of Aegypt which when shee vnderstood by her chambermaid she was exceedingly moued with a violent desire to see this nouelty neuerthelesse shee did command her longings so well that she did not interrupt her first resolution And when vpon a day this sauage man passed by her house and her selfe was in the chamber that looked out into the street by which he was to passe although she heard the noyse and cries in the streets as the fashion of the common sort of people is when they see any strange spectacle yet did shee so strongly represse her passions that shee would not so much as come vnto the window to see him whereof she not long afterward died It shall also be sufficient to select from ecclesiasticall histories that example which Theodoret relateth of the Matrons of Rome who when they saw that their husbands the Senators and others dared not to intercede to the Emperour in fauour of Liberius the Pope of Rome whom he had causelesly banished for that hee would not consent to the bringing in of Heresie they resolued among themselues to goe vnto the Court where with their cries and importunity they neuer left vntill the Emperour had called back their chiefe Pastor from banishment The Scripture also is plentifull in these examples Iudith and Hester will sufficiently exemplifie the goodnesse of women that loue God and Iosephs mistrisse with Iesabell will fully declare the violence of those that abandon themselues to euill And as we see by experience euen in these daies that sober and vertuous women although in their nature they are most propense vnto compassion yet they are they that cast the first stones against Sorcerers and cry louder then the rest to haue them burnt so contrariwise Sorceresses are more obstinate and more addicted vnto witchcrafts and doe with lesse remorse of conscience plunge themselues into the most execrable facts that may bee then men so that it is certaine that women are imployed to strangle children and to carry and present them to the Diuell and to make a kind of oyntment of their grease but Sorcerers and men Witches doe seldome or neuer dip their fingers in these bloody actions Hence is the reason grounded why the first prohibition to practise witchcraft whereof mention is made in the Law of God was addressed to women and not to men as Sanctes Pagninus hath well obserued saying that whereas in the two and twentieth chapter of Exodus wee haue it in the plurall number Maleficos non patieris viuere it is in the fountaine of the Hebrew expressed by the word Mechashepha which signifieth a woman witch and then the sense is thus Thou shalt not suffer a Sorceresse to liue because saith hee it is a trade more ordinary and vsuall vnto women then vnto men And this appeareth by the history of Saul who when he had formerly put to death all manner of Magicians and Witches yet at the last seeing himselfe forsaken of God for his iniquities hee resolued to resort vnto the Diuell and to that purpose hee demanded his seruants whether there were any woman witch left or no Looke me out saith he one that hath a Spirit that I may goe vnto her and may by her procurement bee aduertized of what I desire to know Where we are to obserue that Saul did not aske whether there were a man that was a witch but whether there were any woman witch as if he should haue said that notwithstanding all that he had done against them it could not be but that there remained yet aliue some woman or other of this occupation and in truth it is almost impossible to discouer them so easily as men The conclusion was Saul was not deceiued in his expectation for his Courtiers who doe oftentimes make their repaire vnto such people as the custome of them is did redily name one vnto him vnto whom when Saul came shee began to make her protestations that she was an honest woman and would for no good attempt such a thing which was prohibited both by God and the King but being a little foothed vp with faire promises shee quickly made the Diuell to attend this seruice and therefore the Hebrewes are not contented to tearme them by appellations common vnto them all both men and women which we haue particularly collected in the former Chapter but would marke them out by a peculiar attribute which properly is to be vnderstood of women as may be seene in Helias the Leuite in his Thisby who reporteth according to the traditions of the Iewes that there are women whom they call the Diuels mothers and tearme them by this word Lilith which is deriued from another Hebrew word signifiing the night because they vse to goe secretly and in the night And this haue the Latines imitated or borrowed from the Hebrewes calling them Striges or Lamiae which signieth monsters and stranges birds that vse to goe in the finight And the said Helias further saith that a great Lord hauing asked the question of the ancient fathers of the Synagogue how it chanced that young children that are but eight daies old were so often times found suddently dead they answered him that they were Lilith who put them to death which is the appellation of Sorceresses for the Hebrew word is of the feminine gender as appeareth more plainely by the participle and feminine adiectiue which is ioyned with the word Lilith and also because hee saith that they were Nashim that is to say women And the Iewish women are so fully perswaded of the truth thereof for they are the most superstitious women of the world that they vse to make foure circles with chalke or with a cole on the outward parts of the chamber walles where they vse to lie and vpon euery side or quarter of the chamber they make a circle writing in one of them the name of Adam in the other the name of Eue in the third the word Huts which signifieth without and in the fourth the word Lilith as if they should haue said as I conceiue it Adam and Eue are the first Parents and Progenitors of mankind and therefore get you hence all witchcrafts whatsoeuer Within the chamber they write the names of the Angels whom they thinke to bee protectors of their children to wit Senoy Sansenoy and Samangueloph saying that Lilith did teach the Iewish women to doe this before shee died where it is to bee supposed that this was the name of some great Sorceresse heeretofore much renouned amongst them whom therefore they called Lilith because shee commonly went in the night and it is probable shee taught her daughters or some others all the superstitions and art she had before her death and afterward in processe of time such kind of women were called Lilith Howsoeuer it be this discourse of Helias the Leuite doth sufficiently declare the antiquitie of Sorcerers that goe by night and strangle young children and hee doth there assure vs that these things
as Arias Montanus hath well obserued For mention hereof is made in Osea where it is said Populus meus in ligno suo interrogauit baculus eius annunciauit ei And it may bee that the Diuell did inuent this custome to counterfait Moyses who vsed a staffe or a rod in the working of his great miracles and mention is also made of Aarons rod that budded and miraculously brought forth fruit As for the oyntment wherewithall they annoint their staues and bodies it is certaine that the Diuel the better to abuse these people and to cloake and couer his owne malice doth make a compound of sundry idle and vneffectuall ingredients as of hearbes rootes and the like for the diuell knoweth full well that this medley is not a whit powerfull to transport their bodies thorow the ayre from one place to another and experience it selfe doth also sufficiently auow the same So that he doth this to couer his malicious ends and his aime is leuelled at no other marke then to commit murthers and imbrue their hands in sheading of blood as doth cleerely appeare by the depositions of all Sorcerers who doe concurre and agree vpon this point that at the first it sufficeth if they can borrow oyntment of their neighbours but when they are at the assembly the Diuell doth declare vnto them that they are to haue oyntment of their owne and that it cannot be effectuall and for their purpose vnlesse they get the grease of young children that haue been strangled by them It is then vndoubtedly true that all these hearbes and flowers are nothing else but Parerga that is to say things that serue for no vse but to set a glosse and colour vpon that which is their principall and primary intention as when a Painter draweth some lines or florishes about the border of a perfect portrature And these are the goodly workes which Aben Ezra doth in more obscure tearmes mention Helias the Leuite reporteth that Lilith that is to say a woman that wanders by night vsed secretly to steale into the bed-chambers of those that are newly deliuered to kill young children that were not aboue eight daies old He also saith that the Therasins whereof the Scripture maketh mention could not be made without murther Saint Ierome writeth that Witches cast abroad their charmes by touching of dead bodies Attingunt inquit malefici corpora mortuorum and Tertullian doth inlarge himselfe in tearmes more perspicuous for our purpose saying Pluribus notum