shall be in his ruffe and brauery hee will say I am Christ I am the Messias and he will haue many associates that will auow the same but the true Christians shall tell him thou art not hee thou art Antichrist The same God who said vnto the Niniuites repent doth now call vpon you my iudgement is at hand repent therefore and be conuerted Children obey the voice of your father shut shut O shut your gates against Satan if he would enter say that God hath the keyes If the Diuell be importunate if he knocke with impatience if hee would enter by violence goe presently to the master of the house and tell him Sir you are our good shepheard there are strangers without that would enter forcibly vpon vs and if we bee not mistaken there bee wolues without at the gate Sir you haue the keyes you haue the staffe to beate them hence you are able with the least winke of your eye to make them auoid the place vpon this information he will rise and chase them away to their confusion Haue your recourse to the Child Iesus he will bee your Purueier and supply your necessities Present your seruice to Mary and shee will aide you Why doe you rather chuse to lauish away your time then to pray for the health of your soules you are first to honour the blessed mother of God S. Iohn and Magdalene and then the loue of God shall be conferred vpon you Is it not good reason to reuerence the blessed mother of God since that you are her children I assure you that no man liuing can make a bad end who hath honoured and reuerenced the mother of God Magdalene Martha Catherine Vrsula Dominicke Anselme Stanislaus Stephen Anthony of Padua and the Innocent children but be wary for in the greatest feasts and solemnities there is most vnrulinesse and disorder You deceiue your selues when as you say that if God would haue reuealed these things vnto his Church he would haue chosen the ministry of Preachers not of Diuels but God is wise enough yea hee is wisdome it selfe and doth little need to haue your aduice or the counsell of Angels themselues If he would haue taken the aduice either of Angels or of men when he selected and culled forth his blessed mother from all women they would haue told him that it had been better to chuse a Queene or a Princesse for the blessed Virgine was accounted meane and contemptible in the eyes of the world In like manner if hee had taken any to aduise with all touching the place of his Natiuity they would haue told him what Lord chuse a stable can you not with as much ease chuse a Palace But it is the custome of God to doe that which seemeth good vnto him and not to follow the fancies and giddy conceits of men Then did Verrine take his oath that all this aboue mentioned was true as hee formerly vsed to doe The Acts of the 28. of December being the Feast of Innocents ON this day the Dominican father exorcised and Verrine began to speake in this manner There are two bookes God keepeth the booke of life the Diuell the booke of eternall death in which hee registreth downe all mens sinnes as God in the other booke setteth downe all mens good workes whereof S. Martin is witnesse The Diuell ruineth all and God restoreth all for from a worke of basenesse he draweth actions of wonder and maketh that which is vnfruitfull to become fertile The way of life vnto death is a broad and beaten way but the way to returne from sinne to grace is full of mistakes and windings It is not Gods manner to imploy the seruice of those that are drenched in mortall sinne when hee would bring about some important worke for the aduantage and good of his Church as also the Diuell doth not effect any great matter for the aduancement and augmentation of the kingdome of Hell when he vseth the ministry of one that is setled in the grace of God For there is a sympathie and consent betwixt God and his creature whom hee employeth in his businesse God being omnipotent can easily out of vnfruitfulnesse nay out of a straw worke plenty of wonders yet is it requisite that this straw do not let or giue hinderance thereunto for the reasonable creature hath free will giuen him by God that by doing well he may merit as by stooping to that which is nought hee may be punished It is not with men as it is with Diuels for we are forced to doe the commandement of God which men absolutely are not although God being the Lord of all and their Creator Redeemer and Sanctifier may lay his command vpon them but the Diuell whose nature is depraued and deuoid of the grace of God doth nothing but by compulsion God hath created his creatures without any consent or approbation of theirs yet hee doth not operate in his creatures without them neither shall any be haled into the kingdome of heauen if hee haue no minde to goe thither God will open many meanes for the attainement of that endlesse blisse but if a man will none God will leaue him to himselfe and then hee is vtterly cast away This shipwracke of himâ—elfe commeth not from God but from the creature who out of pure malice doth abandon the Mansion