presence there we suggest many forgeries and falshoods vnto the curious so that they are more pregnant to beleeue vs then to listen vnto God After all this he said that the Diuels were theeues and added Wee vse to enter in at the gate that is the will but when that gate is shut we enter in at the windowes as we practise in the houses of Magitians and Witches where wee come in at the windowes that is the fiue senses For our manner is to make our approches and assaults on that side where we finde them most vnable for resistance This might suffice to conuert many soules yea euen the Diuels themselâ—es if they had a possibility to be conuerted S. Iohn saith Possumus bibere we cannot say this we cannot be reclaimed For In inferno nulla est redemptio The Acts of the 16. of December 1610. ON this day in the morning there chanced to arriue thither a religious person of the order of S. Francis de Paul a minime Fryer who kneeling on his knees neere the steps by which you goe to the holy Penitence there befell this dispute that followeth When Belzebub began to cruciate and shake the bodie of Magdalene Verrine one of the Diuels that was in the body of Lonyse de Capeau began to say Feare not Magdalene thou art very happy to be thus tortured in this world for they shall not haue power vpon thee in the world to come So it is Magdalene that God desireth to make triall in this world of those whom he loueth Beleeue Magdalene this is a certaine truth and I am constrained to vtter the same although my desire was to palliate and keepe it close I know not what to doe I am not able to withstand it Then the said religious person said vnto Verrine Peace thou accursed spirit thou art the father of lies and falshood To which Verrine replyed It is true I am the father of lies but being compelled therunto by the vnresistable working of the Almighty I must of necessity deliuer the truth The Frier answered Pease thou damned spirit thou canst not speake a truth thou art the father of lies and therefore art not capable to speake any thing truely S. Thomas saith that truth is no vertue in him that onely speaketh it but when the person that vttereth the same is thereby made vpright and sincere then and not before it is a vertue 2ae 2. qae 109. art 1. He further saith that this vertue is no theologicall or intellectuall vertue but a morall and therefore may be pronounced either by one that speaketh truth or by a lyar Doctor Maldonat vpon the 8. Chapter of S. Iohn doth with great subtility obserue that the diuell may speake a truth For he spake the truth in confessing Christ Iesus to be the Sonne of God and albeit it may be obiected that he doth this to an euill purpose yet was it not so in this particular for although it is to be coniectured that he spake by constranit yet doth not this hinder but that he might speake the truth Hee spake the truth in the third of Kings 22. Chapter when he said that hee would be a lying Spirit as also when he alleaged Scripture to Iesus in the desert although it was leuelled to a wicked purpose Notwithstanding wee ought to beware how we beleeue what hee saith if it be not cleere that it is by coaction and in the vertue of the name of God by Exorcismes and that he speaketh conformable vnto the Scriptures and the doctrine of the Church and in this case wee are not to beleeue him but the Scripture Then said Verrine I will proue vnto thee that what I haue spoken is true that the Diuell is able to speake truth He replyed thou canst not for thou hast no ability to doe good thou art an accursed and wicked Spirit Verrine answered It is true I am an accursed wicked and damned spirit and am not able of my selfe to speake any thing but falshood and to act nothing but mischiefe It is true that of mine owne free will I cannot doe the thing that is good but when I am constrained by Almighty God there is a necessity laid vpon me to deliuer the truth Then the Frier hearing that Masse was begun held his peace And Verrine said I will take Gods part and since I am forced vnto obedience I will serue him with more obedience then you Then he cried out as loud as he could who dares deny that Diuels may speake truth I say they may as wel denie that God is omnipotent and that there is no authority in the Church and that all the bookes of Exorcismes are idle and of none effect They must also denie and disapproue of all the oathes which Exorcists doâ— cause the Diuels to take for why do they demand it of them and make them sweare to deliuer the truth if they are disabled to speak the truth Or why do they lose so much time which they employ about those that are possessed if they can draw nothing but falshood from them True it is said Verrine when the Exorcists are not circumspect and well aduised it is likely the Diuels make their aduantages thereof and so somtimes sweare falsly against God and his Church but this is no fault of ours it is the Exorcists fault because they haue not had that circumspection as to cause them to sweare as I haue done according to the intention of God and his Church and also according to the meaning of the Exorcist in which case wee cannot lye but are constrained to speake the truth If this were not so I should then say that the Diuell had more power then God But it is cleere the Diuell must acknowledge a subordination vnto God not out of loue but by compulsion by which they are tied vnto obedience Then the Frier said vnto the Priests and other religious persons that were there make this Diuell hold his peace and himselfe said peace thou cursed spirit peace But the Diuell euer shewed himselfe more and more couragious to speake on Gods behalfe and said resolutly that he would not obey him for he had a Superior mightier theÌ„ he meaning the Frier yea more powerfull then the Exorcist that did command him At this the Frier grew angry and said peace thou wicked spirit peace get thee into Hell thou damned fiend and spake to the assemblie My Masters you should make him hold his peace this is a cursed spirit and speakes nothing but lyes and saith that God is his Redeemer To this Verrine answered that hee lyed for hee had said that God was his Creator and Iudge but not his Redeemer To which the Frier answered that hee vnderstood him so Then Verrine told him that hee had no good eares and vnderstood him amisse Hereupon the Frier said I do assure you you ought to make him hold his peace he himselfe began to threaten him saying peace thou blasphemous beast
then is the action said to be the mans and not the Spirits because a voluntary action proceeding from free-will is an action appertaining to a man When it is said that a Spirit did aske of God to bee a Spirit of lies in the mouths of the Prophets of Achab although this lying spirit did speake by the mouth of Zedekias and other false Prophets yet the action of prophesying falsly is attributed to Zedechias and his companions In like manner when the wicked Spirit came to Saul and made him throw his speare at Dauid â—his action is Sauls and not the wicked Spirits because Saul did consent and worke with him So when the good Angell came vpon Sampson by whose force and â—ower he slew a thousand Philistins with the iaw-bone of an asse the Scripture doth appropriate this victoriâ—us action vnto Sampson holding the iaw-bone in his â—and When the same good spirit made Elizabeth to declare the praises of the Virgin the Gospel doth make the action to be blessed Elizabeths exclamauit dixit The same may be said of S. Iohn Baptist who leapt for â—oy in his mothers belly because he did co-operate and â—eeld his consent thereunto by his precedent free-will â—s many of the fathers haue obserued In the same sense â—oth Saint Augustine and others interprete that senâ—ence of S. Paul Spiritus postulat pro vobis gemitibus inâ—enarrabilibus postulare nos facit gemere For they are the actions of the man not of the holy Spirit but as he inspireth him And when it is said that God hardened Pharaohs heart the interpretation heereof is two fold First that it was God himselfe immediatly that did it by withdrawing his grace secondly that it was by Gods permission who suffered Satan to tempt him euen to obduratnesse of heart without controule or hindrance Howsoeuer it bee all the euill actions of Pharaoh that proceeded from this hardnesse of heart and euen that too are attributed to Pharaoh Indurauit Pharaoh cor suum saith the Scripture and the reason heereof is because he delighted and gaue his consent vnto this hardnesse of heart Thus fared it with the Diuell that possessed Louyse when God by his absolute power as the Diuell himselfe said and often repeated that it was a very great miracle constrained the Diuell to mooâ—e the tongue of Louyse and to imprint in her imagination all which she should say Louyse giuing her consent vnto it out of a longing shee had to conuert the Magician and Magdalene All these prayers were the actions of Louyse and not of the Diuell but as an inftigatour Peraduenture God would haue it so to demonstrate the more how greeuous the offence of the said Magdalene was shee at that time sending forth hideous yell's and cries with all the force she had for the space of an houre till shee had lost her voyce as also to shew how much prayer and merit must be imployed in the conuersion of a miserable man so farre banished from the presence of God And although the wicked Spirit did sometimes speake by Parenthesis in his owne person to declare that he was the author and moouer of this discourse yet this lets not but that those other actions might bee humane shee working with them and not these Parentheses And as wee haue noted vpon the passage in the 292. page the act of the second of Ianuary and the 275. page in the act of the 29. of December she afterward said that she did labour and consent vnto all those prayers as if it had proceeded from her owne proper and first motion Which being so there is no doubt but she might present the oblation of Iesus Christ to God his Father as all Christians that are present at Masse do or ought to doe Pro quibus tibi offerimus vel qui tibi offerunt hoc sacrificium laudis pro se suisque omnibus c. Heereunto I adde that of S. Thomas cited before in our Epistle who saith that when a young man is tempted by the Diuell to enter into the orders of religion who hopes by this meanes either to ouerthrow him or by him to spoyle others and that this young man doth then pray to God to giue him grace to bee receiued this action is meritorious and good as being a humane action proceeding from a good intention although the Diuell bee the author thereof And if when the Diuell straineth to put his first designe in execution hee doe yet resist him then gaineth hee a double conquest vpon his enemy The same may bee said of all other good workes as giuing of Almes or hearing the word of God Actiones sunt suppositorum THE X. DOVBT The Diuell saith that God promised him a diminution of his paines ANSWERE THe essentiall torment of the Diuels which is the depriuation of the sight of God and is the greatest of all others together with the punishment allotted vnto them from the beginning and proportionable vnâ—o their first sinne cannot bee subiect to augmentation or diminution as may those accidentall paines bee which are often written and mentioned in Exorcismes Augeo tibi poenas The doctours of Saint Ieromes time were of opinion that euill spirits haue new punishments â—nflicted on them as oft as they offended God these punishments are temporall as parallell heereunto there is an accidentall ioy in the good Angels at the conuersion of a sinner which is lost againe when hee â—eturneth and falles into a relapse but their essential ioy â—emaineth for euer Besides God at the last iudgement will augment their paines Vt quid venisti ante tempus â—orquere nos tradidit cruciandos in iudicium reserâ—ari although there should bee nothing else done vnto â—em then the shutting and penning of them vp in hel being now at more liberty in the aire And when a â—ood Angell binds a wicked Spirit as in Tobias and in â—e Reuelation then is his paine increased and when 〈◊〉 is loosed then is it diminished and taken away So â—all Lucifer be serued at the end of the world Soluetur athanas iam alligatus There is heere no doubt then if â—e attribute this vnto the vnlimited power of God by â—hich he is able to do all things and of this power doth 〈◊〉 Diuel expressely speake as we haue before obserued THE XI DOVBT There is a shew and semblance of ambition by reason certaine praises are bestowed in common and some giuen more particularly which might well be spared ANSWERE Touching this point there are two fortes of learned men which haue said their opinions of it The first being led by the direction of their knowledge answere candidely in three words which for this purpose are as good as a thousand It is a History The others not regarding their knowledge by which they might easily vnderstand that in the composure of a History the truth must be purely told and written and must neither wrappe vp in silence reprehensions nor praises
Verrine Afterward she read the letter which she had formerly the day before her conuersion directed to the blessed Mother of God by the order and aduice of the Father Romillon in reading of which Verrine rebuked her and taxed her of pride saying that Pelagia being conuerted by a sermon Nonnus refused to baptize her but she threw her selfe downe at his feete and said that she would demaund satisfaction of him at the day of iudgement whereupon he did baptize her Then hee said Take courage Magdalene for God will giue assistance vnto thee but beware thou neglectest not the fiue counsels and instructions which were giuen to Louyse this morning to wit a good intention puritie of affection puritie of conscience faith and humilitie Francis for his simplicitie and humblenesse is in Paradise hee suffered himselfe to bee accounted a foole yet was hee garnished with all sorts of excellent vertues for God giueth grace to the humble and resisteth the proud He was also indowed with the gift of obedience for without obedience there is no going to Paradise yea the Sonne of God himselfe said to his Father in the garden of Oliuet Fiat voluntas tua and finally resignation is to be made of all worldly desires After this hee caused the tenour of the letter to bee changed saying that it sented of nothing but of pride and nicenesse and he made it to be mended in manner as followeth My most deare glorious worthie and vnspotted Mother of God and the most louely Mother of my Spouse I salute you in the heartiest manner and present my selfe before you as a wretched malefactor before his Iudge to the end that you would be pleased to intercede for me to your best beloued Sonne and to offer vnto him your holy and chast wombe that bare him and your blessed breasts that gaue him sucke As also to pray your dearest Sonne to present his fiue wounds vnto his Father that so I may haue remission of all the sinnes which I haue committed in my fiue senses I am a poore miserable creature vnworthie to lift vp mine eyes to heauen or once to name of my Creator But I will say like another Thais he who hath created me and framed me of nothing take pitie vpon me who am not worthie to tread on the earth or to lift vp my spirit and voyce to pray no not to S. Magdalene S. Dominicke my good Angel and all the Saints of heauen or other reasonable creatures as well absent as present I Magdalene of Demandouls haue written this letter to the most sacred and worthie Mother of God who doe not merit as much as to name her deliuered by a Diuell called Verrine that spake by the mouth of Louyse because I haue not made those instructions vsefull vnto mee which by so many learned personages whom I little esteemed of were recommended to my practise I haue rather hearkened vnto Lucifer then to them and doe now make my protestation before God that I shall neuer hereafter giue eare to Belzebub nor to his adherents by the assistance of his grace and through the prayers of the Virgin Mary the sinners Aduocate and specially of S. Mary Magdalene of all Angels and of all Saints Protesting in despite of Belzebub the chiefe of the Diuels which are in my bodie and of al hell I will heedfully obserue those fiue points which were recommended vnto me to wit a good intention a pure affection puritie of conscience simplicitie humilitie as also obedience and resignation of the world All this I doe here promise by the aide and grace of my God The subscriptioÌ„ of the said letter was dated in manner as followeth Verrine saying that the subscription of letters that were to be sent to great personages ought to be no lesse polite and elegant then the bodie of the letters themselues Your most humble and prostrate hand-maid replenished with all presumption in that she hath been so hardie as to write vnto so great a Queene although my great and compelling necessities haue pressed me vnto it and I saw that you were the Sanctuarie and refuge of those that were forlorne as also I was transported thereunto by reason of the great and violent assaults of temptations which Belzebub and all his complices did force vpon me And hauing vnderstood such wonders spoken of your greatnesse I was emboldâ—â—d to take you for my Mother and Aduocate and will remaine all my life long vntill the last houre of my death by the helpe of my God your most forlorne and worthlesse slaue Magdalene of Demandouls The superscription was thus To the most sacred worthie pretious and glorious Mother of my God and Aduocate for sinners The acts of the 13. of December 1610. being the feast of S. Luke THat day in the morning the Dominican Father came to conferre of the discourse of the day past that he might orderly couch and set downe in writing what he had obserued And seeing that hee could not conceiue where to begin hee remained a little sad that it should bee thus in hazard to bee forgotten At the length he was resolued to take the Stole and to adiure the Diuell Verrine that if it were the good pleasure of God that this should bee written to the end that the Church might take knowledge of the same it was then his part and dutie to repeate and dictate what hee had spoken to the confusion of the Diuell and to the glorie of God Presently did the Diuell begin to dictate in the presence of the fathers of the congregation as is aforesaid The Diuell protesting that he was now inforced to â—he repetition thereof but would hereafter dictate all â—nto the Church so leasureably that a man might haue â—he opportunity to write after him The same day in the morning Louyse and Magdaâ—ene were exorcised by the Dominican father and at the â—eginning of the exorcismes Verrine began to dictate â—hat which here followeth in the hearing of many taâ—ing the subiect of his discourse from the Gospell In â—rincipio which the Priest read after Masse Hee cried â—ut Cursed be In principio If I were able to smother â—t how willingly would I doe it These last words â—lunge vs into despaire Verbum caro factum est haâ—itauit The beginning speaketh of your redemption â—he conclusion of your glorie there is no habitauitâ—or â—or vs it is for others And this habitauit is it that â—addeth vs. The miracle doth not consist in this that Iohn the Euangelist wrote it but the wonder is that â— Diuell doth auow it and is constrained to his inâ—nite sorrow to annunciate this truth vnto you The â—iuels are compelled to speake the truth when God alâ—ighty doth expresse and wring it from them and are â—s Gally-slaues forced vnto it This is that God whom â—e Christians worship After Masse was finished hee began to speake after â—is sort touching the great Counsell of the most saâ—ed Trinitie about the reparation of mankinde When