est daemoniorum quoque opera immaturas atroces effici mortes quas incur sibus deputant And a little before Per vim inquit iniuriam saeuus immaturus finis extorsit where he saith that the Diuell doth bring to passe all these goodly deuises of his by the meanes of those who haue vowed themselues vnto his seruice And therefore S. Augustine wondreth with himselfe and asketh a reason why God should permit that such massacres should bee committed vpon poore innocent children yea and vpon those who haue receiued the character of his Baptisme whereunto he answereth that this proceedeth from the iudgement of God which is hidden and remoued from our knowledge and if there were no other thing but the tribute which wee owe vnto death thorow originall sinne it would sufficiently conclude that God doth permit this according to all equity Neither is this so new a thing vnto vs since by diuine permission so many young children were slaine in Aegypt by Pharaoh and in Iudea by Herod vnto which these two Tyrants were incited by the instigations of the Diuell We are further to obserue what Apuleius writeth touching this argument who was a part of his owne history by seeing a young woman that was a Witch playing of her prankes before him whereupon he was accused to bee a Sorcerer and because thosâ— that were contaminated with this diuellish art were then put to death without mercy he was saine to make two Apologies thereby to purge himselfe of these crimes before the gouernours of Africke There are some that conceiue his history to bee meerely fabulous but as himselfe reporteth of a great Orator who when hee saw that Apuleiâ—s would by no meanes credit that a man might bee carried thorow the ayre or transformed into an Owle tooke him vp short and told him Friend you talke like a young man that hath as yet made no experience of things which aâ—e so full of secresie and importance And he further reciteth that afterward he had experience of the truth of the same But that which giueth reputation and authority vnto his history is that S. Augustine doth oftentimes alleage him and doth not brand him with any hard opinion of lightnesse or fiction This Apuleius doth declare that on a certaine euening by the assistance of a chambermaid hee was brought about midnight to behold the mistrisse of the house wherunto he was guided annointing of her selfe with a certaine vnguent which she had within a pot and when she had made an end of besmearing her selfe shee was changed into an Owle and began to flie out of the house He also doth relate what the ingredients of this vnguent were to wit certaine aromaticall hearbeâ— and some parts of dead bodies that had beene buried and were digged vp againe for that purpose that all was boyled together in a great brason Caldron in Well water together with the milke of a Cow the hony of mountaines and other stuffe of the like nature vsing certaine magicall words ouer the whole compound And this we found also verified by the Witches that were condemned by the aboue cited sentence who confessed that they did boyle dead bodies whom they came and digged vp by night and with the grease of their kidneâ—es and cerâ—aine otheâ— heaâ—bes they made a certaine oyntment which they did vse From hence it did arise that the RomaÌ„s of Apuleius his time did punish witches with death because they did violate the graues of the dead to pilfer from thence the bodies of those which lay there â—nâ—erred which is not onely repugnant to the law of nature but vnto the law of nations called Ius gentium For if those who forced open Sepulchres that they might from thence steale the iewels and rings which were buried with the dead corps were without mercy put to death as sacrilegious persons how much more seuerely ought they to bee punished who steale away the bodies themselues Which Apuleius also witnesseth relating that it was then the custome to hier certaine men to watch dead courses for feare least the Witches should come to gnaw and dismember them adding that himselfe one euening being set to watch a Course that lay in a certaine Hall there came a Weesell to gnaw the said Course but this being discouered by him the Weesell ran out at the hole thorow which it entred So that it is authentically true that the Diuell hath anciently practised this villany for seeing that himselfe caÌ„not
thirst with that water which God gaue vnto her when he was so weary as she also gaue him to drinke when she was conuerted Our Lord was so exceedingly thirstie that being fixed to the tree of the Crosse he cried I thirst that is to say after the saluation of soules especially of obstinate soules such as thine is and God from all eternitie hath foreseene this miracle Be conuerted be conuerted be conuerted vnto me saith Iesus Christ to all trangressing and sin-burthened soules for I desire not the death of a sinner but that he should liue and bee conuerted that God might take mercie vpon him Take heede how thou check and giue impeachment to the words contained in this letter and how thou doest slight and disesteemest the same Thinke thy selfe vnworthie yea most vnworthie of that solicitude and care which God of his great goodnesse hath of thy soule Hee hath said it that hee came not for the iust but for sinners and by how much the greater their transgressions are by so much the more will the glory of God bee magnified and the greater will the compensation bee which they shall receiue at Gods hands if there doe precede a great contrition that they haue offended him Beware of the temptations and subtilties of Lucifer Belzebub Leuiathan Balberith Asmodee and Asteroth who doe slily drop their temptations into thee But as thou diddest not feare to renounce thy God thy Baptisme and part in Paradise so bee not thou affraid seriously to renounce Lucifer and all the aboue named Princes and that portion which is prepared for thee in the depth of the lowest Hell according to thy demerits Doe not saile to come hither for vpon thy comming all Hell will fall into despaire and the Diuels will be put to their last shifts and subtilties Behold the seales of those that haue seene this miracle and haue beene present when Louyse Capeau was exorcised and when one of the Diuels named Verrine began to cry as loud as hee could that hee was constrained from the liuing God to say that Lewes Gaufridy whose aboad is at Accoules neere the Palace is a Magician and hath said and sworne that whatsoeuer he hath spoken is true to the glory of God and saluation of soules The oath was taken vpon the blessed Sacrament with great solemnitie according to the meaning of God and his Church and of the Priest that did exorcise him And also the vnder signed witnesses doe promise all in generall that is the said Lewes be conuerted priuatly in S. Banme they will silence his sinnes as if they were his Confessours It was signed after this manner I Paschalis vnworthie Priest haue seene and vnderstood the oath that is within written and am thereof an eye-witnesse I Geraud vnworthy Priest yea the most vnworthie of all haue seene and vnderstood the oath that is within written and am thereof an eye-witnesse I Peter Michaelis vnworthy haue seene and vnderstood the oath that is within written and am thereof an eye-witnesse I Denis Guillemini Prior of Romoules most vnworthie haue seene and vnderstood the oath that is within written and am thereof an eye-witnesse I Balthazar Charuaz haue seene and vnderstood the oath that is within written and am thereof an eye-witnesse Then did hee dictate the manner how the said witnesses who did voluntarily tender themselues to carrie the saide letter were to proceede in the execution of this Information in manner as followeth To remember that if they came late they should goe to the Capuchins and should giue the letter to the Father Gouernour together with the three that hee would chuse to conferre with Lewes and they all should bee present at the reading of the letter and should first heare Masse although it were before day and should receiue the Communion to this purpose and the Capuchins should make themselues ready to seeke him out as soone as it was day and should cause a Masse to be said for a soule that had great neede thereof And if they shall finde him well disposed to renounce Magicians with all due ceremonie and solemnitie as the Church hath commanded and to returne to his God the Capuchins are then to bring them to their Church and to examine him that all may bee by him performed that is requisite to draw him from the hands of the Diuell and to reseate him in the grace of his God And in this case it shall not neede to bring him hither vnlesse it be afterwards to giue thankes vnto God to his and Mary Magdalenes glory and to the further honour and reputation of Saint Baume And if he be conuerted then those that goe thither are to tarry there two or three dayes if there bee occasion for the same and shall make knowne vnto him many particulars which they haue obserued from these Exorcismes and shall speake of the ingratitude of obstinate soules vnto God to their euerlasting perdition and to the confusion of Diuels and all Hell