Church was the true Church The Deuill answered There is one God and one Church The Huguenot replyed vpon this I beleeue the Church Verrine said Dost thou beleeue the true Church which is the Church of Rome I know thou dost not beleeue it He answered let vs leaue that point I affirme that I am in the true Church Verrine replyed that it was not true Then did the other bid him to show some reason whereby it might bee declared whither the Saints may pray for vs or no. Verrine said Who so denyeth the Prayers and Intercessions of Saints denyes an Article of his Creede which doth confesse the communion of Saints Then replyed the other I am not satisfied with this giue me a better reason To which Verrine answered Doe not you your selues pray sometimes one for another You know full wel that you pray for your Kings and Princes and doe you conceite that there is lesse charity in Paradise I say no for standing before the presence of God and God being Charity it selfe it falles not within the compasse of doubt that Saints pray for vs. But the other said that for all this hee was not yet satisfied Then Verrine told him Thou art proud yea and curious in thy nature thou deseruest not to haue fruition of the light for thou dost not endeauour to search forth the same Then they fell vpon the point of the blessed Sacrament and the Huguenot said that it was necessary to beleeue that his diuinity onely was there and not his humanity Verrine answered that he was really and truely there both in Diuinitie and Humanity and alledged diuerse reasons for the same saying that who so denyeth that denyeth the first Article of his Creede Thou dost acknowledge said hee to the Huguenot in thy Creede that God is Omnipotent and yet dost now crosse that and denyest heere his Omnipotency for if hee be Omnipotent then is hee of powerfulnesse to performe the same which he also doth for his body and diuinity are in the blessed Sacrament whereunto hee added that Gods word ioyned with his power could not but take effect and that when God had affirmed a thing it was impossible for him to lye Then said the other And I affirme that wee receiue him not but by Faith Verrine answered This by Faith will lead you all to Hell if you bee not humbled and giue way vnto the truth The other said And how is the body heere when it is said that he sitteth at the right hand of God Verrine replyed It is true hee is so yet doth he not say I can be no where but at his right hand he said when he made the first institution of this blessed Sacrament Take this is my body and my bloud it is not said this is by faith but it is said This is my body as often as you doe this you shall doe it in remembrance of my Passion Then Verrine added You deceiue your selues in that you thinke that the body of our Lord doth fill or take vp any place No no it is not thus for his body is a glorified body and is adorned with all the qualities of a glorious body yea I doe further say that he being more perfect then all hath therefore a body so blessed aboue all other that hee occupyeth no place but is couered and shrouded in a litle bit of bread onely Then there began a disputation between Leuiathan and Verrine in the presence of the said Huguenot and of sundry Catholicks one of the Deuils speaking anâ— sustaining the cause of God which is Verrine and the other to wit Leuiathan who is the master of all Hereticks the cause of Lucifer and speaking interchangeably they reasoned to this purpose What said Verrine is not God Omnipotent May not hee exact this seruice from the Deuill to enforce him to doe his will when it shall be best pleasing vnto him Leuiathan taking the Huguenots part replyed My friend doe not beleeue him wee are all the fathers of lyes Ha! you shall shew your selfe very weake to giue credite to his words beleeue me you are in good way beleeue me and hold on your course Verrine answered thou lyest and art not able to prooue it Leuiathan said I will sweare solemnly that he is in a good way Verrine replyed thou art an accursed spirit and wilt take a false oath against God and his Church Leuiathan said vnto him No I say I will take mine oath according to the meaning of God and his Church Verrine answered Thou canst not doe it vnlesse thou haue some sinister and reserued intention Leuiathan said leaue this talke you neede not search so deeply into the botome of this I onely bid thee answere to what thou oughtest Verrine said I am heere on Gods behalfe It is true said Leuiathan and I am heere on the behalfe of Lucifer Then Verrine said that is the very reason that thou art not able to say what I say but onely tellest lies thou art in the body of Magdalene that thou maist destroy soules but I am heere to saue them That is true Leuiathan Then said Verrine wilt thou take an oath as I will affirming that there is but one God one Baptisme and one Church I am heere to take part with God Leuiathan turning himselfe towards the Huguenot said Bee resolute my friend bee resolute thy Church is the true Church thou mayst safely follow these paths Then Verrine told him that hee lyed and that it was the Church of Darknesse wherein no truth was to bee found and because they tooke not the help of a candle to direct them to the habitation of truth but stumbled along with a dimme and darksome Lanthorn what wonder was it if they miscaryed from their way and could not attaine vnto it Leuiathan said No this is the true Church which is beawtified with the fair appellation of the reformed Church Verrine replyed I tell thee it is the Gulfe of Hell because the curious tread dangerously on the brimme of that Gulfe and are euer labouring and digging neere the brinke thereof and not being able to finde that which they search after they doe at length tumble in and when the head falleth into this pit first the rest of the members of that body doe easily follow after witnesse Beza Caluin and Luther who alledged and said that they were Preists and Religious persons yet did they despise all Religion and all Ecclesiasticall Discipline And although darknes issued from thence where light should haue remained yet for all that said Verrine men ought not to take away Preist-hood or to abolish the orders of Religion because there are some wicked Preists and ill-disposed Religious persons For prooofe whereof he alledged that in the company of our Lord himselfe there was a Iudas yet who would bee so foolish to conclude that the rest must be as wicked as hee Then said the Huguenot how prooue you that God hath commanded vs to pray to Saints Verrine
from earth hence it is that the remission of one onely sinne doth chalenge from you a perpetuall giuing of thankes The least blessing that God bestoweth vpon a man is of more worth then if a mighty King would make a free donation vnto him of all his dominions And what thinke yee Did not God giue you a soule accompanied with the three goodly faculties thereof that you might vse it and them to his glory The sinne that is committed out of frailty is against the Father and is easily pardonable the sin against the Sonne who is the eternall wisedome of his father is out of ignorance and is excusable but the sinne against the holy Ghost who is that euerlasting goodnesse is hardly pardoned some may bee reclaimed that offend this way but very rarely After this Verrine by a most solemne oath confirmed all which is aboue rehearsed and in honour of the fiue wounds he said fiue seuerall times Adoramus te Christe c. and towards the end saying this word Redemisti he subioyned Redemisti that is you and not vs Diuels who are in hell Then hee said Great God I adore thee who art heere couered vnder a little Host cursed be that Christian who reputeth himselfe to bee a Christian and doth not beleeue it hee is farre worse then a Diuell This same day in the morning Belzebub departed out of the body of Magdalene and said vnto her farewell I goe to see thy friend who is in great perplexity and so he went to Marseille to aide the Magician as he said against those that did aduise him from father Michaelis to haue regard vnto his conscience The same day father Iames de Rets came from Aix to S. Baume and brought newes that father Michaelis had consulted at Aix with the Capuchin Fathers touching this particular and that hee had sent diuers vnto Marseille and willed them to bee carefull in a businesse of so rare and high a consequent The Acts of the 21. of December This day in the morning the Dominican father did exorcise and assoone as the Exorcismes began one of the Diuels which was in Louyse asked him saying In the name of God why dost thou exorcise mee who gaue thee authority to doe it the Exorcist answered him God and his Church Then said the Diuell can God compell a Diuell to deliuer truth The exorcist replyed that he could To this Verrine said Beleeue it not for we are all the fathers of lies True said the Exorcist you are the fathers of lies when you speake from your selues and that which is your owne but when you are constrained by Almighty God I affirme that then you may speake truth Verrine replyed vnto him Tell me if there bee any power or authority in the bookes of Exorcismes to force vs to take a true and a binding oath answere mee now to this It is true that we may take a true oath as for example when you interrogate vs in the name of God Almighty and by the authority of the Church tell me if in that case God hath giuen that power vnto you to force vs to take an oath that bindeth to wit according to the purpose of God and the meaning of the Church It is a truth answered the Exorcist that God hath bestowed this power vpon his Church and vs. Verrine replyed I spake this in confutation of those that auerre that Diuels cannot speake truth I tell you that such doe in effect deuise the omnipotencie of God and therefore they may saue a labour in saying their Creed and if they doe say it it is after the Hereticks cut that say their Credo without a Credo for they say it with their mouth and deny it in their heart I therefore auow that since God is omnipotent he may easily constraine the Diuell to execute his will Then did Verrine turne himselfe towards Leuiathan and said Speake Leuiathan if thou hast any thing to say for thy selfe Leuiathan answered I shall loose of mine honour to hold discourse with my slaue I am not disposed to talke Thou art faine to say this said Verrine because thou hast not wherewith all to oppose or thwart that which on Gods behalfe I haue deliuered Leuiathan answered God doth not vse to send diuels abroad to preach That is true said Verrine neither is my errant hither to bee a Preacher Leuiathan answered What need all these words then They are no words of mine said Verrine all my knowledge is nothing auaileable vnto me but he who causeth me to speake is wisedome it selfe and all these things doe proceed from the Almightie Speake now illuminate doctor defend thy selfe O thou doctor of Heretickes I doe heere my dutie and discharge my commission speaking meerely from the strength of that which God commandeth and not out of any fancie I haue thereunto I haue not so much charitie in me as to speake it from my selfe but what I haue deliuered is wrung out of me by maine force and compulsion Speake now vnto this perchance you may get aduantage by that which I haue spoken Then said Leuiathan If I did see here any one whom I might call mine meaning Heretickes I would not make daintie to speake Thinkest thou answered Verrine that God is like vnto men who are curious and choise in their phrases and lay a varnish of eloquence vpon their speeches I tell thee that with one sole motion of his will he reuealeth by an intrinsicke manner of vnderstanding whatsoeuer he pleased shal be accomplished but the truth is thou art pusillanimous and hast nothing to replie Leuiathan answered I neither feare God nor his Angels and why then should I feare thee who art but as it were a lackey It is true said Verrine I am but as thy lackey yet mightest thou answere if thou hast any courage residing in thee But thou art a very illiterate doctor and those that follow thee must needs stumble in the darke so full of obscurenesse and falsehood is all thy doctrine Darest thou sweare that thy doctrine is consonant vnto truth as I wil sweare that whatsoeuer I haue here deliuered proceedeth from the liuing God Leuiathan answered Yes I affirme that it is all true Verrine replied Accursed spirit darest thou sweare as I will Yes that will I said Leuiathan Verrine answered him thou canst not without reseruing some priuate and malitious meaning Leuiathan then said Well let vs breake off this discourse To which Verrine answered If thou mightest be let alone I doe easily conceiue thy inclination to sweare falsely and the reason is cleare for thy doctrine is false and if thou shouldest take thine oath thou wouldest sweare falselie and not according to the intention of God and his Church Not so said Leuiathan I tell thee I wil sweare according to the meaning of the Church Wilt thou sweare according to the meaning of the Catholicke Apostolicke and Romane Church said Verrine Leuiathan replied What neede all these
cautions and restrictions They doe declare said Verrine that thou are vanquished for thy intendment was to haue sworne according to the Church that is called the Reformed Church and is the Church of Caluin Beza Luther Arius and the like Heretikes You may doe well said Leuiathan to beleeue this babler you may perhaps find him to be a great Prophet Verrine said It is true I am of my selfe a miserable Diuell as thou art but after much resistance and long disputation against God I was at last constrained to speake the truth for God is the Prophet of Prophets and hee it was that made Balaams Asse to speake Leuiathan answered What doth God interchange commerce of language and conference with a Diuell Yes that he doth said Verrine but by a secret kind of intelligence and we resist as much as is possible for vs his commandments yet at length we are of necessitie tied vnto obedience Then answered Leuiathan For mine owne part I frequent no companie but the societie of braue and worthie fellowes Accursed spirit as thou art replied Verrine knowest thou not that when God doth worke hee worketh not for the bodies sake but from his regard vnto the soule I tell thee the soule of a pesant that is endowed with the grace of God is as pretious before his Creator as is the soule of a great King or Monarch It cannot bee denied but they are poore yet God is able to inrich them and to store vp much grace within them Speake now Leuiathan It may be thou shalt gaine some one or other vnto Lucifer and shalt not loose all thy labour Leuiathan answered Ha Verrine thou knowest well that I gaine more vpon great personages then vpon pesantly and base people It cannot bee gaine said quoth Verrine but that a man of note and qualitie is more incumbred to cleere himselfe of euill and to applie all his actions vnto good then is a poorer man yet may an honest plaine Countrie man be a cause of much good as a clowne of a wicked disposition may bee apt enough to practise a great deale of mischiefe Poore and rich are indifferently equally in Paradise for there is no distinction in that place betweene them And least any one should mis-understand mee and conceiue that there is an errour in my words I do explane my selfe I do not say that there shall be no diuersitie amongst them in the seuerall degrees of glory for who so in this world is stored with most grace shall in that other world attaine vnto a great portion of glory as appeareth in Magdalene who hauing loued much had much sinne remitted vnto her and therefore she is the second person after the mother of God and so is it also decreed and ordered by the Church in the Letany O Dominicke thou art my mortall enemie and art now dwelling amongst the Thrones and holdest that place which formerly did appertaine vnto me I say not that thou art there as an Angell but as a Saint blessed for euermore for as there fell Angels of euery Order some so God to fill up the seates that were void by the downefall of Angels hath placed the soules in them diuiding vnto euery one that place of glory which he iudged they had deserued Then said Leuiathan What haue I to doe with this preacher Verrine answered I came not to preach and those who vnderstand me cannot say that they haue heard a Sermon but that they haue seene two persons possessed to bee exorcised and that the Diuell in one of them did speake and discourse variouslie Then Verrine spake to the Exorcist and said Why doest thou not command Leuiathan to speake Vpon this the Exorcist said Leuiathan why speakest thou not Verrine answered because hee hath nothing to replie Then said Leuiathan I doe warrant it vnto you that my doctrine is the truth not the doctrine of the Church of Rome True said Verrine according to thy perplexed and cursed intention I tell thee that although the Bishop of Rome should leade an vngodly and a vitious life which yet I affirme not for I touch vpon no man in particular but suppose that it were so yet should not the authoritie and the power that God hath delegated vnto his Church be hereby diminished or impaired for the power is alwaies the same as in the Church the sacrifice is alwaies the same be the Priest good or be he bad that doth sacrifice for the Priest deriueth his power from God not God from the Priest Then he cried hola Lucifer come hither for I will dispute with thee of the Masse of Purgatorie and of Inuocation of Saines my doctrine issueth from a fountaine which is neuer dried vp to wit Iesus Christ who is the light of the world as saith Iohn the Euangelist Leuiathan among the supreame Seraphins thou wert the third after Lucifer What sayest thou now learned doctor Darest thou affirme that in the Sacrament of the Eucharist Christ Iesus is not really and truly there I my selfe am able to tell thee O doctor without knowledge that God being Omnipotent may make his bodie descend vpon an hundred thousand seuerall Altars Doest thou vse thus to baite mens soules with thy faire speeches steeped in all alluring sweetnesse And thou Balbarith who doest make the Gentrie to beleeue that it is a peece of vallour to sweare and blaspheme the name of God without intermission speake if thou wilt Approch thou also Astaroth who art the master of idlenesse And thou Asmodee who doest vndoe and debauch youth by thy continuall allurements And thou Carreau who hardnest mens harts I perceive you haue nothing to say for your selues and yet doe you labour secretly the subuersion of men Vpon this Verrine turned him to the assembly and said Looke you obserue the commandements of God and of his Church which is not subiect vnto errour for Christ Iesus her Spouse is euer with her and guideth her by that cleere light which euer streameth from him Bee attentiue vnto Sunday and Holi-day Masses for those that obserue them not hauing no maine or canonicall impediment to hinder them doe sinne mortally The Church is more solicitous to instruct you then a naturall mother can be ready to succour her child that is in danger There are who goe to heare Masse as a labouring man goeth to his worke without preparation or as if a man would goe to Plaies or Reuels Consider consider these things that are so full of admiration I Verrine as I am a Diuel would rather chuse to suffer the paines of hell 20. 30. 40. 50. yeeres then to tell you one word sutable vnto what I now speake and if this creature here were of force and strength sufficient I would crie so loud in her that men should heare mee halfe a league off Conceiue of me as of one that is nothing else but a fire-brand in hell not worthie to be burned in that fire and in these contemplations thinke