Princes in this body The Diuels would haue laid diuers foule aspersions and disgraces vpon the Companies of the Doctrine and of Saint Vrsula but God is pleased to exalt them as it were by Pismires and leaues of trees Labour therefore for the glory of God Then hee swore that whatsoeuer had beene by him deliuered of hell and of the mercie of God and of those that were obstinate was all true by the obstinate he tacitly meant those that were negligent in their deuotions to Saint Martha and Lazarus Afterwards the Priest saying Fecit potentiam Verrine thus discoursed All things are the workes of the hands of the Almighty It is strange that they say euerie where there is nothing that withstandeth God or the Church I say that many Christians are Gods friends at his Table but fewe followed him to Mount Caluary your Redeemer was forced to bee there almost alone Some will be contented to be present at a Masse and then desire that within halfe a quarter of an houre it should all be ended Try your selues and bee regardfull of your soules for you haue but one and let that be surrendred vp to him that gaue it Wee could be contented that there were none but rockes and trees to heare vs. This is it that pusheth vs on to despaire that neuer any Preacher did deliuer so much and that this fact of ours will bee diuulged all abroad Then he spake to the sister Catherine and said Catherine thou art entangled with many encumbrances thou must suffer thy selfe to be instructed and to say Gods will be done Cursed be that word that hath cost me so deere whereby the Diuell doth lesson others against the Diuell Catherine suffer it to bee done for thou art yet vnexperienced Then Verrine spake to the Diuels that were in the body of sister Catherine saying Speake accursed Spirits come into the field Belzebub also said There is no meanes to hide thy selfe thy Prince is humbled therefore take not thou in scorne to humble thy selfe Let vs goe and disclose our selues Obedi Deo Mariae Virgini Mariae Magdalenae Obedi maledicte maledictio Dei omnipotentis sit super te superbe Obedi Deo confundatur superbia I command thee by almighty God tell mee thy name I command thee by the Virgine Mary by Saint Vrsula cum socijs confundatur superbia Wilt thou yet make head against thy Captaine I wil make thee speak and fall vnder my feete for since that I haue humbled my selfe I will haue thee humbled also Surge augeo tibi poenas thou art but a proud Spirit I regard not whither thou speakest or no for I will tell that thou art a Spirit called Sabathon And speaking to the Exorcist he said Encrease his paines seeing he will not tell his name Verrine said We are of the ranke of Thrones and doe yet yeeld our obedience but here the men would be better then their Masters That time is not yet come Physitians are contented to giue Physicke and wee must giue both Physicke and restoratiues You that are heere present will testifie and say that you haue seene three women possessed for the glory of God and for the estimation of the two Companies of Saint Vrsula and of the Doctrine and that the Diuell neuer met with such an affront and encounter for all hell is amazed at it Cursed be the Charme cursed be hee that aduised to giue it O what a great reparation will this make in the breach that was caused by sinne Louyse thou art but a poore wench and of base condition yet could we wish thou hadst been a Queene a Saint or skilled in Philosophie Thou doest but lend thy tongue in the vtterance of these things and hast now deliuered twelue seuerall discourses by the which thou art much confirmed Be content with this You haue seene the beginning the progresse and issue of this matter O Michaelis thou art now preaching and hast said many things and that truly but hast gained verie little by the same Louyse neuer studied and yet hath in a summarie comprehended all manner of perfection Then he said that vpon a Tuesday was the birth-day of Louyse being the feast of Anthony of Padua and vpon that day he entred into the Order of Saint Vrsula vpon a Tuesday was the day of Saint Maximin where we were discouered and vpon that day wee departed from Aix to come hither Vpon a Tuesday Louyse made her generall confession and was borne about midnight on a Tuesday the same houre that your Lord was born being the thirteene of Iune and it is about thirtie yeeres agoe since she was borne The same day Belzebub and Verrine began to curse in the chamber where they were saying Cursed be him who first began to write these euents Cursed bee the Printer that shall put them foorth Cursed be the Doctors that shall examine them and cursed be those that shall compile the contents hereof in a volume Cursed be the Pope that shall giue his approbation thereunto Cursed be the Cardinals Arch-bishops and Bishops that shall giue any passage or assistance vnto the same For since the beginning of the world vntil the day of iudgement there neuer hapned nor euer shall happen an accident of a semblable nature The Acts of the 15. of December VPon which day in the morning Louyse and Magdalene were exorcised by the Dominican Father And at the beginning of the Exorcismes Verrine tooke occasion to speake of Saints in this manner Gods pleasure is that I speake of the Saints which are in Paradise my mortall enemies I would haue here resisted God and the blessed Trinitie but they doe constraine me to speake Belzebub thou art but as a Pismire in comparison of God How strange a thing it is that deuils must bee faine to discourse of the glory of Saints whose mortall enemies they are and would if it lay in their power pluck them from thence and carry them headlong to hell Frauncis is in heauen and Lucifer lost his splendor by his excessiue pride to the attainement of which Frauncis hath aspired by his humilitie If a Michaelis a father Lawrence or some great learned personage should preach this I would not be abashed at it but that a deuill should speake it by the mouth of a Pismire there lyeth the wonder But the God of the Christians wil haue it so and he which lyeth in the blessed Sacrament at S. Baume commandeth it Mortifications are by them that are vnacquainted with their vertues accounted yrksome Iohn Baptist with all his repentance was contemned but is now high in glory in Paradise he is sanctified and is one of the great familiars and friends of God who to shew to sinners the way vnto repentance tooke vpon him repentance when he had not sinned Wee are therefore to passe through mortification if we would attaine vnto the place of blisse and glory Is it not strange that the deuils should teach men mortification and
a schedull to the Diuel Magdalene which Louyse neuer saw It is a truth Magdalene that when thou wert first seduced thou wert in thy Fathers house and as true is it that thou hast giuen leaue and licence vnto the Diuell to enter into thy body Take heede Magdalene take heede take heede least thou incurre some dreadfull iudgement thou being now confessed as thou art if it were not so I had no reason to speake it Thy Confessours are wise and haue not reuealed thy sinnes vnto me This is most true Magdalene Louyse knoweth nothing of it beware therefore beware beware how thou doest coniecture that this should come either from thy Confessours or from Louyse This is true Magdalene this is true neuer striue and struggle for the matter it is for the glory of God and thou shalt receiue benefit by it It is true Magdalene that hee stands not in neede of thee for he should not be God if he had neede of thee or of any other creature All shall redound vnto thy profit doe not vexe at it God is so gracious that his end is not to publish any mens disgrace to the world but to conuert them Then hee â—aid to those that were present if you doe not make inquirie after him you shall all stand charged with him thereby meaning Lewis He further said with a high voice you Priests be not you troubled at any thing euill Priests cannot preiudice those that are good neither are the good to be despised or disesteemed because there are some that are euill If Lewis will not be conuerted hee well deserueth to be burned aliue It is true Magdalene hee first seduced thee to renounce thy God thy Baptisme and thy part in Paradise Thou hast chosen Hell for thy Mansion place yet shalt thou not goe thither because God will assist thee It is true Magdalene the Magician hath those schedules trouble not thy selfe he shall be forced to restore them It is true Magdalene the Priests haue watched with thee and happie was it for thee that they did so if they had not the Diuels would haue carried thee away It is true Magdalene thou art a Witch and hast performed whatsoeuer belongeth thereunto in great solemnitie Thou hast renounced God at three seuerall Masses one at mid-night another at the dawning of the day and the third was at high Masse It is true Magdalene God hath pardoned thee resist cursed Belzebub the Diuels haue no more force then is allotted vnto them It is true Magdalene thou hast alwaies withstoode thy God his inspirations and all other admonitions as well of the Angels of heauen as of the men of this world so that they could preuaile nothing in thy behalfe yet is thy God so gracious Magdalene that hee hath harkened vnto many soules that haue beene acceptable vnto him when they made intercession for thee It is true Magdalene many haue said Masses many haue done pennance and giuen almes many haue wrought good workes for thy sake and all this hath beene done by thy Fathers and Mothers as well corporall as spirituall Magdalene if the Starres of heauen were capable to thanke God for thee or the leaues of trees or the very stones of this Baume they would willingly do it for thy sinnes in number doe surmount the sand of the Sea O Magdalene the goodnesse of God doth not shine so bright in Peter Paul Dauid William the hermite in Theophilus or in Cyprianus as it shineth in thee It appeareth not so bright in Magdalene the sister of Martha nor in Pelagia nor in Thais nor in Marie of Aegypt nor in the woman of Samaria as it shineth in thee Yet Magdalene art thou a greater sinner then they Then Verrine cried to all the Assembly that they should haue compassion of her soule and that if God did not protect them with his grace they would bee farre worse then she Then he said humble thy selfe Magdalene and acknowledge that thou art lesse then nothing It were no wonder to see a little Innocent goe to heauen but O great wonder to see a soule that hath renounced her Maker Baptisme and Heauen to returne to God Hell it selfe is confounded thereat Lucifer now doe all thou canst call together all the Princes which are in the body of Magdalene for this is done against thee Then he began to talke in this manner What a wonder would it be to see a King take a Pismire and exalt it vnto honour Men would be amazed to see him thus honour a Pismire and this amazement would be encreased if he should take it and set it in his Chamber to honour it the more His Princes would mocke at him and say there were Ladies enough for him to honour without exalting a Pismire or if hee should take a Country wench to wife they will say that Kings ought to wed with equals and those of their owne ranke Yet for all this the Pismire should not haue eares to vnderstand when it was honoured nor words to vaunt and boast it selfe nor a proud body to swell at it and continuing still a Pismire it would neuer come to be a Lyon a Leopard or an Horse but would alwaies remaine a Pismire So Louyse because thou art a Pismire thou shouldest the more admire the puissance wisedome bounty and humilitie of thy King that hath made election of thee and would haue thee to be prouident as is the Pismire fore-casting in the Summer how to liue in Winter So must thou Pismire doe thou must amasse and treasure vp much good workes in the Summer of this world against the Winter which is the houre of thy death From this Pismire will God glorifie himselfe and make vse of her although she be but a Pismire for hee is able to make a Pismire speake if he please This will he doe to gaine soules vnto himselfe and she shall doe well to conceiue that all proceedeth from God and that she her selfe is but as a leafe of a tree nay lesse nay that she is nothing thereby to declare that all this commeth from God Then turning againe to Magdalene he said Magdalene thy soule is like a common-wealth thou must put to death the Princes that are within that a peace may bee there established It is true Magdalene disarme them all their weapons are thy consents cut off their heads and thy common-wealth will be free from danger Doest thou not know that God doth alwaies worke order out of disorder Courage Magdalene humble thy selfe and subiect thy selfe vnder the feete of euery one Then speaking to Belzebub Verrine said humble thy selfe cursed Belzebub and Verrine was the first that made him to humble himselfe who setting his foot vpon his head said Accursed miserable and proud Spirit Thou wouldest on Sunday last haue plucked God from his Throne if thou haddest been able and wouldest not worship him yet now thou art debased vnder my feete Then he cried to the Assembly Come heere and
but you are to conceiue your selues to bee vnworthie of that life vnlesse you humble your selues beleeuing that you are vnworthy of such a place as Hell nay if that God shall make ten thousand helles yet are you to thinke that your deserts doe surmount the torments of them all If you fast in this world you shall feast in the world to come The excellency of the choise delicacies of the world to come doth breed a sacietie and disgust of the meats you heere enioy and whosoeuer could but get a crumme or the least rellish in the world of those dainties they are so exquisitely prepared that they would cause all the viands of this world to bee loathed Wee may talke of them but wee shall neuer taste them it is too late now to repent vs. That horse is not a horse of price and value that gallopeth not but when hee is spurred and hee who serueth God with an ill will is of no reckoning It is many times a greater fault to omit that thou oughtest to doe then to doe that which thou oughtest to omit There are three sorts that serue God the first serue him as slaues and they are those that are alwaies in Hell Others serue him as Hirelings and those haue regarde to nothing but to the rewarde of Heauen and are like those that work and trauel meerely for their profite and there are those that serue him more faithfullie who serue him as children out of meere loue A vertuous childe hath no regard vnto the goods of his Parents neither doth hee murmure at those blowes which for his reformation they giue vnto him but is respectiue of his duty and is seruiceable vnto them meerely out of affection so doe the children of God they serue him not out of expectancie of reward but from the strength of their loue A cup of fresh water that is giuen vnto the poore payeth a whole yeeres ransome in Purgatorie O great God it is no wonder if neither beasts Barbarians nor Indians doe know thee for they either haue no vnderstanding or doe liue in darknesse but I meruaile at thy children the Christians that they doe not acknowledge thee whose name and stampe they carrie For a Christian hath his appellation from Christ as the Bride beareth the name of the Bridegroome In the blessed baptisme God the Father taketh the soule for his daughter the sonne taketh it for his sister the holy Ghost for his Spouse and all the blessed Trinity for their Temple You doe so little reckon of Baptisme that when you approach to this Sacrament a man would say that you went to some May-game or dance for you talke in the Church and doe nothing but laugh vsing many other scandalous misdemeanments of this nature and do indeede any thing rather then conceiue of this Sacrament with reuerence S. Iohn did not runne into such an error but when he baptized our Lord hee baptized him in great feare and deuotion How great an ouersight is this in you thus to dis-esteeme the Sacraments that haue their institution from God himselfe and are the pillars on which this Church doth leaâ—â—e neither is there any Sacrament that hath not drawne blood from him Then Verrine set his foote vpon Belzebub and said Belzebub I doe adiure thee by the liuing God that if thou haue any thing to reply that what I haue now said is not true thou giue answere thereunto speake Belzebub whether that which I haue spoken be true or no. I doe further adiure thee by Lucifer that if thou canst take me tripping thou doe directly tell mee wherein I lye O cursed Belzebub thou canst not reply against me for I deliuer the truth and that by the appointment of God Thou art accursed and as wretched as my selfe speake wicked spirit