command vpon mee offering to force mee to take off my markes from Magdalene which I was constrained to doe presently after the Communion Question her whether shee did not suffer great anguish and paine in euery part about her vpon which these markes were branded when I tooke them off from her which the woman confessed but did not then know any reason of the same the places also where these markes remained were searched which then had sense and feeling and were able then to yeeld bloode whereas before they were deaded vp and made insensible and not a drop of bloud would fall from them but would rattle and make a noise like parchment when it is pierced with a knife Magdalene further said since my conuersion I was much agreeued with my selfe to haue the Diuels marks still stamped vpon mee but I dared not to pray vnto God for the abolishment of them although hee then knew and hath since granted my desire Belzebub being againe adiured did deliuer that Fortitude had reuealed vnto him that this was obtayned by the prayers of the blessed Virgin S. Iohn Baptist S. Michael S. Peter and S. Paul and they that did execute this commandement were Fortitude and Cleare-sight He further said that God had extended this singular fauour towards her to take away the opinion of some who conceaued that Magdalene was not yet thorowly conuerted and to giue assurance vnto her that she was no longer in the Diuels clawes that so she might with courage and resolution persist in that which was so well begunne The Acts of Easter-Monday being the 4. of Aprill AT the morning exorcismes the Chapel was locked vp by reason of the prease of people that flocked thither And Frier Anthony Boilletot the companion of father Michaelis comming towards the Chapel Belzebub cryed Open the doore for behold Tony would come in for so he called the said father after the rude manner of the pesants in the countrey of Prouince and iust as he said so it was And there being put vnto his back de ligno crucis Belzebub cryed out and said I doe wonderfully feare and tremble at this and being adiured to tell why hee said It was part of the wood that touched the back of Christ Iesus The Acts of Easter-Tewsday being the 5. of Aprill MOnsieur Garandeau Vicar generall died this day in the morning and Belzebub whilest Masse was saying spake aloud these words Garandean is dead I was at his death to try whether I could gaine him and laboured to stagger his faith but I could doe no good vpon him he is now in the hands of the Almighty A good honest woman who was there present hauing heard what hee had spoken said I make no doubt but he is now in Paradise where-unto the Diuell said Soft and faire soft and faire It is to be remembred that all this while Magdalene was racked and exceedinglie tormented The Acts of Wednesday being the 6. of Aprill AS the Father who was Gardian of the Capuchins was searching after a marke in one of Magdalenes feete Belzebub gaue him a box on the eare where-upon being exorcised and adiured he was constrained with great submission and sorrow to aske him forgiuenesse At the euening Exorcisme Belzebub said that on Easter day at 4. of the clock in the morning hee went to hell to craue counsell of Lucifer what hee should doe with Lewes who already began to shake and prooue irresolute he told him that he was to perswade Lewes to recant that so hee might haue his life saued otherwise he was but a dead man and bid him sit vpon his tongue and speake for him because said he he is a very dotterell which is a foolish kinde of bird stopping and stammering at euery word But in other things Belzebub was to make him as meeke as a lambe that men might haue a good opinion of him The Acts of Thursday being the 7. of Aprill FAther Romillon was of opinion that it was fit to cut close Magdalens haire because shee tooke such delight in the yellow
to auoid a danger 2 Magdalene spitteth at the perswasion of the Exorcist 11 Magdalene strongly tempted by Belzebub at the time of communion 49 Magdalene changed 147 Magdalene at times wauereth 116.118.119 Magdalene weepeth and prostrateth her selfe at the feet of the Dominican 8.10 Saint Magdalene the first among sinners 36. and in beauen is the next after the mother of God 189 Magdalene a table 148 Magdalene giuen to the Diuell and by whom 116 Magdalene falleth downe at her mothers feet 14 S. Magdalene intercedeth for Magdalene 13 Magicians are not possessed 304 Magicians spread abroad ill sauours and cast some of their stinkes vpon two Fathers 301 Magick much vsed 282 Maladies of men 267.268 Malice of this world 26 Maliciousnesse of Lewes 282.297.298 Man is endowed with free will 272 The manner of Magdalenes transformation in soule and of others also 147 The Mantle or cloake of impiety 259 Mary the Moone and her sonne the Sunne 222. and the Saints Starres ibid. Mary intercedeth for sinners 9 Mary conceiued without originall sinne 205.206 Mary the sinners aduocate 41.42.128.147 Mary the goodliest creature that euer God made She is a garden 4.47.233 Mary is a ladder 19.8 Mary is all in all 5. She is the temple of the blessed trinity 4.5 Maries praiers 233.270 Martha