of his father that by his precipitate courses hee may cast himselfe into the fier of Hell A good King maketh a good subiect The deceased King of famous memory was a louer of peace in his life time and therefore God did crowne him with glory and peace in that other world Doe not contend and cauill whether hee were an hereticke or a Catholike for the end crownes the worke hee had offended with Dauid and God shewed mercy vnto him as he did vnto Dauid It is the Diuels property to bring men from euill to worse but God nurseth men vp from good to better for no vncleane thing shall enter into heauen Then Verrine said at the pronouncing of these words of the Exorcismes Tu Innocentium persecutor Of a certainty Herod thou wast a blood-thirsty man thou wouldest haue thy selfe stiled the Messias and yet diddest endeauour to slay the true Messias indeed in that massacre of Innocents And although hee was able enough to defend himselfe from thy murtherous designements yet would hee decline thy rage that hee might teach vs not to tempt the prouidence of God Herod thought to kill Christ Iesus yet on the other side the Kings of the East came to worship him Good Kings what saw you in him to draw you to such an action so derogatory as it might haue seemed from your States Hee appeared vnto you but a little childe Mary was no Queene and there was no traine onely Ioseph an Oxe and an Asse Where was his Crowne where was his Scepter where were his hangings of Tapistry where was the royall bed what could you behold there but cob-webs of spiders
subiect Then saith he those that haue been once punished shall not bee punished afterwards otherwise it might occasion men to say that the Scripture is not true out subiect to lies Wee are then to say addeth Saint Ierome that these receperâ—nt mala in vita sua and consequently not in the other world Hee groundeth this vpon the saying of S. Peter that many at the time of the flood repented them of their sinnes and went not immediately into hell fire but were put into a prison from which Christ Iesus deliuered them when hee descended into hell The same also must bee vnderstood of the others aboue named After all this Saint Ierome maketh a very apposite question saying What shall wee then iudge of a Christian whom another findeth in adultery and cutteth off his head To this hee answereth in another manner and saith No man can preuent or anticipate the sentence of God our righteous Iudge thereby to giue impeachment vnto the course of his vengeance which hee inflicteth according to the measure of those punishments that are by him decreed for our great offences He meaneth that if a man should pretend to delude God and say I will hinder God from condemning of this sinner and will punish him my selfe in this world he would much deceiue himselfe For the reason why God doth not punish in the other world doth presuppose that God himselfe in his prouidence hath punished it and that he who receiueth castigation in this world doth whiles his affliction is vpon him repent him of his sinnes and semblable vnto the good theese aske pardon in his punishment On the other side if a Christian be beheaded in the very act of adultery he hath no leisure to make an acknowledgment and craue pardon of God which is another case and not comprized in the sentence of the Prophet Nahum Better it is saith S. Ierome that the transgressor bee punished in this world as he who cursed the people of Israel or hee that gathered wood on the Sabbath day for they had time to acknowledge their sinnes which yet were much more pardonable then the sinne of adultery From this discourse of S. Ieromes some schoole diuines haue drawne this concâ—â—sion that if a malefactor that is condemned to die receiueth his death willingly because hee hath offended God and in hope of the remission of his sinnes hee is not to endure further paine in the other world because there can bee no greater loue in the world then freely and willingly to die for God for the remission and satisfaction of the offence committed against his Maiesty AN EXTRACT OF THE Kings Priuiledge BY the permission and priuiledge of the King it is granted to Charles Chastellaine sworne Printer in the vniuersity of Paris to print or cause to be printed to sell and to disperse this present booke intituled The admirable History of the possession and conuersion of a penitent woman seduced by a Magician compiled and disgested into order by the Reuerend Father Michaelis Doctor of Diuinity and Preacher Wee doe therefore sorbid all Stationers Printers and all others of what estate quality or condition soeuer they bee to print or cause to be printed the said booke or to sell and vent the same during the tearme of six yeeres vpon paine of confiscation of the said Copies and an arbitrary amersement besides as is more lagely declared in the Letters Patents Giuen at Paris the third of August in the yeere of Grace 1612. And of our Raigne the third By the King in his Counsell DV FOS AN APOLOGIE VNTO THE DOVBTS