zelousnesse and deuotion desiring Christ Iesus to take compassion on Lewes And hee pronounced this prayer so passionately and with such affection that he made many mens hearts to throb and melt with compassion yet some others did breake off this prayer said that it was not fit to suffer Verrine to make such praiers Notwithstanding after these interruptions were blowne ouer Verrine propounded certaine interrogatories vnto Lewes saying Primo Whether God bee omnipotent or no to which Lewes answered That hee was omnipotent Secundò he demanded of him Whither the Church hath power and authority to command Diuels Lewes answered that the Church had such power Tertiò hee asked him Whither Diuels may be inforced to vtter a truth Lewes answered that they might Quartò he demanded Whither the oathes which are taken by the Diuel with all the conditious and solemnities requisite vnto the same be of validity or no To which Lewes answered that they were of validity Then said Verrine to the fathers that were present Marke well with me what he hath heere granted And so he bade Lewes to exorcise him which accordingly hee did But not being able to read and being altogether vnacquainted with matters of Exorcismes at euery word he asked of father Michaelis must I say thus and thus to which the said father answered yes and bad him to proceed Here is to be obserued that the fathers Michaelis and the rest questioning with him of the truth of the fact whither he were indeed a Magician or no with other interrogatories vpon that point in steed of inuocating the name of God he bad all the Diuels of hell to fetch him if it were true which he oft repeated to all the questions that were propounded vnto him and made shew as though he wept yet as experience taught vs and as Belzebub himselfe did aduertise vs he did not shed a teare About the end of this exorcisme Verrine exhorted Lewes to renounce all Magick and to turne vnto his God and to this purpose laid before him many pregnant motiues and inducements It befell as the said Lewes was exorcising Magdalene Belzebub and Verrine beganne both together to laugh a loud saying Who would euer haue thought that Lewes would haue exorcised Magdalene Louyse At the Exorcismes that were said by Lewes and also when they were ended Magdalene shut her eies because shee would not see him hauing him in detestation because he was a seducer a Magician and a man so execrable as indeed he prooued When Verrine had once layd him open who hee was to wit that he was a Magician that he had seduced Magdalene that he was the Prince of them all and many other particulars touching the art of Magick and the charmes which he gaue as well to the house of S. Vrsula as to many other persons and places he tooke his oath vpon the blessed Sacrament that all these things were most true Also Magdalene confirmed the same by a double oath and that vpon the blessed Sacrament also After al this Verrine said that they might do wel to shut vp Lewes in the place of penance and that it might bee locked fast vpon him with a lock of iron and that two Priests should lye and watch with him in the said place of penance and two should remaine without that he might be safely kept from making an escape The acts of the first of Ianuary being the feast of Circumcision 1611. THis day in the morning father Michaelis together with the two Capuchin fathers father d' Ambruc Sub-Priour of the couēt of preaching Friers at S. Maximin and two other Priests M. Gaubert and M. de Rets held a counsell at the Kings chamber where it was concluded that father Romillon father Francis Billet and father Francis Domptius the Dominican who had assisted these two possessed women since the beginning of Aduent should bee excluded from the counsell because the said father Michaelis ment to proceed legally and to that purpose had sequestred and examined seuerally the said women that the verity of this fact might be sifted and sound out and that nothing but the pure truth might be published The same day father Michaelis did minister the Communion to Louyse and Verrine against the commandement that was imposed vpon him not to speake began to discourse and say that God by reuelation bad him make declaration of those admirable discourses which hee must vtter to those that were come purposely to heare him The Dominican father who was the Exorcist demanded leaue and licence of father Michaelis his superiour to goe home to his country but not with that modesty which is wont to be vsed to one of his ranke yet did he prostrate himselfe to the feete of the said father after the fashion of his Order in the presence of the Capuchin fathers not without some appearance of spleene and anger His resolution was to get him home because father Michaelis gaue order that he should not bee present at the consultations nor heare or examine that which had been declared by Verrine for his purpose was to examine and looke into these particulars himselfe together with the aboue mentioned fathers And this was done by good aduice and reason for the said father was a party and wrote all that Verrine had said during the whole time of Aduent so that it stood not with conueniency that he should be present at these examinations that it might bee the more fairely carryed and not obnoxious to any partiality or passion The same day in the presence of the said father Michaelis the Capuchin fathers and the others aboue named Magdalens desposition was heard who in perfect sense memory and in the presence of Lewes Gaufridy desposed many things against him touching her possession seducement and the like described at large in the acts that were gathered by father Michaelis from the eleuenth of Ianuary vntill almost the last of Aprill Furthermore she shewed the marke which shee had in her feete which to outward appearance seemed to haue lost all sense as experience made it cleare when they made proofe thereof by putting pinnes into them Notwithstanding this deposition Lewes would by no meanes make acknowledgement of his fault but in a menacing sort he said that in time hee doubted not but to haue reason against those that had accused him and that he would neuer desire to stirre aliue from S. Baume if he were not found innocent This euening father Michaelis did exorcise the two women that were possessed whereupon Lewes by the aduice of some of his friends renounced the art of Magick and at euery renunciation Verrine answered Anen and in disclayming all the scheduls Verrine likewise answered Amen and said vnto him Lewes prepare thy soule and God will giue thee the light of his grace As father Michaelis in the exorcismes was saying these words Qui inferni triumphator fuit Verrine replyed he shal
and told them that she was already dead Being demanded where shee dyed hee answered in yonder adioyning hill that is opposite vnto S. Baume Being asked what time she dyed hee answered about eight of the clock at night Being questioned where they had buried her hee made answere that shee was cast into the sea behind the Abbey of S. Victor at Marseille where all the Magicians and Witches were assembled at her buriall Beeing asked of whence this young woman was hee answered that she was a Parisian and her fathers name was Henry Alhponsus a gentle-man dwelling neere the Louure vpon the left hand Being asked whether she were damned he laughed and said I beleeue she is so Being asked if any other had receiued hurt hee replyed that the chamber-maide of the same Mary whose name was Cicile was hurt in the back but the wound was not mortall After Belzebub had deliuered all this hee came forth through the mouth of her that was possessed and in his issuing forth he made a noysâ— much like vnto a belch saying these words he is departed When this was ended the Exorcist began to adiure the Diuell that did then gouerne in the body of Magdalene Then did one of the Diuels begin to neigh like a horse and presently added this is Leuiathan whom you heare Then he was demanded who it was that issued forth of her body he made answere that it was Belzebub Being asked if hee would sweare auow that which Belzebub had said he answered that he would and to that purpose had receaued commission and leaue from him to doe it so causing him to put both the hands of Magdalen vpon the holy Gospel he swore thus I sweare according to God and the truth and according to the Churches intention and yours without reseruation of any secret sinister or contrary meaning to my selfe that all which Belzebub hath said is certainely true Then hee was againe questioned and adiured to tell whether any other besides them which Belzebub spake of were hurt or no. After many refusals and impositions of a thousand degrees of paines and by as many Martyrs as euer suffered since S. Stephens time he answered that one Briget of Marseille had some dayes since receaued a hurt on her right side but was now recouered of the same Also a woman of Carpentras was wounded on her left side but hee made dainty to tell her name saying that shee dwelt neerer to them then Paris but they imploring the aide and assistance of the sacred Virgin S. Magdalene and of the Angels especially of S. Michael and hauing shut vp Magdalene within the holy Penitence and put the holy Pix vpon her head after much adiuration and charging of him at last hee spake disdainefully and said shee is called Cecile of Monts whereupon wee presently dispatched away a messenger thither to enquire the truth thereof but some were of opinion that there should no enquiry bee made after these things for feare least tho Diuell should accuse some body wrongfully and so bring many innocents into danger After dinner about two of the clocke in the afternoone Magdalene was questioned touching the manner and fashion which they held in their Sabbath who answered Since my conuersion there is a Sabbath held euery day but before it was kept but three times in the weeke beginning at eleuen of the clocke at night and continuing till three of the clocke after midnight sometimes more sometimes lesse the alteration of the place is day by day appointed by the Prince of the Synagogue and the witches are gathered together by the sound of the Cornet which is winded by a Diuell And this found doth tingle and ring in the eares and vnderstandings of Sorcerers in what part of the world soeuer they be then the Sorcerers by the power of a certaine oyntment which they vse are carried in the ayre and brought close vp to the Prince of Sorcerers who is supported in the aire by Diuels in the mid-way and passing by him they bow vnto him and make him reuerence and so are hurried to the Synagogue at the place designed where being assembled First the hagges and witches who are people of a sordid and base condition and whose trade and custome is to murther infants and to bring them to the Sabbath after they haue been buried in their graue are the first that come to adore the Prince of the Synagogue who is Lucifers lieftenant and he that now holdeth that place is Lewes Gaufridy then they adore the Princesse of the Synagogue who is a woman placed at his right hand Next they goe and worship the Diuell who is seated in a Throne like a Prince In the second place come the Sorcerers and Sorceresses who are people of a middle condition whose office is to bewitch and spread abroad charmes and these performe the same kind of adoration with the former kneeling vpon the ground but not prostrating themselues as doe the other although they kisse the hands and feet of the Diuell as the first likewise doe In the third place come the Magicians who are Gentlemen and people of a higher ranke their office is to blaspheme God as much as they can and are possessed with a madnesse like vnto the raging of a mad dogge these are full of a diabolicall hatred fretting and fuming when they cannot plucke the Deity in peeces especially the precious humanity of Christ Iesus Their duty also is to renounce the sacred Trinity their Baptisme and all inspirations which God may infuse into them as also all the Sacraments Preachings Prayers Confessions and whatsoeuer else God might vse as the meanes and instruments of their saluation Euery one of these haue their seruants or chambermaids to disperse abroad their charmes for at euery Sabbath the Prince of the Synagogue vpon the suggestion of the Diuell who roundeth him in the eare commandeth and appointeth what charmes euery one shall haue to throw about the next day which euery one performeth in his owne person except the Magicians who leaue the execution hereof to their seruants and chambermaides This being performed in the second place they prouide a banquet setting three tables according to the three diuersities of the people aboue named They that haue the charge of bread doe bring in bread made of corne which inuisibly they pilfer and steale from diuers places The drinke which they haue is Malmsey to prouoke and prepare the flesh to luxurious wantonnes and this liquor is brought by certaine deputed for that purpose from sellers whence they steale the same The meate they ordinarily eate is the flesh of young children which they cooke and make ready in the Synagogue somtimes bringing them thither aliue by stealing them from those houses where they haue opportunity to come They haue no vse of kniues at table for feare least they should bee laid a crosse and emblematically to shew that they must not cut off the foreskin of their damnable customes and habits and
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
quickly for Belzebub calleth for thee and forthwith Carreau flew forth from her like lightening She also said that Belzebub was departed from her body all that day and had neuer stayed from her so long And that she saw Belzebub to returne while she was reading a letter that made mention of the mother of God The same day also father d'Ambruc sub Prior of the Couent of S. Maximin came to S. Baume to informe himselfe touching Louyse because many gaue out that she was not possessed And the same day towards euening were the two women exorcised by Father Francis Billet whereupon Verrine began to speake in this manner What Belzebub art thou returned Belzebub answered whence had'st thou notice of my returne Verrine said the seruant knoweth his master and added The head draweth after it the whole body so that if it fall into a pit the body must of necessity follow after The flocke of sheepe goeth after the shepheard witnesse vs accursed spirits who haue beleeued Lucifer as our head and as our shepheard I haue been desirous to gaine thus much vpon the beleefe of Louyse that shee would conceit her selfe not to be possessed and that I am heere by the appointment of Lucifer for this day haue wee compassed her in with these tentations telling her that shee of her selfe gaue life to all these actions and gestures and that a woman might of her selfe deliuer all such discourses as these There are those that say put case that God would conuert a soule or reueale some truth vnto his Church is it probable that hee would make the Diuell his agent in an employment of so high a nature But I auerre that the Church hath receiued the Inuestiture of authority from God whereby it is enabled to command Diuels and to enforce them in the vertue of Exorcismes to deliuer truth and that the Diuell by his oath may giue assurance of the truth if so be hee bee forced thereunto by the power of God communicated vnto his Church and by the vertue of Exorcismes and that all the conditions and ceremonies of a solemne oath be performed yet for all this there is a religious person who faith that I am not able to speake a truth I answere him that as I am a Diuell I cannot speake truth indeed but am herein of his opinion yet as I am sent from God who is able to draw good out of euill I am constrained to deliuer truth and to take an oath for the further ratification thereof He must deny the first Article of his faith and in stead of Credo say Non credo if it be false that the Diuell may be forced to vtter a truth for God hath giuen all his authority to the Church to command Diuels and to constraine them to obey the charge which is laid vpon them But I am not a whit abashed if this woman stand doubtfull whether shee bee possessed or no when the religious persons themselues make question of the same Then he spake to God and said I could endure with more ease the torments of hell 50 yeeres together then to pronounce thy name onely one time yet doest thou force from my mouth speeches of reuerence vnto thy Saints which is much against the nature and custome of Diuels Giue this charge to thy children who looke for a share in thy heritage and expect a recompence for their obedience vnto thee They haue so many famous and notable Preachers and many bookes furnished and fraught with al variety of learnings and wilt thou haue me then to speake to men of all sorts both wise and foolish who waite for no other retribution but the torments of hell It is no wonder if the Diuels seeke to withstand God when his very children who haue a portion in Paradise declare themselues heady and refractary against him Was it euer knowne that Diuels should aduise men to inuocate the Saints yet am I constrained to perswade you to pray vnto them especially vnto S. Dominicke Cursed be thy deuotion Dominicke which thou diddest beare towards the Virgin Mary the mother of God Cursed bee those religious persons that haue entred into thy Order I would rather be tortured in hell then to found forth thy praises and the commendations of Bernard Let me possesse you with this truth that the Saints make intercession for you and that Dominicke is one of the intimate friends to the Virgin as also is Bernard It is thou great God that constrainest me to exalt Dominicke my greatest enemy and wouldest make it cleere vnto all how blessed and good a thing it is to honour and loue thy mother and hast enforced me to make thus much familiar vnto men that they may with the greater feruency of deuotion serue her Dominicke I hate thee as I doe the plague and I should take more contentment in that externall darkenesse of the bottomlesse pit of hell then in these discourses which I lauish thus vpon thy praises Thou wert euer very deuout vnto the Virgin as were also Bernarnardus Stanislaus Anselmus and thou Stephanus who hast contracted great familiarity with her He that will bee beloued by the blessed mother of God must serue Dominicke in feruency of spirit you are first to craue the mediation of the mother and then to make your redresse vnto the Sonne There are many who are deuout to their Creator but few vnto the Virgine yea there are not many amongst women themselues that consecrate their deuotions vnto her and yet hee that will gaine eternall life must make his approch vnto this Mary Mary is the ladder of heauen the Saints are the steps of this ladder so that hee who will enter into the Pallace of the King must first ascend by these staires You are all guilty of high treason and there is not any that can coniecture what will bee the state and issue of your cause but God onely therefore present your selues before Mary with all humble and submissiue behauiour before you approch vnto her Sonne and first take the aduise of Dominicke before you prostrate your selues to the mother of God For it would sauour of intrusion and much presumption to thrust into the conference of a Queene and not to prepare her vnto the same by a Mediatour Bee you therefore regardfull to gaine the good opinion of some one of her familiars and fauourites by meanes of whom you may more confidently get accesse and admittance into her chamber and haue spaedier audience when you are presented vnto her whereby your request shall bee with greater expedition granted vnto you for this is the will of him who is the fountaine of all grace Dominicke though thou be my sworne enemy aboue all that are in heauen yet am I compelled to depainâ— thy praises and haue already made worthy mention of thy Order vpon the day of the conception of the Virgin and it is Gods pleasure that men should now bee more deuout addicted vnto thy