next after the mother of God and why 50. She is loued by Mary 53 Martyrdome of S. Lucia and the Virgins 49 Martyrs ten thousand went in one day to Paradise 125 The Masse of a wicked Priest is good 32 Memory representeth the eternall father 193 Menaces of the Diuell to carry away Magdalene 2 Menaces of Belzebub 10 Menaces of Lewes the Magician 291 The Mercy of God 11.73.77 and his iustice 44 The Mercy of Christ Iesus 45.48.62 and of our Lady 78 Mercy and Iustice the two daughters of God 44 Miracles discouered 34.43.68.88.143.205 Miracles oppugned 205 A great miracle that the Diuell should praise heauen 20 A great Miracle that God by the pronouncing of foure words should descend vpon the Altar 133 Miserable is he who giueth good counsell vnto others and keepeth none for himselfe 110.112.113 Mortification recommended vnto vs. 68.130 The Mother of God euer intercedeth for Magdalene 9 The Mother of God dared not to touch him vpon his birth day 183 Moses one of the foure trumpets who together with Saint Iohn shall come and summon men to iudgement 265 N NAbuchodonosor turned into a beast and is saued 251.258 Names of the Diuels which were in the body of Louyse 3 The name of Verrine shall be rased forth 259 Neighbours necessities to be relieued 226.227 Euery night two Priests watch with Magdalene 84 No man without sinne 239 True nobility 252 True nobility commeth from heauen 243 Nonnus would not baptize Pelagia 40 Nostre Dame de grace the place where Magdalene was exorcised 1 O THe Oath of the Diuell 131 Oathes that are of validity 92.165.209.304 The Oathes of Belzebub and Verrine 35.63.64 Without Obedience no Paradise 40 Obedience in some cases not to be giuen 175 Obedience recommended 126.133.134.171 Obstinacy and hardnesse of heart in Magicians accompanied with a great blindnesse 254 Offices to be performed by religious persons 144 Offices of the Diuels 170.191 The order of S. Dominicke admitteth not mortall sin 206 The Order of S. Dominick extolled 206.263 The Order that is Hierarchichall and appertaining to the Church is not among the good Angels themselues 93 Order among the Diuels 80 P THe paines of hell are not so vnsufferable as the wrath of that great God 17 The paines of hell 19.60.61.121.122 Paines of this world as flowers but the pames of hell are truly punishments 133 Gates of Paradise very narrow 124.200 Pardoning our enemies 256 The pastour is to giue an account of his sheepe 177 Patrons of Prouince 65 Pennance recommended 177.181.120.208 People flocke by troupes to S Baume 124 A great perfection to omit nothing that is good 203 Perswasion of Verrine to Magdalene 12 Physitians of the soule 268 The holy pillar 130 A Plot to ruine the companies of the doctrine and S. Vrsula 55 Possessed persons are much eased at the departure of Diuels 211 Possession by witchcraft 3 Possession of Magdalene by her spirituall father 88 The power of God towards sinners 64 The Power of God 73.151.163.168.169 Prayers powred forth by Verrine vnto God 240 Prayers for our enemies 48.257 Prayers cause teares 8 Prayers for Magdalene 98 Prayers made by Magdalene vnto the Virgin by the aduise of her Confessour 15 Preachers labour much haue not such easie liues as some imagine 227 The Praises of the Nunnes of S. Vrsula 34.50.51 55.65.118 Prediction of the punishment and death of the Magician bound with a solemne oath 88.89.213.301 Prediction yet to come 260.262.263.304 Predictions already happened 265.278.299.303 304.305 Priests ought to be had in reuerence 133.171 Priests ought to study and preach because they are separated from the world 133 The Priest is not the cause why sinners receiue no grace by hearing of the Masse but they themselues 192 Pride of the Diuell 24.66 Fiue Prinses of the Diuels in the body of Magdalene 39 Proceedings to conuert the Magician very charitable and repugnant vnto Diuels 102.106 Promise of witnesses to keepe Lewes his sinnes secret 102 The proud shall not enter into Paradise 242 The great Punishments of those that doe not obey God 119 Purgatory 153 Purity recommended 186 R THe Rage of the Magicians 73.74.116.236 254.302 The rebels person displeaseth God 133 Recompence which the Diuell giueth to those that serue him 254.255 Redemption of man 145.146 Reformation 204.206 Refusall of father Francis Domptius to exorcise why 2 To Render euill for good is the property of Diuels 254 Renunciations of Magicians 74.75 and of Verrine 235.236 Reprehension of Magdalene 7.8.116.119 Reprehension of Christians 16.93 Resignation of Louyse 56.94 Resistance to withstand their comming to Saint Baume 112 Resistance of the Diuell at the Communion 24 Returne of Lewes to Marseille as innocent 308 Riches of this world the of scourings of Paradise 256 Father Romillon could not hold in Magdalene but crieth for helpe 2 Ruine of Angels 266 S THe Sabbath held in Saint Baume 119.132 The same Sacrifice is alwaies seene in the Church 190 Sacrifices that are publicke and why they are offered 114 Saints deuoted to the Virgin 198 Saints and their vertues 68.69.70 They pray for vs. 150 Salomon the worlds wisedome damned 251.258.304 Satisfaction followeth confession 181 Schedules restored to Theophylus and others 305 Science of Diuels full of malice 25 Science of God knoweth all things 46 Science of Cicero and Plato to what vse they serue 232 Separation of the two women 289.295 The seruice of Diuels is laborious but the seruice of God delightfull 254 The shame which Magdalene tooke to bee proclaimed a Witch before all people 10 Signes of the day of Iudgement 260 Signe of Predestination what it is 228 Signes of Magdalenes possession 39.93.305 Signes of Louyses possession 201.202.261.265.276