that are proposed touching this admirable History of the possession and conuersion of a Penitent woman c. AN ADVERTISEMENT TO THE Reader This booke is a bare History that maketh true declaration of all the passages which happened in the discouery of a Magician and conuersion of a seduced sinner THe wicked Spirit that was the instrument of this discouery called himselfe Verrine and declared that himselfe was a Diuell damned eternall without hope or redemption This he well shewed by his deeds for from the moneth of December vntill the end of Aprill he did what in him lay to stoppe and hinder Louyse whom he possessed from making an end of her confession and from receiuing the blessed Sacrament the like did Belzebub by Magdalene God saith he is not my redeemer but my seuere Iudge And addeth that it is a wonder extraordinarily rare that he is thus constrained to speake the truth yea it is more saith he then to create the world in that the Diuels in this constraint resist as much they are able and enter into dispute with God He also said I was not sent by God to preach the Gospell I should lye to say it but said that God had permitted him to enter into this body for his glory and for the conuersion of many soules especially of these two Both the Deuils did discouer and declare all the enormous and grosse villanies that these Magicians committed in their cursed Synagogue Verrine further said I speake vnto you things tending to your saluation take and make vse of that which is good as if a wicked Preist should giue you good exhortations and if you will not I tell you you shall not be constrained vnto it These particulars with many others of a semblable nature will giue an easie checke to those apprehensions that should misconceiue them to be Angels of light for they do plainly appeare what they are to wit true Deuils And consequently in this regard there is no danger of being abused by those which speake in persons possessed because we know they are very Deuils which in these cases we must alwaies presuppose as a foundation The strange torments and gestures which do appeare beyond the strength of man in the bodies of those that are possessed do prooue also the same vnto vs. This being presupposed it remaineth now to cleere vp some difficulties that were propounded since the impression of this booke which not withstanding consistunt in facto tantum and not in any points of our faith And although I had for the most part breefly swept away these doubts in my Annotations in the margent yet because I will giue no disrellish vnto any I will make a longer explication of the same alwayes supposing that which I haue noted in the 260. page vpon the day of Saint Iohn the Euangelist that touching the predictions to come time will make the truth or false-hood thereof to appeare haereafter and touching those things that are abstruse and hidden wee must in the meane time hold vs to that which is decreed and taught by the Church THE DOVBTS BY SOME PROPOVNDED TOVching the History comprized in this booke THE I. DOVBT Whether it bee lawfull that a woman should speake and preach in the Church since that Saint Paul forbiddeth a woman to speake there THE ANSWERE THat a woman possessed should speake in the Church or rather the Deuill by her mouth
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
Mother Vncle and Aunt and almost all the kindred of Louyse were damned that it was thought fit that shee should speake this with her owne mouth and that he himself was constrained to reueale that they were damned saying Louyse of a truth thy father and mother are damned in Hell Who would euer haue told Iohn Cappeau and Louyse de Baume that their daughter would openly publish vnto the world their eternall damnation I doe not conceiue Louyse that thy heart is made of stone Then Louyse wept very bitterly so that the Assembly was so melted with compassion that they all fell a weeping also After that Verrine had for a season keept silence vpon the sudden he cryed out againe the father of thy father the father of thy mother the father of thy grandfather and the father of thy grand-mother and all thy kindred be damned then hee said the King of France of happy memory was an Heretick but died in the state of grace father Romillon the superiour of Louyse was also an heretick but now he is her spirituall father also Louyse her selfe was at the first brought vp after the fashion of hereticks Then Verrine began to cry that God might do well to vse the seruice of a Queene or a Princesse in a worke of this nature in the which if hee had made choice of Vrsula who was a Queene or some such as shee was it were not to be wondred And directing his speech vnto God hee said Why diddest thou not rather chuse a Queene or an Empresse then this worme here But thou wilt reply that thou hast no need of thy creatures but that they haue neede of thee that thou art alwaies ready to bestow vpon theÌ„ if they wil further co-operate with thy heauenly pleasure that it sufficeth thee