As also how one of the seruants of Belzebub was forced to cry out O the great mercy O the great mercy O the great mercy of God! men are vngratefull and notwithstanding all their ingratitude and renunciation of God he doth yet take them into fauour without any exprobration of their faults against them Also how the said seruant of Belzebub did out-braue Lucifer and adiured Belzebub treading him vnder his feete and commanding the whole Assembly to set their feete vpon his head and how he was contented to assubiect himselfe to whatsoeuer was commanded him by his owne slaue meaning Verrine and how that if Verrine had beene capable to be prayed for they would haue made intercessions for him But they being not to doe this for him because his place was determinatly set downe to be in Hell God commanded him to say vnto them that they should rather haue compassion of this soule that had a capacitie to bee conuerted and should pray to God for him Among other Memorials touching Lewis the Priest there was this ensuing aduertisement set downe That they should chuse three of the most auncient learned and able Capuchins that the Father the Gouernour could make election of who were to goe to the house of Madame Blanquart and to cause Lewis to come along with him and that those who were to goe to enquire after him should disclose nothing to Madame Blanquart but should onely say that they were come about an affaire of importance and that she should rest satisfied with this generality There were then fiue of them that were to goe from hence who with the three Capuchins should make eight and Lewis himselfe the ninth and thereupon they should tell him that the nine quires of Angels would reioyce at his conuersion and that he should turne home if he were wife being now detected by the prouidence of God After this did he dictate another letter to the Superiour of the Capuchins of the Couent at
be very aduantageous vnto you And remember that when God commanded Abraham to sacrifice his sonne he asked not why or how but humbled himselfe and did adhere rather to him that commanded him then to himselfe So should the true and perfect paragon of obedience demeane himselfe if hee will do the will of God I rest your spirituall father Iohn Baptista Romillon superiour of the Christian doctrine in despite of Lucifer From S. Baume this 16. of December 1610. Superscribed to Madame Blanquart at Marseille Within the said letter was enclosed an aduertisement to sister Catherine of France as followeth Catherine of France be you very circumspect how you out of curiosity doe reueale any thing to Madame Blanquart of the Priest you wot of and withall beware how you tattle of it vnto the sisters but remit the manage of all this businesse vnto him who is euer wakefull for his owne glory and the saluation of those soules whose ransome he hath paid at a dearer rate then euer you are able to value Further you are to take heed vpon paine of disobedience vnto God himselfe how you intermingle your opinion and iudgement in things that are impertinent for you to meddle withall Be satisfied with this that God is good and so vnsearchably wife that hee hath no need of your aduice of the same Verrine hath dictated this letter by Gods appointment and I Francis Billet the vnworthie Priest of the Christian doctrine haue written it in the name of father Romillon And at the foot of the letter there was written Louyse de Capelle humbly recommendeth her selfe to the praiers of Martha d' Aguisier and of Catherine of France and sendeth vnto them to beseech them that they would cause all the sisters at Marseille to pray for her for shee standeth in great need of the same but principally shee desireth the said Martha to pray to God for her that he would enable her to endure whatsoeuer her redeemer shall bee pleased to lay vpon her and that shee may suffer all things meerely for his sake After this did he dictate another letter to the superiour of sister Louyse as here ensueth Shee that is most vnworthie to call you her mother doth pray you for Gods sake and entreateth you from your superiour to obey him in those things which hee shall now impose vpon your performance without any replication gainsaying or contradiction whatsoeuer and without disputing or saying How shall wee bee able to vndertake such a businesse wee could not come if wee were all at home and how shall we now when wee are but few venture vpon that which many would not dare to vndergoe It is the Diuels craft and wilinesse euer to cauill and dispute against obedience yea to cause grudgings and mutinies against superiours and gouernours obiecting vnto you that they doe many times impose vpon you such difficult and vneasie commands that it is almost impossible to effect them But remember that the most worthy mother of God is the gouernesse of this house giue therefore the keyes vnto her for the gouernment appertaineth to her and she shall be more regardfull and studious of your good then your selues can possibly be for she is not tied to those hinderances as you are to your spirituall exercises to your prayers and to the holy Communion neither is she filled with selfe-loue as you are Vnder a shadow and pretence of good many times religious persons doe withdraw themselues from the commands of their superiours and commit many great and grosse incongruities although not so much out of malice as for the most part out of ignorance and selfe-loue which at some times wee are content to acknowledge but for the most part our depraued nature causeth vs to dissemble it so that it lyeth hidden in the face of hypocrites For say they how can the desire to receiue the sacrament often to pray and performe those exercises that conduce vnto repentance proceed from the Diuell alleaging that God hath spoken by his Prophet Repent for if you doe not repent you shall die the death Who dares say that this is not true It is confessed to be a truth but God looketh further hee would haue a perfect Cassandra a full humiliation obedience simplicity and resignation of all things Hee doth therefore let you know that you are not to neglect the least word of your superiors command Louyse doth therefore pray you to embrace that councell which is very reasonable and which at the time of her departure from you you were pleased to lay close vnto her which is that she would endeauour to be obedient and to put her selfe wholly in the hands of God Which she taking in good worth doth likewise desire you to share in this aduice and to enioyne the same vnto your spirituall daughters exhort Margaret Burle and Martha d' Aiguisier to doe the same It standeth with reason that when the gouernesse is obedient none of the rest should behaue themselues with any dislike or contumacie For rebellion and disobedience is the daughter of Lucifer as humility is the daughter of God and should therefore be your sister Come therefore accompanied with her she is of a noble parentage but yet doth so bow her selfe to obedience that shee is continually prest and actiue to doe the will of God her father She will go with you to heauen and will assist you to climbe that steep wearisome mountaine Expect when you are come hither things so full of strangenesse and admiration that you would not for all the gold in the world but see vnderstand and bee made familiar vnto them But hee that will haue profit must take paines for the acquisition thereof No paine no gaine The subscription was Your most vnworthy slaue full of great boldnesse and presumption sendeth this vnto you you know my insufficiencie and want of vnderstanding perfectly well so that you will apprehend with ease that shee that sendeth this had neuer that ability of iudgement to fashion such a letter nor the boldnesse to speake vnto her gouernesse with so little respect and ceremony But this proceedeth not from her selfe God would haue it done by a Diuell that did dictate al these sayings Your slaue Louyse Capelle Keep this letter safe and bring it back with you and reade the same aloud before all the sister Nuns and Assistants except the little Pensioners also reade it before Mistris de Saint Iaques and pray for Louyse who hath great need thereof The superscription was To sister Catherine gouernesse of the house of S. Vrsula at Aix Then did hee dictate another letter to the fathers Andrew and Matthew Arnoult Priests of the Christian doctrine in manner as followeth My dearest brethren I send vnto you to request your speedy presence heere at S. Baume that you may bee acquainted with some things of that rare and admirable quality as the like hath not been seene from the beginning of the world And in regard that loue