if thou hast any thing to say Then Verrine began to cry All you here may obserue speaking to the Assembly that was there present he is my Prince but I doe not now acknowledge him to be so It is true Belzebub thou art my Prince but I here renounce any superiority which thou pretendest to haue ouer me I also renounce thee Lucifer and the authority of all the Diuels in Hell for wee are not powerfull to resist the Almightie You who take Lucifers part can reply nothing of any moment or importance neither haue you more force then a sort of Flies All this while did Verrine in contempt tread vpon Belzebub saying Thou proud Spirit and full of arrogancie as my selfe thou swellest art in the highth of pride I hope there is no offence done if that these proud creatures bee deiected and throughly dishattened Then Verrine said to Magdalene Magdalene the gate of Heauen is opened so is the gate of Hell and there men may enter in at full Carroche yea foure Caroches together may haue easie passage thither and all foure may enter in a front but the gate of Paradise is so narrow that few passe in thereat and much humiliation is expedient to enter in at the same Ouer this gate Obedience is seated and vnder it is Humilitie on the one side standeth Charitie on the other Hope and Perseuerance is the Porter that letteth in those that come thither Humilitie represents the birth of the Sonne of God and Obedience signifieth that the Sonne of God hath humbled himselfe from his birth vntill the time of his death Sinne is more vgly and deformed then the Diuell If a man-had a conuenient house of his owne and a reasonable competencie wherewith to liue and yet without cause should giue and cast himselfe into the hands of Turkes and should from them receiue hard vsage and entertainement if such a one should plaine himselfe men would say vnto him Friend you were not well aduised you liued well in your owne house and who is cause of this calamitie but your selfe I say there is no man that would compassionate such a fellow Euen so euery man hath somewhat whereby hee is enabled to make opposition against the world prouided that hee haue the grace of God but if he will sinne and inuassall himselfe to the Diuell who will pitty his case He is disabled in his braine that enioyeth libertie and doth voluntarily render himselfe vp to slauerie Then hee confirmed this speech with a solemne oath and after said to what vse and purpose are wholesome waters if there be none to drinke of them you must frequent the Sacraments that you may make your profit and aduantage of them Magdalene the iudgements of God are not to bee squared by the iudgements of men you are to stoope and abase your selues in this world if you will ascend to that which is to come This which I haue spoken Magdalene was neuer hammered in the shop of Hell The Diuels haue at sundry times preached and broached diuers curiosities to the preiudice and perdition of those that entertained the same but the things which I deliuer conduce to the amendment of mens
adiured in the Name of Almighty God hee gaue his Church authority ouer Diuels to bee able to constraine thē by the vertue of Exorcismes I affirme therefore that the oathes of Diuels are in force whē they are discreetly ministred vnto thē And the oath now inquestion is taken with as great solemnitie as possiblie may be in such a case I hauing sworne vpon the honoured and blessed Sacrament in the Name of the Father Almighty in the name of the Eternall Wisedome which is the Sonne and in the name of that infinite goodnes which is the holy Ghost It is also taken according to the intention of the whole Church militant and triumphant against the meaning of Hell and any sinister or reserued purpose whatsoeuer whereof the Diuels many times make their aduantage if the Exorcist doe not looke about him with great warinesse And after hee had taken this oath hee called for the wrath of God of the blessed Trinitie and of the whole Church militant and triumphant to fall vpon him The like imprecation he made against all Hell and that in the presence of the whole Assembly You may heere behold the list of those that were present and heard that which is aboue spoken and who signed their names vnto the same Frier Peter Dambruc Francis Billet Priest of the Christian Doctrine the Exorcist Romillon Priest vnworthy Godam Doctor in Diuinity Frier Peter Foruer Vicar of S. Baume A. Porchieres Lange Carret Baltazar Charuaz A. Lymory Priest Honorat Boeuf Iohn Flotte Priest Denis Guillemini Priour of Romoules Frier William Cadry Then in confirmation of whatsoeuer he had spoken Verrin was constrained to worship the holy and blessed Sacrament and to say three times Adoramus te Christe quia per Sanctam Crucem tuam redemisti hos non autem nos After the said oath hee said as hee did the day before three times Aue Maria and then he said other three times Oraproillis Sancta Mater Dei and againe other three times Ora pro illis sancta Magdalena and other three times Ora pro illis sancta Martha and other three times Ora pro illis sancte Lazare But in the Salutation of the Virgin he refused to say Mater Dei because said hee it is a name of the greatest excellency and perfection amongst all the attributes of her praises After dinner in the presence of the Sub-Prior afore named while he was speaking to Magdalene Belzebub returned entred into the body of the said Magdalene bad Leuiathan come forth who presently performed the same he said the like to Asmodee who came foorth like a flame of fire mingled with sulphure hee further said to Astaroth come thou foorth likewise and he flue out of her with extreame stinke of rosen sulphure Afterward as Verrine did dictate the disputation that happened betweene him and the Sub-prior afore said Belzebub came and demaunded to haue the two Diuels that were with Verrine to wit Gresill and Sonneillon Verrine told him they will doe you no good for thou seest that the Princes who are with thee are able to stand thee in no stead Belzebub said vnto him come thou also along with me Verrine told him I cannot yet leaue my master let it suffice thee that I bestow my seruants vpon thee and immediatly Gresill and Sonneillon came out of the body of Louyse and shee sensibly felt that they came from her in the manner of winde Yet did not Belzebub leaue intreating of Verrine to goe with him Verrine answered Why doest thou thus intreat mee I cannot goe and if I should goe my presence would preiudice your dessignement Belzebub said speake not thus for we are companions Not altogether so said Verrine the Diuell hath seduced her and the Diuell shall bring her home to the confusion of all Hell Then said Verrine wel I must goe then but it shal be to conuert the Magician and bid the Exorcist to take the booke of Exorcismes and to command him in the name of God to goe thether which the Exorcist did and presently Verrine came foorth saying I goe against Belzebub Then did Louyse feele his departure from her like vnto a winde But as he was comming foorth hee said I doe not leaue thee altogether Being departed from her Louyse remained in her ordinary temper resenting onely the paines that proceeded from the witchcraft The same day in the euening were these two women exorcised by father Francis Priest of the Doctrine and Verrine began to speake as followeth Souldiers follow their Captaine and when Belzebub departed wee went after him God would winne vnto him the soules of such as are growne stony in their obstinacy his desire is that you would shunn that which is naught and apply your selues vnto that which is good Wee haue been at Marseille and haue diuerse times knocked at his gate and Belzebub obserue how slender thy forces are when thou doest demand for help of my seruants Belzebub thy affaires runne in a low ebbe and this is the reason why thou art now so sad and dumpish Belzebub thou art at thy wits end what to follow Then he spake to Magdalene and said Magdalene let not thy courage be abated for those few torments which thou now endurest for the paines of Hell are farre more grieuous After this hee spake vnto the Diuels and said come all yee Diuels of the aire all yee Diuels of the earth and all the Diuels of hell come all to helpe and succour Belzebub but your comming wil be to no purpose and your assistance not worth your comming for all of you are in comparison but as leaues of trees Then turning to Belzebub he said be of good cheere Belzebub knowest thou not that where thou loosest one thou shalt gaine tenne ha cursed spirit oughtest thou not to consider that these soules were not created by thee Doest thou not see that God will take them vnto himselfe Thou hast inueagled thousands from him and thinkest thou that hee will euer dissemble this If it were possible that leaues of trees could weepe they would shed forth teares of blood for this wretched sinner so vast are his offences before God Then Verrine turned his discourse to God and said great God! how good how bountifull and how sweet art thou I am tortured and tormented and haue not the patience to behold thy great goodnesse towards the grossest sinners especially towards this man whom I am forbidden to name O all powerfull God why doest thou not vntie and let out those heapes of water or hurle downe thy lightning from heauen to destroy this wretch and to bring him to vtter perdition who sendeth soules to hell more in number then the haile that falleth vpon the earth I tell you God can dissemble this no longer neither will he any more indure his execrable villanies but his pleasure is that he be either conuerted or punished The impatiencie which God taketh at the losse of these and other
were serued in vnto you haue not been very pleasing because wee did nothing but ingeminate your offences Wee must therefore now serue in vnto you a banquet of confections Then he said God hath commanded me who am a great enemy vnto Stephen to praise those that in imitation of Stephen doe forgiue their enemies he pardoned those that maliced him after the example of his great master Christ Iesus saying Pater ignosce eis quia nesciunt quid faciunt But O great God why diddest thou not first recommend thy mother to Iohn and Iohn vnto thy mother the reason was not because thou wouldest not doe it but because thou wouldest giue an example vnto all the world of remitting and pardoning the iniuries done by their enemies The riches of this world are but trash and of-scowring in comparison of Paradise You will heere obiect What is there silthinesse in Paradise I say vnto you that there is not for no vncleane or imperfect thing can enter into heauen but I call riches trash because the Elect make no account of them and the blessed Saints doe not esteeme of siluer gold precious stones and all the riches of the world The seruant is not greater then his master the Master entred not into heauen on horsebacke but naked and hanging vpon the tree of the Crosse. Why therefore should you tremble at afflictions troubles persecutions or whatsoeuer may deiect and make you humble it is for your good and his glory that these crosses make you thus to double vnder the waight of them for by this meanes will he place your soules and bodies in Paradise O wondrous accident the world is conquered with the desires of it Satan is an enemy to Satan and his kingdome is rent and diuided within it selfe not by his consent but by an vnresistable compulsion After all this discourse he said vnto God Ho! cause an Angell to speake or a man to deliuer these things and let mee befreed from this vnpleasing office There are indeed many Preachers but few harken vnto them and if any goe to heare them they goe to surprise and entrap them in their sermons and to quote their gestures and actions O blindnesse that men should bee more attentiue to the voice of the Diuell then to the word of God vttered by a Preacher Imitate Stephen and pray for your enemies for by this prayer did he merit to behold the Sonne of God and did win Saul to the bosome of the Church who before was a persecutor of the same and did keepe the garments of those that stoned him And Saul thou knowest that his charity did plead for thee at the barre of the Almighty Stephen whiles hee was yet young was one of the first Deacons and Treasurers of the Church a louer of the poore as if they were hiâ— brethren and a great familiar of God it was therefore needful that he should suffer as did you Margaret Vrsula and the 1100. Virgins and also you Catherine Barbara and Catherine of Sienna that so by your examples others might be lessened to be filled with sufferance and patient bearing of whatsoeuer tribulations should bee laid vpon them And thou Stephen if thou haddest not been such a notable instrument of Gods glory as thou wert ' the Apostles would neuer haue thus esteemed and honoured thee Say but Father euery day for thine enemies and it is sufficient for it is a powerfull prayer and full of efficacy The abridgement of all perfection is to pray for your enemies and it is a well-pleasing sacrifice vnto God for he loueth the soules of his enemies a hundreth times more then he doth the bodies of his friends and one Aue said for your enemies is of more waight and importance then an hundred Pater for your friends It is an easie matter to pray for your friends but it is harsh and vnpleasing to pray for your enemies and such as go about to kill you this is a morsell not easily swallowed yet doth it exceedingly conduce vnto saluation and is the path which chalketh out vnto you the way of life if it be done in vprightnesse of intention in purity of conscience and in charity for the glory of God and saluation of soules I tell you such prayers are no lesse effectuall then the prayers of many Saints yea then extasies and rauishing in spirit and other such admirable mysteries Hee that prayeth for another hath said enough for himselfe Then hee said vnto Belzebub thou art startled at that which I haue spoken I plainly see that it doth much disquiet thee what answerest thou vnto these things And thou Asmodee make thy part good if thou hast what to reply but I see you are tongue-tied and cannot answere therefore I will prosecute these things further Then he swore that al which he had spoken should by publicke approbation bee allowed and speaking to himselfe he said O Sonneillon thou art hee which temptest men with enuie and doest withdraw men from praying for their enemies for this cause Gods pleasure is thou shouldest speake against thy selfe and against all hell hee hath taken thy owne weapons and forced thee to beate thy selfe with them Then he was asked touching three Articles first of the state of Nabuchadonosor next of the state of Salomon and then whether hee had said that S. Stephen was broiled vpon a gridiron for thus did some vnderstand him He directly made answere that Nabuchadonosor was saued and Salomon damned that this opinion was a probleme in the Church and that his damnation was reuealed to many Saints but in modesty they would not attempt to make it knowne that now God will haue his Church to be certified of the truth therof for many reade his fault but no man euer saw any mention of his repentance that God would cleere vp and dispell all the doubts that shadow his Church before the consummation of the world for he will endow his Church with some new donations and will enrich his faithfull Spouse with some fresh remembrances of his affection And this standeth with reason for if a King to grace his Queene will make expression of the affection which he beareth towards her by new gifts and presentments how much more shall God being more great and good then the Kings of the earth haue both ability and will to enrich his Church with new immunities and endowments Iohn the Euangelist thou art an Eagle and hast soared higher vpon the wings of diuine wisedome then any other and although many mysteries haue been reuealed vnto thee yet diddest thou not vnderstand all of them for the Armory of God is inscrutable and full of hidden perfections and hee may from thence when it seemeth good vnto him bring forth many strange nouelties I affirme further that neither the highest Seraphin nor the blessed mother of God her selfe doe comprehend all the secrets of her Sonne or of his humanity For God is aboue all and after him is Mary who