to finde a soule framed disposed vnto that which thou wouldest impose vpon it Of a truth Louyse thou hast begged at Gods hands to suffer the paines of hell if it might be agreeable vnto him and this thou hast desired for the enlarging of his glory yet that this might bee without any finall depriuation of the sight of God according to thy request God hath yeelded vnto thy petition because thou diddest put thy selfe vpon his pleasure and diddest not indent with him to suffer after such such a fashion but diddest make a free offer of thy selfe to be disposed by him as hee pleased And the truth is all shall redound to the glory of God to the exaltation of his Church and to the aduancement of thy calling yet art thou to expect nothing but confusion and shame hereby which thou doest confesse thou hast well deserued to wit all sorts of iniuries and reproachfull contempts which thou canst suffer for his loue It is true Michaelis thou diddest indeed affirme that thou haddest an inspiration infused into thee to put such an intended reformation in practise I tell thee it is rather a reuelation but thy humility was pleased to giue it that modest appellation for those that are humble had rather call it by that name I tell you that the Reuelation of Michaelis the inspiration of Romillon and the will of God doe make a Trinitie that is one thing in three for the other two are dissolued into the will of God If two different persons do meet in the concurrence of friendship I affirme that there is but one heart and one soule so when the creatures conforme their wil vnto the wil of God they haue then the same will with God After many other discourses hee swore in behalfe of the sacred Trinity and of all the church triumphant and militant to the confusion of all Diuels and to his owne vtter disgrace and shame which oath he tooke in great solemnity vpon the blessed sacrament disauoâ—ing all double and sinister intention Moreouer he called Belzebub and all his companions saying vnto them speake now if you haue any thing to reply if I haue keept in any thing that is fit to be reuealed I promise you to deliuer it for all this not one of them dared so much as to grumble Then Verrine began to cry in the presence of the blessed Sacrament how admirable is thy power great God who hast permitted yea and commanded the Diuels to bring hither to his Church Magicians and witches to bee informed of that which from thee I am constrained to speake against them Hell is diuided and in distraction it waxeth feeble and the cousonages and subtleties thereof are dismasked Lewes the Magician shall exorcise the witchcrafts of the house of S. Vrsula are at an end and all the sisters shall be deliuered except Louyse and Magdalene who are to goe to Rome where Verrine by the mouth of Louyse with Magdalene shall make his declarations The same day Verrine said to Magdalene giue the keyes of thy house to God who is the father of thy family as the soule is the mistresse and the body the seruant of the same giue the keyes to God the Father the staffe of command vnto the Sonne and the fewell that is in thy house vnto the holy Ghost for they will setle a good order there which is beyond the spheare of thy power to accomplish The same day also Verrine was asked how hee meant that Moses was in the terrestriall Paradise because the Scripture mentioneth his death Hereunto he answered Hee may well be dead and yet be in the terrestriall Paradise too according to his body for God might raise him vp to life because he is one of the foure trumpets who are appointed in the last daies of the world to denounce the iudgements of God to the foure parts of the earth and it is certaine that neither his body nor the body of Iohn the Euangelist could euer be found But some man may heere cauill that the Apocalypse mentioneth but two witnesses to wit Enoch and Elias whom Antichrist shal put to death Verrine answered that which Iohn hath said of the two witnesses is a firme truth yet doth hee not exclude others but maketh mention onely of them that were to giue testimony of God by their death and not of Iohn or Moses who had already tasted of the same Then he said that his ranke was amongst the number of Thrones and that hee had command ouer three legions of Angels That the greatest ruine and downfall that was in heauen was the fall of Thrones that all the Princes and heads of all the orders were fallen that the greatest breach was made by the ruine of Thrones and that therefore God would fill vp his breach by the meanes and labours of Thrones He further added that Belzebub had tempted Adam and himselfe Eue and spake to her in the shape of the Serpent but in all his temptations which hee vsed towards her hee euer retained the face of a gitle The same day in the euening the Dominican father exorcised in the beginning whereof Verrine began to gibe and to