exclamation and said O great miracle although in saying thus what noueltie doe I speake for it is no new thing that the Sonne of God should yeeld obedience vnto a Preist Ha God! it is no great wonder for thee to raise the dead to make the blinde to see or the dumbe to speak with many works of wonder of a parallell nature but the wonder of wonders is that the Sonne of God with foure words should be made to descend vpon this Altar although I could tell you another great wonder too and that is that the Deuill is here forced to deliuer the truth I doe auerro that it is more strange that a Deuill should thus deliuer truth then to create 1000. worlds or to raise 1000. from the dead for it is a matter of ease and course with God to command those things that giue no stoppe or resistance vnto his will When God created the World hee said but Fiat When he raised the dead he said but the word and all thing obeyed him But when he comes to command a Deuill he had need to employ all his power to enforce him to performe his will For the Deuill is so mischeeuously bent that he resisteth as much as he is able and is euer disputing with God propounding diuers reasons vnto him saying they haue preachers and they haue stoore of bookes let them giue credite vnto them He further said God is like the master of a great shop he is his crafts-master in all trades and will giue euery one of you wherewith all to employ himselfe He is so skilfull and gallant a Taylor that hee cutteth out garments with much dexterity and wants nothing but whom he may set on worke Hee is well experienced to cut out your worke you Ecclesiasticall men may doe well to employ your selues vnder him because you that are priestes ought rather to lead the life of Angels then of men and are to bee instrusted with the counsels and Commandements of God Then he turned himselfe to the Layity and said No no the Priests haue not the world at will as you conceiue they must be humble chast and poore and must chastice and mortifie themselues sundry waies which is a point full of difficulty vnto those that are deuoid of charity Then he spake to the Monkes and said You that liue in Cloisters haue an eye vnto your estate for it is not enough to bee mued vp in your walls and then to liue at your ease no you must rise at midnight you must be very studious you must bee humble you must be modest You should be a glasse vnto secular persons and harmelesse and vnblameable in your conuersations yet doe you worldlings thinke that religious persons doe liue in idlenesse and ease I tell you that the employment of one houre at mens studies is a greater toile then the trauels of a labouring man that sweateth at his worke a whole weeke The good conuersation of religious persons is of inestimable vse amongst Christians therefore obey God and his Church and ten thousand soules will be conuerted after your example Say not wee are young if you had a licence or warrant from another world I might then perchance aduise you to delay your amendment but thinke of death and consider how suddenly men are surprised by it Death is a theese and stealeth vpon men when they least looke for it Happie are they that are found to doe good and miserable are they that wallow in their sinnes when death approacheth for death will spare neither great nor small Then he spake vnto the Laity and said you are to line euery one according to his calling In Paradise there are Kings and there are poore people for some of all estates and conditions are saued Doe not mutter and say wee are poore wee haue not wherewithall to liue God will haue regard vnto your pouerty and will saue you but the great ones cannot excuse themselues you that are poore haue reason to reioyce when you shall consider that God became poore for your sakes God is a Taylor that wanteth nothing but workemen he is a Physition and a Surgeon that maketh enquirie after those that are infirme or wounded Reade well the booke of the Crucifix and you shall there find all variety of knowledge if thou doest obiect I am not able to reade this booke I tell thee thou liest for this booke may bee read by men and women yea by people of the most grosse and muddy capacity that may bee you may reade it in Churches in your houses in your beds and in the fields and all manner of vnderstanding is treasured vp in this booke that may any way concerne the saluation of your soules Looke on this booke and reade it well for in it you shall find all sorts of vertues humility pouerty patience obedience and whatsoeuer else may make full a mans perfection Rich and poore and people of all conditions looke in the glasse of the Crosse and behold therein a God so great so humble and yet so full of Maiesty you shall there see your God poore will you then hate or detest pouerty If pride suggest these haughty thoughts into you thinke that your God tooke man vpon him to humble himselfe to the death of the Crosse. It is a greater miracle to see God dwelling in the flesh of man then to behold the creation of one hundred thousand worlds The Word equall vnto his father hath taken humane nature vpon him to suffer and to be put to a cruell death And you Mary haue endured much also which hath bin the cause of the saluatiō of many soules If a King should haue a slaue and would redeeme him by giuing 10000. Crownes for his ransome this were a great summe and an extraordinarie fauour but if he should giue a Million of gold his grace and loue would shew it selfe the more by how much the more the summe encreased But this would appeare but a slender curtesie if hauing but one only sonne he would giue him away to redeeme and purchase back this slaue vnto him how infinitely would men maruell at the cortesie of such a King But all this is nothing in comparison of your God who hath but one only Sonne yet gaue him vp for you that are sinners this sonne I say that is equall to his father in power in wisedome and in goodnesse that is the blessed Word O great wonder that the Sonne of God should thus suffer for such vngrateful creatures who make so little profit of the same If stones were capable of vnderstanding they would expresse some action of acknowledgment and if leaues could bee furnished with the same they would also declare their thankfulnesse but you are the most vngratefull of creatures and doe not acknowledge the loue and tender care that God hath ouer you whose greatnesse is such that if you had but the least knowledge or side-long glance thereof you would creep with your
of this sacke emptied there was neuer such villany seene neither was there euer the like miracle or the like remedy Verrine also said vnto the Dominican Father in the presence of the aboue-mentioned Sub-prior Take the booke of Exorcismes and enioyne me in the name of God to goe the third time to Marseille to solicite and labour the conuersion of the Magician When Verrine issued forth Gresil who held his place declared that he would speake to the Magician in another manner then he did to Magdalene And as Magdalene at the first would not beleeue because the Diuell busied himselfe in the cause of God or rather because Louyse did take vpon her to teach and instruct her or else some Diuell in her as was reported so should not this Magician regard any thing which should be spoken for his reformation The same day in the morning the Dominican Father did exorcise Verrine began to speake in this manner The will that is guided by the grace of God is able to compasse any thing and is mightier then the powers of hell it selfe How Idle then are they that say I cannot be conuerted It is vnbeseeming to adde excuses to your sinnes it was the old dotage of Adam and Eue. Adam thou haddest sufficient grace to keepe thy selfe vntainted but thou diddest suffer thy selfe to bee abused as many wretched sinners doe euery day The soule is the mistrisse and the body as the Chambermaid yet when the soule shall say let vs rise betimes to pray and serue God the body will forthwith oppugne it and say I am yet but young let old age first approch we shall haue leisure and time enough before vs to be repentant The memory will say let vs call to mind the blessings which are showred vpon vs from aboue the vnderstanding will thereunto adioyne let vs contemplate the goodnesse wisedome and power of the Creator in these his blessings and the will is ready to push vs on to loue and feare this good God because he is the sourse and first originall of all your happinesse The soule will say I will heedfully obserue thy diuine inspirations and will bequeath my selfe vnto thy seruice I will endure no longer that my seruant should inuade the gouernment of my house To which the chambermaid will reply Ha mistrisse what meane you to doe with your selfe take compassion of your tendernesse you are of too delicate a composition to bee martyred with such austere courses of life you haue time enough to repent you solace and glut your selfe with delights whiles occasion is offered and vse your goods with freenesse and profusenesse that you may varie and runne through all manner of pastimes whiles the time will giue this liberty vnto you Then Verrine said My words you see sauour of the spirit and doe maintaine that the soule is and ought to be the mistrisse of the body It is certaine that where the chambermaid holdeth the raines of gouernment in her hands the family will soone sinke and fall to decay therefore it ill beseemes the body to beare sway because it resembleth a woman who wanteth discretion to gouerne her selfe and God will not exact a reckoning from the body but from the soule and the soule shall haue the