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
said Spiritus sanctus superueniet in te c. shee neuer replide against it with the quomodâ— of infidelity p An Apostrophe vnto Magdalene a Obserue that he tyeth no man to beleeue him See the answere vnto the 2. obiection after the Epistle to the reader a The slights and subtleties of Asmodeâ— b This is a description of pride and selfe-loue which esteemeth that the hayres and nayles nay the veâ—y excrements themselues are as gold or pretious stones c Touching the point of Salomons saluation their appeareth no certainty of any thing touching the same in the Scripture There are arguments of both sides and the Doctors of the Church do differ in their opinions vpon this particular It is â—uident that Nabuchodonosor repented See the Apology vnto the 4. doubt after the Epistle to the reader a The slights and tentations of Baalberith b Touching true nobility c Against those that goe to witches d The outragious madnesse of Magicians e The witches that were conuerted did assure vnto vs that this was true so that they are but plagues and the authors of mischiefe in the house where they abide f It is a toyle to serue the Diuell but it is a repose and contentment to serue God g The finall obstinacy and hardnesse of heart of witches together with their blindnesse of vnderstanding h The Dialogue between Sonneillon and Asmodee i This oath containeth foure remarkable points and obseruations k See the Apology vnto the doubts the 10. obiect aftet the Epistle to the Reader l A discourse touching S. Stephen m Sonneillon his constraint n The powerfulnesse of prayer for our enemies o The tentations of Sonneillon p It is a probleme in the Church q The mantle of impiety r He repeated this ouer diuerse times time will make the truth therof to appeare s The reuelation hereof if it be true was reserued for the feast of S. Iohn the Euangelist t These are Predictions whose truth or falshood time wil bring to light in the meane time we must hold vs to that which the Church teacheth and practiseth u After the signes of the last iudgment there shal come a shortime wherein all things shall be husht quiet in which men shall lull themselues in securitie and sleep as in the time of Noâ—h Luk. 17. x See the Apology vnto the 3 doubt after the epistle to the reader y Some Doctors are of opinion that S. Iohn is in Paradise body and soule but in the parallell with the three following he meaneth that his body is in that terrestrial Paradise with the body of Moses z The conuersion of Magicians a This was put in practise at Aix as it shall afterward appeare b The brauado of Verrine to Lucifer c A great reprehension inuectiue against men See the Apology why this is the highest signall of Gods indignation d Touching religious orders e It were a straÌ„ge wonder that a woman honourably descended should speake this of her father and mother in publick from her selfe out of her fits she is of a composed vnderstanding very sensible in her discourse f See the page 259. touching King Henry the fourth g When his discourse is not drawne from Scripture the Diuel constraineth no man to beleeue And we conceaue that this which is here so spoken is spoken out of flattery h He did exorcise when he was at S. Baume as shal be seene afterwards in the acts of the last of December pag i This is a new reuelation k The fall of the Angels ' l See the Apology the 10. doubt after the Epistle to the Reader m The action of Antichrist n The seuerall sicknesses of men o The medicines for these sicknesses p See the Apology the first doubt after the Epistle to the Reader q The frequenting of the blessed Sacrament r The time that is prepared for martyrdome s The reprehension of the wise men of this world t The booke of death kept by Satan is nothing else but the sleights and deuices which he hath to ensnare vs. But if by this booke of death you vnderstand reprobation then is this booke in the eternity of God as the booke of Predestination is u The shipwrack of men commeth from themselues x Concerning the deceased King Henry 4. see more at large in the page 219. y Which kinde of pouerty is the best z Consolation vnto the poore a The booke of the Crucifix b On this day Lewes the Magician was vpon his way iourneying towards S. Baume This was vttered with an admirable vehemency of spirit so that the woman was all ouer in a great sweate He seemeth to lesson vs with what seruency of spirit and charity we should pray vnto God for such mis-led wandering soules And hee made Louyse pray by moouing her tongue as also he caused her to dictate letters in the name of Louyse not in his owne name to which the said Louyse gaue consent as vnto a thing which shee much desired See the annotations vpon the 304. pag. c See the Apology and the answere vnto the 9. doubt d A prediction of the comming of Lewes e He neuer assured the conuersion of Lewes f A simile against â—hose that are sâ—rupulous in beleeuing this wonder g The application of the simile h The goodnes of God and the malice of men i An authentical history reporteth this k An inuectiue against Lewes the Magician l He spake of the Magician m The arriuall of father Michaelis to S Baume n This is to be vnderstood as in the piecedent Acts. o There is a great faire Crosâ—e at S. Baume p The stop which was laid to hinder the Magicians comming by great store of raine that tell downe in great plenty two daies together q The soule is a Vineyard r Touching the day of iudgement s The arriuall of the Magician t The Diuels interrogatories vnto the Magician u The Diuels inference vpon the Magician x Lewes performeth the office of an Exorcist which was according to the prediction mentioned in the page 265. y Belzebub and Verrine laugh at the Magician for that hee was become an Exorcist z The feare that Magdalene had to looke vpon the Magician a The Diuel reproueth the Magician and telleth him his wicked acts b Magdalene and the Diuel doe both accuse the Magician c A counsell held for the verification of the precedent acts with the exclusion of the fathers the Exorcists and Confessors d The two women that were possessed are separated that they might bee examined e The Dominican father was â— litle discontented because he was excluded from the counsell for he â—â—ceaued that they did him wrong as suspecting him of partiality f The audience of Magdalene g The Magicians renouncing of Sorcery h Verrine would often say that the Magician was the loste of an infinite number of soules â—s Adâ—m in times past had been
THE ADMIRABLE HISTORY OF THE POSSESSION AND CONVERSIon of a Penitent woman SEDVCED BY A MAGICIAN THAT MADE her to become a Witch and the Princesse of Sorcerers in the Country of Prouince who was brought to S. Baume to bee exorcised in the yeere 1610. in the moneth of Nouember by the authority of the Reuerend father and Frier Sebastian Michaëlis Priour of the Couent Royall of S. Magdalene at Saint Maximin and also of the said place of Saint Baume WHO APPOINTED THE REVEREND FATHER Frier Francis Domptius Doctor of Diuinity in the Vniuersity of Louaine by birth a Fleming and residing in the said Couent of Saint Maximin vnder the regular discipline and reformation of the order of preaching Friers for the Exorcismes and recollection of the Acts. All faithfully set downe and fully verified WHEREVNTO IS ANNEXED A PNEVMOLOGY OR DIScourse of Spirits made by the said Father Michaëlis and by him renewed corrected and enlarged Together with an explanatory Apology of the many difficulties touching this History and the Annotations Erubescant impij deducantur in infernum muta fiant labia dolosa Psalm 30. Translated into English by W. B. AT LONDON Imprinted for VVilliam Aspley AA TO THE QVEENE REGENT MADAME The History comprized within this Booke doth for sundry reasons appertaine vnto you First because those things which in themselues are great rare or admirable doe properly belong to great personages and your Maiesty is the greatest Queene and Princesse of our age Secondly for that your name seated in the highest place of the entry of this History may occasion Princes Lords and Gentlemen to take the paines to reade ouer the same which will aduantage and profit them as much as any booke that hath been published these many yeeres The third reason which is grounded vpon the two former is that our little King your sonne will proue another Iosias who was crowned and made King of Israel at eight yeeres of age yet neuerthelesse became the most pious King that euer was in Israel who did parallel Dauid himselfe in sanctity crushed all manner of Idolatry that for so long space was hatched amongst the people broake downe their Idols and put to death all Magicians and worshippers of Baal Neither doe I slenderly coniecture this because that since his raigne euen at the very first entrance vnto his Crowne there hath been made an admirable discouery of Magicians and of the kingdome of Satan by the extraordinary prouidence of God Henry the Great his deceased father and our so much desired King gaue the first light and life thereof vnto him who would rather die then giue credence vnto Magâ—cians cleane opposite to Saul who did affect rather to make his addresse to such men then to hazard himselfe any way to danger To which may bee added that our present King gaue the first grace and pardon vnto her who by seducements became the Princesse of Magicians God hauing through his mercy touched her heart and conuerted her vnto him as he will doe all those that of their owne accord doe make acknowledgement of their impieties which is the most proper remedy to bring the said kingdome of Satan to vtter confusion and to attract and winne in his adherents and complices to the true knowledge of God Neither can hee better assure his state and kingdome then by this meanes King Saul was dis-inuested thereof because he went to a Witch And God was stirred vp to wrath against King Manasses in that hee countenanced Magicians and Sorcerers Vpon the like occasion was the great City of Babylon ruined as it is written by the Prophets Esaias and Ezechiel Contrariwise the good Iosias although God was much prouoked and as it were challenged by their former offences yet raigned religiously and peaceably one and thirty yeeres in Ierusalem The fourth and last reason is because that in this History our late King Henry the great is mentioned not without grert Attributes of honour and praise God hauing accepted of his piety and good desires as a sacrifice and his death as a kind of Martyrdome To conclude I am not ignorant that some will heere alleage that it is not expedient to beleeue all that is written in this History and that it was not so fitly managed to put this booke in print by reason of the inconueniences which may arise thereupon But to these two points I will answere in the following Epistle which I make to the Reader fearing Madame least I proue burthensome to your Maiesty who am and alwaies will remaine Your most humble and obedient subiect and seruant F. SEBASTIAN MICHAELIS Prior of your Couent Royall of S. Magdalene at S. Maximin From Paris the 2. of October 1612. TO THE READER FRiendly Reader When first I made mention to put this History in Print I found two sorts of men that were of a contrary opinion The first had the faire cloak and couerture of Scripture saying that wee must not beleeue nor giue credence to the Diuell vpon which say they all this History is founded The second as more eagle-sighted then the former alleage that it is vnsitting to put it forth to auoid thereby the scandall of many especially of those that are strayed from the Catholicke faith which they will take at the publishing of this booke when they shall vnderstand that these things were done by a Priest To these two points I answere that as touching the former Iesus Christ himselfe doth giue vs the resolution thereof when speaking of the Diuell he saith that of a certainty there was no truth in him from the beginning of his fall but hee giueth a restriction and limitation to his Axiome adding immediately these words Cum ex proprijs loquitur mendax est that is to say when he speaketh from himselfe and of his owne accord it is most certaine he is alwaies a liar euer endeauouring to worke mans preiudice and destruction but the case is altered when being inforced and adiured in the efficacy of the name of God hee speaketh and answereth to exorcismes This wee see verified in the Gospell when Iesus Christ would vse his authority ouer the Diuels as when they cried with a loud voice worshipping him What haue wee to doe with thee Iesus the Sonne of the high God I charge thee by the same God said one of them that thou doe not torment me and earnestly besought him not to cast him out of that region nor into the bottomlesse pit of hell but to suffer them all to enter into the heard of swine And Iesus Christ demanding the Diuell that spake and was the chiefe of them what his name was he answered my name is Legion for wee are many In which we may obserue two remarkeable points first that Christ Iesus being adiured by the name of God although it was done by a Diuell yet from the respect and reuerence which hee did beare to God his father condescended vnto the request of this Diuell and
all his companions as in the like occasion being semblably charged by Caiphas to declare whether hee were the Sonne of God or no hee then answered more cleerely and amply then at any time before although hee well knew that Caiphas was vncapable of that mysterie and would not make his aduantage of the same What ought we then to cōceiue of Diuels being adiured in the power of the name of God shall they not deliuer the truth when by the vertue of the same name they are compelled to relinquish and abandon the bodies of those whom formerly they did possesse The second point to be noted is that vpon the interrogatories of Iesus Christ they haue spoken and answered truely and consequently they doe somtimes tell truth not of their owne accord or motion but vpon constraint and that of him who is powerfull to constraine them to wit Christ Iesus and his Lieue-tenants that are endowed with this power to whom hee saith I haue giuen you power to tread on Serpents and Scorpions and ouer all the power of the enemy And in another place he saith to the successors of the Apostles that they shall cast out Diuels in his name If then the answeres of Diuels are inserted in the Gospell why may not the like answeres be now written and published to the world The old Testament doth not stick to say that the euill Spirit of God hauing possessed Saul besides tormenting him did prophesie also that is to say hee spake after the manner of Prophets of things absent and hidden from the vnderstanding of men Saint Chrysostome in the 13. Homily vpon Saint Matthew giueth vs his resolution of this pointe inueighing against Atheists who deny the paines of bell They are taught by the Deuils saith he who being full of pride will not confesse that they indure any torments and being replenished with malice would disswade vs from beleeuing it yet are they oftentimes compelled besides the confessions made by them in the Gospell to say and confesse publickly the great torments which they suffer and are constrained thereunto by the omnipotency of God and the excessiuenesse of the torments wherewith they are punished as a malefactor that is questioned extraordinarily doth by the force of the tortures that are presented vnto him confesse the truth If then the Atheists will not beleeue the Scriptures God maketh the Deuils themselues to confesse it and those saith hee that will not then beleeue are worse then Deuils For answere vnto the second wee will make remonstrance vnto them that by their reckoning the Scripture should net haue laid before vs the History of the yong Preists that were the sonnes of Hely who did snatch the flesh from the pots that belonged to the sacrifice and did deflower the deuout women that came into the Temple to watch there at night Neither should the narration of the sinnes of Dauid who was a Prophet and father of the future Messias be set downe much lesse should the Euangelists mention the treason of Iudas which are so farre from ministring occasion of scandall vnto the people that on the contrary many wholesome doctrines tending much to edification may be drawne from thence This is declared by Saint Paul when hauing spoken of Hymeneus and Philetus that did scandalize the Church hee addeth The foundation of God remaineth sure and hath his seale on those that are his Notwithstanding saith he is it not true that in the house of a great Lord there bee vessels of gold and vessels of siluer vessels of wood and vessels of earth destinated vnto diuers vses If therefore any man purge himselfe frō the ordures which are in the contemptible vessels the same shall be a vessel of honour in the house of God True it is that the vessels of greatest contempt and dishonour are the wicked Preists as for example Iudas in the Colledge of Christ Iesus and Diacrus Nicolaus in the society of the Apostles and the reasons thereof are apparent First because of their great ingratitude which maketh the grace of God to depart farre from them and consequently they are the more blinded by the working of the Deuill Ingrati scelesti saith S. Paul Another reason is because they are more ignominious to Christ Iesus as appeareth by Magicians The third reason is for that the corruption of those things that are excellent is worse then the corruption of things lesse excellent as the putrification of the blood is more pernicious then of any of the other humours And this would Ieremy haue said in the vision of the two baskets of figges the one being full of figges not onely good but excellently good and the other full of figges not onely naught but extreamely naught in porta templi And this is amply declared by Saint Augustine in an Epistle which he wrote vpon a suggestion against a Preist of his who was accused of some soule crime In the house of Adam saith hee there was Abel and Cain in the Arke of Noah liuing creatures both cleane and vncleane and in his house one Cham with Sem and Iaphet In the house of Abraham Ismael with Isaac in the house of Isaac Esau with Iacob in the house of Iacob incestuous Rubin with chaste Ioseph in the house of Dauid Absolon with Salomon And how be it God himselfe had twice talked with Salomon and had bestowed on him so many indowments of his grace in the house of his father yea although himselfe was a Prophet and the author of some of the sacred and Canonicall writtes yet did not the Deuill cease to gaine vpon him and to cause him to present vnto him the sacrifices that were appointed for God Finally Saint Augustine bringeth in the example of Iudas and concludes I haue by long experiences learned that as there are not on the earth better Christians then good Preists so on the contrary I neuer knew a Christian so euill as a wicked Preist To the same purpose speaketh Saint Ierome no man did euer disesteeme the Colledge of the Apostles because Iudas plaid the villaine among them no man euer misconceiued of the Quires of Angels by reason of Lucifer and his confederates but rather by their vnhappy end we should learne to do well and be strengthned the more in the Christian faith when it commeth into our consideration that the Deuill paineth not himselfe to draw a Minister to make his supper in a Synagogue nor a Rabbin of the Iewes nor a Musulman of the Turkes for from hence can redound no ignominy vnto Christ Iesus neither can he by this gaine in any thing in his pretensions as he would by the assistance of a wicked Preist that doth consecrate the body of Christ Iesus Neither doth God suffer such execrable villanies to passe without great and maruellous wonders as shall be seene in this History but discouereth all by the extraordinary meanes of his vnbounded power and doth inforce the Deuils themselues to make