into that from whence they were exhaled and drawne faith Tertullian Eadem ratione species illa intercepta est qua edita fuerat si non fuit initium visibile nec finis By which it appeareth that the Doue that descended from heauen and lighted vpon Christ Iesus was fashioned of aire and not of earth for it is said Descendit spiritus sanctus corporali specie sicut columba in ipsum The like may be said of the firy tongues that sate vpon the Apostles at the feast of Whitsontide Factus est repente de coelo sonus tanquam aduenientis spiritus vehementis So that it is cleere that these apparances are framed of aire as the cloud out of which God the Father spake to his Sonne in his transfiguration which vanished into aire as did Moyses also whose body in that apparition was composed of the same element and whiles the Apostles eyes were fixed on these obiects it vanished and they saw none but Christ Iesus alone So when the Angell appeared to Manoah the father of Samson he mounted vp into heauen in a flame of fire and in his ascent was visibly seene of him but by little and little Manoah and his wife lost the sight of him because his body began to dissolue into the first matter whereof it was framed Thus did the Angell that accompanied Tobias in his iourney It is now time said hee for me to returne to him that sent me and presently hee vanished from them And for addition vnto the truth hereof some alleage experience saying that if a man should cut such airie bodies it would fare with them as it doth with the Sun-beame which doth runne together and presently vnite it selfe without any signe of such separation which very well agreeth with the nature of aire and is fit to confute the error of Psellus who in the seuenth chapter of his booke maintaineth that they haue a naturall body yet in the 23. chapter he granteth that such bodies being smit asunder doe ioyne againe as doth the aire when it is diuided whence he might easily haue collected that these bodies must bee made of aire and not proper vnto Angels For touching the reason which he bringeth that if they had not bodies they could not be tormented with fire it is certaine that the diuine prouidence may easily bring to passe that a body may really worke vpon a spirit and likewise the contrary which no Christian can deny to bee by diuine prouidence wrought in the Sacrament of Baptisme where the water as the instrument of the diuine bountie doth really and truly wash and purge the soule that is a spirit and experience teacheth vs this truth in nature for imaginations which are corporall things doe depresse the soule and make it heauie euen vnto death as Christ Iesus himselfe said Besides by this reason we should say that the soules of the damned being departed from this world are not cast into hell-fire because they haue no bodies and must therefore bee impassible And so wee shal fall into their heresie that maintaine that the soules lie sleeping till the day of iudgement which doth directly oppose the holy Scriptures which shew vnto vs that the soules of good men returne vnto God who hath created them to be at quiet in his hands and vnder his protection as S. Stephen saith Domine suscipe spiritum meum and S Paul wished for death to no other end but to be with Christ Cupio inquit dissolui esse cum Christo which is confirmed by S. Iohn in the Reuelation saying Henceforth doe the soules rest from their labours for their good workes follow them and death saith S. Paul shall be a gaine vnto me on the other side they teach that the soules of the reprobate are tormented in the flames of hell as appeareth in the Gospell by the rich Glutton and by the saying of Saint Iohn Baptist who told the Pharisies that the axe was alreadie applied vnto the roote of the tree and euery tree that brought not foorth good fruite should bee hewen downe and cast into the fire This S. Iude affirmeth is already happened to the Sodomites as also to Chorah Dathan and Abiron with their complices and that they went quicke downe to hell But here may an obiection be made how Spirits are able to frame vnto themselues such bodies at their own pleasure S. Augustine answereth that Spirits by a certaine agilitie and naturall power can bring to passe whatsoeuer may be done in nature for they doe perfectly know not onely the effects of nature but the causes also which proceedeth from the refinednesse and subtilitie of spirit wherewith they are indowed which they so well know how to manage and applie that whatsoeuer nature maketh successiuely and at leisure they doe the same in an instant We see the aire diuers times being disposed thereunto by certaine causes is variously depainted with colours and diuers semblances and in the sommer wee sometimes see toades and frogs fall with the raine which proceedeth frō the corruption of the aire from whence also butter-flyes and catterpillers and the like vermine are ingendred all which is produced from the successiue operations of nature The like effects may bee produced by Spirits by vniting of causes whereupon the effects doe necessarily follow Thus we reade that the Diuell tooke vpon him the forme of a Serpent which cannot