good Angell of Magdalene and after many refusals and punishments imposed on him he answered farther that he had reuealed vnto him from God that the Almighty had decreed that the Magician should be discouered with all his Complices if they repented not and that all his Synagogue should be dissolued that by one of these three meanes either that Belzebub when the Magician was at Aix should crie alowde by the mouth of Magdalene in the presence of an honorable company and some Iudges of the Parliament giuing them to vnderstand that Lewes Gaufridy was prince of the Magicians and he would be so lowde that they should be very deafe if they heard him not Or if he escaped from them that then whiles the forenamed Lewes was saying Masse at Acoules in Marseille when hee should turne himselfe to the people and should say orate fratres Belzebub by his mouth would crie alowd Lewes Gaufridy Priest of Acoules in Marseille is the cheife of the Magicians Or lastly Belzebub going foorth of Magdalene would take vpon him the shape of a man because that function belongs not to women and going vp into the pulpit would preach publiquely in the Church of Acoules where the said Gaufridy abode that Lewes Preist of Acoules was the Prince of Magicians and would withall lay open all his knaueries and inchantments which hee had practised since the time he first tooke that profession vpon him Being demanded when that would come to passe hee answered that it was onely reuealed to him He farther said and swore that Fortitudo holding a sword in his hand forbad him on Gods behalfe to tempt Magdalene any more to vnchast behauiour by making the inchantment to worke in her for that purpose and in this said hee I could not resist the will of God intimated vnto mee by Fortitudo and howbeit the Magician hath sollicited me to do so threatning me in the name of his Master Lucifer yet I answered him that I could not and that God hindred me telling him farther that if he knew that which was reuealed vnto mee it would astonish him yet did I not tell him that which I knew though now I haue vttered it being forced by the vertue of Exorcismes He farther said and swore vpon the Canon of the Masse laying his hands being first commanded thereunto vpon the prayer made after the offering howbeit the Exorcist shewed him another to trie what he would doe that the last night as the Magician was saying Masse to the assemblie of the Witches Magdalene looked on but was not able to moue her selfe or to crie out that her assistants might take notice of it And he brought and presented vnto her the consecrated host to receiue it at his hand which shee refused to do or any way to yeeld consent vnto it and as the said Magician continued instantly to importune her shee saw within the Host a little infant marueilous faire shining and casting forth very pleasant beames and saying vnto her I will not my daughter that thou receiue mee from the hands of mine enemies but onely from the hands of my seruants with which shee was exceedingly comforted and strengthened This did Belzebub when hee went out of her report to the Magician and to his adherents who sawe not the miracle which as soone as they heard they began to weepe foreseeing their ruine notwithstanding they came againe to Magdalene and prayed her to receiue the Host in as much as shee was conuerted and that it might be shee had some vision which was but an illusion yet she still refused it and though the diuell opened her mouth by force yet had not the Magician the power to put the Host into it But after that shee had long resisted at length the foresaid child shut her lippes After this the Magician desired an haire of her head which she refused to giue knowing that that were to do homage to the Deuill if any thing were giuen him after that againe he demanded halfe an haire which when shee refused to doe he then caused her to suffer grieuous punishments in so much as she rested not all that night nor fiue dayes after during the Exorcismes which notwithstanding shee indured with great patience for the loue of God and the remission of her sinnes The assistants who watched with her all the night witnessed that shee lay still as one in a dreame not able to speake so much as one word and Magdalene her selfe confessed that it was all true which hath bin deliuered of the Host. The Acts of the 5. of February being Saturday AT the morning Exorcisme there being a Frier of the order of S Francis come thither and bringing with him some Reliques which a Cardinall had giuen him at Rome hee laid them softly and secretly on Magdalenes back at which the Diuell began to cry out that they should take that away for it burned him Being adiured to tell what it was he answered there are two things which I specially feare the wood of the Crosse and a bone of S. Lawrence the others I feare not much and it was indeed found to bee true which he had said The same day after dinner father Michaelis with his companion father Frier Anthony Boilletot parted from S. Baume to goe to S. Maximin and from thence to Aix to preach there the Lent following and being arriued at Aix he went presently to salute Monsieur du Vair chiefe President of the court of Parliament giuing him to vnderstand what had passed at S. Baume from the first of Ianuary 1611. to the fifth of February touching the trial whether those two maides of whom there was so much talke in all the Country were indeed possessed or not and vpon triall hee found that they were in very truth possessed and to that purpose he had discouered three reall tokens in Magdalene the first that shee was truely possessed as appeared by sundry vndoubted effects the second that being of the age of nineteene yeares she was found to be dâ—floured as her selfe confessed the third that shee had the markes of the Diuell vpon her bodie which were depriued of sense and feeling as himselfe had discouered at S. Baume and that besides this the wicked spirits which possessed both Louyse and Magdalene protested that all this hapned by the inchantments of one Lewes Gaufridy chiefe of the Magicians and dwelling at Marseille Which as soone as the forenamed President vnderstood he thought good to send for the two maides to Aix who arriued there the 16. of the same moneth of February The acts of the 17. day of February being Thursday and the day after Ashwednesday THis day after dinner Monsieur du Vair chief President came to the Arch-bishops palace where Magdalene was there being also come thether Garandeau Vicar to the Lord Arch-bishop of Aix and some others and began to put Magdalene to certaine interrogatories assuring her shee should finde fauour and escape vnpunished if she
did sometimes appertaine vnto one that was a great enemy of Oscillon and the most mortall foe that Belzebub had so growing very late euery man retyred himselfe to his owne home The next day which was Friday at the morning Exorcisme performed in the Chapel belonging to the Arch-bishop Belzebub was adiured who without making any great resistance after the application of the two skulls which they had purposely brought thither said thus The greater skul is Raymonds Bishop of Arles the lesser is Anthonies Bishop of Aix I wonder said he you did not also bring the head of Charles whereupon they afterward looking among the said bones did indeede finde another head The said Monsieur Garandeau Vicar generall of the Arch-bishopricke commanded a Priest of the Church called Master Claude Meffredy to bring a skul from the Church-yard which being applied as the former Belzebub laughed at it and suddenly issued forth being called as it seemed by the Magician as he was wont The Diuell being againe Exorcised Oscillon came sorth and said This is the skull of one that is damned whom we burne and fry in Hell but these heads of Anthony and Raymond do burne me more greeuously then the fire in Hell and so he wreathed her head from one side to another shaking it and causing it neither to stand nor to lye still as long as those two skulls were vpon her and said these skulls ought to bee had in as much veneration and deserue aswell to be inchased in gold as those that are below in the vestry of Saint Sauiour And he chollerickly added the Sabbath could not bee kept heere in her chamber for feare of â—hese two skulls For the truth is these two skulls were brought and laid all night in Magdalenes chamber The Acts of the 19. 20. 21. 22. and 23. of March being Saturday Sunday Munday Tuesday and Wednesday DVring these fiue dayes there happened no new passage onely the Sunday after dinner as Magdalene was walking in the gallery which was ioyning vpon her chamber there came vnto her a Magician called Iohn Baptista who with a pin did pricke the finger which is next to the little finger and tooke some blood from her and presently vanished At that time Father Francis Billet and Fryer Anthony Boilletot did walke in the said gallery and Magdalene stood at the window looking downe into the base court and leaning with her hand vpon the window as soone as the thrust was giuen she went vnto the said fathers and shewed them the blood which still dropped from her finger and they saw three dropps of blood vpon the window And being astonished herewithall they acquainted Monsieur Thoron the Commissary and Monsieur Grassy a Physitian who were in the Hall with this accident This blood was drawne from her to make a charme therewithall against her because her loue to the Magician grew cold which charme did worke the next day so vehemently that it caused her to leape and skipp with great violence so that foure men could not hold her in and being gotten vp vpon an high place if she had not beene by fine force taken from thence she had been in danger to haue fallen and hurt her selfe Also the said charme did breed great paines in her inward parts so that shee oftentimes fell into a swoune which did thenmore especially happen when any mention of this charme was made vnto her After dinner the singing men and Musitians of S. Sauiour came to solace refresh the poore possessed woman as they were singing a straine of Musick the Diuel was sore vexed and tormented her al the time of the singing with extraordinary violence Besides the said charme tooke away from her her appetite to eate and being commanded by father Romillon to eat vpon paine of disobedience and in despite of the Dâ—uell she obeyed the same and was presently racked by the Diuels as she had been before when she would offer to taste any fish or wine for they wrested her armes and leggs backward and lifted them vp on high in a very strange manner The Acts of the 24 25. and 26. of March being Thursday Fryday and Saturday ON Thursday was Magdalene in token of her humility and obedience commanded to sweepe the Chapel which when shee accordingly performed the Diuell made her cast the besome on the ground and then tortured her as hee had done the day before For God had permitted him to redouble her torments euery day twice that shee might mortifie her selfe and giue satisfaction for her sinnes The next day in the morning about 7. of the clock she was desirous in token of her obedience to sweepe the Church but the Diuell being impatient to see this her humility did grunt and grumble crying the Diuel take him that is the cause of this and so she began to be at quiet and remained very well comforted On these three dayes whensoeuer the blessed Sacrament was tendered vnto Magdalene the Diuell would draw back her head and make her so haue the Hickcough which continued for a long season vntill the Exorcismes and patience of the Priest did master him and then she remained in good comfort The Saterday which was the Vigil or Eue of Palme-Sunday father Michaelis would haue confessed Magdalene in the Chapel but the Diuell would none running and skipping from one corner of the Church vnto the other Then did the said father Exorcise him and adiured him to tell his name who answered I am Carreau that harden mens hearts and am commanded to make her heart hard as steele that shee may not this day confesse her selfe or communicate Then did the said father râ—ply Cursed spirit art thou not ashamed to resist thy God and thy Creator To which he answered with a smal complaining womanish voice I remember indeed that God hath created me and then hee presently after sent me to hell And deseruedly said the father because after so great a blessing thou wouldest by defection fall from him Carreau said wee were at such ease and were such goodly creatures that wee would not bee in subiection vnto man But since said the father such is the pleasure of God Why then resistest thou Carreau answered When a Captaine leadeth a band of Souldiers they doe all follow him and doe not you obey your Kings when they command you Then said the father True but it must be according to our high Soueraignes intention and the obedience which we owe vnto him Lucifer did not create thee I grant it said Carreau but let a man all daies of his life treasure vp a multitude of impieties for the wrath of God to take vengeance on yet doth he euer finde mercy and we committed but one sinne were forth with damned God answered the father doth obserue that men are full of ignorance and frailty but your offence was founded vpon meer malice But said Carreau they returne to their vomit and doe more transgresse then wee that are Diuels Then
afflicted and disfauoured by those that were neerest of her blood by reason that shee thus debased her selfe They farther aduertised that Verrine began already to be wray the coÌ„plices and asfoclats in Magick by their names and sur-names and amongst others a woman called Honoria that was blind of both her eies who being apprehended had the markes found vpon her and was conuicted of witch-craft and so burnt although she died with great contrition and sense of her sinnes Let vs therefore pray vnto God that all may redound to his glory and the good of the Church and to the vtter ruine and desolation of the kingdome of Satan Amen THE CONCLVSION THe end and scope of this History which is the discouery of a Magician by the Diuell and his execution which followed there-upon doth cleerly demonstrate the vndoubtable truth contained in the same since there was nothing in the world more secret and incogitable then that the said Gaufridy was a Magician but contrariwise hee stood fauoured and well esteemed of by gentle-men and others of his owne quality the Diuel infusing into him an insinuating and well fashioned deportment of himselfe with so winning a manner of conuersation that hee was wel-be-loued and well entertained by all men But God would not suffer such hypocrites to lurke in his Church vndiscouered and vnpunished as wretched Iudas gaue the first proofe thereof be it spoken without offence and preiudice to S. Peter and the rest of the Apostles God be blessed and praised for euer for all those miracles which he hath been pleased in his good time to worke amongst vs for his glory and the further instruction of his Church Amen The whole is submitted to the iudgement of the Church THE APPROBATION WE the vnder-written Doctors in the sacred facultie of Diuinity at Paris doe certifie that we haue fully and diligently suruayed and read this present treatise intituled The admiâ—able History of the possession and conuersion of a penitent woman seduced by a Magician The collections whereof were gathered by the reuerend father Michaelis Doctor Preacher and Inquisitour of the Catholicke Apostolicke and Romane faith established by our holy father the Pope In which treatise and collections wee finde nothing which is not orthodox and conformable vnto the decrees and orders of our holy mother the Church Yea wee haue therein obserued many notable things that may tend to the great comfort and edification of all faithfull Christians as well Temporall as Spirituall and may induce and spurre vs on to repentance and to the practise of vertue From our Studies in Paris this present Tewsday the 10. of Iuly in the yeare of grace 1612. G Froger Fr. P. Dum. A DISCOVRSE OF SPIRITS CONTAINING WHATSOEVER is necessarie for the more full vnderstanding and resolution of the difficult Argument of Sorcerers WRITTEN AND COMPOSED BY the reuerend Father Frier Sebastian Michaëlis Doctor of Diuinitie of the Order of Preaching Friers and Prior of the Couent Royall of S. Maximin in Prouence BY WISDOM PEACE BY PEACE PLENTY AT LONDON Imprinted for VVilliam Aspley THE PREFACE FRiendly Reader I doe protest with Tertullian that in the Argument of Sorcery which is the subiect of this discourse I neuer was so farre transported with curiosity as to plunge my selfe into an ouer-diligent intelligence of the same because it is a Science that serueth for nothing but to disseason and perplex my spirit as being an enemy vnto my soule and therefore the vnderstanding thereof distastfull to mee The consideration whereof is common to all those who leuell their actions to godly purposes whereof that holy and ancient Father doth draw a learned and generall deduction in these notable words Nos spiritualia nequitiae non quidem socia Conscientia sed inimica scientia nouimus nec invitatoria operatione sed expugnatoria dominatione tractamus multiformem luem mentis humanae totius erroris artificem salutis pariter animaeque vastatorem In which he hath spoken a certaine truth for what other thing can a man gaine by this vnnecessary yet dangerous knowledge but a true plague of man-kind a palpable blindnesse in all sorts of error and last of all an ir-recouerable slide and downe-fall both of body and soule into the pit of Hell Notwithstanding the Theorick and contemplation of these things is not vnnecessary vnto vs that are Clergy-men because we are expresly commanded by Christ Iesus in the persons of his Apostles to cast out and chase away all wicked and vncleane spirits by the powerfulnesse of his name for his pleasure is that wee should be in direct opposition against Magicians who doe call vpon them and wooe them to appeare vnto them by their softest and sweetest supplications But we as is already said Non inuitatoria operatione sed expugnatoria dominatione ipsos tractamus So that the admirable effects which doe continually flow from so high and weighty a charge may giue full answere and solution to the obiection of Paynâ—â—s who were wont by way of réproch to aske the Primitiue Christians wherein their knowledge of wicked spirits did excell and surmount other mens Vnto whom the same good father Tertullian answereth that it was necessary that Christians should haue a greater knowledge of Diuels because as experience did well witnesse none but Christians had authority and power to cast them out with violence and in despite of them For as a Lord or Master who is euer labouring to tame his slaue that is refractary and rebellious against him hath occasion to know his peruersues more thorowly then other men euen so fareth it with Christians in respect of vncleane spirits Daemonia itaque affirmamus esse inquit sane quasinon probemus qui ea soli de corpore exigimus Hence wee may make this deduction that for the readier way to dissipate and ouerthrowe the kingdome of Satan this kinde of Science is necessarily required in Church-men as the knowledge of Heresies is necessary vnto Catholick Doctors that they may the better confute them and those diseases that are pestilentiall must be vnderstood by Phisitians if they hope to expell them I doe heere desire that in a subiect of this nature there might bee a methode obserued in our manner of speaking as the Stoicks anciently did in their discourses of the world esteeming it as a great abuse to call things that in themselues were odious and filthy by honest names or things that were vertuous and honest by filthy names but insteed thereof euery thing was to be expressed by words and appellations apt and proper to figure out the same For vertuous actions were to bee expressed by termes that should breath and sound forth nothing but a decent and equall commendation but vicious and discommendable actions were to be set forth with such fit and conuenient epithetes as might breed an â—orrour and detestation of their filthinesse Neither doe I desire this without iust cause since that the malice of our times hath mis-applied