precedency of the body both in the reward and in the punishment because the soule ought rather to beleeue him that framed it then the seruant A blind man is vnfit to raigne and why because he is blind The soule is a common-wealth and if the conscience bee in quiet all the rest is the more peaceable Hence it is that the soule should gouerne and not the body because it is deuoid of all true apprehension of the misery which it may suffer Eue spake but once in excuse of her fault but the body grumbles and kickes perpetually Your God hath an armory garnished with all perfections and can euery day present new graces to those that demand them of him for hee keepeth them in his storehouse to bestow them vpon his children In like manner hath your God giuen the holy Scriptures the new Testament and the liues of Saints vnto his Church yet he resteth not heere but doth euery day offer new presents vnto her Embrace your God who for you hanged naked vpon on the Crosse for he is your father and the blessed mother of God is your aduocate Angels and Saints are your brethren and their pedigree is very noble God will also ennoble you after the same manner and this nobility is more venerable then all the royalty of descents that may bee giuen to the Kings of the earth The King of France lately deceased did worthily esteeme of this nobilitie he did humble himselfe and call vpon his God demeaning himselfe in his presence as a malefactor and oftentimes heard Masse with much deuotion and effusion of teares I tell you many Priests doe not so attentiuely meditate vpon the greatnesse and excellency of God as he did therefore was his death a kinde of martyrdome because hee would rather suffer death for the regard and reuerence which he bare vnto his God then giue credit to that which the Magicians had foreshowne vnto him and in dying hee pronounced the word Iesus and recommended his soule into the hands of God Hee had offended his God as David had done before him and was guilty as hee was and they were both Kings of mighty Nations but this had been infected with heresie as thou Louyse formerly wert yet O Henry it is a truth thou art now in Paradise Be glad Marie of Medicis for thou hast the honour to haue wedded a King who is now a Saint in heauen and if thou shalt imitate his godly end God will inuest thee with the same honour and thou Dauphin now a young tender King bee thou an imitator of the rare indowments of thy father who was so solicitous to giue thee vertuous education And doe you all loue this Prince for he well deserueth to beeloued by you and cursed be him that shall bandy or plot against this Prince and will not yeeld all dutifull obedience vnto him especially vnto a Prince of so sweet and harmelesse a nature as this is who will proue another Lewes in France that for his great vertue was canonized a Saint Reioyce little King for thy father is high in the glory of heauen I speake now to you that are but wormes of the earth examine well your selues for if your Prince did so humble and deiect himselfe how much more should you be prostrated in the lowlinesse of spirit thinke and consider seriously of these things Since also the holy Father doth humble himselfe who knoweth no superiour in this world it is to be admired that you should bee negligent or dainty in humbling of your selues The same day Verrine went againe to the Magician but before hee departed from the body of Louyse hee discoursed of the wretched estate of the Magician and of the mercy
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
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
of an Atheist as indeede hee was but the rule in Logicke doth easily ouerthrow his collection when from a particular instance he would inferre an vniuersall proposition for as wee say Ex particularibus nihil concludi potest a particulari ad vniuersale conclusio nulla We could also allow vnto him the history of Iulian the Apostatate who had as much authority riches wit and as many masters as Nero euer had and a great deale of more will but by the permission of God he grew more weary of the incertainty and barrennnesse thereof then hee was before heated with the desire of knowing it And this did rather happeÌ„ vnto them both that we may answere the obiection of Pliny because their maine drift and designe was to abolish and annihilate the memory of Christ Iesus and to prooue him a lyar in that he had said Ecce ego vobiscum sum vsque ad consummationem seculi But thereupon to deny the effects of the Deuill practised by his instruments the witches it would sauour of too much rashnesse especially since many authors so ancient and so renowned are full of them Let it suffice to haue alleaged for confirmation heereof certaine passages out of Lactantius and Saint Augustine who giuing a reason of such admirable effects do attribute them to wicked Spirits We will onely adde that which Philostratus hath written of a sorceresse who by her art did prouide a sumptuous banquet for her louer Menippus who being sate at table with many others and hauing a good appetit to taste of those delicacies vpon the suddaine all was taken away and they were forced to rise more hungry then they were before But wee will draw our proofes from the Scripture least some should with Pliny conceite this relation to bee fabulous First Saint Paule maketh mention of the Iamnâ—s and Iambres whose history is recited in the booke of Exodus that they resisted Moyses and did worke by Magicke whatsoever Moyses could do by Diuine power they changed their roddes into serpents and water into blood they also made frogges to come and couer the land of Aegypt yet at the third plague not at the third signe as it is vulgarly receiued they could not do as Moyses did before them not because as the Hebrewes would alleage the Deuill cannot counterfeit any thing that is lesse then a barly corne in regard that those things that are least require say they greatest subtilty to shape them and therefore although the Magicians did make great snakes and frogges yet they could not bring lice vpon the land of Aegypt as Moyses did for this opinion is not iustifiable because afterwards they could not make great flyes nor raise those hugh botches and tumours which were in the bodies of men neither could they make haile or lightning to descend from heauen or cause the windes to blow and combate against themselues which neuerthâ—lesse he did in Iobs time but the reason was because at the third time God tyed vp the power of Satan and restrained him from passing further as hee also inhibited him in the like case to put Iob to death as he did his children And this the Magicians were forced to confesse saying Digitus Dei est hic From hence it is apparant that there are those who contract secret familiarity with the Deuill and by this meanes worke strange things although for the most part they are ordained vnto wicked purposes The Prophet Dauid doth take his similitude from the charmer who by his arte doth charme serpents so that this is a truth not to bee gaine-said especially since God himselfe doth no lesse detest and prohibite such kinde of men in his law then he doth Idols and Oracles of the Deuill For when Sathan sawe that the people of God did abhorre his Oracles that were senslesse and framed by the hands of men hee insinuated himselfe amongst them by another way more subtile then the former by speaking vnto men and making himselfe to be secretly adored by them This is it which is so strictly forbidden in Leuiticus Non declinetis ad magos nec ab Heriolis aliquid sciscitemini ne polluamini per eos And hee repeateth the same afterwards Anima quae declinauerit ad magos Hariolos fornicata fuerit cumeis ponam faciem meam contra eam interficiam eam de medio populi sui Also it is said in Exodus Maleficos non patieris viuere where the Hebrew word doth particularly apply it selfe vnto witches And in Deutronomy God speaketh thus vnto his people Quando ingressus fueris terram quam Dominus Deus tuus dabit tibi caue ne imitarivelis abominationes illarum gentium nec inueniatur in te qui lustret filium suum aut filiam ducens per ignem aâ—t qui ariolos sciscitatur obseruat somnia atque auguria net sit maleficus nec incantator neque qui Pythones consulat nec diuinos quaerat à mortuis veritatem Omnia haec abominatâ—r Dominus propter istiusmodi scelera delebit eos in introitu suo perfectus eris aâ—sque macula cum Domino Deo tuo gentes ist ae quarum possidetis terram augures diuinos audiunt tu autem a Domino Deo tuo aliter institutus es To bee breife the Scripture doth often speake of these people in so much as there is scarce a booke in the whole Bible where mention is not made of them Besides the passages already cited those that are desirous may see Num. 23. Ios. 13. 1. Reg. 15. and 28. 2. Paral. 33. Esay 47. and 44. Mich. 5. Naâ—um 3. In the new testament there is Simon Magus Elimas the south-sayer Barieu and a woman who had a familiar Spirit and did foretell many things by which meanes she brought in much gaine vnto her masters There is also mention made of the Ephesians who were exceedingly addicted to all kinds of curious artes and these were nothing else amongst the Ancients but the artes of Magicke but when they had their vnderstandings rectified by Saint Paules instructions they burned all their bookes that were valued at 50. thousand peices of siluer When good King Iosias would reduce the religion of God into that first integrity wherein it formerly stood thereby to appease the wrath of God against the people of the Iewes hee called a generall Councell in the temple at Hierusalem where amongst other things sit to be redressed it was decreed that all sorcerers and witches should be put to death which the good King accordingly practised Pythones saith the text ariolos figuras idolorum immunditias abominationes quae fuerunt in terra Iudae Hierusalem abstulit Iosias vt statueret verba legis After his raigne all good Princes did the like the law of God hauing expressely forbidden the vse of the same As also in the Codices there are many lawes religiously ordained by Christian Emperours as