be denied as also that Pharaohs Magicians by the assistance of Satan did make serpents and frogs appeare before the people and surely they may in the like manner shape and counterfeit any other figure yea of a man himselfe as is cleere by the apparitions recited in the book of Genesis From whence we must draw this necessarie conclusion that it is contrary both to naturall reason and to Scrip that Spirits should haue bodies but that they are incorporeall and inuisible The resolution of all this discourse may bee had in the booke intituled De Ecclesiastic is dog matibus which is amongst the workes of S. Augustine where in the 11. chapter he saith We beleeue that God is inuisible and incorporeall because hee is euery where and is present in all places yet not bounded in by any place but we beleeue that intellectuall substances are corporeall because they are circumscribed in a place as the soule within the body and hence it is that they are called corporeall because they are limited in their substances It remaineth that wee endeuour to know when they were created since Moyses maketh no mention of it and from whence it proceedeth that there is a difference betwixt Spirits so that some are good and some bad CHAP. III. Of the Creation goodnesse or maliciousnesse of Angels SAint Athanasius when he was to giue his full resolution and opinion concerning Spirits vnto Prince Antiochus demandeth in the first place whether Angels were created or no for Moses maketh no mention thereof in the first chap. of Genesis
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
doe when Antichrist shall bee borne Hee was confined and chained vp by the death and passion of Christ Iesus from speaking any more by Oracles as appeareth by the Apocalypse and as experience it selfe teacheth vs but when the end of the world shall approch hee shall speake vnto men in a more familiar manner and shall appeare vnto them in a visible shape All which discourses are epitomized in a word by Saint Thomas when he saith Daemones dicuntur ligari quando impediuntur agere quae naturaliter possunt solui quando permittuntur The Diuell then hauing this permission like a subtle serpent and one that well vnderstandeth his grounds whereupon hee buildeth his attempts hee practiseth diuers and cunning slights to inueagle and gaine vpon the sillines of men which we may manifestly see in two visible apparitions set downe in the Scriptures the one in the old the other in the new Testament and this ought to be sufficient to informe our beleefe heerein It also plainly appeareth by the experience which the good old father Anthonius Monachus had thereof whose history is written at large by Saint Athanasius for in that discourse it seemeth that this good man was selected by God himselfe expresly to indure the assaults of Satan both sensibly and visibly so that we may learne from him what the subtilties of the Diuell are and what meanes we haue to keepe vs from his snares and ambushes Touching the first visible apparition of Satan which is described in the third chap. of Genes it thereby appeareth that he may take a visible body vpon him and so appeare vnto men not that it is in his power to take a body vpon him when hee pleaseth for the confusion and danger that might grow thereby would be exceeding great Repraesentaret enim se vxori tanquam maritus seruo tanquam Dominus religioso tanquam Praelatus poenitenti tanquam Confessarius sic nullus esset securus tentaremur suprae id quod possemus 1. Corinth 10. Et esset contra prouidentiam Dei He is therefore inhibited and restrained by the omnipotencie of God as both S. Augustine and S. Thomas doe notably shew but God doth sometimes permit the same partly to force a beleefe vpon our vnderstandings that there are wicked spirits which practise nothing else then how they may destroy vs and partly to informe vs how foule and vgly these vncleane spirits bee since the time that they were chased from God and tooke armes against him For now the Diuell appeares in a fearfull and hideous shape as in the forme of a Serpent or some such deformed beast And therefore in the beginning of the Bible he is set foorth vnto vs like a venomous snake which is agreeable vnto the second reason and in the beginning of the Gospell preached by Christ Iesus he is described to be one full of talke and pratling which-answereth the first reason but he hath no other end in this talke then to snare vs and to breake our neckes And from the abundance of his cunning his custome is to accommodate and fit himselfe vnto the humour of those whom hee would circumuent wherein he sheweth himselfe to bee Gods ape who doth descend vnto our capacitie and imperfection and doth practise that saying of Paul Omnia omnibus factus sum vt omnes lucrifacerem Thus when the Diuell commeth vnto a silly woman that hath little knowledge but what by nature and sense is prompted to her he wil straight begin to derogate from God and to make it questionable whether those things that are affirmed