transgression the most seuerely threatned and auenged This doctrine is the decision of Saint Thomas who concludes that if a man suffer death for any vertue whatsoeuer it is a true Martyrdome And he all eageth the example of Saint Iohn Baptist who was a true Martyr in that hee did defend continency against the incestuousnesse of Herode In like manner was that good Monke declared by a Councell to be a Martyr because in running betwixt two fencers to part them hee was slaine by them Saint Chrysostome doth precisely say that he which may be healed of some malady by inchantments and refuseth all such helpe least he might offend God and had rather dye then haue the vse of the same in this case saith he he is a Martyr Furthermore Cardinall Caietane commenting vpon the aboue-cited article of Saint Thomas saith that if a man bee slaine to auoid a veniall sinne that death is a Martyrdome for it chanced vnto him because he would not offend God and because hee desired to support vertue Those that would play the Philosophers and say the deceased King called not on the name of God in the last period of his life let them know that he might do that so suddenly and secretly that none about him might perceiue it much lesse vnderstand it How easily might he lift vp his heart and inward parts vnto God and that in a moment of time especially for that his precedent desire might minister quicke assistance heereunto because that day hee powred out his prayers vnto God more particularly and for a longer space then he accustomed to do Besides that honorable company which were with him in his Caroche do shew that hee went not surcharged with any wicked proiect or purpose THE VII DOVBT It tendeth litle to edification where it is said that the blessed Sacrament was troden vnder feet ANSWERE I Haue cleered this very largely in the Epistle to the Reader Besides the myracle which followed thereupon did much condemne Sorcerers and tended to the edification of good Christians It was further necessary to touch vpon this pointe as well for the integrity of this History as also because the said prophanation was already published and all the hereticke ministers of Xaintogne and Languedoc made their best aduantages from the same as may be seene in the said Epistle The But and aime of this History is to declare how much God is offended with such vnhallowed and sacrilegious persons as will appeare through the whole frame and body of this History I should desire that the historians in such cases would imitate the sacred Scripture which neuer sets before vs any prophanation of those things that are sanctified but it presently subioynes a miracle as may be seene in the History of the sonnes of Heli and of their death of the Philistins prophaning the Arke and their plagues of the Bethsamites who were too curious to behold it and the fire that fell from heauen vpon them of the two sonnes of Aaron Nabad and Abiud and the fire that went out from their Censers and destroied them of Choran and Dathan taking their Censers and the earth opening vnder them of king Ozias offering incense on the Altar and of the leprosie where with hee was stricken In the new Testament of the prophaners of the Temple and the whippes wherewith they were chased away which Saint Ierome taketh to be a great miracle of Ananias and Saphira and of their sudden death and to come neerer to our purpose of Iudas prophaning the blessed Eucharist and of his death the morrow after with his belly breaking asunder in the middle Saint Paul was well practised in this who when he had told the Corinthians of this prophanation he presently sets before their consideration those that for this cause were dead sick and feeble by the vengeance of the iust iudgement of God And it is a cleere truth that at sundry other times things sacred haue beene made prophane which the holy Ghost passeth ouer in silence because there insued no miracle â—hereupon which when it happeneth may edifie as much or more then the prophanation can giue occasion of scandall The same is held by S. Cyprian and S. Greâ—ory in his Dialogues To this purpose may bee alleaged â—he example of the Donatists that gaue the blessed Saâ—rament vnto doggs who running presently mad turâ—ed vpon them and tore them in peeces As also of him â—ho came in to the city of Beâ—ith recited in the workes of S. Athanasius and of him of Paris whose markes â—re yet in the Church of Bulliettes in Latine Ecclesia Doâ—ini Bullientis the blessed Sacrament being throwne â—â—to a boyling cauldron Another miracle is to be seene 〈◊〉 the holy Chapel at Diion Besides the blessed