not beene obserued and published vpon other occurrences by three Inquisitours of Spaine in the yeere 1610. which was the very yeere that this History was acted and at the heeles of that followed another booke of the same nature made by Monsieur d' Ancre one of the Kings Counsell in the Parliament of Bordeaux But the wonders were done in the person of him who named himselfe and indeed was the Prince of all the rest in France Spaine and Turky and Monsieur d' Ancre doth write that he found by the depositions of the Sorcerers of Biscaye that one Lewes came taught them to accuse those that were innocent to excuse the nocent and to inueagle in as many sonnes and seruants to Satan as they could So that the prouidence of God hath been the true meanes to put to rout al the army of Satan in this kinde in that his Standard is ouerthrowne and the very master of his campe trampled and troden vnder foote Moreouer hee that will more narrowly consider the History of Balaam the Magician rehearsed in the booke of Numbers will not think it strange which by assiduall experiments is verified of the Magicians and Witches of our time For it is there said that King Baelac being conscious to himselfe of his weakenesse to resist the army of Israel sent to seek out Balaam as the greatest Magician of that Countrey to charme and chaine vp the armes of the Israelits and so to come to his purpose by this meanes It is also recited in that History that to make his charmes and maledictions the more potent and effectuall he caused seauen Altars to be built and this was to sacrifice and inuocate the seauen Princes of the euill Spirits which bare sway in the kingdome of Lucifer wherein he doth by way of limitation endeauour to make himselfe like to God in his Maiesty who hath seauen principall Angels to assist him Of whom S. Thomas as also S. Denis doe say that the seauen superiour orders do command and send forth and the two inferiour are commanded and sent and hence it is that these first are properly stiled Princes Yet are we not to say that the superiours doe not come vnto vs when they are sent from God for S. Michael and S. Gabriel in the 10. of Daniel and in the 1. of Luke and Raphael himselfe who is said to be one of the seauen Assistants before God were sent by him And in the 10 of Daniel Michael who is one of the chiefest is come to aide me And in our very History mention is made of seauen principall commanders amongst the other Diuels and the same is auerred in the late History of Monsieur d' Ancre touching the countrey of Biscaye These Altars were built to sacrifice a Bull and a sheepe vpon euery of them to these seauen Diuels which was the very manner of sacrificing to God in the Law and by these meanes to obteine of them that which he desired Dabo sicadens adoraueris me And because they sought to worke against the honour of God and the publicke good of the Church by him that was the Prince of all the Magicians of the East it is said that God to discocouer and giue stoppage vnto such impiety against his Maiesty and villany against his Church did shew great and vnusuall wonders to wit that a good Angell did visibly appeare highly displeased and exceedingly dreadfull brandishing a sword in his hand that an asse spake by as great a miracle that the Sorcerer himselfe became a Prophet God putting that into his mouth which was not in his heart and he speaking oppositely vnto that which hee had determined whereby Magick was by the Magician himselfe defeated and put to confusion to the end saith S. Ambrose that the perfidiousnesse of those that beleeued not in God might by their owne South-faier and Sorcerer bee reprehended We are further to hope that this History will be no lesse profitable and vsefull vnto France then that of Lion printed in French in the yeere 1566. which greatly confirmed the Catholicke faith and conuerted many hereticks that heard the Diuell which possessed a Virgin to say diuers times in a high voice that these Hereticks were his friends and confederates and that the reality of Christs body was in the Sacrament because in it there was Hoc To this purpose speaketh S. Augustine in the 1. booke of the Concordance of the Euangelists chap. 15. that in his time the Paynims durst not blaspheme Iesus Christ because their Oracles were constrained by the power of God to speake well of him and thereupon the Paynims began to blaspheme the Apostles but saith hee speaking to the Paynims question your Oracles touching the sanctity of life of the Apostles and you shall cleerly see that they will be enforced to speake well of them also If they could not haue had a power to speake a truth S. Augustine had made these other more obstinate in their vnbeleese S. Thomas in his Opusculum 17. cap. 10. answering to the fourth obiection of those that said it was vnlawfull to receiue children into the orders of Religion because that sometimes it proceedeth from the temptation of the Diuell hee saith that there is no danger to follow that which perhaps may be a temptation of the Diuell so that it bee to a good end with this prouision that if the Diuell would afterwards wreath and wrest this to an euill purpose as to scandalize or corrupt others they doe not consent vnto the euill otherwise the Diuell by this scruple may diuert vs from all goodnesse Thus did S. Anthony practise who was well versed in this arte as Athanasius obserueth And for resolution of all scrupulous doubts a late Doctor of Prouince of the society of Iesus called father Iohn Lorin hath prettily collected that the Diuell may speake truth foure severall waies first to beguile those that are vnbeleeuers and faithlesse because they may say this is not true for the Diuell saith it as S. Chrysostome and Oecumenius haue noted vpon the 16. chapter of the Acts of the Apostles where it is said that Paul being with his associats in the city of Philippi a maid hauing an euill Spirit vpon her cryed after them and said These men are the seruants of the high God and doe shew vnto you the way of saluation Saint Paul for a while suffered her to say this thinking that it might bee auaileable vnto some but when shee still continued on for many daies hee grew angry and conceiuing that this might be hurtfull vnto others hee commanded him to come out of the maiden in the name of Christ Iesus which he presently did Secondly to flatter and collogue with the Exorcist that he would cease to torment him or to cast him out which reason is also alleaged by S. Chrysostome vpon the same passage saying that hee behaueth himselfe heerein as a guilty person before his Iudge and a boy before
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
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
helpe to humble this cursed Belzebub let euery one of you set his foote on his head and in contempt of him say three times Ite maledicti in ignem aeternum Then he commanded on Gods behalfe that euery one should deiect Magdalene and humble her by putting their feete on her head and said Take courage vnto thee Magdalene this iâ— behoofefull for thee for the remission of thy sins and the confusion of Lucifer Belzebub and all hell O great confusion that the Diuels should be at ods and combat against diuels and take part with God it was neuer before heard of Hold thy selfe Magdalene to bee the most vile and detested creature that is vpon the earth and thou shalt proue another Magdalene and shalt die a penitent O Magdalene thou shalt be a helper vnto S. Vrsula and shalt be much honoured A great sinner shall find great mercy witnesse the Prophet Dauid and a lesse sinner â—esse mercy O great great great mercy let euery one pray for it Then the Priest tooke the blessed Sacrament at Verrines owne instance to make him sweare who said Magdalene I say this in thy behalfe Adoramus te Christum miserere ei miserere ei And as those that were there preseÌ„t were saying miserere mei Deus vpoÌ„ a suddeÌ„ he began to howle and cry like a galli-slaue and as if he were framed out of rage and despaire saying Miserere tui miserere tui miserere tui Magdalene to shew how God doth reioyce at the conuersion of this soule O Magdalene the Angels of heauen would triumph at it and Lucifer with the whole kingdome of hell would grow sad and dumpish vpon the same It is true Magdalene thou art in a desert very happie for thee Cursed be S. Baume O how fortunate is it vnto thee O how disasterous vnto hell This is the sheepe which the Prophet saw deuoured by the wolfe whereof nothing but the peeces of the eares was remnant which signifieth the soule of an obstinate sinner for men in an agonie lose their hearing last That you may therefore be conuerted you must haue the eares of your hearts open thereby to receiue in the inspirations of God O Magdalene worship the right hand of thy God worship also his left hand worship his side Magdalen where all thy sins lie buried worship his head that was couered with thornes for thy sake Magdalene and beg from him one thorne of true compunction It is true Magdalene thou hast offended him in thy fiue senses and Magdalene his fiue wounds haue made reparation of the same A braue miracle Magdalene that the diuels should say Miserere tui and should beg mercy for thee And then Verrine sware according to the meaning of God and his Church vpon the blessed sacrament confessing in the said sacrament the reall presence with his humanitie diuinity and all his glory that Louyse knew nothing of this neither vnderstood shee that Magdalene was a witch or of the schedule All which said he is true and hee that would denie this must denie the power of God the authoritie of his Church and the vertue and efficacy of Exorcismes God hauing told Peter that the gates of hell should not preuaile against his Church Tu es Petrus super hanc Petram They should further denie all bookes of Exorcismes if they denie that the diuell cannot speake truth when God forceth him thereunto And turning againe vnto Magdalene hee said vnto her Thy father gaue thee not vnto the diuell Magdalene It is true Magdalene thou diddest indeed abide in thy fathers house at that time Magdalene and yet tookest not thy bane with S. Vrsula It is no wonder that a yong girle should bee led astray as a sheep when her shepheard is the meanes hereof but this was no shepheard of the Gospell but of the number of those that fly away when they see the wolfe nay worse he is the wolfe himselfe and hell is well stuffed with such as hee It is true Magdalene thou wert and art possessed and it was expedient that the Priests should watch with thee for otherwise the diuels had carried thee away such power had they ouer thee both here and abroad and wheresoeuer thou wentest Then he discoursed of Lewes and said O Lewes if thou be not conuerted thou shalt bee burned aliue but if thou be then shalt thou proue a Theophilus and a Cyprian Mary will endeauour to conuert thee therefore beware Lewes how thou resist her I am the executioner of that high iustice and am constrained by force vnto obedience If I were capable of heauen you would peraduenture pray vnto God for me but your prayers will not be auaileable vnto me I am debaâ—'d from Paradice the sentence is gone forth against me The sentence of the highest is not as an earthly senteÌ„ce obnoxious vnto change and repealeable for money Ite maledicti venite benedicti shall stand for euermore Iurauit dominus non poenitebit he shall neuer repent himselfe thereof If the Kings of the earth make good the performance of what they haue promised who are in comparison but as gnats much more will the King of glory and God of Israel auow his denuntiations Then hee said O great miracle full of rarenesse and nouelty destinated to Gods glory and to the conuersion of sinners there is nothing in it preiudiciall to God or his Church it is for the reputation and honour of the fathers of your doctrine the Diuels hauing conspired to root them and the companie of S. Vrsula out of the Church but it is a greater wonder that a diuell should adore God and should confesse and say vnto the blessed sacrament behold my God and my Iudge then if all the Christians in the world should without intermission call vpon all the names of God and should returne backe to goe them ouer againe till the day of iudgement It is no wonder if those doe well that haue a power thereunto that is if they doe often call vpon and worship their God but this is an exceeding great wonder that those who of themselues haue no capacity vnto goodnesse should yet doe the thing that is good when it is commanded them from God This the Diuels doe without any expectance or hope of compensation And whiles that Pange lingua was said to the honour of the blessed Sacrament which the Priest held vpon the rehearsall of this verse Sola fides sufficit Verrine cryed O this is most true sola fides sufficit faith a-alone is sufficient How can it bee that so great a God should be contained in such a little Host and he cryed out saying yet is it true hee is present here worship you him for hee is here really and truly cursed bee the curious Curiositie will let them drop into a pit from whence they shall not bee able to issue forth at their pleasure We our selues are constrained to worship him and to beleeue his
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
answered him it is an Article of your Creede if you be wiser then God why goe you not and pluck him from his Throane To this he said I am not yet satisfied in this point but tell mee how prooue you there is a Purgatory Verrine replyed yes I will prooue it easily vnto you I affirme that God hath said that no defiled thing shal enter into the kingdome of Heauen To this the other answered that he was not content with his replications because the Deuill is the father of lies Verrine said it is true wee are the fathers of lyes when wee haue free and vncontrouled scope to speake from our selues but being constrained by God wee haue a necessity imposed vpon vs to deliuer the truth What thinkest thou that thou disputest with the woman heere Thou art too arrogant thou deseruest not to haue thy vnderstanding inlightned thou art too curious and what thou hast heere heard will not bee auaileable vnto thee The Huguenot replyed hold thy peace thou art not able to answere and art indeed but a block head Verrine answered it is not words will bring men to Heauen there must be an addition of some thing else faith good works are to be thought vpon by those that will goe to Paradise Here upon Leuiathan said turning himselfe towards the Huguenot my friend beleeue mee stand stoutly to it I will accompany thee if it seeme good vnto thee Then the Huguenot said with all my heart shake hands let vs goe if thou wilt To this Verrine said directing his speech to the Huguenot Soft and faire soft faire the Deuil hath no power on her body although he vse her toung as his instrument to expresse himselfe But you Sir where doe you conceiue you are in some wood or at some May-game and taking him vp very sharply he said the Deuil take al those who neuer go to Church but to commit a thousand sinnes and impieties The other said vnto him is there no shame in thee that speakest thus before thy God thou art worse then a Deuill to pronounce these words O accursed wretch said Verrine thou doest not deserue the least glimse of light for when thou spakest this thou diddest conceaue thou haddest spoken vnto a creature not vnto the Deuill thou miserable loathed and abhominable caytiffe thou art worse then the Deuill yea thou hast inwardly resolued to commit some notorious sinne get thee gone thou wretch get thee gone Darest thou to be so hardy as within a Church where the blessed Sacrament remaineth to conceiue that which thou hast conceiued thou deseruest death thou obstinate fellow Then the Huguenot departed Verrine said vnto the Catholicks that were present What did you see how this wretch shrunke away learne you by his example and doe not doe as you haue been accustomed kneeling onely vpon one knee when you came to heare Masse No no you should not misdemeane yourselues thus but should behaue your selues as malefactors before your Iudge In the euening Magdalene onely was exorcised and during the time of Exorcisme there was represented vnto her a vision full of horror and amazement for she saw two Diuels in the semblance of Serpents each of whom held a soule in their mouth that seemed vnto her more deformed then Hell it selfe and the fright of this spectacle did endure long after the Exorcisme and had not quite left her when shee made relation of the same The same day father Francis Billet wrote vnto the Priests of the doctrine in this manner Dearest and best beloued brethren I beseech you in the name of Almighty