of him be true or no. And because he knoweth that this sex is very liquorous of honour and greatnes he will not stick to make large promises vnto them And in the third place beside the exquisite meates and drinkes he further promiseth vnto them all sensuall and fleshly pleasures whatsoeuer all which temptations are easily discerned in the assaults which hee vsed to tempt the first woman who representeth vnto vs all those that forget God and his blessings For it is a certaine truth that if hee had applied himselfe vnto Adam hee would haue laboured his subuersion by more couert guilefull meanes then hee vsed towards the woman And therefore S. Paul attributeth the glory of this conquest to haue proceeded from a womanish simplicitie concluding in these words Ne sicut serpens seduxit Euam ita seducantur sensus vestri à simplicitate quae est in Christo Iesu. But when he was to tempt Christ Iesus he tooke another course for without any derogation from God because a man of a setled vnderstanding and faith doth abhorre such grossenes and stoppeth his eares against it hee beginneth with that which seemeth to haue no apparancie of euill but rather to haue bin vsed by holy men as Moyses did by his prayer change the blood of the riuer into water and made the rocke to gush forth with fresh and wholesome streames as it is written Qui conuertit petram in stagna aquarum for then the people were in great extremitie for water So he laboured to perswade Christ Iesus to make the stones bread when as it might seeme hee had neede of sustenance and was in the desert as Moyses was Secondly knowing that Christ Iesus was conuersant in the holie Scriptures and would be most attentiue vnto them he alleageth diuers passages from thence And being able to doe no good that way he offereth vnto him the Monarchie of the world knowing that science puffeth vp those that haue no charitie and maketh them beleeue that they are able to sit at the sterne and gouerne the whole world better then any other whatsoeuer To conclude he resembleth the Crocadiles of Aegypt who when they perceiue a traueller neere vnto Nilus they begin to faine the voyce of a man weeping and taking on as if they had great neede of succour and when the poore man shall simply make his approch he is suddenly deuoured S. Athanasius reciteth that on a time the Diuell did thus plaine himselfe neere vnto the Cell of of that godly Father Antonius who demanding him what he was hee answered when hee saw that hee was discouered that he had iust cause to complaine for all the world did taxe and burthen him to be the author of all the villanies that were done although he were very innocent and free from any such matter And sometimes hee would sing Psalmes the better to insinuate himselfe vnto him but hee stopped his eares against him and would take no heed what the Diuell did sing practising that which is written Ego autem tanquam surdus non audiebam At other times he presented himselfe before him with great glorie transforming himselfe into an Angell of light but he shut his eyes and would not gaze vpon the beautie of Satan so that when hee perceiued that he could gaine nothing by all these baites and allurements for by his often
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
were truly that which they seemed to bee It also declareth that what the Diuell wrought against Iob was not seemingly done but really acted with a great deale of malice witnesse the death of his children and seruants and the downefall of the house vpon them This rule we are to practise in the charmes of Witches and to see if there be any reality in that which they giue out they haue done which falling out so frequently true we are no longer to question the verity of the same There is a reality in their murthering of Infants for it is confirmed by the report of their parents that the children which they said they had strangled were found strangled indeed as they had themselues deposed In like manner the dis interring of their bodies was a truth because their bones were not found lying in their graues There is a reality in the mark which they beare in their bodies the which of all other parts is leprous and deuoid of sense and which can bee found vpon none but vpon such as are said to be Witches There is also a reality in the peece of their garment which in signe of homage they present vnto the Diuell and wee haue seene with our eyes that such a like peece was wanting in their garment as they themselues had reported There is a manifest reality in the charmes which they cast vpon man and beast making them dull and almost dead and by their words reuiuing and setting them in as good plight as they were before not saith Lactantius that they can heale diseases for this is not in the compasse of the Diuels power although it be in their naturall power to infuse an infirmity into any part of a liuing body as appeareth in the history of the Demoniaek that was both dumbe and deafe and of the woman that was crooked so that shee