Euchaâ—â—st is more prophaned when it entereth into a soule â—â—at is polluted with the infections of sinne then it can â—e said to be in this place THE VIII DOVBT How and for what reason did Magdalene by the aduice of her Confessour write one letter to the blessed Virgin and another to the glorious S. Magdalene ANSWERE IT is a very profitable way which our spirituall fathers â— do vse to instruct inure those that haue any knowâ—edge to holy exercises and meditations and by this â—eans they become ready expert therein As a schole-â—aster coÌ„mandeth his scholar to write letters to his faâ—her or mother to the King or to the Pope not that he would haue the letters sent but that his scholar should â—y this gaine some skil and ability for it is one thing to write and another thing to send a letter So many in our â—ge haue with great deuotion dedicated the epistles of â—heir books to the blessed Virgin not with an intent to send them but to giue contentment to their deuotion As for example the Epistle of the Booke touching cases of conscience made by Frier Benedictus and of the Booke of Euangelical demonstrations vpon the 3. Maries made by another Frier The same was also practised by the Emperour Theodosius who wrote a letter to S. Chrysostome that was dead more then 30. yeeres before which letter is to be seene in Nicephorus Touching the correction of this letter which was made by the Diuell we are to conceiue that he was inforced by God to busy himselfe in the conuersion of Magdalene as is by experience verified vnto vs. There is no difficulty of this for it is apparant that a spirit is more sharpe-sighted and peircing and more particularly familiar with mens faults and imperfections then any man can be either with his owne or with others THE IX DOVBT How the Diuell could pray to God for the conuersion of the Magician presenting to God the Father the merits of the death and passion of his Sonne of the blessed Virgine and of all the Saints of Paradise ANSWERE WHen a good or bad Spirit doth put motions into a man if hee yeeld his consent and doth operate with them
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
it may bee also to auoide the massacring one onother in the Sabbath by reason of some enmity or hatred They haue also no salt which figureth out wisedome and vnderstanding neither know they the vse of oliues or oyle which represent mercy When this is done the Magicians and those that can reade sing certaine Psalmes as they doe in the Church especially Laudate Dominum de Coelis Confitemini domino quoniam bonus and the Canticle Benedicite transferring all to the praise of Lucifer and the Diuels And the Hagges and Sorcerers doe houle and vary their hellish cries high and low counterfaiting a kinde of villanous musicke They also daunce at the sound of Viols other instruments which are brought thither by those that were skild to play vpon them Finally they committed vncleannesse one with another vpon Sundaies they pollute themselues by their filthy copulation with Diuels that are Succubi and Incubi Vpon Thursdayes they contaminate themselues with Sodomy Vpon Saturdaies they doe prostitute themselues to abominable bestiality vpon other daies they vse the ordinary course which nature prompteth vnto them When this is finished about three of the clocke after midnight euery one is caried to his owne home and those that are seruants doe carry the Prince and the Princesse in State some supporting the body others the feet and the rest the head Vpon Wednesdaies and Frydaies their Sabbathes of blasphemies and reuenge are held where they doe nothing but blaspheme God and the Saints and by all the contriuances of their braine they study to take vengeance of their enemies Magdalene also said that all Magicians Sorcerers c. are ordinarily marked in three places vpon the braine vpon the heart and vpon the reines and sometimes in other parts but commonly the markes of the Prince and Princesse are more inward that they may not be found She further said that that accursed Magician Lewes instigated thereunto by the outragiousnesse which raigned in him which might parallel that of Lucifer did first inuent the saying of Masse at the Sabbaths and did really consecrate and present the sacrifice to Lucifer and in the distribution of the consecrated bread euery one trampled it vnder his feet and then they cast it vnto dogs which the hagges and witches brought with them from their granges She said that vpon a certaine day the Magician commanded a great Mastiffe to be brought to eate the consecrated bread which he made vp into a lumpe to be deuoured by him but the dog being brought before the blessed Sacrament he as it were kneeled with his hinder feet closed his two fore feet together bowing downe his head as if hee had worshipped the same in so much as they could not beate him from thence neither with blowes of staues nor stones whereupon many of them fell a weeping so that it was ordained that from that time forward they should bring no more dogs to these assemblies She also related that the said Magician did sprinkle the consecrated wine vpon all the company iust like