Constantius and others against witch-craft and Mathematicians And how could they bee wanting in this duty since the Heathens themselues haue made the practise of them punishable Cornelius Tacitus doth relate that there was a law made in Roome by whiâ—h all Mathematicians and Magicians were banished from all Italy as excommunicated persons and not worthy to liue amongst honest men Which law was put in execution in the time of Christ Iesus not without a mysterious and Diuine meaning for as our Sauiour by his comming into the world did driue away and cast out the Deuils so his pleasure was that their speciall attendants and worshippers should by earthly Princes bee bannished out of their Dominions which action did belong vnto the externall seate of Iustice. Appollonius Thianeus a great Magician was cited to appeare before the Emperour Domitian because hee was a sorcerer as was Apuleius also before the gouernour of Affricke in the raigne of Antonius Pius and was faine to purge himselfe by two Apologies which he made to cleere this accusation or else he had beene put to death So that we must not imitate those of Geneua which is the well-spring of all Atheisme and diabolicall adorations where none is accused or condemned to dye vnlesse hee be conuicted to haue cast abrode some charme hurtfull vnto man or beast although they know him to bâ—long vnto the Deuils Synagogue It is certaine that the greatest exorbitancy in this sinne is that they who practise the same do apostate from the true religon of God and adore the Deuill which is cleerely prooued in the Scriptures for they do not much aggrauate this obliquity with any other great inforcement then that they commit idolatry which is a sinne directly against the Maiesty of God and not against our neighbour Thus in Exodus 22. a little after these wordes Thou shalt not suffer a witch to liue it is added whosoeuer shall sacrifice vnto other Gods but the true God hee shall be put to death In the 18. of Leuiticus it is said you shall not go to Magicians neither shall you aske questions of sorcerers least you be defiled by them and the conclusion thereupon inferred is I am thy Lord thy God Whereupon it doth follow that therefore this sinne is so enormous because it is direâ—â—ly against the Maiesty of God the same may be noted in the following Chapter also which is the 20. The soule saith God that shall go vnto Magicians and sorcerers and shall commit fornication with them I will set my face against them and will cut them off from among my people It followeth sanctifie your selues therefore and bee holy for I am the Lord your God In the 18. Chapter of Deutronomy it is also said Let there not be found among you that vseth witch-craft or that asketh counsell of charmers and south-sayers for this was the sinne of the Gentiles whom for these abominations I cast out from their land and placed you in their steed As for thee thou hast bin otherwise taught by the Lord thy God And then he addeth God will raise vp a Prophet vnto you who shall speake familiarly with you not as I spake in the mountaine in fire but hee shall bee like vnto one of you and vnto him shall you hearken And whosoeuer will not harken vnto him I will take vengeance vpon him It is well worth the obseruation that both by the letter of the text aâ— also by the exposition which Saint Stephen in the Acts of the Apostles maketh of the same by this Prophet is meant Christ Iesus All which doth sufficiently declare that this impiety is against the Maiesty of God and particularly against the person of Christ Iesus our Sauiour and Redeemer For when from worshipping of an inuisible substance these kinde of people do adore the Deuil when he presenteth himselfe before them in a visible forme it is manifest that in this he would rob the Sonne of God of his glory who made himselfe visible that he might be visibly adored When Samuel would aggrauate the sinne of rebellion and contempt which Saul committed against the Diuine Maiesty he telleth him that this sinne is like vnto the sinne of Sorcerers and Magicians he could not compare this disobedience and rebellion to a greater sinne then that of Witches and Magicians And the euent declared how odious it was for when Saul had thus set at nought the commandement of God he was left vnto himselfe and could neuer after that receiue any answere either by Preists or by dreames and nocturnal reuelations or by Prophets Yet for all this was he still King of Israel but when he once did seeke vnto a witch he fell into the gulph of all impiety and was the next day slaine with his children so that none of that stocke did euer after raigâ—e or beare sway in Israel And which Kings and Princes should regardfully obserue it is said in the 4. of Kings 23. that good King Iosias hauing laboured all he could to reduce true religion to that first state and integrity wherein it stood yet was not God fully appeased with this people but did afterwards deliuer them vp into the hands of the barbarous Babylonians to be oppressed and in slauery vnto them which happened by reason of his grand-father Manasses who did alwayes intertaine Magicians and Witches in the kingdome of Israel and himselfe also was of that trade Non est auersus saith the text Dominus ab ira furoris sui magni quo iratus est furor eius contra Iudam propter irritationes quibus prouocauerat euÌ„ Manasses The abominations of Manasses are described in the 4. booke of Kinges the 21. Chapter amongst which there is mention made of his south-saying and diuinations and how he had for that purpose a great number of Magicians and Sorcerers about him labouring to augment and adde reputation vnto that trade by which abominations and by other his daily prouocations of God hee plucked downe the Viols of his wrath vpon him It is very obseruable that God for this very fault did sharply chastise the Kings of the earth who were vtterly vnacquainted with his law as appeareth in Esay where God threatneth to destroy the great Citty of Babylon and the whole Empire thereof because saith he of the great multitude of Witches that raigne within thee and of that flintinesse of heart which hardneth thy Inchanters and Sorcerers And in Ezechiel the King of Babylon is represented vnto vs standing in the middle betwixt two wayes and by the Arte of Magicke disposing and placing of arrowes to know what would befall vnto him but God threatneth to punish him greeuously for the same And heere may we fitly speake vnto Christian Princes and say with the Kingly Prophet Dauid Nunc reges intelligite erudimini qui iudicatis terram ne quando irascatur Dominus pereatis de via insta For there is no sinne in the
had said in his heart similis ero altissimo and laide also this baite for the man and the woman eritis sicut dij Thus doth he circumuent those who would assume vnto themselues that authority which is peculiar vnto God not remembring that God is the author and creator of all things visible and invisible as S. Paul well sheweth ex ipso per ipsum in ipso sunt omnia siue quae in coelis sunt siue quae in terris sunt visibilia inuisibilia in ipso flectitur omne genu coelestium terrestrium infernorum So that being the Creator of all things he may vse and dispose of them as seemeth good vnto him and this he may doe by the right of creation which hee hath ouer all creatures by which right he is adored with a supreame and soueraigne worship which is called Latria proper and peculiar to him alone Adorate Deum saith S. Iohn qui fecit coelum terram mare omnia quae in ijs sunt yet would our Luciferians for so may those that imitate Lucifer bee called bee parellell vnto God and share with him in this worship as if they had beene his companions in the creation of visible and inuâ—sible substances yea they would vse and dispose them to their behoofe and pleasure without regard or consideration that God hath appropriated diuers things vnto himselfe which hee would not haue communicable vnto men as is his glory whereof he saith Gloriam meam alteri non dabo Of the same nature and condition is the knowledge of mens inward cogitations the auengement vpon our enemies the soueraigne power