could not lift vp her eyes to heauen and therefore by taking away this impediment they doe not really cure a disease but withdraw the stop that hindered those operations of nature God somtimes permitting him by his iust though hidden iudgement to doe this although further then this hee cannot passe as S. Augustine often inserreth So that it is apparant by the first rule that the confessions made by Sorcerers are not alwaies dreames but doe oftentimes containe facts that haue been really practised The second rule drawne both from S. Augustine and from S. Thomas is to obserue whether all that is spoken in this argument doth lie in the naturall power of the Diuell This S. Augustine obscurely noteth when in the history of Diomedes hee saith that this transmutation was by a secret substraction and conueying away of their bodies because it doth transcend the naturall power of Diuels to change one body into another according to their substance and therefore it must needs bee that this collusion was by transporting and placing one body into the roome of another S. Augustine would not yeeld vnto the first because as hee had already declared it was aboue the naturall power of the Diuell but he granteth the second in regard that it is within the compasse of his force and working Neque enim saith he daemonibus iudicio dei permissis huiusmodi praestigia difficilia esse possunt And as hee expresseth it else where the Diuell can do this when he will how he will if so be that God doth expresly command him or doth leaue him to his owne nature Quando volunt quomodo volunt Deo vel iubente vel sinente S. Thomas betaketh himselfe to this rule when he saith that if the Diuell should busie himselfe in the resurrection of the dead or in any other supernaturall workings wee must be strong that all these things are meere illusions for although God by his vniuersal prouidence doth imploy wicked Spirits vpon many occasions yet doth hee neuer vse them in working of miracles which he reserueth vnto himselfe and to his because Diuels haue no capacity to receiue such supernaturall endowments This rule did distinguish the magicall workes of Simon Magus from those of S. Peter and the other Apostles as S. Clement and S. Ireneuâ— doe witnesse and this rule shall make the workes of Antichrist to bee discerned from those of the Christians And this rule gaue Saint Augustine occasion to say that not onely the admirable workes of the Diuell comprehended in the old and new Testament were to bee beleeued but also many other things were to be credited which prophane histories and Poets themselues doe mention of them and which were in former ages accounted fables although S. Augustine out of the great subtility of his spirit and his deepe knowledge in holy Writ would not venture to say that they were fables hee rather sheweth that this might bee true either really or in outward apparance For as Tertullian said Daemones soli nouere Christiani From whence could the Christians better know this then from the Scriptures Whereupon it followeth that none can truly and iudicially determine this point vnlesse he bee conuersant in the holy Scriptures and in the ancient Fathers from whence the true resolution hereof may be drawne To conclude this point touching the extent of the Diuels naturall power and how farre it teacheth it is not my intendment to enlarge my discourse thereof to the full I will onely say with Saint Thomas who had the soule of S. Augustine as a maÌ„ may say doubled vpon him that it is in the Diuels naturall power to doe as much as the vtmost strength of nature can reach vnto for he is able to vse those meanes which nature accustometh to serue her selfe withall and applieth one thing vnto another iust as nature doth as when a man by applying a torch vnto char-coale doth presently fire the same which nature would also produce but at more leisure and this appeareth in the causes of lightning which are longer ere they produce their effect whereas wee shoot off our Artillery suddenly and without premeditation And this we are taught by experience for the Angels who wheele about the heauens by the application of their motions vnto these iâ—feriour elements doe cause naturall things to bee produced euer presupposing a matter and forme whereupon to worke which were immediately created by God himselfe Hence it is that they are called both in the Psalmes and in the Gospel Virtutes Coelorum for without them the heauens would haue no more efficacie or power in the production of things then the body hath to worke without a soule which S. Augustine wel glanceth at in the third Booke against Maximin the Arrian the seuenteenth chapter So that those things which Sorcerers depose are within the natural power of SataÌ„ as may be seene in the whole frame of this Booke especially in the Annotations vpon the ensuing Sentence Therefore it is plaine that the second rule doth positiuely conclude that all these workings are not
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