the Priest when he deales about the hallowed water at which time euery one cryeth Sanguis eius super nos filios nostros She further said that one of the hansomest fellowes in all that troope crying vpon a time as high as possibly he could Sanguis eius c. a rocke vnder which hee stood brake in peeces at the top so that a stone thereof fell vpon his head and did shrewdly cut him But hee continuing his cry it thundred so terribly in the ayre and the ratling of the thunder was so fearefully intermingled with flakes of fire that they were all amazed at it But he still persisting in his blasphemous cry Sanguis eius c. was hurried away in the ayre euer keeping the same cry so that at the last he was carried out of the sight of all the spectators and neuer afterward appeared whereupon many of them were conuerted The Acts of the 20. of Ianuary AS Magdalene was confessing her selfe in the morning in her chamber Belzebub cryed out diuers times and endeauoured to interrupt the confession and would by no meanes permit that they should giue absolution vnto her saying aloud that he had rather bee in hell then suffer it and that this absolution did burne him more then the fire of Hell did which hee also sundry times repeated when the said Magdalene went to confession He also said some daies before that he had rather be shut vp in Hell then enter into the Church of S. Baume especially into the place of Penitence where the Sorcerers had no power to spread and cast abroad their charmes and enchantments whereunto Verrine added that none were to enter thither but such as were in the state of grace and those were to goe in bare-footed It happened towards the euening at the time wherin Magdalene was accustomed to come to S. Baume to be exorcised they found her stiffe as a statue of marble in all her limmes and very dull and drowsie so that they were forced to carry her betweene foure to the Church where shee remained a good space at the foote of the high Altar and could not bee brought to her selfe till they carried her to the place of the blessed Penitence applying and laying the holy Pix vpon her face whereupon she came to her selfe and went forth to be exorcised This euening at the second Exorcisme Belzebub was sullen and would not speake a word whereupon Verrine said he doth this to make you leaue your exorcising for hee feareth lest being enforced to speake the Magicians who are oftentimes carried hither by Diuels should reuolt from him and bee conuerted as diuers of them haue already done The Acts of the 21. of Ianuary AT the euening Exorcismes Belzebub was questioned whether hee were in the body of Magdalene or no who answered that he was Being asked why he together with his companions left not that body and being many times adiured to make his answere vnto the same he would say nothing thereunto Yet after that the Priests had powred forth their prayers before God and had laid many grieuous paines vpon him hee made answere in a great rage Haue not I told thee that the obstinacy of Lewes the Magician was the cause hereof and that wee would neuer depart from hence vntill he bee conuerted or dead or else punished by iustice being asked what the reason was that this Magician was so hardened in his sinne and had such a cauterized conscience shut against all good admonitions and what aduantage hee did conceiue would redound from hence vnto him hee would make no answere a long time till at last by encreasing the degrees of his punishments vnto the number of daies that S. Magdalene had remained in the place of her pennance hee answered It proceedeth from the hatred hee beareth vnto God and because hee would still liue in his licentiousnesse without the checke and controule of his conscience Being
profit and behoofe and did euer carrie their chaines of iron on their feete and had a good guard to watch them The like is done vnto those that are slaues in the Galleys Secondly for our exercise as S. Bernard hath it and it is also the obseruation of S. Hierome who applieth this vnto the Iebusites Philistins and other barbarous people that by diuine permission were left in the borders and skirts of the land of promise to exercise the people of the Iewes who otherwise would haue spurned at Gods commandements and these were the type and figure of those wicked spirits that Christ Iesus after his death and passion was to leaue in the aire to exercise vs in whatsoeuer is good and praise-worthy as sand which of it selfe is fruitlesse and barren yet serueth very fitly to scoure and make bright the vessels of gold or of siluer which are carefully looked vnto in the great house of a father of a familie Thus was Iob exercised and thus haue all good men been tried as S. Paul witnesseth of himselfe and saith that hee endured the buffetings of Satan and doth conclude in the Epistle aboue cited where he mentioneth these things that Christ our Redeemer doth by the merits of his death and passion lend vnto vs all a compleate armour that so we may be the true champions of God The sword is the word of God saith he the helmer hope the corslet charitie and the shield faith as S. Peter saith