God that you would be pleased to come hither as soone as possibly you can yea if you could to depart vpon the very day or the day after at farthest that this messenger shall arriue vnto you and to come hither where you shall vnderstand of diuers passages and occurrences so strange so vnheard of and so vsefull that hee who is not present to see and to be made acquainted with the same will hardly beleeue it For they are things of that high nature that who so vnderstandeth not the bottome and foundation of it will hardly humble his iudgement vnto the truth thereof But come because this matter toucheth the glory of God and of his Church the conuersion of soules and the honour and aduancement of your vocation Come then and doe not wonder if I do so often inculcate this word come vnto you for I doe assure you that it is a matter of importance Letters speake but once therfore I had reason to make frequent repetition of this word Come then with all the speed you may I should conceaue my selfe guilty of a great offence if I had not disburthened and cleared my conscience by writing this letter vnto you You may obiect vnto me that I am too easie of beleefe but come and you shall see that I am not alone of this opinion If I am deceiued there are others in the same case whose iudgements I must beleeue to be more able and more piercing then mine owne I doe assure you that if you had seene and obserued these things you would receiue great contentment thereby and would rest very well satisfied For God hath permitted that a sister of the Company of S. Vrsula most vnworthy though shee be to bee bewitched hauing three Diuels in her body Her name is Louyse Capeau who hauing from her youth begged of God to set her in some course of life wherein shee might remaine to his greater glory for the saluation of her soule and the profit good of her neighbour and being entred into that vocation wherein now she standeth in the first yeere of her nouiciatship God began to instill into her strong and vehement desires to endure for her neighbours all temporall paine whatsoeuer yea to vndergoe the torments of Hell it selfe if it might bee done without her separation from God and hauing persisted till this time in her request especially when she was to receiue the blessed Sacrament at length she had her desire and did accept with great patience all the said paines and torments euer saying these words Lord I thinke my selfe vnworthy to suffer any thing for the loue of you Shee made all these requests without asking any mans aduice because shee euer conceiued that it was no way within the compasse of sin so that when shee found her selfe possessed shee was much abashed thereat and wondred with her selfe from whence it might proceed But God from whom this was not hidden did saue vs a great deale of labour by laying his charge vpon one of the Diuels that were in her body to answere vnto the Exorcismes and to deliuer the truth what the end was wherefore he remained in her body And although the Diuell after many adiurations which the Exorcists made vnto him seemed obstinate in his silence and would giue no resolution vnto any thing that was propounded yet being commanded on
both in themselues and in their fellowes especially in the Order of Dominick and whosoeuer shall remaine vnconformable to this reformation shall be in great and imminent danger Some will say I haue nothing to doe with the reformation another will obiect I am of a tender and delicate constitution another will excuse himselfe with Father I am too yong and this is too hard for me to vnder-goe Neuerthelesse many shall take vpon them the Order of Dominick because his Rule cannot tollerate any mortall sinne and because of the Reformation of his Order And they will make choice of this Order when they shall vnderstand what great immunities and priuiledges Dominick hath obteined for it at the hands of the sacred Mother of God vnto whom he was euer exceedingly deuoted and is beloued againe by the Virgin for his continency and puritie Many also shall enter into this Habit when they shall heare of the perfection of this Order and what a sweete sauour it rendreth vp vnto the Almightie In like manner shall the Congregations of the Christian Doctrines and of Vrsula floorish and spread their branches yet without any preiudice vnto other Orders and the Reformed shall liue in puritie as the Angels of God At the end of the Exorcismes it was held fit that Verrine should solemnly sweare vpon the blessed Sacrament for confirmation of that which he had aboue spoken And first they asked him in what manner he had spoken of the Conception of the Virgin to which hee answered in these words Those who are heere present are of different opinions The Exorcist commanded him to expresse himselfe distinctly and cleerly if it were the will of God that he should vtter the truth herein and if God had reuealed any thing vnto him concerning this point Then he plainly told them that she was immaculate from the beginning Then did the Exorcist command him againe that hee should more amply discourse of this point before them all whereupon he beganne to speake in this manner I affirme that the Eternall Father when hee was resolued to send his Word vpon the earth to repaire the breach of mankinde and that the Word was ready to doe the will of his Father then did he determine to create a creature particularly for that purpose to be the blessed Mother to his Sonne who being also that King of power was able so to fit all things that his Mother should co-operate together with those blessings and guifts which he would endow her with all which was iust and agreeable vnto reason I say that when hee saw and knew for hee is the wisedome of his Father that his blessed Mother would not oppose against that which hee had decreed to doe in a matter of such consequence and importance as was the Coniunction of the Diuine nature vnto the nature of man he iudged it fit and expedient that shee should be for euer exempted from the vassalage of sinne whether it were originall actuall mortall or veniall hence it commeth that she neuer did trespasse against God her Father And if Iohn Baptist and Ieremie were sanctified from their mothers wombe how much more should the sacred Mother of God out-shine them in puritie when amongst al the creatures that were euer fashioned by the hands of the Almighty shee is the most eminent and perfect next vnto the humanitie of her Sonne And as in God there is no time either past or to come but all is present with him and being besides a cleere and spotlesse cristall that is neuer misted ouer or made dimme by darknesse he fore-saw in this Idea or glasse that his blessed Mother should in the whole race of her life gently submit her selfe to his good pleasure and obey the Angell when hee came vnto her For if Eue had her creation exempted from sinne it standeth with reason that the second Eue should haue a greater dowry of integritie then euer the first had And as the first Adam being the type and figure of Iesus Christ was created without sinne and from a mould of earth that neuer was mingled with vncleannesse how much more shall this second Adam surmount the first in the excellency of his humanitie And as God tooke from the first Adam when hee was a sleepe one of his ribbes and thereof created Eve so God the Father while the second Adam that was to come slept in his bosome tooke one of his ribbes and framed another Eve from the same that is the blessed Mother of God The Father contributed thereunto his power the Sonne his wisedome and was content that shee should haue a greater portion of wisedome then the Seraphins or any other creature whatsoeuer next to his humanity that was to come and manifest it selfe vnto the world And the ribbe which Almightie God tooke from Adam when hee slept did prefigure and fore-shew what I haue aboue declared In like manner the holy Ghost did communicate his goodnesse vnto her not that essentiall goodnes which is co-eternall with him but a goodnes of that proportion and magnificense as could possibly be bestowed vpon a pure and immaculate creature After this discourse Verrine did dictate the forme that was to be held to giue testification that all this was spoken and vnderstood in this manner Wee whose names are vnder-signed haue heard and seene all that which hath beene spoken by the mouth of Louyse Cappeau who is possessed by three Diuels by some witch-craft that together with them was giuen vnto her and further we haue heard one of the Diuels named Verrine after much resistance and renitency against God and the Exorcismes yet being at the length forced by God vnto the same to deliuer all that is heere written touching the blessed Mother of God and the Eternall Word to their glory and the saluation of Soules He further confessed in a great agony and chase that there was no saluation out of the Church of Rome that there was but one God and one holy Baptisme and therefore by a consequent but one Church Afterward he said that al these acts were to confirme that which he had formerly touched concerning the Order of Dominick and to show how agreeable his rule was to God and his blessed Mother and that this Miracle was wrought in fauour of that Order Obserue heere that this was spoken after that Verrine had said that this Miracle was wrought for the glory of God and for the honour of his blessed Mother Magdalene and Dominick Then to confirme whatsoeuer he had aboue spoken he tooke an oath the strongest and most binding that a Diuel possibly could take and if euer an oath had power to tye it was this oath And added that there were some of opinion that no oath was of validitie before God yet when hee said vnto his Apostles that they should cast out Diuels and foresaw that these Diuels being full of all iniquity would not by their good will obey the commands of the Church vnlesse they were
of God towards him almost in these very words Certainly Lewes thou art an hypocrite and a Pharisie and vnder the shew of piety thou hast heaped vp such a multitude of transgressions and other damnable sacrileges that they are not to bee numbred Of a truth Lewes thou dost out-strip all magicians in malice and impiety and art the chiefe of all their sabbaths and assemblies Of a truth Lewes the Diuels are of opinion that hell it selfe will not bee sufficient to afford punishments for thee proportionable vnto thy villanies I tell thee Lewes they will protest against God if thou bee not conuerted will beg of him that he would make Hell six times more horrid and terrible then it is that thou mightest be tormented there for euermore Of a truth Lewes Cain and Iudas shall bee adiudged innocents in comparison of thee for Christ Iesus had not as then shed his blood for them as he hath done for thee I tel thee Lewes thy abominations are of that heighth vnsufferable presumption that God himselfe would bewaile thy wretched estate if hee were capable of teares and euery one would willingly bring a fagot to burne thee and would say Iust God make this impious villaine to liue a thousand times and so many times to suffer death yet is it a certaine truth Lewes that this good God is ready to die againe for thee and would if need were come now downe from heauen and suffer himselfe to be crucified on this Crosse. Besides the blessed mother of God and all the Saints doe of pure pitty plead thy cause I tell thee truth Lewes not that they haue any need of thee but that thou mayest bring backe those soules which thou hast led into perdition Of a truth Lewes God hath sent his messengers and guard vnto thee and they haue cast the rod of their power into thy house Nay I say more vnreasonable creatures would beg mercy for thee at Gods hands if they were endowed with reason What I deliuer is most true for nothing is impossible to God who is able to make a Diuell of an Angell and a Saint of a sinner The same day in the euening father Francis Billet did exorcise at the beginning whereof Magdalene moued all the assembly to commiserate her case by reason of the deepe and extraordinary sighs which shee pitifully breathed forth whiles the Diuels were inwardly torturing her And Verrine said you that hope for a future reward see you obey your God and you that are already Saints with him in heauen and haue now the full fruition of grace and eternall glory as the end and vp-shot of your labours bee you also plentifull in your duty and obedience towards him But I damned wretch as I am expect no recompence of my paines and trauell The Acts of the 24. of December being Christmas-Eve THis day in the morning the Dominican Father did exorcise and Verrine discoursed in these words Gods pleasure is that all men vnderstand that the Diuels themselues doe obey him and tremble before him I tell you God was wearied with your impieties and therefore leaped downe from Heauen to earth in the wombe of his blessed Mother that hee might redresse them Blessed Mother of God thy Sonne was impatient to be inclosed vp so long in thy flesh not for that he deprehended in thee any thing which might distast him but because his desire was to come into the world and to yssue foorth from thy holy prison with all the speed hee might to giue light vnto the world that remained darke and to make his brightnes communicable vnto his creatures Of a truth Mary thou art the Moone and thy Sonne the Sunne of this world the Saints are also the starres that shine in the same And therefore was this Sunne sent by the celestiall Father not onely to illuminate and deriue part of his light to the Moone and Starres but to giue light vnto euery man that commeth into the world which illumination could not spread it selfe ouer the earth vnlesse he had manifested himselfe to the earth by his natiuity Wonder not that I haue often said that this was a worke of admiration for Kings haue their Pallaces and bedds furnished euen to prodigality but good God thou couldest scarce finde a place to bee borne yet mightest thou haue built for thy selfe a Paris or haue chosen the cittie of Rome in her greatnes or haue caused some Royall Palace to bee prepared for thee for thou art wisedome and goodnes it selfe and hast created heauen and earth of nothing Neuerthelesse though the guide and prouidence of all things depend of thee yet wouldest thou not make choise of eminent and magnificent places for thy Natiuitie nor of Queenes and Princesses that might be assistant vnto thy Mother in the time of her t anell Great God thou art more powerfull then all the great ones of the earth and yet how il doe thy creatures demeane themselues towards thee Ioseph thou diddest doubt at first the veritie of these things but wert afterwards fully satisfied that the Mother of God was a Virgin before her deliuery at her deliuery and after her deliuery Thus doe many now question this very miracle which God hath wrought among you to wit that the Diuell should tell the truth but so is the wil of the most Highest who by his meanes would renue the league and amitie which is betweene his loue and his creatures O blessed Mother of God thy Sonne is the true God begotten of his Father Let it enter into thy consideration how choise and exquisite a Mansion did so mighty a Father prouide for this onely and welbeloued Sonne in whom he was so well pleased and thinke with thy selfe what presentments did thy deare Sonne prepare to offer vnto thee as his Mother Blessed Spirit where was the goodly beds with all the rich and pompous furniture which thou diddest prouide for thy Spouse Where were thy easie Litters to carry her Where were the Caroches Where were the horses There was but an Oxe and an Asse there present for other liuing creatures are too proud to be witnesses to such humility I say that God refused those creatures that were proud as is the horse he reiected the Lyons who figure vnto vs arrogancy he cared not for Mules who are the Hieroglyphicks of malice hee was onely contented that the Oxe and the Asse should be present who are beasts full of simplicity and deuoid of maliciousnesse The Asse pointeth out vnto vs the body the Oxe the vnderstanding so as when the Asse and Oxe doe draw together they doe beare the yoake of the Lord. The Angels were there the Princes Lords and Courtiers which is euidently declared vnto vs by that melodious song Gloria in excelsis Deo Thou Francis couldest well haue distinguished the difference betweene the musick of this world and such celestiall harmony for thou diddest so well apprehend the sweetnes of that heauenly Instrument