which he hath ouer all his creatures in which number are wicked spirits which are sustained and haue their consistence by his prouidence no lesse then the wicked men of this world haue who doe heere mutiny and arme themselues against him Another fault that is committed in their sophistry is their not apprehending that the rule or ballance of all our actions ought to bee directed by the word of God from which we are not to decline neither to the right hand nor to the left but the word of God doth strictly prohibite such trafficke and familiarity with Satan yea it commandeth that whosoeuer hee bee that hath recourse vnto Magicians or witches vpon what occasion soeuer although he speak not directly vnto the Diuell yet is that person to bee stoned to death without mercy By which we are taught that this is direct Idolatry since in our extremities wee leaue God to haue redresse and succour from his aduersary and to rely and haue confidence in him acknowledging that whatsoeuer good betideth vnto vs proceedeth from the Diuell which is nothing else then worshipping him and making him practise that which in times past hee said Haec omnia tibi dabo si cadens adoraueris me And this did open the gapp vnto the ruine of Ochosias Saul and many others who might as well haue pleaded for themselues as the Athiest and Magicians of our times in this manner What danger is there if wee serue our turne with them at our need since God himselfe doth vse them when hee pleaseth The third fault is that they are so farre from doing as Christ Iesus â—id that they doe cleane contrary vnto that which he practised For Christ Iesus was so farre from euocating and calling Diuels vnto him that hee fortified and armed himselfe against their temptations by prayers and admirable fasting and when Satan appeared vnto him vnsent for he thrust him back behind him with hard language saying Vade retro Sathana scriptum est Dominum Deum tuum adorabis illi soli seruies And heereupon the Diuell departed from him for he cannot indure to stay where he findeth resistance and therefore Saint Iames glancing at this example of Christ Iesus doth thus lesson vs Resistite Diabolo fugiet à vobis agreeable vnto that of S. Peter Cuiresistite fortes in fide Heere we may see what wee are commanded to doe after the example of Christ Iesus wee are bid to pray and to fast that hee may not come vnto vs and in case that hee should present himselfe before vs we are to resist him by faith and to push him from vs with all eagernesse as S. Martin hath done before vs who as Seuerus Sulpitius reciteth of him when he saw the Diuell close by him he spake Quid hic astas cruenta bestia And this charge was laid vpon man from the beginning of the world to breed the greater detestation of the Diuell in him God did make a couenant of enmity betweene men and the Diuell saying Inimicitias ponam inter te mulierem inter semen tuum semen illius I will put mortall hatred said God between the Serpent and the seed of the woman for this great guider and ouerseer of nature did well foreknow that what faire pretext soeuer the Diuell might pretend hee hunted after nothing more then after mans destruction as wee haue already compared him vnto the Crocodiles of Egypt who doe counterfaite the voice of a man that they may deuoure him So that a man had neede to learne wisedome of the doggs of Egypt who knowing their guile and bloody rauenousnesse doe not tarry long to drink of this riuer but if they are pressed thereunto by thirst they giue a lapp and away keeping on their course without long tarrying Thus ought a man to auoide all the temptations of Satan and if at some times he haue wicked thoughts suggested vnto him he must by no meanes giue way vnto them but continue on his course and disburthen his minde of such cogitations otherwise if hee should giue the least passage vnto them he will be in danger to be deuoured for the Diuell neuer goeth any where but with a purpose to swallow vp all that lye faire for his mouth And therefore our Lord who knew well his bloudy malice would by no meanes permit that he should confesse him to be the Sonne of God for he made not this confession as S. Athanasius well noterh for any good purpose but to lay some defamatory suspition vpon Christ Iesus and to abuse the world by this meanes The fouth fault is that men doe not marke what power Christ Iesus gaue vnto his Apostles and their successours ouer Diuels at first this power was giuen by God to bruse the Serpents head and to tread him vnder foote as hee had foretold that the seed of the woman should crush his venemous head and the same doth Christ Iesus say vnto his Apostles Dedi vobis potestatem calcandi supra Serpentes which is also witnessed by S. Paul Deus autem conterat Sathanam sub pedibus vestris In the second place this power was giuen vnto the Church thorow the merits of the precious death of Christ Iesus with a charge to chase and driue him away Thirdly this power was to be exercised in calling vpon the name of Christ
ancient father and Martyr made no difficulty to grant that the Diuell should at the end of the world visibly appeare to Christians and should tell them I will that thou deny thy Baptisme for he is of opinion that Antichrist shall bee a Diuell cloathed with the semblance of an humane body although there be not many that adhere to this opinion because S. Paul doth plainly affirme that hee shall bee a true man and shall at last be put to death by the power of Christ Iesus Howsoeuer it be he saith positiuely that the Diuel shal propose these words vnto the Christians Nego Creatorem coel◠terrae nego adorationem à me Deo praestari solitam nego Baptisma tibi adhaeresco in te credo Another reason why the Diuell would haue vs deny our Baptisme is because by baptisme our soules are affianced and wedded to Christ Iesus and by it wee reciue the ring of faith from him and therefore by accepting of this we doe expresly renounce the Diuell and all his workes There are also certaine Exorcismes vsed against Satan in Baptisme and therefore hee had rather that men should deny their Baptisme then any other Sacrament nay hee hath for a long time had his Baptisme also euer imitating and aping God Almighty Tertullian doth well witnesse this Hic quoque inquit studium diaboli recognoscimus res Dei aemulantis cum ipse baptismum in suis exercet whence hee concludeth that many in his time did by experience find it that the Diuels did for this cause exceedingly haunt fountaines and pooles THE THIRD ANNOTATION Whether the wicked Spirit doth cause the names to bee changed which were giuen in Baptisme MVtato vero nomine c. aliudque commentitium c. There are two things to bee considered of in this point for the better instruction of Parents The first is to cause such names to bee giuen vnto their children which may put them in minde to make head against the Diuell the second is to prouide for them Godfathers and Godmothers of honest report and conuersation For since the Diuell is not contented to make men renounce their Baptisme but will haue them also to renounce their Godfathers and Godmothers and are desirous to change the name which is giuen them in Baptisme it is an euident signe that these things are very contrary vnto him And this is certainely true for if wee marke the auncient fathers of the Iewes did giue vnto children their names vpon the day of their circumcision as appeareth in the Gospell by the circumcision of Christ and S. Iohn Baptist so that then they were wholy deliuered from the bondage of Satan and were inrolled in the band and were to fight vnder the banner of the true God that they might hence foreward manfully combat against his aduersary the Diuell As therefore souldiers when they are receiued vnder the banner and pay of an Emperour or Captaine doe presently cause their names to bee registred that they may be alwaies ready to march when they shall be commanded thereunto so that in the Monarchie of Roome Nomen dare did signifie all that which hath bin now said in like manner in this Sacrament men doe giue names vnto children that they may alwaies remember what they haue promised and vnder what banner they ought to march And this was a custome amongst the very Gentiles as S. Ierome hath well noted who gouerned themselues moraly well according to the law and light of nature and did not impose idle or friuolous names vpon their children but rather made choise of certaine names appellatiues that betokened some vertue vnto which they would appropriate and dedicate their children and to admonish them to liue conformeable vnto the signification of their names Thus wee finde many who haue beene called by these names Victor Castus Commodus Pius Probus and amongst the Greekes Sophronius Eusebius Theophilus But the fathers of the old Testament obserued another custome for although many were called by names which signified good manners as the word Micah which signifieth humilitie yet for the most part they added vnto their names the appellation of God as in Heliseus Samuel Abdias Zacharias Esayas and this is a generall obseruation to bee noted in Angels who are called by the