Cuiresistite fortes in fide To be briefe if wee be thus armed the Diuell shall haue no power ouer vs as S. Augustine obserueth First because as soone as wee brandish these spirituall weapons against him hee presently turneth his backe and flieth from vs which S. Iames also witnesseth Resistite saith he Diabolo fugiet à vobis Secondly because he can doe no good vpon those that doe resist him and onely gaineth on those that make no preparation to stand against him Non vincit nisi volentem Being houering so neere about vs they haue yet a curbe snaffle to restraine them and that is Gods prouidence which either by the ministerie of good Angels or otherwise as it shall seeme good vnto him doth hold in their rage and malice with so strong a hand that they haue no power to do that which is within the compasse of their naturall forces and like slaues they are faine first to aske leaue of God before they dare attempt any thing Thus we see the Diuell asked leaue of God to afflict Iob in his person and goods and the Diuels mentioned in the Gospell dared not to enter into the swine vntill they had gotten particular license from Christ Iesus as Tertullian sheweth at large Of this curbe S. Paul speaketh when he saith Fidelis Deus qui non patietur vos tentari supra id quod potestis He permitteth Satan to do many things but with such limitations that those assaults wherwithal he would force vs are neuer aboue our abilities of resistance We are not therefore to dispute and aske the reason why God afflicteth one man more then another and that by such diuersities of temptations let it suffice that he knoweth when a young man like vnto Dauid hath both courage and force to encounter with the Giant Goliah which attempt would haue crushed in peeces the strongest men in Israel as flesh and blood would haue conceiued The Diuell doth thus trie and exercise vs both out of malice which hee beareth towards God and out of enuie which hee carrieth vnto vs by which hee doth daily make full the measure of his punishments For wee are to note that those Diuels who after their creation offended most by their pride malice and ingratitude were cast into the deepest dungeon of hell and are already tortured with all the extremitie that may bee but they that did not transgresse in that heighth of wickednesse fell no lower then the aire and do there acquire vnto themselues new damnation not in their depriuation of the vision of God for that is common to them all but in the accession and increase of paine in the pit of hell And this the Doctors of S. Ieromes time were wont to relate saying that if a Christian did resist the Diuels temptations he doth not only aduantage himselfe thereby but doth doe a good turne vnto the Diuell his aduersarie because by this meanes hee is not punishable with so great torments as if hee had ouercome the Christian whereas else he should be plagued for the same in that he was the cause of that sinne Hereupon it is that the Diuels were afraid to be sent into the deepes after they had a long time tempted and tormented the poore Iew. This prouidence of God hath in like sort withheld it selfe from casting them all into the lowest bottome of the pit of hell although they are tied vp for the most part in some quarter of the world which is nothing else but when God commandeth them not to budge from a certaine set place and restraineth their workings elsewhere And this ligation or chaining vp is the greatest torment vnto them that may beâ—in regard that they are Spirits and therefore of a generous and actiue nature fashioned with all free scope and libertie to worke in all places which they haue a minde vnto And therefore doth Tertullian call them quodammodo volucres because they are of a more excellent agilitie then the swiftest bird when he is vpon his wing So that wee are to conceiue that by this restraint and confinement they are as it were cooped vp in a cage and are not able to flie vp and downe to execute their purposes by reason of this compulsorie detainment but are infinitly vexed at this commandement which God imposeth vpon theÌ„ Thus must the passage in the booke of Tobias be vnderstood where it is said that Raphael tooke the Diuell Asmodeus which in Hebrew signifieth a banished man and banished him into the desert of the vpper Aegypt and in like manner that passage in the Apocalypse is thus to be interpreted where it is said that Satan was bound and loosed againe which importeth nothing but this that all his power and actiuitie was for a time taken from him by God and was afterwards restored vnto him againe For in the last daies of the world he shall be vntied and shall haue full permission giuen vnto him to powre foorth all his rage and venome vpon the children of God yea so farre shall the authoritie of Antichrist gaine vpon the world as that they shall be able to worke miracles as to make fire visibly to descend from heauen and such like wonders described at large by S. Iohn in the Reuelation But the Diuell is now tied vp from doing of these things although in his owne nature he be able to doe as much mischiefe as hee did in Iobs time and as hee will