there should not one of them be saued therefore I say that God speaketh not of the light which wee see and comprehend but of the light of faith Then he spake to Baalberith and said Impious and accused Baalberith thou art he that doest continually make Gods name to be blasphemed Thou also suggestest What are not you a great counsellor doe not you moderate the scales of Iustice are not you a great familiar of the Kings whereof should you stand in feare Vpon these suggestions doest thou lay the first foundations of single combats and Magicke But thou thy selfe being blinde and full of villany doest make those to fall that followes the paths wherein thou doest trace Thou doest also say Your ranke and quality will beare thus many Lackeys thus many Horses thus many Pages for from these externall apparances will men iudge of your true Nobility but I tell thee true Nobility is euer accompanied with liberality and as it is studious to act those deeds that sauour of charity and bounty so doth it hate all viciousnesse and prodigality Thou wilt neuer stand forth to answere for thy Disciples when God shall demand of them an account of their workes Resist the Diuell and he will fly from you there are too too many that suffer themselues to bee deceiued for some will chase at the poore that beg almes of them and tell them they are too importunate yea they will not stick many times not onely to withdraw their almes but to bestow many stripes and blowes vpon them others say vnto the Diuels giue vs a dinner in this world and wee will bestow a supper vpon you in the world to come others there are that will lay an imputation vpon a whole company for the default of some one that doth not orderly demeane himselfe Behold Baalberith cursed are all thy doctrines and instructions Hee further said There are those who when their children are bewitched will vse vnlawfull meanes to know who the witch is that did it and in stead of hauing recourse vnto God that hee may by his good blessing cure the same they goe vnto a witch and entreate him to come and heale their children wretches as you are your misfortune proceedeth from the Diuell and you with your children were innocent but are now partakers of the euill Ought you not to goe to God who knoweth the reason why he hath permitted this euill and not to the Diuell or the sorcerer to vnderstand from them the remedy you ought not to haue familiarity with him but to giue the Church notice of the same and seeke redresse from them who haue the care and charge of soules But cleane contrary vnto this you eate and drinke with sorcerers and by a necessary inference with the Diuell vnto whom they haue abandoned themselues bodies and soules surrendring vp their part of Paradise and all the pretensions they may haue for heauen Nay I say further they are of that impious and execrable disposition that if it lay in their power they would betray God into the hands of Diuels The Diuels doe also cause them to renounce that natural affection which they should carry towards their fathers and mothers and to all those vnto whom they are tyed vnto by propinquity of blood they forbid them to pray for them and which is more to bee abominated they doe many times command them to murther them for it is the custome of Diuels to mischieue those whom they should loue and to returne euill for good as it is the property of God to render good for euill I say further that the children of darkenesse doe serue the diuell with more diligence then the children of light doe their God yet is there a great difference betweene the seruice of God and the seruice of the Diuell for your seruice vnto God is associated with a setled and in-disturbed repose but the bondage of the Diuell is full of great vexations for he commandeth them day and night winter and summer in sicknesse and in health and in what state soeuer they bee they must make their apparance and if they faile but the least scruple or minute of time I tell you they are well beaten for their slacknesse so that a gally-slaue is not so manicled and bechained nor a lackey so buffetted and beaten as they are chained and beaten that make but the least omission in the Diuels seruice and which is worse he giueth least recompence vnto those that serue him most for he hath nothing indeed to bestow vpon them Doe you serue him with the grâ—atest faithfulnesse that may bee yet all the reward you shall gaine thereby is nothing but the horrid paines of hell witnesse those that haue died without confessing themselues and such as haue departed the world in the like sort I speake in generall not in particular The children of God when they die doe recommend their soules vnto God saying In manus tuas c. But the last words that the children of Satan breath forth are The Diuell take me body and soule This is the recompence which they demand of him whom they haue so industriously serued and this is it which he hath promised to bestow vpon them And certainly they doe well deserue hell Then he said to Asmodee What saiest thou Is it not all true which I haue here deliuered Asmodee answered that it was so Sonneillon replyed sweare Asmodee that it is true and I will take my oath with thee Asmodee said I will not sweare with thee Sonneillon answered sweare thou then by Lucifer and I will take mine oath on the behalfe of God To this Asmodee replied I tell thee I will not sweare yet I confesse and doe assure euery body that what thou hast said is consonant to the truth Then said Sonneillon doe you not perceiue the malice of this accursed fiend Hee vseth these tergiuersations and delaies to stagger your beleese and it is Gods pleasure that you should merit more in that God to try you will not comn and him to sweare then if hee had actually commanded him to take his oath for then hee must of necessity obey But let it suffice that I doe sweare by the liuing God that whatsoeuer I haue aboue spoken is most true and therefore let this satisfie you which being spoken he accordingly tooke his oath Hee further said I will also sweare that the Church will approue of all this and that neuer Diuell spake in the presence of his Princes as I haue done hence it is that I shall receiue an abatement and mitigation of my torments Besides God would neuer endure that this should be acted if it were counterfaited because it would set open a vast gap to let in the perdition of many soules He further said consider heere the goodnesse of your God whose manner is to set first before you those things that are worst for you know that hither-vnto the viands which
Mother Vncle and Aunt and almost all the kindred of Louyse were damned that it was thought fit that shee should speake this with her owne mouth and that he himself was constrained to reueale that they were damned saying Louyse of a truth thy father and mother are damned in Hell Who would euer haue told Iohn Cappeau and Louyse de Baume that their daughter would openly publish vnto the world their eternall damnation I doe not conceiue Louyse that thy heart is made of stone Then Louyse wept very bitterly so that the Assembly was so melted with compassion that they all fell a weeping also After that Verrine had for a season keept silence vpon the sudden he cryed out againe the father of thy father the father of thy mother the father of thy grandfather and the father of thy grand-mother and all thy kindred be damned then hee said the King of France of happy memory was an Heretick but died in the state of grace father Romillon the superiour of Louyse was also an heretick but now he is her spirituall father also Louyse her selfe was at the first brought vp after the fashion of hereticks Then Verrine began to cry that God might do well to vse the seruice of a Queene or a Princesse in a worke of this nature in the which if hee had made choice of Vrsula who was a Queene or some such as shee was it were not to be wondred And directing his speech vnto God hee said Why diddest thou not rather chuse a Queene or an Empresse then this worme here But thou wilt reply that thou hast no need of thy creatures but that they haue neede of thee that thou art alwaies ready to bestow vpon theÌ„ if they wil further co-operate with thy heauenly pleasure that it sufficeth thee to finde a soule framed disposed vnto that which thou wouldest impose vpon it Of a truth Louyse thou hast begged at Gods hands to suffer the paines of hell if it might be agreeable vnto him and this thou hast desired for the enlarging of his glory yet that this might bee without any finall depriuation of the sight of God according to thy request God hath yeelded vnto thy petition because thou diddest put thy selfe vpon his pleasure and diddest not indent with him to suffer after such such a fashion but diddest make a free offer of thy selfe to be disposed by him as hee pleased And the truth is all shall redound to the glory of God to the exaltation of his Church and to the aduancement of thy calling yet art thou to expect nothing but confusion and shame hereby which thou doest confesse thou hast well deserued to wit all sorts of iniuries and reproachfull contempts which thou canst suffer for his loue It is true Michaelis thou diddest indeed affirme that thou haddest an inspiration infused into thee to put such an intended reformation in practise I tell thee it is rather a reuelation but thy humility was pleased to giue it that modest appellation for those that are humble had rather call it by that name I tell you that the Reuelation of Michaelis the inspiration of Romillon and the will of God doe make a Trinitie that is one thing in three for the other two are dissolued into the will of God If two different persons do meet in the concurrence of friendship I affirme that there is but one heart and one soule so when the creatures conforme their wil vnto the wil of God they haue then the same will with God After many other discourses hee swore in behalfe of the sacred Trinity and of all the church triumphant and militant to the confusion of all Diuels and to his owne vtter disgrace and shame which oath he tooke in great solemnity vpon the blessed sacrament disauoâ—ing all double and sinister intention Moreouer he called Belzebub and all his companions saying vnto them speake now if you haue any thing to reply if I haue keept in any thing that is fit to be reuealed I promise you to deliuer it for all this not one of them dared so much as to grumble Then Verrine began to cry in the presence of the blessed Sacrament how admirable is thy power great God who hast permitted yea and commanded the Diuels to bring hither to his Church Magicians and witches to bee informed of that which from thee I am constrained to speake against them Hell is diuided and in distraction it waxeth feeble and the cousonages and subtleties thereof are dismasked Lewes the Magician shall exorcise the witchcrafts of the house of S. Vrsula are at an end and all the sisters shall be deliuered except Louyse and Magdalene who are to goe to Rome where Verrine by the mouth of Louyse with Magdalene shall make his declarations The same day Verrine said to Magdalene giue the keyes of thy house to God who is the father of thy family as the soule is the mistresse and the body the seruant of the same giue the keyes to God the Father the staffe of command vnto the Sonne and the fewell that is in thy house vnto the holy Ghost for they will setle a good order there which is beyond the spheare of thy power to accomplish The same day also Verrine was asked how hee meant that Moses was in the terrestriall Paradise because the Scripture mentioneth his death Hereunto he answered Hee may well be dead and yet be in the terrestriall Paradise too according to his body for God might raise him vp to life because he is one of the foure trumpets who are appointed in the last daies of the world to denounce the iudgements of God to the foure parts of the earth and it is certaine that neither his body nor the body of Iohn the Euangelist could euer be found But some man may heere cauill that the Apocalypse mentioneth but two witnesses to wit Enoch and Elias whom Antichrist shal put to death Verrine answered that which Iohn hath said of the two witnesses is a firme truth yet doth hee not exclude others but maketh mention onely of them that were to giue testimony of God by their death and not of Iohn or Moses who had already tasted of the same Then he said that his ranke was amongst the number of Thrones and that hee had command ouer three legions of Angels That the greatest ruine and downfall that was in heauen was the fall of Thrones that all the Princes and heads of all the orders were fallen that the greatest breach was made by the ruine of Thrones and that therefore God would fill vp his breach by the meanes and labours of Thrones He further added that Belzebub had tempted Adam and himselfe Eue and spake to her in the shape of the Serpent but in all his temptations which hee vsed towards her hee euer retained the face of a gitle The same day in the euening the Dominican father exorcised in the beginning whereof Verrine began to gibe and to
triumph of hel againe which is now ful of anguish and distraction and when the Exorcist said Quem ad imaginem suam fecit Verrine spake and said it was a goodly Image indeed before it was defaced but God doth once againe take his pencills and colours to repaire and make full those lineaments that are impared After this Verrine spake to Lewes and said Adam vbi es Adam vbi es Cry vnto God from the bottome of thy heart and he will heare thee pray vnto him that thou maiest goe where the quier of heauen doth sing Sanctus Sanctus and not where they curse father and mother and the euer-liuing God himselfe Then he said to Belzebub this house is yet open and full of ruines but if Lewes will but lend the table of his heart to God he is so good a workeman that hee will depaint a liuely portraicture vpon the same After this father Francis the Dominican tooke the stole and demanded Astaroth why he spake not wherevnto Verrine answered thou seekest truth of him that taketh part with Lucifer and not of him that taketh part with God Then did Verine exhort Lewes and endeauoured to perswade him to bee conuerted inuiting the Sonne of God to present his wounds vnto his father the Virgin Mary to shew her breasts vnto her Sonne Peter and Magdalne to obtaine grace for Lewes by their teares repentance sorrowes and contritions Wee are heere to note that Verrine said to Lewes thou art like a desperately sick man that lyeth at the point of death who although he haue the vse of none other of his members but of his tongue and eares onely yet if when the Phisitian doth aske him touching the cause and progresse of his maladie and hee shall answere that hee knoweth nothing and that hee hath lost the vse of his memory notwithstanding all this he may recouer as long as his soule is in coniunction with his body for it sufficeth the Phisitian that the patient conceaueth himselfe to haue neede of helpe and permitteth that they minister vnto him those remedies that are fit for his recouery So Lewes the Diuels haue taken away thy memory but it is sufficient to recouer thy health if thou wilt but be queath the manage of thy selfe vnto the true Phisitian of soules who will incontinently apply those medicaments vnto thee by the force whereof thou shalt easily recouer The acts of the Second of Ianuary being Sonday THis day in the morning the Dominican father exorcised whereupon Belzebub told them that hee was bound by an oath which Lewes had takeÌ„ but being discharged and vnbound he swore very solemnly that Louyse was really possessed that Lewes was the Prince of Magicians and that he himselfe had suckt vpon him certaine vndiscerneable markes one in his head and another in his side that Lewes had bewitched Louyse and that by a charme of his shee was possessed And this charme hee gaue vnto her to cause her to commit some soule cryme against her God but hee of his meere grace had preserued her Verrine also confirmed the said oath of Belzebub and called vpon all sorts of creatures to take vengeance of Lewes if hee were not conuerted Then hee rendred the reason why God would make vse of him in the discouerie of Lewes because said hee hee had renounced all things that might conuert and discouer him except the Diuell Then Verrine by the tongue and consent of Louyse presented before God the father the wounds of his sonne and said if thou wilt thou canst pardon Lewes and a drop of thy Sonnes blood is able to appease thee Hee further said Mother of God restore vnto this poore infirme wretch the vse of his senses and to this blinde man the light of his vnderstanding plunge thy selfe Lewes into the wounds of thy Redeemer and hee will receaue thee into his protection Then he turned to the assembly and said There are of you that shall see the time of the persecution which shal bee made by Antichrist and many shall then suffer martyrdome Then he said it is not so difficult a matter to purchase back the soules of Cain Pilate Herod and Iudas from hell or the Diuels themselues who are too wel acquainted with the torments of that place as to withdraw the soule of Lewes from his abominations whereunto it is so strongly glewed Lucifer himselfe and the whole rabble of Diuels would not resist with so setled and resolued obstinacy if God were to call them to repentance as this Lewes now doth The same day there was a consultation held wherein father Michaelis made this proposition that his intendment was to exorcise Louyse and Magdalen that he might haue certaine information whither they were really possessed or no which particular the Presidents and Counsellors of the Citty of Aix were very desirous to vnderstand Heere-upon it was concluded that they should be separated that Magdalene should remaine in the Kings chamber and Louyse in another chamber both of them attended by certaine women appointed for that purpose that they might not speake one to the other that father Romillon father Francis Domptius and father Francis Billet might not be present at the consultation nor at the examinations which should be taken of them but should onely bee admitted to the Exorcismes that so all suspition and doubt might bee remoued which some iealous braines might conceiue of this fact The same day in the euening father Paul Priest of the doctrine who was purposely come about this businesse a man of extraordinary note did exorcise in the beginning whereof Verrine spake as if hee had been Louyse her selfe saying Exorcise me no more for I am not possessed Then the Exorcist demanded Leuiathan what was become of Belzebub hee answered that hee was entred into the body of Lewes To this the Exorcist replyed Why doest not thou get thee out of this body which is none of thine Leuiathan answered that hee would not goe forth because hee was destinâ—ted thither for to torment her Then father Michaelis asked him Quod tibi nomen he answered Leuiathan Then he demanded of him againe How many are there in her There are of vs said he in euery part of her body Whereupon asking him againe Why they did not get them gone He replyed we cannot goe from hence vntill the schedules bee deliuered Then hee was asked where these schedules were Hee answered that hee would not tell them Then Lewes who was in a chamber hard by was called for to come into the Church and to renounce all the property and right which hee might pretend to haue by those schedules whither being come he made his renunciation accordingly Then Leuiathan said this renunciation commeth not from his heart After all this a Capuchin father began to exorcise Lewes and when Verrine profered him his assistance and the meanes to doe it the Capuchin father said I haue to doe with thy master