names of Michael Gabriel Raphael or at the leaft they reteined the name of some holy man that their childrē might imitate his vertues And therefore those that were present at the circumcision of S. Iohn Baptist did wonder why they would call him Iohn since that there was neuer any man of that ancient and illustrious family who was so called Which very wel declareth that they did more religiously retaine the names of their good auncestors then they did the heritage which was left vnto them Heereupon S. Chrysostome did admonish the people not to vse any superfluous thing in Baptisme but to looke well vnto this rule to giue no names vnto their children but the names of Saints and for the children that they should retaine this name and not suffer it to bee changed for any other vpon what occasion soeuer They must doe as Ioseph did who notwithstanding that Pharaoh had changed his name after the Aegyptian manner would yet keepe him still vnto his first name as appeareth when he said Ego sum Ioseph frater vester And the Scripture it selfe doth euer call him by the name of Ioseph and passeth ouer that prophane appellation which Pharaoh imposed vpon him the same did Daniel and his three companions for although Nabuchodonosor had called Daniel by the Chaldean name of Balthasar and the other three by the names of Sidrac Misac and Abednago yet when Daniel writeth his booke he euer saith Ego Daniel as also the three children being in the furnace cryed out Benedicite Anania Asaria Misael Domino neither did they acknowledge any other names but these that were giuen vnto them in Iudea S. Chrysostome giueth the reason heereof These kinde of names saith hee were giuen to children to put them in minde to imitate holy men whose names they carryed for if they doe not imitate such and such a Saint it is an assured truth as hee said else where that the prayers and merits of this Saint shall not bee auaileable vnto them for their saluation From whence this conclusion may be drawne that it is not lawfull to giue the names of sinfull men vnto children although they haue beene famous in their generations or haue been our progenitours and ancestours because such impositions can serue for nothing but for spurrs in their sides to prick them on to imitate their pride and wicked conuersation How worthy then of reprehension are those fathers and mothers who disdaine the name of Saints and had rather giue their children the names of Infidels and Idolaters who are now frying in flames of hell And it is to be doubted that if our Lord had specified the name of the rich man in the
Iesus which two last points are comprehended in these words In nomine meo Daemonia eijcient But Sorcerers and Magicians doe not vse to resist the Diuell and bruse his head but they flatter him and call him vnto them by a certaine bargaine or agreement which directly importeth a subiection and dependancy and to be briefe they doe first worship him before hee will come vnto them Againe in steed of repelling him they come vnto him for aduise aide or fauour whereas Christ Iesus would not so much as suffer him to speake and this is not as Origen obserueth to force the Diuell by inuocation vpon the name of God it rather argueth a familiarity and intercourse which they haue together So that if wee doe seriously consider all circumstances they doe crosse and goe a contrary course vnto Christ Iesus and the Apostles It cannot bee gaine-said but that sometimes they will make a semblance as if they wept although in truth it be nothing so S. Augustine reciteth the history of a certaine Magician who boasted much what a command hee had ouer Diuels saying that when they were lasie to doe that he commanded them he threatned to pull the heauens with such violence that they should fall vpon the earth and thereupon the Diuels would readily execute what he had enioyned them for feare least they should be brused betweene heauen and earth as corne is brused betweene two milstones But who seeth not that this is the craft and counterfaite weeping of Crocodiles that is to say Diabolical fictions framed for deceit and cousonage For first it is not the power of Angels to make the heauen descend and touch the earth because vnto them as S. Paul saith God hath not subiected the round frame of the world Non enim saith he Angelis suis subiecit Deus orbem Nay it is so farre from being so that it is not in the naturall power of all wicked spirits that are to wheele about the orbe of the Moone which is the least of all the rest for as God hath appropriated the natural operations of mans body vnto a reasonable soule so that it is not in the power of an Angell to make this body to liue the life of plants the life of beasts or the life of man although he can enter at his pleasure into the same as we see by experience in those that are possessed euen so God hath limited the passiue power of the motions of the heauens vnto certaine Angels whom hee hath destinated thereunto so that it is a ridiculous thing to conceiue that Spirits may be brused or crushed in peeces But they doe herein take the aduantage of mens simplicity and their owne craft by infusing these fables into them wherein they resemble naughty seruants that wait for an occasion to cut their masters throates The fifth error that blindeth those Sorcerers is because they haue a conceite that the Diuell is very ready to doe them seruice but how is it possible that the Diuell should inuassall himselfe vnto man that is but a worm of the earth since that thorow the excessiiuenes of his pride which brooketh no equals hee scorneth to bee the seruant of God whom he knoweth to be his Creator How can he debase himselfe to be mans Lackey when hee did rather choose to relinquish his portion in Paradise and to burne euerlastingly in hell fire then he would acknowledge Christ Iesus for his better For when it was laid before him that hee should become man the Diuel said in his heart no before I will acknowledge a man and a worme of the earth I will first be damned as that deuoute and auncient father S. Bernard hath well expressed it He doth indeed make shew of seruice vnto man but to this end that he may be his master for if hee be delighted corporally to possesse a man when hee hath gotten the mastery of his body how much more is hee pleased when by his subtilties and by taking from him the knowledge of God hee getteth possession of his soule For when hee possesseth the body this affliction is many times the instrument of saluation as S. Paul saith Traedidi huiu smodi Sathanae vt spiritus eius saluus fiat But when hee possesseth the soule and withdraweth it from the grace of God hee is then the instrument of damnation And therefore the Scripture doth euer figure out Satan vnto vs by things that are both dangerous and dreadfull vnto men as by a Serpent by a Dragon and by a roaring Lyon for feare least wee should say as Athiests doe that the Diuell is not so black as men doe paint him whereas contrariwise he is so terrible and so dangerous that all the comparisons of Centaures doggs with three heads and the like monsters described vnto vs by Poets fall farre short of his vglinesse If then any one should be familiar with such furious beasts might hee not well bee accounted mad and depriued of common sense Yet Witches and Magicians do ordinarily expose themselues to these things And this horridnesse of Diuels was declared vnto Iob who had partly experimented the rage and bloody malice of Satan but hee tryed not all his forces because God suffered him not to doe all that he was willing to inflict vpon Iob. God then described Satan vnto him by the similitude of the most great and horrible monster of the world called Behemoth This beast saith God is the most fearfull and cruell monster of the world his body is armed as it were with iron his flesh is harder then stone so that hee cannot be crushed or hurt by the violent strokes of hammers neither can the sharpest launces enter into him nor pierce him more then so many strawes if men should goe about to strike him downe with tumbling vpon him great stones from a rock it would be but lost labour and hee would be no more endāgered thereby then if they threw balls of flax against him God further speaketh vnto Iob of this monster dost thou thinke to put a hooke into his nostrills as men take fishes or when hee is before thee dost thou conceiue that he is affraide of thee Nunquid multiplicabit tibi preces aut loquetur tibi mollia Will he behaue himselfe like a dogg that flattereth his master and lyeth at his feet for feare of being beaten or if hee come to some agreement with thee doest thou imagine that he doth it to any other end then to deuoure thee Nunquid feriet tecum pactum accipies eum quasi seruum sempiternum Wilt thou play with him as a bird and tye a thread about his legg to keep him in or to let him fly at thy pleasure Nunquid illudes ei quasi aui Last of all God saith Memento belli nec vltra addas loqui remember that hee is a murtherer from the beginning that hee is thy arch-enemy and doth continually wage warre against thee Doe not hurt thy selfe by these foolish speeches