and experience thereof is from the best and soundest part of men We are therefore to diue into the causes which when we once shall steddily comprehend it will easily bow and incline our vnderstandings to the beleefe of those things and make vs conceiue them not only to be possible but of a more ordinarie frequencie then hath hitherto bin beleeued And in regard that Spirits are the cause of these euents wee are first to know whither there are Spirits or no. There are three sorts of men that haue denied Spirits the first are Philosophers the second are the Sadduces and the third are Atheists Touching Aristotle the prince of Philosophers hee is of opinion that there is one supreme cause not tyed to the pressure and incumbrance of a bodie And he sets downe 47. Spirits subordinate to that supreme cause according to the number of motions which he obserued in the celestiall Orbes of heauen thinking with himselfe that those heauenly bodies could not so ordinately moue vnlesse they were animated and quickened thereunto by some Spirits of life Now whither hee had stolne this out of the holie Scripture or at the least had borrowed it from his Master Plato who might take it from thence because it is said in Ezekiel speaking of the celestiall bodies which are there called wheeles Spiritus vitae erat in rotis or whether hee had inuented the same by the collections which his experience had made from his frequent obseruing of them I cannot tell but surely he said truth except where hee seemeth by exclusion to shut out the rest as if there were no more then those that he recited Wherein he might consider that if those Spirits were necessarie for the vniforme and vncessant motions of the Spheares and by a consequent for the seruice of man Qui est quodammodo finis omnium much more is it conuenient that this first and supreme cause whom hee calleth the alone Prince of all things should be waited on with an infinite number of them for his owne vse and seruice Whereunto agreeth that of Daniel who teacheth vs that Millia millium ministrabant ei decies centena millia assistebant ei Thousand thousands ministred vnto him and tenne thousand times tenne thousand stood before him Whereof Dauid giueth the naturall reason saying Ministrieius vt faciant voluntatem eius and this doth tacitely agree with the saying of Ezechiel Spiritus vitae erat in rotis Mercurius Trismegistus as S. Thomas recites him doth determinately denie that there are good Spirits except those who wheele about the heauens And in this he agreeth with Aristotle although hee was a better Diuine then the other because he yeeldeth that God did make and create them which Aristotle seemed to deny who frameth to himselfe an eternitie euen of thistles and butter-flyes but touching the number of Spirits they are both of one opinion Aristotle doth deny that there are wicked Spirits whose authoritie Physitians did follow and adhere vnto as Psellus witnesseth intending those that were not Christians or which had apostated from the true Religion This sort of men doth ordinarily fall into two grosse errors the one against the immortalitie of the soule as it is recited in the 2. of Wisedome saying that the soule doth altogether resemble the flame that is nourished from the lampe the other is against Spirits for when they are shewed the effects wrought really by the Diuell in the bodies of those hee doth possesse they do adiudge of it more meanely then Aristotle did and affirme that these incongruities doe happen through the indisposition and depraued temper of humours and vitall spirits And thus as they doe by the immortalitie of the soule so heere also they change an immortall and incorruptible spirit into a spirit more earthly and which they would haue to bee quintessented from the temperament of naturall qualities which indeed is nothing else but a blast or smoake Hence it is that S. Augustine doth to this purpose fitly alleage the historie of a Physitian who saith hee was constrained to confesse the immortalitie of soules by a vision which hee had when he lay asleepe wherein hee saw although the casements of his eyes were shut vp and heard although his sense of hearing was tied vp and possessed by sleepe his good Angell speaking vnto him and making him to consider that his soule of it selfe without the aide or seruice of the bodie or any of the organs thereof did see and heare And this is the reason why such kinde of people doe relie and leane too much vpon Philosophie and causes in nature The Sadduces also may be ranked with them because they also denie Spirits as it is recited in the Acts of the Apostles from thence they fall into another inconuenience and that is to deny the immortality of the soule whereupon it followeth of necessitie that they must deny the resurrection of the body which three points are common vnto Atheists and all those that deny Spirits Others there are that are not so frontlesse and grosse in their opinions as the former but grant that as there are good Spirits for the motion of the heauen doth force from them that confession in that so good and necessarie a worke cannot proceed but from a good agent so there are also bad Spirits and that from them many actiōs of villany and naughtinesse doe proceed Of these Porphiry maketh mention in Epistola ad Anebuntem cited by S. Thomas saying that these are the Masters of Sorcerers and of all that vse witchcraft and that they neuer direct any man in a course of goodnesse but giue all passage and furtherance vnto those who haue any propension to doe mischiefe Plato also and his sect doe grant that there is a great number of Spirits whose residence is in the highest region of the aire as birds haue their abiding place in the low and middle region and fishes in the water but they doe heere intermingle many absurdities as wee will declare heereafter To conclude none haue euer perfectly knowen the nature of Spirits but those that haue receiued and vnderstood the holy Scripture Now against Philosophers and Painims wee haue experience against the Saduces who are hereticks amongst the Iewes as Tertullian saith wee haue the fiue bookes of Moses which they themselues admit and for Catholicks and Christians wee haue the consent of all the holy Scriptures both of the old and new Testament S. Thomas in his third booke against the Gentiles doth solidly and learnedly dispute against all the arguments of the Philosophers who affirmed that when any prodigie in nature did happen it was to be attributed to the influence of celestiall bodies which are able to bring forth many things that are hidden and buried from our knowledge It is true saith hee that nature is able to doe much yet notwithstanding it is bounded in and limited so strongly that for
Moses replyed saying Nisi tu ipse praecedas nos so that it appeareth that these spirits were the messengers of God The ex perience also of those that are possessed is a sufficient argument to confute the Saduces Heere upon it came saith Iansenius that Christ Iesus did permit the Diuels in his time to inuade not onely men but swine also for conuiction saith hee of the errour of the Saduces whom Christ Iesus was saine to traine vp by such rutourage as knowing that if a man did once apprehend there were Spirits hee would forth-with beleeue that there is another world where they make their abode and from thence would easily bee induced to admit the immortality of the soule and the resurrection of the body Whereas contrariwise hee who doth not beleeue that there are Spirits can hardly conceiue that there is another world or that the soule is immortall or that it is possible for God himselfe to call men vnto him by resurrection from the dead Heereupon S. Luke reciting the principal errours of the Saduces doth ioyne these three points together Concerning Christians and Catholicks besides the aboue named bookes they haue S. Stephen in the Acts of the Apostles and S. Paul in the 3. to the Galathians to witnes that the Law was giuen to Moses and the people by the ministery of Angels that God hath appointed good Angels to guard vs from the perrills of this world and from the attempts of wicked Spirits against vs in the 90. Psalme Moreouer that they ayde and succour vs so farre as to combate for vs none said an Angel to Daniel did aide me in the people of Israels deliuerance but Michael Prince of this people and that the number of them is exceeding great doth clearly appeare by the history of Helizeus when he opened the eies of his disciple made him see the great multitude of Angels at what time he was afraide of the huge army of the Assirians Plures saith he nobiscum sunt quaÌ„ cum illis The same spake Iacob who saw himselfe circled in with an heauenly army when hee stood in feare of his brother Esau Castra inquit Dei sunt haec Their office is to praise God vncessantly as Esay and Ezechiel doe declare the one speaking of Seraphins the other of Cherubins He that shall â—ound the trumpet to raise the dead shall bee an Arch angell and presently there shall come a great troope of Angels to collect and gather in the elect from all quarters of the world and to assemble them in one place Touching wicked Spirits it is declared in the history of Achab that a spirit did offer himselfe to be a spirit of lyes and Satan tempted Dauid to number his people in the pride of his heart and did much mischiefe in Egypt as being there the hang-man of God Immissiones saith Dauid per Angelos malos God also frequently forbiddeth in the law to sacrifice vnto Diuels which hee would not doe but that there were Diuels It was the Diuell that did afflict Iob in his body goods children and seruants It was he that dared to tempt Christ Iesus and did exact adoration from him as if he were a God it is hee that by his commandement and by the prayers of the Apostles hath beene so often cast out from mens bodies and for conclusion for the places that may heere bee brought are numberlesse God will say at the last day to the reprobate Ite maledicti in ignem aeternum qui paratus est Diabolo Angelis eius Being then ascertained that there are Spirits both good and bad as well from the grounds of naturall reason as from inuincible experiences and especially from the authority of the holy Scripture we are in the next place to know whether they haue bodies or no. CHAP. II. Whether Spirits haue bodies THis question beareth with it more difficultie then any other either in Philosophy or Diuinity next after the question of the Diuine nature first because Spirits do approch neerer vnto the nature of God then any other creature as also because it is impossible to see or comprehend them but onely by their effects as by the print of the foote which is left in the sand wee know that a man hath passed that way yet haue we not a possibility to conceiue of his vertue knowledge force beauty or constitution thereby and hence it ariseth that so many ingenuous Spirits as haue laboured in this argument haue almost all of them missed their scope and run into some errour For if as Saint Augustine teacheth it bee one of the most difficult things in the world to know the essence of the soule which Aristotle also toucheth in his first booke of the soule where he reciteth an infinitie of opinions together with their seuerall mistakes and exorbitances from the truth much more shall this argument of Spirits be incumbred with many difficulties since there is no man who hath not daily experience of the nature of soules euen in their very dreames Which maketh me say with Saint Thomas of Aquin that Themistius the Philosopher hath more grossely ouer shot himselfe in this point then any others For he did not onely teach it for a truth that in this mortall life we might attaine vnto the full and complete knowledge of Angels but also that this kinde of knowledge was more facile then any other by reason of their constancy and naturall stabilitie whereby it commeth to passe that they are not so obnoxious vnto change as all other elementary bodies are Against this Saint Thomas doth learnedly oppose himselfe laying downe demonstratiuely that whatsoeuer knowledge a man might attaine vnto in this mortall life for after this life our knowledge shall without comparison be farre more excellent by the contemplation of that great Myrrour that comprehendeth all things it doth all necessarily proceed and flow from the outward senses and in the intermission of their working a man doth afterward apprehend a conception of that which was offered and imprinted into his sense The truth of this may be obserued in a man that is blind and deafe from his natiuitie who hath no knowledge of any thing whatsoeuer Since then Spirits haue no bodies they cannot be seene by the eye nor receaued into any externall sense and thereupon it ariseth that a man cannot forme them in his imagination vnlesse it bee because we see them dimly by their effects Saint Augustine himselfe confesseth that it is one of the hardest questions in the world and is not ashamed to vse these words Fateor excedere vires intentionis meae and Aristotle as it were to preuent Themistius doth declare that this obscurity doth not proceede from Spirits but from the imbecility both of our senses and vnderstanding which as he prettily noteth resembleth the eye of an Oule that cannot endure the brightnesse of the Sunne although it be the
left vnto posterity they haue stolne or borrowed the same from the customs of the people of Israel S. Chrysostome commendeth the inuention of Poets in describing the sonne drawne in a burning Chariot by foure horses running at full speede this is not a meere fable saith he if it be rightly vnderstood because the Sunne in Greeke is called Helios For finding that Helias was carried to heauen in a firy Chariot drawne with foure horses they applied this vnto the Sunne conceiting that the Scripture spake metaphorically and by Helias meant Helion that is the Sunne The Cherubins also are said to be drawne in a Chariot and Abacuc calleth them the horses of God saying Qui ascendis super equos tuos This the Poets would expresse when they say that the heauens are wheeled and rowled about by Angels as if they were drawne by swift horses Moreouer whereas the Iewes had within their Temple two manner of Oracles the one vocall the other mute and without a voyce the first was when God spake out of the midle of the Tabernacle to Moyses the other when from the precious stones of the high Priests Ephod their beamed forth a certaine splendor that betokned good fortune which is mentioned in the 1. of Kings The Gentiles herein endeauoured to imitate the Iewes and had also two manner of Oracles the one which spake and was called Oraculum Dodoneum the other which spake not and was called Oraculum Hammonium which word Oracle signifieth in the Hebrew nothing else but a place of speaking and where answeres are commonly giuen for it is called Debir in Greeke it may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Loquuterium as Saint Ierome hath obserued And as it is commanded in the Law that they should offer cakes vnto God in their sacrifices but that no sacrifice should be without salt so doth Pliny also note of the Gentiles omnibus sacrificijs adhiberi solitam molam salsam which is also witnessed by Ouid Ante deos homini quod conciliare valebat far erat puri lucida mica salis Hence haue the customes of the Gentiles there beginning and this Plato hath more excellently and accurately followed then any other whereupon he gained the surname of Diuine being commonly styled Diuinus Plato We are not then to wonder though Plato do affirme that Angels haue bodies of fire or ayre since that the Scripture doth so cleerely and frequently make repetition of the same and it may be that he vnderstood those speeches according to the sense and meaning of the Scripture that is to say metaphorically because either they are not so grosse and heauy as humane bodies which indure wearinesse in their motion or rather because they are like birds or clouds in the ayre or else because they appeare to men in such formes and fashions For if it bee lawfull for Moyses to say that God is a fire Deus noster inquit ignis consumens est because he was thus represented vnto him in the bush and vpon the mountaine why may it not be lawfull for vs to say that Spirits are made of aire or fire because in their apparitions they euer take an airie or a firie body vpon them And thus wee are to vnderstand S. Augustine when he seemeth to affirme that spirits haue bodies and thus S Bernard also is to bee interpreted that is that spirits are then said to haue bodies when they would appeare vnto vs for they can haue no other meaning since our eye hath no proportion with spirituall substances It may well be that some haue thus spoken of them thereby to intimate that spirits are not pure qualities but essences subsisting of themselues which maketh much against the error of the Sadduces who reduced all the apparitions recited in the fiue bookes of Moyses to the imaginations and fancies of men whereas indeed Angels doe vnderstand conferre and direct men managing and gouerning Prouinces and kingdomes and as our Sauiour saith they doe alwaies behold the face of God the Father which is in heauen Thus ought Tertullian to be vnderstood when he saith that God hath a bodie not that he hath the least composition of matter but he is a body that is to say a thing really subsisting accommodating his manner of speaking to the weakenes of ruder apprehensions and it may bee to the vnderstandings of certaine Anthropomorphites who as Cassianus saith by reason of their great dulnesse and simplicitie could not conceiue that any thing could bee reallie subsisting vnlesse it had a body not being able as wee are vsed to say to iudge further then their nose Notwithstanding the experieÌ„ce of the soules working may be sufficient to sublime mens thoughts from such earthie conceptions touching Spirits since the soule doth discourse and worke although the body be fallen into a sound sleepe Adam when he sleeped very profoundly saw God when he tooke from him one of his ribbes thereof to make the woman and when the soule at the houre of death is diuorsed from the body it cannot bee seene by any because it is a spirit as Christ himselfe vpon such an occasion did say Pater in manus tuas commendo spiritum meum and afterward inclinate capite emisit spiritum That we may vse these phrases of speaking in a good sense it appeareth by that which wee haue formerly said for wee cannot doe amisse in vsing Scripture-phrases if so bee they bee taken according to the meaning of the Scripture as Christ Iesus himselfe declareth in S. Iohn chap. 10. where he argueth against the Pharisies who in those daies stood nicely vpon words as wee haue many of that captious bâ—ood amongst vs in these times Againe it is not to be conceiued that so great and learned personages should be so ignorant as not to be conuersant in the texts of the new Testament which doe cleerely declare that they haue no bodies In the third place they doe for the most part expresse and interpret themselues as S. Atbanasius amongst the rest who in his definition of Angels doth briefly say Angelus est animal rationale but because the word Animal doth signifie a bodily substance he doth therefore afterwards explane himselfe and say Est autem expers materia Wherein although he seemes to contradict himselfe yet his meaning is that since the holy Scripture doth stile these spirits Animalia in Exodus and Abacuc In medio duorum animalium it is no absurditie to giue vnto them the same appellations but these places are to bee vnderstood metaphorically and then there can be no inference of bodily substance fastened vpon them Thus doth Didymus S. Ieromes Master say that an Angell can bee but in one place at one time and lest any man should misconceiue him as though he should maintaine them to be corporeall because it is the propertie of a body to be circumscribed in a place hee addeth in that very passage that they