Magdalene were bound and could not speake and that hee was free from the same and therefore said hee you ought to listen vnto mee who am of a contrary faction vnto them Vpon this hee was bid to discouer the ambushments of the Diuell whereunto Verrine said since you will needs haue mee to expresse and explaine vnto you what I formerly had said listen vnto me It is the pleasure of God that all men know what I haue said this morning and not the confessors of Louyse onely for God will now make demonstration of his exceeding bounty The truth is Magdalene is not throughly conuerted but is perpetually vexed with the Incubi who commit a thousand impurities with her It is true Michaelis that God will bee offended with thee vnlesse thou take some order that this be redressed and doe not thinke that I speake it for her behoofe or for the sake of her heere whom I now possesse for if shee bee not possessed why doe you exorcise her were it not better to send her backe into the kitchen She would be contented with such a place as she was formerly before she came hither What think you why doth not Magdalene harken now vnto mee The reason is because I speake the truth and shee is not yet throughly conuerted shee obeyeth not her superiours and confesseth her sins with nicenesse and affectation like a Player Magdalene you must not confesse them so but you are to reueale them vnto the Priest with much penitency and compunction Then Verrine was commanded to speake lower for he cried as loud as possibly the forces of a woman could giue assistance thereunto Vnto which Verrine answered when I speak low you despise mee and when I talke aloude you put me to silence Sodome neuer were such abominations spoken by thee nor in the time of the flood did there euer happen so strange a fact as this is yet were they drowned in the waters and burned with the fire Was it euer heard of before that the Diuell should come to reprehend sinners You know there is a difference to haue a Diuell in the body and to haue a Diuell in the soule or to haue him in the body for the conseruation of the soule Afterward when some or other had told him that hee was to obey the Church as the spouse of God hee answered that this spouse also was to humble her selfe before her husband God goeth about to enlighten you with the brightnesse of his grace yet do you euer cry vnto me Verrine obmutesce I tell you I will speake but it shall be for the glory of God Did I euer bid you worship Verrine no I euer told you that I was a damned Diuell If I haue spoken euill reproue me of this euil but good God said hee command me to speake Hebrew or to doe some other prodigious and amazefull act for these poore blind caitiffes are yet calling vpon me for a signe But what did you Lord to those that asked a signe of you you could haue giuen them signes from heauen which their curiosity did itch after but you would not satisfie their brain-sicke fancies herein because they wanted faith which should be in men Michaelis the young sucking Infants which they haue eaten and others which they haue strangled and digged vp from graues to make pies withall cry loud for vengeance before God for crimes so punishable and full of execration Yet are not these accursed Magicians contented but will plucke God from his Throne they worship a Goate and sacrifice vnto him euery day What Thinke ye not that God is exceedingly incensed by these audacious prouocations At their tables and meales they vse no kniues because they will not pare off their imperfections they vse no salt because they hate the vertue of wisedome they haue no Oliues nor oyle because they loue nothing but crudities and cruelties In this very Baume doe they keepe their Sabbaths in this very Baume doe they deuoure manâ— flesh in this very Baume do they belch forth vnconceiueable blasphemies against the sacred Trinity the Sacraments the mother of God and all the Saints in Paradise Hath not God then inst occasion to bee incensed against them The Turke with his vnbeleefe the Iewes with their expectation of the Messias the Heretickes with their adorations of the bastardly figments and conceptions of their owne braines are not to bee held in such detestation as these Magicians heere for they doe day by day renounce God and there passeth not a minute wherein they crucifie him not I do further affirme that if this which hath been pronounced and published in S. Baume had been declared at Geneua they would haue shaken off the chaines and â—etters of their obstinacy yet doe the children of the Church keepe the Magician from mee and will not suffer mee to speake vnto him O Michaelis the Magician is now in thy custodie haue a curious and quick regard ouer him for hee doth yet put Magdalene to shrewd plunges After this Lewes was sent for from his chamber to come vnto the Church and as he entred Verrine did barke and bay wondrous like a dogg and said Meruaile not that I thus barke for I see the woolfe Then he spake to Lewes and said thou art a Magician thou art an execrable Sorcerer I lay it heere before thee that if thou be not speedily conuerted thou shalt bee burned and these two women heere must bee exorcised before the Parliament at Aix If Lewes be not conuerted within eight dayes I tell you heere before hand and doe call to witnesse the blessed mother of God the Seraphins Martyrs Virgins Saints and as many as be of you that he shall be deliuered vp into the hands of the gouernour of Marseille and then let them speak whither Louyse were possessed or no. Heere is to bee obserued that the Capuchin fathers found not any thing in the chamber of Lewes that might any wayes concerne Magick and this search displeased many at Marseille and presently it was bruted abroad through all the citty that father Michaelis was the author of all this You must further note that the Magicians and Witces which came inuisibly into S. Baume left very vile and offensiue sauours behind them and cast now vpon one and now vpon another certaine powders and oyles once vpon father Francis Billet and twice vpon father Anthony Boilletot who found himselfe benoynted ouer the lippes and when hee asked Lewes what the meaning thereof might bee hee onely laughed at the same They also threw such kinde of stuff vpon sister Catherine who was co-adiutour of the company of S. Vrsula so that shee was a long time greeuously sick vpon the same Besides all this Verrine tooke his oath on Gods behalfe the Creator of heauen and earth and on the behalfe of the blessed mother of God and of Angels Patriarches Apostles Martyrs Doctors Confessors Virgins and Widowes and on the behalfe of the whole
and golden colour of the same Whereat Belzebub was exceeding angry and tormented her without intermission all the time of the Exorcismes making her to plunge with her head downe to the ground and by a continuall forced motion to bow it arch-wise sometimes forward and some-times backward and constrained her to beate her face with her first saying I will teach thee to cut thy haire for if I loose this hold where shall I next betake my selfe The next ensueing time about midnight the Diuels did forceably cause her to tumble and leape that so they might get her out of the chamber where they that watched with her did lye but it was perceaued by father Francis Billet who caused her to returne Yet when he was departed to take his rest the Diuels would haue caryed her through the chimney and shee was found with her head against the wall of the chimney as though shee had beene by violence lifted vp thither But Fortitudo her good Angell did wiâ—hstand these their attempts The Acts of the 8. and 9. of Aprill being Fryday and Saturday EVer since good Fryday the Diuels did torture Magdalene beyond ordinary because that day about no one the Synagogue that was held at Marseille had decreed that she should dy through the vnsufferablenes of her torments And that this was true Belzebub tooke his oath with all the circumstances and ceremonies belonging there-unto and without reseruation of any malicious meaning what-so-euer as experience it selfe hath since declared For at the beginning of dinner they tortured her halfe an houre and so againe at the end of dinner and in the middle they did euer disquiet her with continuall plunges of her head towards the ground And at supper they tortured her after the same manner for the space of an houre wreathing her armes and leggs backward and making a generall dislocation of all the parts of her body they did also make her bones to crack and clatter one against the other and did displace her bowels and turned them topsie turuy as she her selfe afterwards reported so that the sound of these vnnaturall motions was easily heard When these tortures were ended then did they cast her into a dead sleepe or lethargie so that shee seemed stark dead and when she came to her selfe and for obedience sake offered to eate her supper they caused these strange motions of her head towards the ground to bee put in practise as before The same was likewise done after the two Exorcismes euery day making her to cast her head towards the ground forward and backward with which violent agitations her face became as read as a coale of fire In this fashion continued these torments till our departure from Aix which was the fiue and twentieth of Aprill On Saturday the ninth of Aprill they caused her iawes to wag by extraordinary and vnnaturall motions as Monsieur Fonteine a learned and skilfull Physitian who was there present did obserue The same day Belzebub at the Exorcismes tooke his oath that he and his companions were to bee constrained to yssue forth as soone as euer the schedules were deliuered The same day the Lo. Arch-bishop of Aix his Almner did bring a certaine instrument of glasse made triangle wise and none of the assembly did vnderstand for what purpose that instrument serued Where-upon Belzebub being asked what it was he readily made answere It is an optick glasse to make a man see that which is not which saying of his was found agreeable vnto truth for it caused men to see Woods Castels and Arches in the aire of all manner of colours and other things of the like nature The Acts of the 10. of Aprill being Sunday BElzebub did take on and yell very hideously at these Exorcismes and being adiured to tell the reason thereof he said Fortitudo and Cleare-sight doe beat me by the power of the praiers of your Lady Mary because hauing had warning from God not to touch Magdalene the night past I plucked three haires from her head which shee had diuers times refused to giue me My purpose heerein was to lead her on to desperation and to perswade her that God had abandoned her since he suffered me to haue power ouer her They did also beat mee because I would not suffer her last night to take her refection that I might weary the patience of the Fathers which gouerned her and so at last get the vpper hand of them Being charged to returne those three haires he answered I can not doe it for I haue giuen them vnto Magicians to make a charme thereof which for some malicious purpose is already cast against the Exorcists The Acts of the 11. 12. 13. 14. 15. and 16. of Aprill till the 17. and 18. day being Sunday and Monday THe said torments did still continue on at dinners and suppers daily increasing more and more which made the poore woman to cry so loud that her voyce was heard a great way off and did affright those that heard the same Belzebub also vexed her inwardly by strong batteries and temptations of dispaire as shâ—e her selfe reported vnto vs suggesting vnto her that she had neuer made a perfect confession or that her confessions were spyced and intermingled with much hypocrisie and dissemblance egging her on to cast her selfe out at the window as shee stood there or to stabb her selfe with a knife when she was alone The night before he would haue had her burne her selfe and when shee would not consent vnto it hee cast her against the fire where shee was found lying in a sound with her head close against the fire Euer at the Exorcismes the gestures and torments did continue but as soone as she had receaued the blessed Sacrament these motions and gestures did forthwith cease to the admiration of all men Vpon Fryday he tortured her in the Chapel it selfe but when the blessed Sacrament was presented vnto her and vpon the â—eceauing of the same the wicked spirits did presently leaue her At which tyme Monsieur d' Opede one of the Kings Counsellors and three gentle-men Heretickes together with many Catholicks were there present Vpon Saturday Sunday Monday Tewesday and Wednesday shee was tortured foure seuerall tymes with strong and extreame toâ—ments as well in the chapel as in her chamber The Acts of the 18. of April being Monday THere was a certaine young man of the age of two and twenty yeares being a natiue of the citty of Geneua called Dauid Meyrot the sonne of Peter and Susan Manteliere who presented himselfe before father Michaelis as Inquisitor of the faith that he might be receaued into the bosome of the Church As hee came into the Chapel the Diuell said vnto him beware how thou be conuerted stick close to thy Religion and leaue mee not for thou art of our side this language did occasion in him a more setled confirmation to returne vnto the Church then before because shee had neuer seene him neither did she know the cause
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
In the second place we are to ranke all charmes and wicked practises wrought by Sorcerers and Magicians which the holy Scripture the Fathers and a cloud of Histories do mention as things really put in execution By which meanes we shall easily reconcile as well the Scriptures and the Fathers as Histories also which otherwise might seeme to crosse and contrary one the other As for example Iohn Baptista the Neapolitan in his 2. booke and 26. Chapter reporteth that himselfe being curious to know the truth of that which witches do depose he so ordered the matter that he beheld with his owne eyes that which they did and indeede hauing gotten the consent of an olde witch hee saw all their manner of proceeding thorow the chinke of a doare and beheld an olde woman standing naked and annointing her selfe with a certaine oyntment which when she had done she fell into such a sound sleepe that she could not be awaked by the most violent stripes that could be laid vpon her At the last being awaked shee affirmed that she had passed ouer the seas and had seene diuers strange sights which shee recited in his presence and in the presence of diuers others who together with him came to see the same And when they shewed vnto her the markes of the stripes which shee had receaued when she was a sleepe shee would beleeue nothing of these things Apuleius reporteth of himselfe that being curious to see the fashions of witches hee was brought by a chamber-maide to a secret place where he might behold them and looking in like manner thorow the chinke of the chamber doore he saw a naked witch besmearing of her selfe with an oyntment which she had and while she was rubbing and annointing her selfe she was transformed by little and little as seemed vnto him into an Oule and at the last there appeared winges vpon her and soone after she flew abroad through the window of which strange metamorphosis himselfe as hee said was the spectator These two Histories reported by two men curious beyond ordinary to vnderstand the truth of these secrets do well shew that both the one and the other might be true enough for we ought not to giue more credite to Iohn Baptista the Neapolitan then to Apuleius the Affrican since Saint Augustine himselfe dared not to affirme that those strange things which Apuleius wrote were fables hee rather sheweth how these things may bee done Wee may therefore do well to yeeld both to the one and the other and not from a particular fact to inferre a generall conclusion as they doe who attribute all these things vnto dreames onely which is against the rule in Logicke à particulari ad vniuersale consequentia nulla There might also be mistakes and mistes in the eyes as Saint Augustine teacheth in the booke and Chapter before cited where relating the History of Iphigenia he saith that she was not really sacrificed as all the assemblie did imagine but there was a stagge conueyed in steede of her which by the charms of the Deuil did appeare vnto the lookers on to bee Iphigenia It may also fall out that thorow the same impostures of the Deuill men may thinke they see the body of a man when it is nothing so and hauing their eyes dazeled and disaffected they may mistake one thing for another And hereof there are many relations in Saint Clement which he reciteth in his bookes of Recognitions where hee also describeth sundry feates which he saw Simon Magus to practise Yet on the contrary part it is not alwaies true that this happeneth thorow impostures and illusions as the History of Hermotymus wâ—ll witnesseth who sundry times told his wife that in the time of his sleepe hee visited diuers parts and quarters of the world his soule for a time relinquishing his body and afterwards returning home vnto him whereof hee was verily perswaded His enemies would make triall of the truth hereof by cutting his throat but as Tertullian ieastingly saith his soule came not backe againe in time so that he neuer waked after Now if this had been done by charmes and delusions hee had been in no danger to haue died because they should not haue medled with his body but with a seeming and supposititious body but it being otherwise it appeareth that it was his owne body So that there are three manners of proceeding for either they sleepe and dreame or they goe thither really or the Diuell putteth himselfe in their place and carrieth them some where else Thus may these sundry waies be all true and such an accident may happen either meerely in a dreame or really and indeed or else the body which appeareth to lie asleepe may proue a phantasme although it may so fall out that sometimes it is the true body of him whose wee thinke it to bee The difficulty then lyeth in the distinguishing and discerning when such a thing really is acted or when there is but an apparancy of the same by dreames and impostures S. Augustine in that notable chapter aboue cited doth if wee marke him well giue vs the resolution hereof for hee telleth vs that in these cases there are three remarkeable rules that present themselues vnto our obseruations The first is that you must iudge of these things by the experience and reality that ensueth thereupon as if a man would know whether there were the true and perfect reality of that which was represented in the sacrifice of Iphigenia the answere is that there was not but that there was another substance by a diabolicall art foysted into her place for experience saith he did afterwards declare that Iphigenia was found in another country farre remote from thence whether she had been carried aliue by the Diuels and liued a long time after this accident By the like experience he concludeth that the companions of Diomedes were not turned into birds as was conceiued because the said birds did build their nests and multiplyed their kind as other birds vsually doe Now this propagation of their kind is a reality which giueth sufficient proofe to conclude that these men were carried into other places by Diuels and these birds were cunningly and suddenly conueied into their roomes neither could these birds be meerely apparances but they were truly as they seemed and the experience of the reality of their nature doth blow away all suspitions of illusion Besides the Diuels impostures as S. Thomas hath learnedly obserued can haue no long time of subsistence because they are not reall natures but onely common accidents as the Logicians tearme them whose property is to bee easily changed by any naturall alteration This rule giueth vs to vnderstand that what Moyses did in Aegypt and in the wildernesse was not done by illusion for the fishes did die indeed in the riuer that was changed into blood and the Caterpillers and other vermine that spoyled the corne the barly the vines and trees of Aegypt