are not properly inuironed or bounded in by any place thereby letting vs vnderstand that his meaning was not to attribute any bodily substance vnto them The like may be obserued out of S. Ierome who saith with Saint Paul that Angels and soules doe bow their knees before God yet are wee not here saith he to conceiue that they haue their members and dimensions like vnto vs. Before wee descend to the proofes out of Scriptures wee shall doe well to examine whether the opinion of those that take the Scripture-phrase according to the rigour of the letter may bee defended S. Thomas dispureth against it and saith that it cannot be defended For first if they had bodies made of aire as Apuleius dreamed they could not bee immortall but would in the end fall into corruption as we doe because whatsoeuer is compounded of elementarie qualities must of necessitie be framed of contrary and repugnant natures which in the end by their perpetuall opposition and fight do ruine one the other and this truth is beyond exception Secondly the aire is a body which the Philosophers terme homogeneall that is whose least part is of the same nature and condition with the whole as euery drop of water is water as well as whole riuers or the sea from whence this absurditie would follow their opinion that the whole bodie of the aire must be one immense Angelicall substance Thirdly the men bers of a liuing bodie must haue seuerall organes fit for the performance of those functions whereunto nature doth ordaine them which cannot be true of the aire and if they were made of aire they may thē be dissolued and melted into water as the clouds are they should also be hot moist like vnto the aire as if they were cōposed of fire then must they burne All which absurdities doe euidently shew that they are said to bee airie only because they abide for the most part in the aire And therfore Saint Paul writing vnto the Ephesians who were great Philosophers and much addicted vnto Magicke as S. Ierome obserueth giueth them to vnderstand that this opinion was not repugnant vnto Christianitie but that they were to hold it for a truth that there are a great number of Spirits in the airie region against whom they were to combat insinuating thereby that they may in this sense bee called airie if thereby wee meane that they are Spirits without flesh and bones Non est nobis saith he colluctatio aduersus carnem sanguinem sed aduersus principes potestates aeris huius he also calleth them Spiritalia nequitiae in coelestibus Wee may safely saith that Father call them airie or heauenly but wee must alwaies suppose them to be Spirits In this sense doe the Hebrewes call birds the fowles of the heauen and of the aire and men are by them stiled terrestriall not that birds haue bodies of aire or men of earth but because they doe inhabite in the aire and dwell vpon the earth For conclusion of this point let vs hearken what the holy Scriptures say and for the old Testament King Dauid calleth them Spirits where he faith Qui facis angelos tuos spiritus as if he should haue said Lord thou hast ordained that those whom wee call Angels should be Spirits Now there is a contradiction and Antithesis betweene a bodie and a spirit so that the consequence by negation doth necessarily follow one vpon the other as if such a thing be a bodie it will be negatiuely inferred then is it not a spirit and contrariwise if it be a spirit then is it not a bodie which conclusion Christ himselfe maketh vnto his Apostles when after his resurrection they conceiued him to be a spirit Touch me said he and looke what I am being risen with my true bodie for a spirit hath neither flesh nor bones as you see I haue So that this were sufficient to proue that a spirit hath no body although there should bee no other place or text to strengthen the same And lest wee should fall into the opinions of certaine Stoicks who maintained diuersities of kindes in Angels and that some had bodies and others had not S. Paul doth direct vs vnto this generall Maxime which is without exception when hee pronounceth this sentence Omnes sunt administratorij spiritus and in another place he saith that amongst Gods creatures there are some visible and some inuisible such as are Thrones Dominations Principalities Powers for confirmation whereof wee may adde that which we haue alreadie alleaged out of the Epistle vnto the Ephesians where there is an opposition expressed between the things that appertaine to flesh and blood and the things that belong vnto the spirit Touching Diuels they are also called Spirits but to put a difference betweene the good and them there is euer subioyned some restriction as in the historie of Achab one of them speaketh in this manner Ero spiritus mendax in ore prophetarum Christ Iesus often calleth them vncleane spirits or the Diuels angels conformable whereunto S. Paul termeth them the angels of Satan which must be vnderstood to proceed from their imitation not from their creation But it may be obiected that they haue a body and are tyed so really vnto the same that Abraham washed their feete they tooke Lot by the arme and by strong hand drew him forth out of Sodome and Iacob wrestled a whole day with them It is true indeed they are supported sometimes by a body for otherwise they could not be seene because of themselues as S. Paul saith they are inuisible yet wee are not to detract from the authoritie of Scriptures that do cleerely teach vs that they haue no bodies of their owne for wee must affirme with Tertullian Habere corpora peregrina sed non sua They haue bodies saith he which they borrow but haue none in their owne nature Wee know that a Spirit did appeare vnto our grandmother Eue in the forme of a Serpent yet was there neuer any of so blunt earthy an apprehension that would affirme that this body of a Serpent was the body of an Angell Wee are then to say that this body was framed of one of the foure elements not of fire for it would burne nor of water for such a body would easily fleet away and be dissolued nor of earth for that would remaine sollid vnto the view and should afterward also bee found it must therefore necessarily bee framed of aire both because Spirits haue their places of abode from aboue the good Spirits dwelling in heauen and the bad in the aire as also for that this element doth easily take the impression of all colours formes as we see what great variety of colours are in the rainebow and what diuersities of shapes and semblances bearing the formes of Dragons Serpents and the like are represented vnto vs in the clowds And these formes are dissolued
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
which conceite being once growne into an habite and custome it did at length become almost naturall vnto them and brake out openly in the desert when they saidâ—n the plurall number Hi sunt dij tui Israel quite eduxerunt de terra Aegypti And hereupon God tooke occasion to insist vpon the explication of this in the first commandement of the Law which saith Dominus Deus tuus Deus vnus est longer then vpon all the rest of the commandements because the people were so much inclined to this plurality of Gods and had then lately made and worshipped a Calfe Which they may doe well to obserue who because it is afterwards said Thou shalt not make any likenesse of any thing that is in heauen or in earth doe conceite that this is the second commandement and aske the cause why Curats doe not so pronounce the same in their seruice not vnderstanding that the Curate doth pronounce but a short summary of the commandements of God and that this whereof they complaine is not properly a commandement but a more ample exposition of the first commandement against which the people had for a long time most transgressed Therefore doth S. Athanasius well obserue that it was not safe to mention Angels vnto them because they would presently haue thought them Gods which Carpocrates Basilides and other disciples of Simon Magus also did as S. Ireneus and Tertullian haue written Whereunto we may adde a third reason drawne from the more moderne diuines and that is that Christ Iesus was the end and scope of the law who was to take vpon him the flesh of Adam and not the nature of Angels as S. Paul noteth Finis legis Christus nusquam Angels apprehendit sed semen Abrahae apprehendit Since then Christ Iesus was not to be the Redeemer of Spirits but of men Moses did with good reason passe ouer Angels in silence and bounded his discourse with the mention of visible creatures ouer whom man had dominion that in conclusion hee might inferr that man alone had the priuiledge to bee made after Gods image and likenesse that in the end hee might be deifyed and made a partner in the diuine nature thorow Iesus Christ. By which hee thought to leade and conduct man the more easily vnto the knowledge of the grace of God towards him since that he had more remembrance of him then of the Angels themselues who were iustly passed ouer without mentioning if wee consider hou much our humane nature was honoured by the diuine word so that hee who is God adored by all is a man as wee are being as absolutely man as I am and being as truely man as he is truely God And this is the conclusion which S. Paul maketh against the Iewes when he speaketh of Angels Nusquam Angelos apprehendit sed semen Abrahae It is also manifest that the old Testament maketh no mention of the sinne of Lucifer and his adherents but indirectly and by glances as when the haughty minded men are compared vnto him so in Esai the 14. chap. where mention is made of Nabuchodonosor King of Babilon and in Ezechiel 18. where the King of Thir is described both of them being meruailous proud and presumptuous against God they are saith the Scripture like vnto Lucifer But of set purpose there is no relation made hereof except it bee incidentally and as wee say per accidens For Christ Iesus did pay no ransome for wicked Spirits as he had done for men but he hath clearly declared himselfe that hell fire is from all eternity prepared Diabolo Angelis eius But although Moses did not make direct mention of them yet did hee tacitly insinuate the same when hee saith of the seauen daies that they followed one the other and that the heauens went on in their course making day night euening and morning which could not possibly be without the ministry and helpe of Angels Moreouer when he concludeth Igitur perfecti sunt coeli terra omnis ornatus eorum by the perfect ornament of heauen he meaneth Angels For that excellent ornament which addeth such grace vnto the heauens is their motion without which as Aristotle himselfe well knew the heauen could beame downe no influence vpon the earth as is intimated by S. Iohn when hee saith Iurauit per viuentem in secula quod non erit ampllus tempus For if wee should say behold a perfect man this speech doth import that hee hath a soule and that his body is disposed and fitted for those motions which are naturall vnto man Whereupon S. Chrysostome admonisheth that by this ornament wee are not to vnderstand the light or starrs onely but many other perfections both of higher and baser consideration But because this manner of speaking is very obscure S. Athanasius Theodoret and S. Chrysostom moue the question whether the Scriptures doe directly say that the Angels were created by God or no and their resolutions are that they doe so say First King Dauid maketh vs an expresse Psalme touching the creation of the world where hee speaketh generally of all creatures Spirituall rationall sensible terrestriall as also those creatures who haue their being in the water and aire in the 103. Psalme where he beginneth to speake of the Maiestie of God in this manner Confessionem siue maiestatem decorem induisti amictus lumine siout vestimento next hee speaketh of the heauens saying Thou hast stretched them our ouer vs like a tent then doth hee adioyne the Angels Qui facis Angelos tuos Spiritus who makest saith he thy Angels Spirits Where by the way wee may obserue for our better information in this and the like places of Scripture that the Hebrews haue but three tenses in their verbes the Praeter-perfect tense the present and future tense and haue not the vse as the Greeks and Latins haue of the praeter-imperfect and praeterpluperfect tenses whence it ariseth that the present tense with the Hebrewes may as the sentence will beare it bee translated by the praeterimperfect tense as also by the praeterperfect and by the praeterpluperfect tense And this is practised by the Hebrewes in this very passage of Scripture as if they should say in latine Quifaciebas Angelos Spiritus that is to say Lord in the time of creation thou diddest make and fashion these Spirits to bee the messengers and ministers of thy good pleasure By which place Dauid doth not onely shew that God created Angels but also contrary to the opinion of the Greekes and Latins that the Angels were created when God made heauen and earth and not as some would say many thousands of yeares before so that it is not chancefully done that he first made mention of the essence of God and then of Angels and last of all of other creatures The same methode he obserueth in the 148. Psalme where he inuiteth all things to praise their Creator and doth
not omit the Angels but placeth them in the first rank laying Laudate eum omnes Angeli eius laudate eum omnes virtutes eius and concludeth that God fashioned and created them as hee hath done all other creatures quoniam ipse dixit facta sunt ipse mandauit creata sunt The same order is obserued by the three men that were cast into the firy furnace at Babilon who in their thanksgiuing doe inuite all the workes of Gods hand to blesse their Creator and descending to particulars they bring in the Angels as the excellentest creatures of all harmoniously to sing and say Benedicite omnia opera Domini Domino cantate superexaltate eum in secula Benedicite Angeli Domini Domino Benedicite coeli Domino Where it is very remarkable that we may not digresse from the argument in hand against those who conceite that the creation of Angels was long before the creation of heauen that therefore in this place and some others the heauen is said to bee set after the Angels thereby to figure out vnto vs the transcendency of Angels aboue all other creatures but why the heauens should be mentioned and not the Angels there can be no other probable and literall reason rendered then that which wee haue formerly alleaged S. Chrysostome affirmeth that S. Iohn made mention of the creation of Angels where he saith Omnia per ipsum facta sunt sine ipso factum est nihil And S. Paul doth as it were comment vpon this sentence of S. Iohn as hauing bin rapt vp to heauen after him in his Epistle to the Colossians Quoniam in ipso condita sunt vniversa in coelis in terra visibilia inuisibilia siue Throni siue dominationes siue principatus siue potestates omnia per ipsum in ipso creata sunt And this doth vndoubtedly confute al the Manicheans Marcionists and other sectaries and disciples of Simon Magus So that wee may from hence conclude that God did create all Angels good at first that is perfect in all goodnesse both of nature and grace for whatsoeuer God made he saw that it was passing good as Moses expresseth it and towards the end of his Bookes hee giueth a reason of the same vnto the people saying Dei perfecta sunt opera Whereunto agreeth the wise-man who giueth vs to vnderstand that God made all things in number waight and measure in which the most captious can not finde the least discord or blemish And Christ Iesus himselfe doth assure vs that the Diuell did not persist in the truth that is in his first integrity wherein hee was created and that hee was once in heauen but was fallen from thence like lightning S. Peter and S. Iude doe giue the reason of this fall because say they hee sinned against God which sinne being folded vp in the pleates of malice and obstinacy was without the proportion of remission and pardon The same meaning hath Iob in the 4. chapter In Angelis suis reperit pravitatem And although there were no other text sutable vnto this purpose then that which is alleaged in Saint Matthew where Christ Iesus doth foretell that he will cast the Diuell and his Angels into hell fire yet would this bee an argument sufficient as Theodoret well inferreth to prooue that he was created in perfection and goodnesse but that from his owne desire and malice he made choice of euill by his rebellion against God Non est enim saith hee iusti Dei proprium eum punire quinecessitate malus sit And certainely it is repugnant vnto the nature goodnesse and iustice of God who neuer condemneth any that doe not through malice deserue such punishment Hence it is that S. Augustine doth worthily reprooue Porphiry the Philosopher because his assertion was that there were a kinde of Spirits who from their first nature were originally euill and deceitfull This proceeded not from their nature saith he but from their will It remaineth now that we declare what manner of sinne it was whereof they were conuicted S. Augustine giueth vs the resolution heereof saying Since they are Spirits wee are not to conceiue that they were fornicatours drunkards or addicted to any of those grosse vices which haue their sting in the flesh but we are to obserue that there are two sorts of sinnes the first are spirituall because they are proper to spirituall substances such as are pride and enuy the other are carnall and proceed from the flesh S. Augustine spake not this of his owne head but grounded it vpon the Scripture which specifying the sinnes that are peculiar vnto Satan maketh mention of these as Esay and Ezechiel when they would exaggerate the great ouer-weening and pride of the Kings of Babylon and Thir he maketh a comparison betwixt Lucifer and them And our Sauiour when he saw his Apostles to be a little pussed vp and swolne in spirit because at their words and commandement the Diuels were cast out Reioyce not saith hee in this for I saw Satan fall from heauen like lightning by which words hee insinuated thus much that the downe fall of the Diuell proceeded from pride S. Paul also in his admonition vnto Bishops that they should be humble doth charge the Bishop not to bee pussed vp with pride least hee should fall into the same condemnation with the Diuell Touching the sinne of enuy it is also written Inuidia Diaboli mors intrauit in orbem terrarum And the reason why mention of mankinde is made heerein is to giue vs to vnderstand that the Diuell fell not into the sinne of enuy till after the creation of man and that pride was his peculiar sinne for the which he was thrust out of heauen Now whether it were that by reason of his great endowments of nature hee did so farre ouerballance his owne worth that hee might conceite that hee was able to make himselfe an associate and partaker in the diuine nature which is the highest degree whereunto an intellectuall substance may aspire and that by his owne naturall and peculiar forces as Esai and Exechiel doe seeme to imply or whether he would not acknowledge Christ Iesus the Mediatour of men and Angels for his head which mystery might by reuelation be proposed vnto him as it was afterwards also vnfolded vnto Adam and all the fathers of the old Testament it is most certaine that from his owne will and in the pride of his heart he rebelled against God so that there was a battell fought in heauen after the manner that Spirites combat one against another by a strong renitency and resistance of the ones will against the others euen as wee also fight against them But the good Angels would by no meanes adhere or fauour that damnable attempt but resisted it with all their forces accomplishing that which is written of them Benedicite Domino omnes Angeli eius potentes virtute
qui facitis verbum eius ad audiendani vocem sermonum eius Thus were the euill Spirits thrust out of heauen for their pride whereas the good Spirits were still made blessed in the participation of the vision and presence of God This did Christ signifie vnto his Apostles when out of pride they demanded of him who among them should bee the greatest in the kingdome of heauen hee tooke a litle childe by the hand saying if you become not like vnto this litle childe yee cannot enter into that kingdome and beware how you offend one of these litle ones for their Angels doe alwayes see the face of my Father which is in heauen whereby he giueth to vnderstand that children by reason of their naturall humility are like vnto Angels which Angels by this meanes doe see the face of God Since this great reuolte in heauen there hath euer been a contrariety and warre betweene the will 's of good and bad spirits and betweene good and bad men also as between Abel and Cain Isaac and Ismael Iacob and Esau. And this is it which S. Iohn speaketh of in the Apocalypse that there was a great battell in heauen between Michael and his Angels the Dragon with his Angels and S. Iude bringeth in the same Michael disputing and chiding with Satan Since therefore hee is full of wickednesse and altogether depriued of the grace of God he can doe nothing but what is naught and because hee cannot wreake his malice vpon the Saints in Paradise hee conuerteth his fury against man that is made after the image of God and is heere seated vpon the earth that hee may worship his Creator and acknowledge and serue him with his whole heart that so he may at length participate of that diuine glory and felicity which the Diuell by reason of his pride is vtterly depriued of as we haue already alleaged And this is the next pointe which offereth it selfe to consideration in the ensueing chapter CHAP. IIII. The meanes which Diuels haue to appeare and come vnto vs in what part of the world they reside how they are bound and their sundrie waies to tempt men TOuching the meanes which Spirits haue to performe this the scripture teacheth vs that in their downe-fall from heauen some remained in the middle region of the aire which is darksome obscure because the Sun-beames passe through the same without refraction of any solid body which by repercussion might double their force and light and without which they shine not at all as is euidently seene in a caue where there is no light at all perceiued but in the place where the sunne-beame doth fall And although we had no other proofe then that generall rule of Saint Ierome it might sufficiently euince the same for these are his very words Omnium doctorum opinio est quod aër iste qui coelum terram medius diuidens inane appellatur plenus sit contrarys fortitudinibus Since then there was neuer any Doctor of the Church which made scruple of the truth hereof wee must thinke that they had good warrant for the same from the Scripture They did no doubt consider that our Lord in the parable of the seede did by the birds of heauen which deuoured the corne vnderstand and also interpret it to be the Diuels whom he calleth the birds of heauen thereby meaning the aire according to the vsuall Hebrew phrase and agreeable vnto our maner of speech also who commonly say the raine falleth from heauen when the meaning is from the aire For as S. Ierome hath well obserued all Philosophers doe agree in their opinions that the clouds by the dissoluing of which the raine is engendred are not drawne vp aboue two miles at the most from the earth whereas the distance betwixt heauen and earth is incomparably greater And this is S. Pauls meaning when hee telleth the Ephesians that our fight is not chiefly against men but against the princes of this world which are the wicked spirits that haue their abode aboue in high places and as himselfe explaneth all these authorities in the second chapter of the same Epistle by these high places he meaneth the aire Secundum seculum mundi huius saith hee secundum principem potestatis aëris huius spiritus qui nunc operaetur in filios diffidentiae Which is also declared by S. Iude in his Canonicall epistle shewing that these wicked spirits are abiding in that darksome aire are there reserued for the day of iudgement when they shall heare these words Goe yee cursed into hell fire which is from the beginning prepared for the Diuell and his angels His words are these Angelos qui non seruauerunt suum principatum sed dereliquerunt suum domicilium in indicium magni diei vinculis aeternis sub caligine reseruauit And here may be fitly alleaged that which is written in S. Luke where it is related that the Diuels besought Christ Iesus not to send them out into the deepe but rather into the heard of swine and they doe likewise complaine vnto our Sauiour saying Vt quid venisti ante tempus torquere nos As if they should haue said we are assured of our totall and vtter damnation but the time thereof is not yet come for this shall bee put in execution at the last day of iudgement which being not yet present thou maist doe well to leaue vs in these parts vntill that time approch The like may be said of that place in the Reuelation Vah mari terrae quia descendit diabolus ad vos habens iram magnam and it is againe declared in the same booke that our aduersarie the diuell was cast into the lake of fire and brimstone And that wee may resolue what the difference is betweene the diuels that are in hell and those whose abode is in the aire although S. Ierome maketh daintie to meddle with it because he conceiued it to be from the matter whereof he intreated as also for that hee feared as himselfe excuseth it lest hee should trespasse too farre vpon the readers patience in dwelling so long vpon this argument yet will we speake somewhat of the same because this present discourse doth demaund it It is an infallible truth that there are great multitudes of wicked spirits who abide in that gloomie region of the aire and come also lower and neerer vnto vs which God in his prouidence hath and doth permit First because himselfe imployeth these his creatures although it be in base and seruile offices as a King or ciuill Iustice are accustomed to condemne certaine malefactors not vnto death but vnto the performance of some worke which aduantageth these offenders nothing at all but is onely charged with laboriousnesse and toyle and tendeth meerely to the publike good Thus were many in times past banished or confined to some Isle or mountaine to labour and digge in the Quarries of Marble for the Princes
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
if the Diuels did represent serpents froggs and the like before Pharaoh and all the people it is not to be wondred if he shew him selfe vnto a man in a manly semblance for thus he presented himselfe before Iob during the time of his temptation as Saint Chrysostome doth well declare saying That the messengers who came to bring him newes so suddenly one vpon the necke of another were Diuels in the disguise of men for otherwise it cannot wel be reconciled how a man being in a house which in an instant was vtterly ouerthrowne and demolished could scape the ruine of this house nor how these losses being acted so farre one from the other as the sheepe which were consumed by the fire that fell from heauen the Camels that were carried away by the Chaldeans the house which was rooted vp from the foundations could bee so timed in the relations of them that as soone as one had deliuered his newes another should come at his heeles and tell what detriment Iob had receiued in other places And since Satan had liberty to kill not onely the sheepe but the sheepheards and not to ouerwhelme the house alone but to wrap vp also those that were within it in those ruines it is not probable that he who is bloodily minded a murtherer of men and a rauening wolfe that deuoureth whatsoeuer commeth in his way would let any one of them escape to bring the newes especially since it was in his power as well to deliuer the message as to commit the riotts and murther and since he had leaue to do vnto Iob whatsoeuer hee would except one onely thing Tantum saith God ne tang as animam eius So that these newes tempting him most it were no absurditie to say that the Diuell was the bringer of them neither doth the text in reciting these crosses make mention of any one that did escape but onely that he who brought the newes-said thus and thus although as the Amalechite told Dauid that he had slaine Saul although the truth was that hee had slaine himselfe Irruit super gladium suum so might this father of lyes mis-report one thing for another Therefore Saint Chrysostome doth not thinke it strange to say that the Diuell appeared vnto Iob in the habite of a messenger or seruant or to be of the age as it is to bee presumed that such and so swift messengers were of 25. or 30. yeeres Saint Augustine doth not onely say that this might be but also giueth the reason why it might be and that is by the application of naturall causes by which he shapeth vnto himselfe what body soeuer he desireth to assume especially for the quantity and quality which are meere accidents And this body the Diuell can mooue by a kind of locall motion yet doth he not viuificate and operate in the same as the reasonable soule doth in a mans body for this body is not a liue body but is onely clothed with externall accidents and seemeth to haue life by the secret working of these Spirits euen as the celestiall bodies are turned about by a locall motion which proceedeth from the Angels and yet cannot such bodies be properly said to liue This is Saint Augustines resolution Diabolus optat sibi corpus aliquod tanquam vestem and in this sort did hee oftentimes visibly appeare vnto Saint Anthony as Saint Athanasius reporteth and once to Saint Martin as Seuerus Sulpitius writeth To conclude neuer did any father of the Christian Church deny but that this either might be or hath bin really practised The Marcionites and Manicheans who thought strange that the Deuill should touch Christ Iesus denied not that the Deuill did visibly and corporally appeare vnto him but they rather held that Christ Iesus was not clothed with true flesh but had a body of the same condition as those are which are formed by Spirits Saint Paul teacheth vs that Satan transformeth himselfe into an Angell of light the meaning is that he sometime taketh a comely humane shape as good Angels vse to do to familiarise himselfe vnto men as we see in the Gospell that the good Angels who appeared vnto those godly women that sought Christ Iesus in his sepulcher were like yong men of 18. or 20. yeeres of age so that this point is cleere and without controuersie both in the Scripture and amongst the Doctors of the Church It would therefore appeare to be an ignorance and rashnesse too too grosse to make doubt of the truth hereof since there is such a cloud of Histories to giue confirmation of the same vnto vs as for example the History recited by Gregory Nazianzen of a Magician vnto whom the Diuell spake familiarly and the like But that we may not exceede the iust limits of Annotations it shall suffice that we obserue that among other predictions of the end of the world Saint Hippolytus writeth that a great number of Diuels shall appeare vnto men in humane shapes and being thus disguised in borrowed formes they shall assemble themselues in mountaines dennes and desert places all which predictions do fitly agree vnto the depositions of Sorcerers It will not be amisse to note the antiquity and authority of this glorious Martyr for the better resolution of diuers passages in the fore-cited place which by some might be offensiuely taken He was more ancient then Origen at the least he liued in the same time with him for Saint Ierome telleth in his Homilies how he preached and how Origen was present at his Sermons It is then to be presumed that since he tooke vpon him to speake of things to come which were not expresly comprehended in the Scriptures he had either the gift of prophesie wherewith all many were indued in the Primitiue Church as Saint Paul teacheth and which endured downe vnto the times of Saint Ireneus or hee had learned these things from the Disciples of the Apostles as Saint Irâ—neus telleth how he writ many things which he hâ— learned from the Disciples of Iohn the Euangelist and that it happened vnto him as it did vnto diuers others who liued neere vnto the Apostles time who hauing faithfully treasured vp those things which the most familiar Disciples of the Apostles did reueale vnto them yet there were some that would adde thereunto certaine conceits of their owne braine which they themselues did coniecture might be deliuered by the Apostles But in this they notably abused themselues as wee may plainely see in Ireneus Papias and others The same happened vnto this holy man in whom wee may obserue many tracts directly flowing from the Spirit of prophesie and other vsefull instructions proceeding from his owne iudgement Amongst this later sort of Reuelations from the Apostles wee are to place that which he speaketh of Antichrist whom hee saith shall be a Deuill taking vpon him the shape of a man And this we may easily see to be his drift for