meerely dreames and this is not repugnant to Scripture Fathers or Histories much lesse vnto reason and for further verification of this second rule obserue that which is written in the booke of Exodus where mention is made of Pharaohs Magicians and also that which is set downe in the first three Chapters of the booke of Iob. The third rule is grounded vpon generall causes and occurrences S. Augustine dared not to call these things fables but amasseth and heapeth together whatsoeuer had been formerly practised or remained in vse in his time in all the quarters of the world Some of those whom he questioned with did tell him what they had heard related vnto them by very credible persons others what they had seene and found by their owne experience See S. Augustine in the 16. 17. and 18. chapters of the eighteenth booke of the City of God This generality gaue occasion vnto Hippocrates to speake diuinely of those vniuersall and nationall diseases saying that a generall plague cannot proceed from ordinarie causes in nature but must bee attributed to come from God and from inuisible causes The same may be said in this theame of Witches which is no lesse important It is a wondrous thing that the Witches of France and of our times should depose no more nor no lesse then those of Germany 60. or 80. yeeres agoe And And whereas it may be said that they haue been traded in the bookes which haue been written either in Latine or in the vulgar tongue by learned men that haue set downe their behauiours agreeable vnto the truth of their owne depositions yet wee shall find them to bee mechanicall persons so deuoid of all shew of learning that through the earthinesse of their vnderstandings they rather seeme to be beasts then men Hence we may inferre that this generality and conformity of the facts doth make a full declaration of the truth thereof if wee will yeeld vnto probabilities and reason which is another ground that wee will propound to those that say that there is a repugnancy in reason against these things For how can that which happeneth vpon a set day as vpon a Thursday or the like bee said to bee a dreame if it were so why might it not as well fall out vpon some other day yet is it agreed vpon at all hands that these assemblies of Witches are neuer held but vpon Thursdaies whereupon we demand why rather on this day then vpon any other Againe if it were but a dreame how chanceth it that so many people in such diuersity of places and dwelling in countries so remote one from another should in one and the selfe same time haue all one kind of dreame Physitians hold that the diuersities of meates and their seuerall quantities doe breed and cause the variety we haue in dreames and is it likely that all those persons doe at the same time vse the same kinds of meates and in the selfe same quantity that they thus iumpe and concurre in dreames of the same chance and nature They further affirme that the seuerall complexions of men doe also beget a diuersity in dreames so that the sanguine man dreameth of pleasant things the melancholicke of sad accidents the martialist of warre in like manner the dreames of young men are ordinarily different from the dreames of old men and the dreames of men doe vary from those of women wherein I appeale to Aristotle Artemidorus and others who haue made set Treatises of this argument Since then for the most part these kind of Witches are different in complexion age sex and sect how happeneth it that they should all dreame or if they doe dreame whence ariseth it that they should all dreame the selfe same thing without variation in any circumstance one from another and which is more in the same day and houre It will bee said that the Diuell is assuredly the cause hereof Be it so now you come neere vnto the truth since you grant that this doth transcend the forces of man and that it must be attributed to the working of the Diuell Thereupon I demand since that it is by them decreed vpon that this is a true dreame because it is in the Diuels power to effect such a thing why are they so precise to acknowledge a reality in the fact when it is also in the compasse of the Diuels power to accomplish the same Besides experience confirmeth it neither is it against Scriptures Fathers or Histories nay it is foreshowen vnto vs that at the end of the world these things should bee more frequent then euer they were before as we will afterward proue But it is not probable that such a generality and conformity should bee a dreame foysted in by the Diuell For first one Diuell can worke but in one place at one time as Iustin Martyr Didymus and S. Thomas do declare So that it cannot be one Diuell alone that is to labour this businesse but they must bee many and their number must equall the number of the Sorcerers and Witches that are to dreame and then must they labour and runne in and out yea and tye themselues vnto a set day and houre which is as strange as the reality of the fact For why should the Diuell denie to doe such a thing but at a set time and should tye himselfe vnto this day and houre rather then to any other It may happen that the Diuels aduantage shall at that very time lie another way and there may some great occasion offer it selfe to tempt others in matters of a far more execrable nature then these dreames are so that they cannot attend this and then it must needs follow that many of these Sorcerers cannot dreame because their Diuels are imployed in more diabolicall negotiations and vse therein both their art and apprehension Besides the Diuell may stirre the phantasie of a man as appeareth by the temptations which he presenteth before vs and as he practised vpon Iudas Anaenias and Saphira but he cannot vse our phantasies at his pleasure and present vnto them whatsoeuer he will because it is in our power to diuert his working from them For as S. Thomas saith he cannot make an impression of colours into the phantasie of one that is borne blind neither can he make the sound of a voyce in one that is naturally deafe which is beyond the power of nature her selfe yet is he able to moue the phantasie and to offer vnto it those obiects which it hath formerly receiued Now the phantasies of all these kinds of people are not in euery respect alike neither are they at all times and vpon all occasions equally disposed so that it will bee very improbable to attribute this cōfluence of phantasies vnto dreames yea it will bee more incredible then to affirme that these things are palpablie and really practised considering what wee haue already alleaged for confirmation of the same For there is no absurdity that can
follow thereupon neither is it against the Scripture Fathers Histories or reason But touching the first assertion that they are but dreames there are many inconueniences that doe vnauoidably follow vpon it as we haue in part declared One point remaineth vnresolued which may sâ—agger weake and vnaduised persons in reading the Fathers Lodouicus Viues of Granada who hath commented vpon S. Angustines bookes of the City of God when he vndertaketh to comment vpon that notable and learned chapter which wee haue so often alleaged he sheweth himselfe to be a very meane diuine as indeed he was although he was well seene in humane learning and those who reade his Commentaries will perceiue that he was if I may so speake rather an Idiot then a Diuine He then seeing S. Augustine was cleere of opinion that these things are not alwaies fables but might fall out indeed as where Apuleius reporteth of himselfe that hee was transformed into an Asse that is to say hee was couered with the likenesse of that beast he I say not being able to comprehend this with Saint Augustine doth runne into three gâ—osse faults First he accuseth S. Augustine of ignorance and saith that he read not Lucian because hee cared not for the Greeke language Secondly that Apuleius had drawne his discourse from Lucian who saith that he had made this of his owne head for sport and pastime The third fault that he committeth which is the absurdest of all is that whereas S. Augustines conclusion is that these things may either bee fables or practised truthes which is the very resolution of our discourse Viues doth oppose against this and saith that it cannot be but that all these things are meerely imaginary and fabulous and alleageth the authority of Pliny that they are not to be held for true Touching his accusation that S. Augustine was ignorant and had not read the workes of Lucian it cannot bee made to appeare that it is so how many Greeke Authors can wee cite both sacred and prophane whom Saint Augustine hath fitly and to good purpose alleaged although it be true that he did naturally hate the Greeke tongue as himselfe confesseth in his bookes of Confessions and did therefore the more apply himselfe vnto Latine A Commentatour should not lightly burthen his Author whom he goeth about to explaine with ignorance he should rather defend him in whatsoeuer may admit of a defence Touching the other imputation that Apuleius had taken his history from Lucian it is so farre from being true that it rather appeareth to the contrary For Lucian saith that those things which he had written were fables deuised by himselfe but Apuleius affirmeth confidently that what hee had set downe was a certaine truth hee goeth further and reproueth those that conceiue these things to be dreames and saith that such do shew themselues to be altogether vnpractised in affaires of of such secresie and importance And if Apuleius had conceiued that these things were imaginarie onely why had hee not when hee was personally cited before the Gouernour of Africke for witchcraft and Magicke made a short resolution of this doubt in both his Apologies which hee published to cleere himselfe and said that it was but a popular report and a very fable But we see he doth not so but endeauoureth to purge himselfe from the suspition of being one of those that practised these things Touching the third either Viues had not read or at the least remembred not the sentences of Tertullian and Saint Augustine alleaged in the Preface vnto this discourse by the which it is euinced that Paynims were blind and ignorant in the knowledge of good and bad Spirits yet doth Viues preferre the opinion of Pliny an Infidell and an Atheist before Saint Augustines who was the most celebrious and learned Doctor of the Church of God Certainely if Viues had continued this fashion down to his last Commentaries where Saint Augustine doth largely proue that there shall bee a generall resurrection in the same flesh and bones Viues might as well haue said that this was not to bee credited because Pliny is of a contrary opinion and might haue ieasted also at this as at a thing full of impossibility and falshood So that whatsoeuer Saint Augustine doth affirme in this behalfe hee did not take the same from the Schooles of Philosophers but from the Scriptures and Schooles of Christians which he calleth the City of God This chapter of Saint Augustine hath beene much better explained by a certaine Doctor of Diuinity well seene in the Scripture and conuersant in the Fathers and in the doctrine of Saint Thomas who commented vpon the said bookes bâ—fore Viues his time and although he were not so learned in humane sciences as Viues was yet was he a better diuine then he Who when he commeth to the explication of this chapter he onely giueth this briefe aduertisement of the same Hic inquit diligenter notandus est modus possibilitatis quem ponit Augustinus in transformationibus hominum bestiarum qui à minus studiosis videtâ—r difficilis ad intelligendum In which hee thwarteth Viues and toucheth him to the quick who doth not onely conceite this to be dâ—fficult but also impossible To conclude he that is desirous to see a large and learned Comment vpon this chapter of S. Augustine let him read S. Thomas in his first part 114 question art 4. In the yeere 1584. a Germane Lawyer called Mr. George Goldeman did first publickly defend by argument as himselfe declareth and afterward caused 80. propositions to bee printed which wholy tended to prooue that the things which Sorcerers depose are nothing else but dreames and fancies Vnto which it will be needlesse to make a full and distinct answere because they are all of them confuted in diuers passages of this discourse Yet wee shall doe well to obserue that hee affirmeth that before him no man did make the distinction betweene a Magician a Sorcerer and a Poysoner and that the default of this distinction was the cause that none hitherto could resolue this difficultie And although hee grant that Magicians and Poysoners are worthy to suffer death yet hee denyeth that Sorcerers are to be punished with the like because they haue nothing that is hurtfull in them but meere imaginations and illusions yea hee is bold to say that although when they are awake they yeeld their assent vnto such imaginations yet are they no way culpable either before God or men And to excuse them the more colourably he alleageth that they are drawne into it by the deceite and subâ—letie of Satan and thorow ignorance and feare but heerein hee sheweth himselfe too zealous and eager in their defence For if there bee a consent and delectation in such fantasies there can not possibly bee a constraint and if those concupiscentiall and fleshly cogitations which arise from the corruption of our nature bee condemned by the law of God how much more
of his naturall power and that such meates are so onely in apparancy being clothed with certaine qualities of bread wine or flesh these qualities are but of short continuance for as Saint Thomas saith the workes of the Deuill cannot be permanent because they haue not the prop and ground worke of true substances So that this was it that shewed Christ Iesus to be the true God because he had not onely caused fiue thousand to eate but had also fed and filled them for a long time after Thus the bread that was baked in the ashes and eaten by Helias was framed by the fingar of God because in the strength thereof he walked 40. dayes and forty nights The same may be said of the Manna in the deserâ— which did fill and satisfie those that did eate of the same as it is said Paeâ—e caeli saturauit eos Therefore it is a property peculiar vnto God alone to giue corporall foode and sustenance vnto men either by the meanes of his creatures or by some other extraordinary power I aâ—t a said Dauid super Dominum curam tuâ—m ipse te eâ—â—triel aperis tu domine manum tuam â—mpleâ— omne animal benedictione This being altogether hid from these miserable creatures they goe a whoring after Satan in the time of their necessitie and imagine that it is in his power to keepe them from hunger or from any other want wherewith they are pinched by giuing vnto them victuals or mony according to his promise from which we may also draw this conclusion with S. Thomas that when these kind of people are changed into cats wolfes or any of the like resemblances as Witches haue deposed and Saint Augustine doth largely make mention of the same as of a truth in his time beyond exception and as Apuleius Vincentius in his history and Ephordiensis do all witnesse we are not to conceiue that the true substance of the man or of the woman is changed into the nature of these beasts for this doth surmount the power of the Deuill but that the Deuill doth couer and cloth their bodies with a cloud of ayre hauing the resemblance of such a beast For as he sometimes seemeth to bee a perfect man because he hath taken such an airy forme vpon him so doth it also appeare vnto those that behold these Witches and vnto themselues also that they are perfect beasts although in truth it bee otherwise and thereupon S. Thomas doth thus conclude Illae transmutationes corporalium rerum quae non possunt virtute naturae fieri nullo modo operatione daemonum secundum rei veritatem perfici possunt sicut quod corpus humanum mutetur in corpus bestiale c. And afterward hee commeth to describe the meanes how this is done in apparancy and shew Cum daemon possit formare corpus ex aëre cuiuscunque formae figurae vt illud assumens in eo visibiliter appareat potest eadem ratione circumponere cuiuscunque rei corporeae quamcunque formam corpoream vt in eius specie videatur And this is farther prooued by the sentence taken out of S. Augustine in the 18. booke of the Citty of God It may also very well be that the Deuill may imprint into their fantasies such kind of shapes and then they will apprehend them as though they were true and reall formes the experience whereof we are taught by those that are frantick whâ— thinke they see Toads Serpents and Dragons flying and crawling vp and downe their chambers where they lye neither can any one perswade the contrary vnto them because these shapes are as properly inherent in the common sense as in the phantasie it selfe whether they are sent by transmission from the eies Neither ought wee to thinke that Nabuchodonosor was substantially changed into a beast although that this happened vnto him by the power and finger of God but that hee was rather depriued for a tyme of his vnderstanding thereby to chastise aâ—d humble him for his transgressions and was afterward by speciall grace re-setled in his former senses And the text affirmeth not that his substance was changed but his heart which himselfe doth afterward interpret when he saith Sensus meus reuer sus est ad me Whereupon S. Ierome saith Quandâ— dicit sensum sibi fuisse redditum ostendit se formam non amisisse sed mentem As therefore a man whose senses are taken from him doth not care if he cohabite with beasts and feed amongst them the same was Nabuchodonâ—sors case vntill God had compassion of him at what time hee was reclaimed and reduced vnto himselfe and craued pardon of Almighty God Touching Loâ—s wife shee was indeed changed into a pillar of salt but it was either after her death or vpon the very instant of the same and her body in succession of tyme was turned into the mould from whence it was taken Thus we see the Diuels disabilitie in changing the substance or shape of man although he may counterfaite and couer the same with his shewes and apparances Of this nature shall the myracles of Antichrist be which shall be lying signes framed to all kinds of deception by the industriousnes and arte of Diuels Thus when S. Augustine reciâ—eth the history of the Hostesses of Italy who vsed to giue a certaine kinde of broth vnto their guestes of their owne making which when they had once eaten they were presently changed into Horses Mules or Asses and were made to carry all burthens and loads which they pleased to put vpon them till they came to a certaine place wee must not thinke that these men lost the vse of their naturall reason because by vertue thereof they saw and conceiued themselues to bee beasts according to their bodily shapes and being come vnto the said place they returned vnto their former estate Saint Augustine saith not that these things are fables but that they may either bee so indeed or else may seeme to bee what they are not by charmes and collusions And concludeth that when it is so indeed wee are not to thinke that the substance of the man is turned into the substance of the beast but that it is onely thus in externall appearance by the working of the Diuell Nec sane inquit Daemones naturas creant si aliquid tale faciunt de qualibus factis ista vertitur quaestio sed specie tenus quae á vero Deo sunt creata commutant vt videantur esse quod non sunt And speaking of Apuleius whom he reporteth to haue beene turned into an asse hee saith that either Apuleius did counterfaite and deuise such a thing or did set it downe in writing as it really happened I ste inquit aut iudicauit aut finxit And for the burthens which he carryed it was said hee the Diuell who did beare and vndergoe them for him THE TENTH ANNOTATION Whether witches worship the Diuel in the forme of a Goate COluistis adorastis in formam