di uell said it but because hee spake agreeable vnto the word of God Athanasan vit Anthonij Thus we beleeue the diuels saying in Mat 8. Mark 5. Luk. 8. that Christ Iesus was the Messias and the Son of the liuing God not because they said it but because they were inforced to speake according to the Scriptures They feare and tremble saith S. Iames vnder the puissant arme of God who serueth his turne with them as he pleaseth Dragons and Serpents fire and haile doe all worke the will of God saith Dauid Psalm 148. b Exclamation vpon the conception of our Ladie a The coÌ„tempt of the diuels towards our Ladie b He limiteth this afterwards saying next to the humanitie of thy Sonne c Exclamation in the praises of God d This was Magdalenes Gardian a woman admirably vertuous whom we haue beheld rauished in a traÌ„ce as soone as she had with teares receiued the blessed Sacrament * There was obserued a great hatred betwixt the two possessed proceeding from the diuels that were contrarie a The Diuell that is inferiour dares not speake in the presence of his Superiour without his permission because he is restrained by one mightier then he for the order they haue in hell is naturall And we haue obserued that the two companions of Verrine would neuer speak without his permission nor the companions of Belzebub without his permission or in the absence of the said Belzebub b The first reprehension of Magdalene c He here begins to discouer this miracle d The hardnesse of Magdacenes heart e Prayer causeth teares a The 2. reprehension of Magdalene b These are as strokes of a hammer to conuert a relentlesse person and to bruise bray his heart c The first accusation of the Sorceresse d Exclamation that our Lady intercedeth for sinners e Belzebub inuisibly menaceth him according to the mutuall language that Spirits haue a Verrine neuer made oth or abiuration but by the commandement of the Exorcist Magdalenes contrition b The Exorcists exhortation c She was also much ashamed that she was proclaimed a Sorceresse in the presence of all the people d The mercie of God e She spit at the perswasion of the Exorcist f Verrine his perswasions to Magdalene g The arriuall of Magdalenes mother h S. Magdalene intercedeth for Magdalene i Dominicke an intercessor for Magdalene k She had seene them often at the Synagogue and elsewhere l The letter that Magdalene wrote to the mother of God See the answere vnto the doubts in the 8. obiection after the Epistle to the Reader m Great troupes did daily flocke thither n Exclamation touching the last iudgement o A worthie reprehension of Christians p The sight of the damned fearefull q The vocation and first grace is the pure meere grace of God r The constraint of Verrine which he auoweâ—h in all his discourse s The Pilgrimes arriuall and testimonie of the precedent Acts besides ordinarie witnesses t Exclamation of the paines of hell u The reproches and sorrowes of the damned x The sorrow of Verrine because he was constrained y Exclamation of the wicked Spirit z The maruellous paines of hell a Belzebub throweth Magdalâ—ne from one side of the Church to the other b The will as a faculty of nature desiretn euer that which is good c The letter to S. Magdalene See the answer to the doubts after the Epistle to the reader Obiect 8. d The triall of the wicked Spirit e The first exclamation of Belzebub f The Deuills pride g They are beaten to augment their torments as wee haue proued to be true by their howling and crying I burne I can endure it no longer and foame and boyle with the paines of it Among the deuills the superiouâ— beateth the inferiour as being more powerfull then hee The good Angells also beate them and torture them when God is pleased to haue it so Besides they are tormented by vertue of Exorcismes as experience sheweth it and theÌ„selues confesse it Mark 5. Venisti torquore nos And Christ Iesus himselfe hath giuen this power to his Apostles to tread on Serpents and ouerall the power of the enemie h He would here say that because hee had lost her and suffered her to scape his Clutches Lucifer would be enraged against him and would beate him as one more mighty then he i This is the Diuels language in hell Non mortui laudabunt tâ— Domine c. k The adoration of the blessed Eucharist l Exclamation vpon the wickednesse of the world m Exclamation vpon the ingratitude of men n Exclamation of Verrine that God constrained him o Verrine expresseth the answere of God or else the good Angell on Gods behalfe did make an internall impressiâ—n thereof vnto him As in Iob 1 chap where God by a mutuall colloquie spake to Satan Now Verrine because hee speaketh by coaction desired that God would exhort sinners by some other instrument p Exclamation against the proud and curious q Reasons why the diuels may speake the truth r The fright of Magdalene a The resolution to write that which was spoken by the diuell b God changeth the witchcrafts and charmes of the Mâ—gician into good c The diuels were not inforced to discouer themselues and to speake till he possâ—ssed were brought to Saint Baume a place sanctified and apt for that purpose through the conuersion of a famous sinner d On that day the whole assemblie consisted of the poore of the adioyning villages e Deus mentiri non potest seipsum negare non potest But this disabilitie as we terme it is a supreme power as it is a great excellence in Spirits and soules that they haue no power to dye f Louyse at some intermissions did contemne detest Magdalene as hauing beene by her charmes possessed as she conceiued g Louyse was baptized by a Minister and for a time remained a Huguenot h Hauing respect to the consecration not to him that consecrates i It may be spoken well if it be vnderstood in a good sense by way of exaggeration As in the tenth chapter of Iosuah it is written Obediente Deo voci hominis God obeying the voice of man And to speake properly God doth no more herein then hee hath ordained and promised the Priest doing his office k Magdalene cruelly handled by Belzebub l Magdalene had manfully resisted the Iucubi which ordinarily Belzebub sent vnto her m The Diuels worship him by constraint as they also beleeue by force and trembling Marc. 5. Videns Iesum à longè cucurrit adorauit eum clamans voce magna Quid mihi tibi Iesu fili Dei altissimi c. n When God permitteth them they are vnloosed and doe all they can against men o They intended to haue hindered this new erection of religion which was to profit the church of God who made profession to teach girles their Catechisme deuotion and good manners Thus would the
d Lewes the Magician brought into the Chapel e They were saine to keeps the Chapel doore shut because of the throng of people f The markes found by the Physitians vpon the Magician g The friuolous question of the Magician h Magdalenes accusation and stoutnesse against the Magician i Magdalene did afterwards make relation of this vnto vs for we were not present at their confrontments but the commissiaries haue the acts of these things in their hands k The difference betwixt the heart of a Catholicke and the heart of a Magician When God doth not operate all is endarkned but when he beginneth to put his operations in act euery thing thereby receaueth life and light as appeareth in the worke of the Creation Gen. 1. Now by reason of this participation of Magicians with Lucifer they are not onely possessed with obstinacy and blindnesse but also with a diabolicall rage which we haue formerly touched l O wretched Magicians can you haue any affiance in Deuils puâ— your trust in your good God Quia fidelis Dominus in omnibus verbis suis sanctus in omnibus operibus suis. m The Vestments of Priests m The strange manner of Magdalens running vpon her knees n This woman was bewitched by the Magician concerning which there is mention made in the sentence giuen against the said Magician o It is the manner which some haue welobserued to be vsuall among Diuels that they hate others that come vpon their ground possessions which proceedeth from their pride enuy p A charme giuen by the Magician q Ye that are sinners consider seriously how grieuous the punishments are vnto which your sins make you liable r The horrible and rude handling vsed by the Diuels towards Magdalene s The Diuels haue no power to bite consecrated fingers t Mens conuersions from those faults that are enormous doe ordâ—narily goe by degrees succession as hath been experienced in the conuersion of Magdalene which at length was perfected vp approoued by the markes that departed from her A demonstration or externall embleme hereof is in the blinde man in S. Mark chap. 8. vpon whom Christ Iesus laid his hands two seuerall times so at first he began to see imperfectly afterwards his sight became more perfect u He conceited that it was nothing but imagination not hauing been much conuersant with her that was possessed The Diuels that were in the bodies of some harmelesse and innocent sisters of S. Vrsula vpon their being Exorcised did say wee will depart from hence in time but wee are already prouided of a body to enter into it at our pleasure Yet would we not iudge this to be ment de indiuiduo x The great charity of two Capuchin fathers y In the Acts of the Apostles the 19. chapter The handkerchifes of Saint Paule being applied vnto those that were possessed did chace away euill spirits z The Deuils are oftentimes constrained to reueale the bodies relicks of Saints as appeareth by the Ecclesiasticall histories concerning the bodies of those notable Saints Iohn and Paule whom Iulian the Apostata had caused secretly to bee hid as he also â—ndeauoured to silence the memoriall of their Martyrdome But they were knowne by an vndeceiuable marke which is by the miracles that were wrought by them which doe beare a more assured witnesse of them when they are dead then when they are aliue as was seene in the person of Christ Iesus for in mens life time they are not alwayes ineuitable arguments of predestinâ—tion Mat. 7.1 Cor. 13. but they are certaine tokens of the same after their death And by this point shall Antichrist be discouered euen by his own that shall beleeue in him a An excellent dialogue betweene one of the fathers and the Diuell b As if this miserable obstinate and blind spirit should say that there was good cause of their reuolt so to excuse and make good his sin c He returneth to his first speech where he complaineth of God d Like vnto sundry theues that are possessed with diuers towers euery one standing vpon his owne guard or like two doggs snarling one against the other when they both are gnavving of a bone e Behold the consummation and perfection of true contrition abneget semetipsum f Oculos suos statuerunt declinare in terram g Holy Fryday a day fit apt for remission of sinnes h Tharasque is a monsterous Dragon that deuoured men at Tharasconâ—n â—n Prouince and afterwards was sâ—â—ne by S. Martha i O notable Miracle being performed vpon the blessed day of Easter at the time of holy Masse by the vertue of the worthy receauing of the body of Christ Iesus al being wrought by the power of God who is alone able to enlifen that which is dead the Diuel hauing no power to quicken the least branch of a tree after it is once withered vp and dryed Thus doth God by his bounty and Omnipotency take from vs the stampe of the Diuel which is sin in steed thereof setteth vpon vs the scale of his grace by quickning putting life into our soules These are notable hansels and tokens of Easter day k For Antony they say Tony. l Meaning that men doe not goe so presently to Paradise m Obserue heere good Christian by these fore passed euents and by those accidents that doe now happen shall heereafter follow what extraordinary torments God by his iust iudgments imposeth vpon those that haue transgressed against him For wheÌ„ he would seate this distressed sinner in the state of grace he loaded her patience with many paines that did draw neer vnto the torments of hell and that by the ministery of her cruell enemies the Diuels and without compassion vnto the outward manâ— Secundum mensuâ—am delicti c. n It is a great light of God when corporâ—l torments aâ—e not so much â—steeâ—â—d as internall temptations a In like manner vpon the blessed feast of Easter the markes of the Diuell were perfectly taken from her as the tokens and hansell of her conuersion Tertul. lib. de anima Marc. 16. Tertul. lib de Testim animae Hierom. lib 15. commen in Esai ad c. 47. Tertul. lib. de anima Hierom. lib. 8. in Esai ad cap. 27. Leuit. 15. Deuter. 1. Luc. 1. Act 1. S. Thom. 2.29 95. art 8. August serm 2. in Psal. 30. Plat. in Cratil S. August in Epist 102. calleth them Daemonicolas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worshippers of Diuels Vpon the 96. Psal. where he tearmeth them worse then Idolaters August lib. 20. contr Faust. Tertul. lib. de testi ani Tertul. lib. de nima August lib 13. contr Faust. Mani cap. 15. Chrysost. hom 2.11 Epist. ad Heb. hom 10. in 1. Epist. ad Timoth. Aug. lib. de ciuit Dei cap. 18. Lib. 1. Metaph. cap. 1. Exod. 16. Lib. 8 Physic. Lib. 12. Metaph text 48. Ezech. 1. S. Thom. lib. 2. cont gent. c. 92 Lib. 2. Metaph. lib. 2. de
where hee purposely laboureth to magnifie the power and goodnesse of God in the worke of Creation And in good reason doth he take his beginning from this question since the weightiest argument that Saduces and Atheists can alleage for themselues is that Moses speaking of all the creatures of God and of the heauens themselues doth yet make no mention of Angels whereupon the ancients haue endeauoured to giue a satisfying resolution heereunto as S. Chrysostome S. Athanasius Theodoret and others S. Chrysostome particularly in two passages doth determine this point I know well saith hee speaking vnto the people that you are accustomed to demand why it is not said In principio creauit Deus Angelos Archangelos as well as it is written In principio creauit Deus coelum terram especially since Angels and Archangels are vndoubtedly compositions of more noblenesse and puritie then heauen or earth You are to know saith hee that the holy Scripture is nothing else but a letter missiue which God by his Ministers doth send vnto vs no lesse then when wee read that Helias was sent from God vnto Ioram king of Israell with a letter missiue to reclaime him from his faults and to instruct him in the will of God Now when a great Lord writeth his letters missiue hee doth accommodate the stile and matter of them vnto the qualitie and capacitie of the person vnto whom he doth addresse them for hee must write to a Prince after one fashion and after another fashion vnto a Philosopher and in a different maner from these when hee writeth to his wife or to his children Now the first letter missiue which God in his goodnes sent vnto man was the fiue bookes of Moses which hee directed to the people of Israel This people of Israel vnto whom the letter was addressed was a rude and an ignorant people because they were newly infranchised from the slauery and seruitude of Egypt where they had been for the space of 400 yeares very cruelly oppressed being all of them constrained to apply themselues to manuall trades and workes as to gather straw and clay to carry great baskets vpō their shoulders ful of such stuffe wherof they were afterwards to make bricks and then to carry them where the Cities and Pyramides of Aegypt were a building and this they daily did not hauing leasure to breath or to serue their God one day as may be easily seene in the beginning of Exodus so that whatsoeuer was said of Ioseph may very appositly be applied vnto this people Diuertit ab oneribus dorsum eius manus eius in cophino seruierunt Which was the cause that they were a rude nation altogether vnacquainted with good literature And this is the peculiar slight of tyrants as Aristotle writeth in his Politicks who will not permit their subiects to study and attaine vnto learning which was the practise of Iulian the Apostata against the Christians They were all then very ignorant except Moses who was exempted from such rudenesse because he had his education in the Kings Palace and was the adopted sonne of King Pharaoes daughter and this S. Stephen well obserueth saying Erat Moses doctus in omni scientia Aegyptiorum for he had skill in Astronomy Geometry and the Mathematicks but the rest of the people were exceedingly ignorant and could not conceiue of any thing but what they could see with their eyes which is the ordinary fashion of illiterate people who are not able to eleuate their spirites higher then the earth and laugh at Philosophers when they dispute of the roundnesse of the Sunne of the height of heauen and of the sphericall forme of the sea and earth and heereupon it is that Moses saith to God alas Lord I assure my selfe that they will not beleeue that which I shall say vnto them for when I shall speak of thee Lord what fashion shall I hold in my discourse to make thy Maiesty knowen vnto them since their apprehensions doe sauour so much of earth and dulnesse But God answered him it shall be sufficient for thee to tell them that hee who is hath spoken vnto thee for hee would not that hee should speake vnto them in a higher straine then of his being onely which is a thing common and agreeable to the least creature of the world although if these words bee vnderstood by nature not by participation they haue a high and mysterious meaning but this distinction was not mentioned vnto them because he would fit his discourse to their vnderstandings And this is the very opinion of S. Dydimus who sheweth that according to the diuersitie of tymes and persons there came Prophets and others in the name of God some with the name of him that was Almighty others with the name of him that was replenished with all goodnes and others with the name of vnappeasable rigour and iustice And thus saith hee was Moses sent vnto this rude people with the name of him That is for God would at that time exact nothing from them but that they should vnderstand that the God of their fathers is and was not like the false Gods of Egypt who indeed were not because they had not so much as an existence which is the least that any thing may haue In like manner when Christ Iesus did addresse himselfe vnto the seauen Churches of Asia hee set downe diuers attributes of his Maiestie in the beginning of those letters according to the diuersitie of persons And S. Paul preaching at Athens among the Philosophers did purposely decline to make particular mention of the Trinity but thought it sufficient to expresse vnto them that there was a God who created heauen and earth Deus inquit qui fecit mundum omniae quae in eo sunt coeli terrae ' Dominus non in manu factis Templis habitat S. Peter also in his first sermon to the Iewes doth not at the first cast plainely expresse that Christ Iesus was the true God but accommodating himselfe vnto them hee is contented if at the first he may winne thus much vpon their beleefe that Christ Iesus was a holy and innocent man sent from God Iesum inquit Nazarenum virum approbatum a Deo signis virtutibus but afterwards he speaketh vnto them in a higher straine hauing once prepared them for more diuine instructions And so heere likewise in processe of time did God manifest vnto this people that there were Angels and that they had their creation from him as wee shall presently see Which is also more expresly vnfoulded in the new Testament at what time men grew more familiar and better acquainted with the secrets of God This is S. Chrysostoms reason which is very probable and fit to be admitted S. Athanasius yeeldeth another reason saying that this people was exceeding ready to beleeue and admit plurality of Gods which in processe of time they tooke from the superstitions of the Egyptians